ْ ْ‫َشْرح‬

‫لُ ْمعَ ِة اْ ِإل ْع ِتقَا ِد‬

ِ‫س ِبيْلِ الرَّشَاد‬
َ ‫الْهَا ِديْ ِإلَى‬

A Commentary on
Ibn Qudaamah al-Maqdisee’s
The Radiance
of Faith
Leading to the Path of Guidance

by
Dr. Abu Ameenah Bilal Philips
© 2008 Abu Ameenah Bilal Philips

All rights reserved. No portion of this book may be

reproduced, stored in a retrieval system, or transmitted in
any form by any means - electronic, mechanical,
photocopying, recording or otherwise - without prior
permission of the copyright owner.

2
TABLE OF CONTENTS

FOREWORD 4
IBN QUDAAMAH’S and AL-‘UTHAYMEEN’S BIOGRAPHIES 6
AL-‘UTHAYMEEN’S INTRODUCTION 8
The Four Main Rules Governing Allaah’s Names and
Attributes
IBN QUDAAMAH’S INTRODUCTION 22
Acceptance of the Verses and Hadeeths containing 33
attributes
Statements of the Leading Scholars of the Salaf 38
Regarding the Attributes
Promotion of the Sunnah and Warnings Against Bid ‘ah 44
Mention of Some Verses on the Divine Attributes 53
Mention of Some Hadeeths on the Divine Attributes 68
CHAPTER: ALLAAH’S SPEECH 89
CHAPTER: THE QUR’AAN IS ALLAAH’S SPEECH 103
CHAPTER: BELIEVERS SEE THEIR LORD ON THE DAY OF 114
RESURRECTION
CHAPTER: DESTINY (QADAA AND QADAR) 123
CHAPTER: FAITH (EEMAAN) CONSISTS OF 147
STATEMENT AND DEED
CHAPTER: BELIEVING IN ALL THE MESSENGER TOLD 151
CHAPTER: RIGHTS OF THE PROPHET AND HIS 229
COMPANIONS
Muslim Rulers Should be Obeyed 275
The People of Innovation Should be Boycotted 280
BIBLIOGRAPHY 305

3
FOREWORD

All praise is due to Allaah; we praise Him; seek His help

and ask His forgiveness. We seek refuge in Allaah from
the evil of our souls and our deeds, for whomever Allaah
has guided, none can send astray, and whomever Allaah
has allowed to go astray, none can guide.
I bear witness that there is no God worthy of worship
besides Allaah, who is alone without partner, and I bear
witness that Muhammad is His slave and Messenger.

Ibn Qudaamah has followed the methodology of the

salaf and the scholars of hadeeth in outlining the correct
Muslim creed in his book Lum‘atul-I‘tiqaad.
Consequently, the text contains a wealth of evidences
drawn from the Qur’aan and Sunnah, statements of the
Companions and the leading scholars.
It was first published by at-Taraqqee Press in
Damascus the year 1919 based on a handwritten
manuscript by ‘Umar ibn Ghaazee ‘Alee al-Maqdisee al-
Hambalee in approximately 1373.
A brief commentary was written for it by Shaykh
Al-‘Uthaymeen in 1972 and published in 1983 without
the original text of Ibn Qudaamah. It subsequently
introduced in the first year high school curriculum of the
religious institutes (al-Ma‘aahid al-‘Ilmiyyah) in Saudi
Arabia.
This translation is based on the third edition of Al-
‘Uthaymeen’s commentary edited by Ashraf ibn ‘Abdil-
Maqsood and published in 1995. I chose this edition for
a section of my weekly ‘Aqeedah and Manhaj classes at

4
the Aboo Hurayrah Mosque in Sharjah, UAE,1 and for
the ‘Aqeedah II course of the BA in Islamic Studies
program which I established in Preston University,
Ajman, in the fall of 2002.2 The editor, Ashraf ibn
‘Abdil-Maqsood, combined Ibn Quddaamah’s original
text with Al-‘Uthaymeen’s commentary, referenced all
the verses and authenticated the hadeeths mentioned by
both Imaam Ibn Qudaamah and Shaykh Al-‘Uthaymeen.
He also added some useful comments as well as a brief
biography of both Ibn Qudaamah and Al-‘Uthaymeen
which I have included in my translation.
In this work I have translated Ibn Qudaamah’s text
and all of Shaykh Al-‘Uthaymeen’s introduction on the
four main rules governing Allaah’s names and attributes
with some additions between square brackets (i.e. [ ]) at
the end. For the remainder of the book, I have used Al-
‘Uthaymeen’s commentary as a guide for my own
commentary which I taught at the Aboo Hurayrah
Mosque. I also referenced all the hadeeths of the text and
my commentary to English sources where available.
In conclusion, I ask Allaah to accept this work as an
effort to spread the correct ‘Aqeedah in the English
language for His sake and to preserve it in my scale of
good deeds.
Abu Ameenah Bilal Philips
Ajman, July, 2002.

1
Classes on Lum‘atul-I‘tiqaad began in July, 2002 and finished in
June, 2003.
2
Details of the program can be found at
www.islamicstudiespu.com

5
 A BRIEF BIOGRAPHY OF SHAYKH IBN
QUDAAMAH

‘Abdullaah ibn Muhammad ibn Qudaamah ibn Miqdaam

al-Maqdisee was born in 1146 CE in the village of
Jammaa‘eel in Nablus, Palestine. When he was ten years
old he moved with his family to Damascus where he
studied the Qur’aan and memorized al-Kharqee’s
Summary (Mukhtasar al-Kharqee). In 1165 he traveled
with his uncle, al-Haafiz ‘Abdul-Ghanee, to Baghdad
where he studied under many of the leading scholars
there, among them the leading jurist of Iraq, Abul-Fat’h
Nasr ibn Fityaan, commonly known as Ibn al-Mannee.
Ibn Qudaamah al-Maqdisee continued to study
jurisprudence until he became the leading scholar of the
region and an authority for understanding the Hambalee
math’hab and its fundamental principles.

Ibn Qudaamah wrote a number of books in a variety of

fields, among them, al-Mughnee, al-Kaafee, al-‘Uddah,
al-‘Umdah and al-Muqni‘ in the science of Fiqh;
Lum‘atul-I‘tiqaad, Kitaab al-Qadar, Mas’alatul-‘Uloo
and Thamm at-Ta’weel, in the science of ‘Aqeedah;
Rawdatun-Naazir in the science of Usool al-Fiqh; ar-
Riqqah, al-Bukaa, and at-Tawwaabeen, in field of
Asceticism; and Mukhtasar ‘Ilal-Hadeeth lil-Khallaal in
the science of Hadeeth.

6
 A BRIEF BIOGRAPHY OF SHAYKH AL-
‘UTHAYMEEN

Muhammad ibn Saalih ibn Muhammad ibn ‘Uthaymeen

from the Tameem tribe was born in ‘Unayzah in the year
1347AH. He memorized the Qur’aan in his youth and
studied the various Islaamic disciplines under Shaykh
‘Abdur Rahmaan ibn Naasir as-Sa‘dee. Later, he studied
Saheeh al-Bukhaaree and the works of Ibn Taymiyyah
under Shaykh ‘Abdul-‘Azeez ibn Baaz in Riyadh.

When Shaykh as-Sa‘dee died, al-‘Uthaymeen was made

the Imaam of the congregational mosque of ‘Unayzah
and began teaching in the college of Sharee‘ah and
Usoolud-Deen in the Qaseem branch of Imaam
Muhammad ibn Sa‘ood Islamic University, where he
remained until he died he died in 1421.

He was appointed to the Council of Eminent Scholars

(Hay’ah Kibaar al-‘Ulamaa) of Saudi Arabia and wrote
over forty works in various fields. In the field of
‘Aqeedah he wrote Fat’h Rabbil-Bariyyah3, Nubthah fee
al-‘Aqeedah al-Islaamiyyah, al-Qawaa‘id al-Muthlaa
fee Sifaatillaah wa Asmaa’ihi al-Husnaa, ‘Aqeedah
Ahlus-Sunnah wal-Jamaa ‘ah, and Sharh al-‘Aqeedah
al-Waastiyyah. Among his works translated into English
is the classic Explanation of the Three Fundamental
Principles.4

3
Shaykh al-‘Uthaymeen’s first published work.
4
Published by Al-Hidaayah in Birmingham, UK, in 1997.

7
AL-‘UTHAYMEEN’S INTRODUCTION

The Four Main Rules Governing Allaah’s Names and

Attributes
Prior to commenting on the book, Lum‘atul-I‘tiqaad,
Shaykh Al-‘Uthaymeen outlined four important rules
related to Allaah’s names and attributes.

Rule Number One

What is obligatory regarding the texts of the Qur’aan
and Sunnah in relation to Allaah’s names and
attributes.
It is obligatory to keep the implications of names and
attributes in accordance with their obvious meanings
without any change because Allaah revealed the Qur’aan
in clear Arabic and the Prophet () spoke the Arabic
language. Therefore, it is obligatory to keep the
implications of the statements of Allaah and His
Messenger () in accordance with their linguistic
meanings because changing them from their obvious
meanings would be speaking about Allaah without
knowledge which is forbidden, as Allaah stated:

▪ ☺  

 
   
 
 
 
 

8
   
 
  
   
“ْSay: Indeed my Lord has forbidden external and
hidden corruption, sin, aggression, giving Allaah
partners for which no authority was revealed, and
that you speak about Allaah without knowledge.”
(Soorah al-A‘raaf, (7): 33)

An example of this can be found in the verse:

  
 
  
“Instead, His two hands are spread out and He
provides as He wishes”
(Soorah al-Maa’idah, (5): 64)

The obvious meaning of the verse is that Allaah has two

real hands. Therefore, this must be confirmed. If
someone said that the intended meaning for “two hands”
is “power”, it would be said to him that he has diverted
words from their obvious meaning, which is not
permissible, because it is a form of speaking about
Allaah without knowledge.

Rule Number Two

There are four sub-categories concerning Allaah’s
Names
1. All of Allaah’s Names are Beautiful

9
 This is because all of them contain the perfect
attributes of Allaah, free from any deficiency in any
respect.
  
 
“All the Beautiful names belong to Allaah.”
(Soorah al-A‘raaf, (7): 180)
For example, from among Allah’s beautiful names is
ar-Rahmaan, which indicates the great attribute of
extensive mercy. Conversely on the basis of this
principle it is known that ad-Dahr (Time) is not one
of Allaah’s names because it does not contain a
meaning of infinite beauty. As for the Prophet’s
statement,

َ ‫َّهَرْفَِإ َّنْهللاَْه َوْالد‬

ْ))ْ‫َّهر‬ َ ‫((ْالَْتَسبُّواْالد‬
“Do not curse time, for indeed Allaah is time.”5
It means that He is the owner of time who can do
whatever He wishes in it and with it as is proven by
another statement from Allaah,

5
Sahih Muslim, vol. 4, p. 1217, no. 5580 narrated by Aboo
Hurayrah. There is another authentic narration from Aboo
Hurayrah in Musnad Ahmad in which he stated, “Do not curse
time, for indeed Allaah said: I am time, the days and nights belong
to me, I renew them and let them go old, I bring rulers after
rulers.” Ibn al-Qayyim stated in this regard: “One who curses time
is between two states, one of which he must hold: Either his curse
of Allaah or committing shirk with Him. For if he believes that
Allaah alone did that and he curses the one who did it, he has
cursed Allaah.” (Zaad al-Ma‘aad, vol. 3, p. 355)

10
 ِ ِ
َ ‫((ْبِيَديْاألَمرْأقَلبْاللَّي َل َْوالن‬
ْ))ْ‫َّه َار‬
“The affair is in My hand, I flip the night and the
day.”6

2. Allaah’s Beautiful Names are not limited to any

specific number.
This is indicated by the following well-known
supplication of the Prophet ():

َ ‫تْبِِهْنَف َس‬
ْ‫كْأَو‬ َ ‫َْسَّي‬
َ ‫ك‬َ َ‫كْاللَّه َّمْبِك ِلْاس ٍمْه َوْل‬َ ‫((ْأَسأَل‬
ْ‫تْبِِه‬ ِ ‫اْمن‬ ِ ‫كْأَوْعلَّمتَهْأَح ًد‬ ِ
َ ‫كْأَوْاستَأثَر‬ َ ‫ْخلق‬
َ َ َ َ َ‫أَن َزلَتَه ِِْفْكتَاب‬
ِ ‫ب‬
ْ))ْ‫ْعن َد َك‬ ِ ‫ِِف‬
ِ ‫ْعل ِمْالغَي‬
“O Allaah, I ask you by every name belonging to You
with which You named Yourself, or You revealed in
Your scripture, or You taught one of Your creatures,
or You kept with Yourself exclusively in the hidden
knowledge.”7

What Allaah has kept exclusively to Himself in the

knowledge of the unseen cannot be limited or known.
As regards the other well-known prophetic statement
which appears to limit the total number of Allaah’s
names:

6
Sahih Al-Bukhari, vol. 9, 9. 433, no. 583. and Sahih Muslim vol.
4, p. 1257, no. 5823 narrated by Aboo Hurayrah.
7
. Musnad Ahmad, vol. 1, p. 394, 452 and authenticated in Silsilah
al-Ahaadeeth as-Saheehah, vol. 1, no.199.

11
 ْ))َْ‫اْد َخ َلْاْلَنَّة‬ ِ ِ ْ ً‫((ْإِ َّنْهللِْتِسعة‬
َ ‫اه‬َ‫ص‬
َ ‫اْمنْأَح‬
َ ً‫نيْاَس‬
َ ‫ْوتسع‬
َ َ
“Indeed Allaah has ninety-nine names. Whoever
counts them will enter paradise.”8
Then the two hadeeths may be harmonized by
explaining the second hadeeth as indicating that one
who memorizes any ninety-nine of Allaah’s names
will enter paradise. This is similar to saying; “I have
100 dirhams which I have prepared for charity”: it
does not contradict the fact that I have more dirhams
prepared for something else.

3. Allaah’s names are not to be decided upon by

reason but by revelation.
They are fixed (tawqeefee) by what has come in the
sharee‘ah and should neither be added to nor
reduced, because the human mind is not able to grasp
what names are due to Allaah. Consequently, limiting
the names to what has been revealed is obligatory,
because naming Him by what He has not named
himself, or denying what He has named Himself, is a
sin regarding Allaah’s right. Thus it is obligatory that
proper etiquette be followed in this regard.

4. Every one of Allaah’s names refers to Allaah’s

essence, to the attribute it contains and to the
effect resulting from it if it is transitive.

8
Sahih Al-Bukhari, vol. 9, p. 363, no. 489. and Sahih Muslim, vol.
4, p. 1409, no. 6475 narrated by Aboo Hurayrah.

12
 Faith in Allaah’s names is not complete without
affirming all of this. For example, regarding His
intransitive name “the Great” (al-‘Azeem), faith in it
is incomplete without belief in it as referring to His
essence and the attribute of “greatness” (al-‘Azamah)
it contains. Regarding the transitive name “the Most
Merciful” (ar-Rahmaan), complete faith in it depends
on affirming it as one of Allaah’s names, its
containing the attribute of “mercy” (ar-Rahmah) and
its effect which is that Allaah shows mercy to
whomever He wishes.

Rule Number Three

There are four sub-categories concerning Allaah’s
Attributes.
1. All of Allaah’s attributes are transcendent,
attributes of perfection and praise, without any
deficiency in any respect.
For example, life, knowledge, ability, hearing, sight,
wisdom, mercy, transcendence, etc. Based on the
Almighty’s statement:
☺  
  
“And to Allaah belongs the supreme example.”
(Soorah an-Nahl, (16): 60)
If the attribute represents deficiency without any
element of perfection, it is absolutely inapplicable to
Allaah. For example, death, ignorance, inability,
deafness, blindness, etc. Because the Almighty
punishes those who attribute deficiency and

13
 imperfection to Himself and He exalted Himself far
above the deficiencies they attributed to Him due to
the contradiction of deficiency to Lordship and
sovereignty (ruboobiyyah).
If the attribute represents perfection from one aspect
and imperfection from another its attribution will not
be affirmed or rejected absolutely. Instead, there
must be elaboration; it will be affirmed to Allaah
when it represents perfection and rejected when it
represents imperfection. For example, plotting,
deception, etc. Such an attribute represents perfection
when it is in reciprocation for something similar
because it indicates that the doer is not weak and
powerless to do the same to his enemy. It indicates
deficiency and imperfection in other situations
besides this. Thus it is affirmed for Allaah in the first
case and negated in the latter. As in Allaah’s
statement:

☺ ☺ 
   
  ☺
“They plot and Allaah plots, and Allaah is the best
of plotters.” (Soorah al-Anfaal, (8): 30)
  
  
  
“Indeed they scheme and I scheme.”
(Soorah at-Taariq, (86): 15-16)

14
✓☺  
  
ْ 
“Surely the hypocrites [try to] deceive Allaah, but
it is He who deceives them.”
(Soorah an-Nisaa, (4): 142)
If it is asked, for example: “Can Allaah be described
as plotting?” Do not say yes or no. Instead say that
He plots against those who deserve it, and Allaah
knows best.

2. Allaah’s attributes may be divided into two

categories: affirmative/positive and negative.
The affirmative attributes are those that Allaah
affirmed for Himself, such as life, knowledge, and
ability. They must be affirmed for Allaah in the way
appropriate for Him, because Allaah affirmed them
for Himself and He knows best regarding His
attributes.
The negative attributes are those that Allaah negated
from Himself, like oppression. They must be negated
from Allaah because He negated them from Himself,
but one must believe that their opposites are
attributes of Allaah from the most perfect
perspective, because negation is not complete unless
it contains an affirmation.
   
 
“And your Lord does not oppress anyone.”
(Soorah al-Kahf, (18): 49)

15
 It is obligatory to deny the attribution of oppression
to Allaah along with the belief in Allaah’s attribute of
perfect justice.

3. The affirmative attributes may be divided into

two categories: Personal (thaatiyyah) and
consequential (fi‘liyyah).
Personal attributes are those which were, are and will
be attributed to Him, like “hearing” and “seeing”.
Consequential attributes are those related to His will;
if He wishes He does them and if He does not wish,
He does not do them, like His settling above the
throne, or His coming.
It is possible for an attribute to be both personal and
consequential from two different perspectives. For
example, “speech”. From the perspective of the
origin of the attribute it is personal because Allaah
was and is speaking. While from the perspective of
some [of His] speech, it is consequential because it is
related to His will. He speaks what He wishes when
He wishes.

4. Three questions may be asked about each and

every one of Allaah’s attributes:
i) Is the attribute to be understood literally and
why? The answer is yes, because the basic
principle for understanding speech is
according to its literal meaning. The literal
meaning should not be avoided [by
considering the attribute metaphorical] except
if there exists authentic evidence which

16
 prevents us accepting the literal meaning. [For
example, Allaah states:
  
  
 
“… and I am closer to him than his jugular
vein.”
(Soorah Qaaf, (50): 16).
This verse implies that Allaah is within human
beings since the jugular vein is inside the
necks of humans. However, such a meaning
would imply that humans may worship other
humans and themselves, both of which acts
are forbidden. Furthermore, Allaah states
elsewhere in the Qur’aan that:
   
ْ ْ ْ ْ
“They fear their Lord who is above them.”
(Soorah an-Nahl, (15): 50)
Prophet Muhammad () also declared a
woman a true believer on the basis of her
answering his question, “Where is Allaah?” by
saying that He is above the heavens.9]
ii) Is it possible to describe how it is and why?
The answer is no, it is not permissible to
describe how [Allaah’s attributes are] due to
the Almighty’s statement:
   
 ☺
9
Sahih Muslim (English Trans.), vol. 1, pp. 271-2, no. 1094.

17
 “Their knowledge cannot encompass
Him.” (Soorah Taahaa (20): 110)
The human mind cannot comprehend how
Allaah’s attributes operate. [For example,
human beings can hardly understand how they
see; how the upside-down image that strikes
the retina at the back of the eye is transformed
into signals which are read by the brain. To
understand how Allaah sees without eye
apparatus, etc. is impossible.]
iii) Does it resemble human characteristics and
why? The answer is no, the divine attributes
do not resemble the attributes of created
beings, as the Almighty said:
☺ ▪ 
 
“Nothing is similar to Him…”
(Soorah Shooraa, (42): 11)
Allaah deserves absolute perfection, thus it is
not possible for Him to resemble the creation
because it is imperfect.
The difference between resemblance (tamtheel) and how
(takyeef) is that “resemblance” describes how an
attribute is in relationship to something similar to it,
while “how” (takleef) describes how an attribute is
without limiting it to something similar. For example, to
say that Allaah’s hand is like a human hand is
“resemblance”, while to imagine a description of
Allaah’s hand different from any of the hands of the
creatures is “how”. This imaginary description is
forbidden [because it is not based on knowledge, and

18
whatever the human mind imagines is based on what it
observed with its senses from the creation.
Consequently, the imagined hand would be a composite
of created characteristics, meaning that Allaah’s hand
would be made similar to the characteristics of His
creatures.]

Rule Number Four

Regarding what is used to refute those who deny
Allaah’s names and attributes (al-Mu‘attilah).
The Mu‘attilites are those who deny any of Allaah’s
names and attributes by twisting the meanings of texts
and diverting them from their obvious meanings. They
are also referred to as the “Interpreters” (al-
Mu’awwilah). The general rule for refuting their claims
is to point out that:
1. They contradict the obvious meanings of the texts.
[For example, in the case of the term istiwaa (settling
above) found in the Qur’aan:
 ▪ 

 
“The Most Merciful has settled above the
throne.” (Soorah Taahaa, (20): 5)
This term is interpreted to mean isteelaa (taking
possession of something) by Mu‘tizilites and
Ash‘arites in order to avoid the concept of Allaah
settling above His throne which they perceive as
making Him resemble humans who sit on thrones.]
2. They contradict the methodology of the Salaf. [When
Imaam Maalik was asked about how the settling

19
 above the throne took place, he informed the
questioner that “settling above” is known in the
Arabic language, how it took place is unknown and
asking about it is bid‘ah (innovation).]
3. They do not have any authentic evidence to support
their claims. [The interpretation of isteelaa implies
that Allaah’s throne was in the possession of
someone else and He took possession of it, which is
worse than what they sought to avoid.]
4. In the case of some attributes there may be a fourth
principle or more principles for refutation. [For
example, the principle that “whatever is said
concerning Allaah’s person may be said concerning
His characteristics”. Allaah is living and so are
humans, however, Allaah’s life is not like human life.
It is without beginning or end and it does not depend
on anyone or anything for its existence. Whereas
human life has beginning and end and depends on
Allaah for its existence. Similarly, it may be said that
Allaah’s settling above His throne is not like a human
being sitting on a throne.
This path of interpretation led them along with the
Khaarijites to even deny the reality of Allaah’s throne.
They claimed that it referred to “authority” or
“dominion.” However, that led to further problems in the
interpretation of the verse:

 ☺ 
 
  ☺


20
 “On that day eight [angels] will carry the throne of
your Lord.” (Soorah al-Haaqqah, (69): 17)
Furthermore, Prophet Muhammad () was quoted by
Aboo Hurayrah as saying,
ْ‫( ْ(( ْفَِْإ َذا‬)ْ ِ‫ْاَّلل‬
َّ ‫ْعنه ْقَ َال ْقَ َال َْرسول‬ َّ ‫َعن ْأَِِب ْهَري َرةَ َْر ِض َي‬
َ ‫ْاَّلل‬
ْ‫سْفَِإنَّهْأَو َسطْاْلَن َِّة َْوأَعلَىْاْلَن َِّةْأ َراهْفَوقَه‬ ِ
َ ‫ْاَّللَْفَاسأَلوهْالفرَدو‬
َّ ‫َسأَلتم‬
ْ))ْ‫ْالرْحَ ِن‬
َّ ‫َعرش‬
“If you ask Allaah, ask Him for Firdaws. It is the middle
and highest point in paradise. From it the rivers of
paradise spring forth and above it is the throne of the
Most Merciful.”10]

10
Sahih Al-Bukhari, vol.4 , pp. 39-40, no. 48.

21
 IBN QUDAAMAH’S INTRODUCTION

In the Name of Allaah, the Most Merciful the

Ever Merciful11

11
Shaykh Ibn Qudaamah begins his treatise with the Basmalah, a
common practice among scholars. The often quoted hadeeth,
ْ‫ْالرِحي ِمْفَه َوْأَب َت‬ ِ ‫ْالرْح‬ ِ ِ ِِ ِ
َّ ‫ان‬ َ َّ ‫يَْب ٍلْالَْي ب َدأْفيهْبِبِسماهلل‬
َ ‫ك ُّلْأَم ٍرْذ‬
“Any act of importance not begun with bismillaahir-Rahmaanir-
Raheem is deformed,” [collected by al-Khateeb] is not authentic
(See Irwaa al-Ghaleel, vol. 1, pp. 29-30, no. 1). However, it is
recommended to recite the Basmalah before starting any action or
deed based on numerous other narrations to that effect. For
example, it is recommended before Wudoo: Aboo Hurayrah,
Sa‘eed ibn Zayd and Aboo Sa‘eed al-Khudree all quoted the
Prophet () as saying:
َْ‫ْص ةََةْلِ َم نْالَْوض وَُْلَ ه َْوال‬ َِّ ‫الْرس ول‬
َ َ‫(ْ((ال‬)ْ‫ْاَّلل‬ َ َ‫َع نْأَِِبْهَري َرَةْق‬
َ َ َ‫الْق‬
ْ))ْ‫ْعلَي ِه‬ َِّ ‫وضوُْلِمنْ ََلْيذكرْاسم‬
َ ‫ْاَّللْتَ َع َاَل‬ َ َ َ َ
“Salaah without Wudoo is not valid and Wudoo is not valid for one
who doesn’t mention Allaah’s name on it.” [Sunan Abu Dawud,
vol. 1, p. 26 , no. 101 and authenticated in Saheeh Sunan Abee
Daawood, vol. 1, p. 21, no. 92. It is also narrated by at-Tirmithee
and Ibn Maajah. vol. 1, p. 223, no. 397].
The addition of the basmalah before entering the bathroom is not
authentic [see Tamaam al-Munnah, pp. 56-58]. The authentic
narration found in all Six Books of hadeeth is : Allaahumma innee
a‘oothu bika minal-khubuthi wal-khabaa’ith [O Allaah, I seek
refuge in You from all filth and nasty devils]. Sahih Al-Bukhari,
vol. 1, pp. 105-6, no. 144 and Sahih Muslim, vol. 1, pp. 1-2, no. 4.
It is recommended before eating as ‘Aa’ishah quoted the Prophet
() as saying,

22
 ِ َ َ‫(ْق‬)ِْ‫ْاَّلل‬ َّ ‫ْعن َه اْأ‬ َّ ‫ْعاَِ ََ ةَ َْر ِض َي‬
ْ‫َح دكم‬ َ ‫الْ((ْإ َذاْأَ َك َلْأ‬ َّ ‫ول‬
َ ‫َن َْرس‬ َ ‫ْاَّلل‬ َ ‫َع ن‬
ْ‫ْاَّللِْتَ َع َاَل ِِْفْأ ََّولِ ِهْفَليَ ق ل‬
َّ ‫ْاَّللِْتَ َع َاَلْفَ ِإنْنَ ِس َيْأَنْيَ ذكَرْاس َم‬
َّ ‫فَليَ ذكرْاس َم‬
ْ))ْ‫آخَره‬ ِ ‫ْاَّللِْأ ََّولَهْو‬
َّ ‫بِس ِم‬
َ
“When any of you [begins to] to eat, he should mention Allaah’s
name. If he forgets [to do so] in the beginning, let him say:
Bismillaahi fee awwalihee wa aakhirih [In the name of Allaah at its
beginning and end].” Sunan Abu Dawud, vol. 3, p. 1064, no. 3758
and authenticated in Saheeh Sunan at-Tirmithee, vol. 2, p. 167, no.
1513. The wording in Sunan Abee Daawood is : Bismillaahi
awwalahoo wa aakhirah.
It is also recommended before sexual relations as narrated by Ibn
‘Abbaas:
َ َ‫َح َدكمْإِذَاْأَتَ ىْأَهلَ هْق‬
ْ‫ال‬ َّ ‫الْ((ْلَ وْأ‬
َ ‫َنْأ‬ َ َ‫(ْق‬)َّْ ِ َّ‫اسْيَب ل ْالن‬ٍ َّ‫ْعب‬َ ‫َع نْاب ِن‬
َّ ‫اْالَ يجَا َن َْو َِّنِ ب‬
ِ ‫ْالَ يجَا َنْم اْرَق تَ نَ اْفَق‬ َّ َ‫ِّْنِب ن‬ َِّ ‫َِبس ِم‬
ْ‫م َيْبَي نَ ه َم ا‬ ََ َ َ ‫ْاَّللْاللَّه َّم‬
ْ))ْ‫َولَ ٌدْ ََلْيَمُّره‬
“If anyone of you before having sexual relations with his wife says:
In the Name of Allaah. O Allaah! Protect us from Satan and
protect what you grant us from Satan, and it is destined that they
should have a child, Satan will never be able to harm that child.”
Sahih Muslim.
The Names, ar-Rahmaan and ar-Raheem, are both derived from
the term rahmah meaning mercy. However, ar-Rahmaan, which is
exclusively for Allaah, refers to His all-encompassing mercy. On
the other hand ar-Raheem refers to the mercy which is for the
believers exclusively as Allaah said:
✓☺  
 ☺
“And He is ever merciful [Raheem] to the believers.”
(Soorah (33): 43)

23
1 All praise is due to Allaah who [deserves to be]
praised by every tongue, worshipped in every era,12
whose knowledge is everywhere,13 who does not become
so busy with any affair that He cannot do another,14

The Name ar-Raheem has be used in the indefinite form to

describe humans as in the verse:
   
  
   
✓☺ 
 ▪ 
“Indeed a Messenger has come to you from among yourselves,
who is grieved by your injury and anxious about you. He is full
of pity for the believers and merciful [Raheem].” (Soorah (9):
128) [Tafser Ibn Kathir, vol. 1, pp. 66-8]
12
This phrase could also mean that Allaah is praised in every
language and worshipped in every region.
13
Ibn Qudaamah clarifies in this phrase that when Allaah says:
    
ْ 
“He is with you wherever you may be,” (Soorah al-Hadeed,
(57): 4) He is referring to His knowledge, as stated in the
remainder of the verse: ‫ي‬
ْ‫ص‬ِ ‫“ وهللا ِِْبَاْتَعملو َنْب‬And Allaah sees well
ٌ َ َ َ
what you do.” Thus it is Allaah’s knowledge which is everywhere
and not His person, as claimed by some philosophical schools of
thought like the Ash‘arites, the Mu‘tazilites, the Soofees and
others.
14
With this description, Ibn Qudaamah confirms the perfection of
Allaah’s attribute of ability (qudrah). With everyone and
everything, no matter how able and capable they are, there comes a
point where they will not be able to do something, or they will
forget to do something, due to being busy or preoccupied with
other things. That is the nature of Allaah’s creation. Allaah speaks

24
more Glorious than similitude, beyond having a wife or
child, whose wisdom is manifest in all His creatures,15

of this aspect of human nature in a number of verses in the

Qur’aan. For example,
   
“The accumulation has preoccupied them…”
(at-Takaathur, (102): 1) and
   
   
 
“Do not let your wealth and children preoccupy you from the
remembrance of Allaah…”(al-Munaafiqoon, (63): 9). On the
other hand Allaah describes Himself as being constantly busy:
      
“Every day He is engaged in some affair.”
(ar-Rahmaan, (55): 29). ‘Ubayd ibn ‘Umayr said, “Of His affairs is
that he answers the supplicant, or gives to the one requesting, or He
removes adversity, or cures the one seeking a cure.” [Tafsir Ibn
Kathir, vol. 9, p. 387]. Abud-Dardaa quoted the Prophet () as
saying: “Allaah, Most Great and Glorious, said: Every day He is
engaged in some affair. Among His affairs is forgiving sins,
removing calamities, uplifting some people and degrading others.”
[Sunan Ibn Majah, vol. 1, p. 114, no. 202. and authenticated in
Saheeh Sunan Ibn Maajah, vol. 1, p. 40, no. 167]. Furthermore,
Allaah describes Himself as not tiring from all His activity as all
created things do:
   

“And guarding and preserving [the heavens and earth] do not
tire Him.” (al-Baqarah, (2): 255)
15
Whether humans realize the divine infinite wisdom in creation or
not, it is there. This wisdom demands that there be purpose to life
and that the Creator reveal that purpose to His creatures. Doing
things without purpose is unwise and unintelligent, likewise to
create with purpose but not inform the creatures of their purpose

25
and whose [essence] minds cannot imagine16 nor hearts
picture.

would also be unreasonable and unfair. These concepts are

unacceptable in common life and are signs of inferiority. For
example, for someone to build a factory and hire workers without
explaining to them what their jobs are or their working hours
would be considered negligent and foolish. The workers would
probably all come in late, go straight to the cafeteria and spend
their day drinking tea and socializing. Allaah rejects such concepts
by affirming that He did not create the world meaninglessly:
☺  
 
  
 
“Do you think that I created you meaninglessly and that you
will not have to return to me?” (al-Mu’minoon, (23): 115);
  
 ☺
✓ ☺ 

“I did not create the Heavens and the earth and what is
between them in sport.” (al-Ambiyaa, (21): 16)
Thus, affirming Allaah’s wisdom is rejection of the claim that God
did not create the world with a purpose or that He did not reveal
the purpose through prophets. This is the general claim of those
who reject “organized” religion or who are simply deists; believing
in the existence of God.
16
The human mind cannot imagine Allaah because it depends on
data from the senses. Even imaginary beings are composed of a
collage of images seen. For example, a unicorn, a legendary animal
having the head, neck, and body of a horse, the hind legs of a stag,
the tail of a lion, and a long spiral horn growing out of the forehead
like that of a narwhal [an arctic whale, Monodon monoceros, with a
single long spiral twisted tusk protruding forward from its head].
Though it does not actually exist, it is composed of body parts from

26
 ☺ ▪ 
  
 ☺
ْ
“Nothing is similar to Him and He is the All-Hearing
the All-Seeing.”
(Soorah ash-Shooraa, (42): 11)17
The Most Beautiful names and transcendent attributes
belong to Him.18

 ▪ 
 

existing animals. Furthermore, how can the finite human mind

grasp the infinite?
17
In order for Tawheed (monotheism) to be perfect, Allaah must be
absolutely unique. That is, nothing should be equal or similar to
Allaah. Having a “begotten” son, as Christians claim, would make
him similar to His creatures. Although Christians do not claim that
God has a wife, Catholics among them refer to Jesus’ mother as
“the Mother of God”. Other religions attribute to God a complete
family; a wife, brothers and sisters and children.
18
Ibn Qudaamah refers here to Allaah’s description of Himself in
the Qur’aan as having the Most Beautiful Names
      
☺ 
 
“Allaah, there is no God but He. To Him belongs the Most
Beautiful Names.” (Soorah Taa haa, (20): 8). It is another aspect
of the perfection of Tawheed with regards to Allaah that the most
beautiful names and transcendent attributes belong to Him alone.
He cannot be described by names and attributes which are inferior
to those of His creatures.

27
   
  ☺
 
  ☺
  
 
 
  ▪
“The Most Merciful has settled above the throne.
Whatever is in the heavens, on earth, whatever is
between them and under the earth belongs to Him. If
you speak openly [or not], He knows what is secret
and what is more hidden.”
(Soorah Taahaa, (20): 5-7)19
19
The author uses these verses from Soorah Taa haa as an example
in order to reiterate his statement concerning Allaah’s names and
attributes being the most beautiful and transcendent. The name ar-
Rahmaan is most beautiful, so much so that it belongs to Allaah
alone even in the indefinite form Rahmaan. Furthermore, the
attribute of rahmah associated with it is transcendent; far beyond
the reach of human beings whose mercy has many limitations and
conditions due to weakness and imperfection. Allaah is further
described as being above and beyond all of His creation. Since the
throne is the highest created entity, Allaah’s being above it is
affirmation of His being above all of His creation in His essence.
That is, His creation does not enclose or encircle Him in any way.
However, His transcendence does not affect His sovereignty over
the creation as it would in the case of His creatures. Every created
thing, from the highest to the lowest, belongs to Him. Nothing
functions without His permission, as the Prophet () often stated: “
ِ‫هلل‬
ْ ‫ْح و َل َْوالَْق َّوَةْإِالَّْ َِب‬
َ َ‫ال‬ Laa hawla wa laa quwwata illaa billaah
[There is no movement nor power except by Allaah’s permission]”

28
His knowledge encompasses everything,20 all creatures
are helpless before His might and wisdom,21 and His
mercy and knowledge contains everything.

(). In addition, Allaah’s transcendence does not affect His

intimate knowledge of His creatures. His knowledge is not limited
to what is openly expressed, as human knowledge is. He knows
what is secretly expressed and what is even more hidden; what
secrets are buried deep in the hearts and minds. In fact He knows
ideas, thoughts, and concepts in our subconscious minds about
which even we are not aware. Allaah knows our thoughts even
before we think them and our ideas even before we frame them.
20
In this phrase, Ibn Qudaamah uses another Qur’aanic expression
in his introduction to describe Allaah’s absolute knowledge:
  ☺ 
     
 ☺   
“Indeed your God is only Allaah besides whom there is
nothing worthy of worship. He encompasses everything with
His knowledge.” (Soorah Taahaa, (20): 98). Previously he
described it as being everywhere. Here he describes it as
surrounding everything. On one hand, nothing escapes it, for it
contains everything, and on the other hand, nothing exceeds it. The
knowledge of Allaah’s creatures cannot encompass Him
( “…Their knowledge cannot encompass Him.” Soorah Taahaa,
(20): 110). Human knowledge cannot fathom the depths of
Allaah’s workings. Allaah pointed out the limitations of the
knowledge of His creatures saying:
   
 ☺
   
“I did not let them witness the creation of the heavens and
earth, nor the creation of themselves…” (Soorah al-Kahf, (18):
51. Modern science is obsessed with understanding the creation of

29
the world and humans. Books of science vividly describe the big
bang and what took place in the nanoseconds following it, the
creation of life, from the first living cell to the evolution of human
beings. Huge amounts of time, energy, and resources are dedicated
to this ephemeral goal that can never be achieved. Whatever the
scientists come up with, it is no more than speculation, and they are
continually replacing their speculations with new speculations, all
of which have no reality and certainty to them. As Allaah stated:
     
  
“Indeed speculation cannot be a substitute for the truth…”
(Soorah Yoonus, (10): 36)
21
Ibn Qudaamah has paraphrased the Qur’aanic verse
   
  
  
“He is the Irresistible (al-Qaahir), above His servants and He
is the All-Wise, the Well-Aware.” (Soorah al-An‘aam, (6): 18) in
which he addresses Allaah’s perfect attribute of qahr (subjugation;
coercion) from which Allaah chose the names al-Qaahir and al-
Qahhaar “the Irresistible” (first mentioned in Soorah Yoosuf, (12):
39; 13: 16; 14: 48; 38: 65; 39: 4; 40: 16, and in every instant
mentioned along with al-Waahid).
In Soorah al-An‘aam, Allaah states first the universal
principle concerning harm and benefit:
 ☺  
   ➢
☺    
   
  
“If Allaah touches you with harm, none can remove it except
He, and if He touches you with good, then He is able to do all
things.” (Soorah al-An‘aam,6:17) Regarding this principle, the
Prophet () would usually supplicate after coming out of rukoo‘
saying:

30
 ِ ِ ِ ِ ِ
َ ‫ت َْو ْالَْيَن َف عْذَاْاْلَد ِْمن‬
ْ‫ك‬ َ ‫اْمنَ ع‬ َ ‫((ْاللَّه َّمْالَ َْمان َعْل َم اْأَعجَي‬
َ ‫ت َْوالَْمعج َيْل َم‬
ْ))ْ‫اْلَ ُّْد‬
“Allaahumma laa maani‘a limaa a‘tayta wa laa mu‘tya limaa
mana‘ta wa laa yanfa‘u thal-jaddi minkal-jadd Oh Allaah, none can
prevent what You have given nor give what You have prevented.
And riches cannot avail a wealthy person against You.” (Sahih
Muslim, vol. 1, p. 253, no. 967 and Sunan Abu Dawud, vol. 1, p.
217, no. 846). Consequently, Allaah is the Irresistible. All necks
are bowed before Him and tyrants humbled in His presence, and
He has complete control over all things. The creatures are
insignificant before Him, for they are all under His irresistible
decision and power. Furthermore, He is All-Wise in His actions
and is Well Aware thereby placing everything in its rightful place,
granting favors to those who deserve His favors. (Tafsir Ibn Kathir,
vol. 3, pp. 324-5)
In Soorah ar-Ra‘d, (13) verse 15 Allaah states concerning the
creation that:
    
 ☺
 
 
ْ  
“Everything in the heavens and earth prostrates to Allaah,
willingly or unwillingly, and so do their shadows in the
mornings and evenings.” Then He states concerning Himself that:
    
  
 
“… Allaah is the Creator of all things, and He is the One, the
Irresistible (al-Qahhaar),” which is an affirmation of His
subjugation and control of everything. (Tafsir Ibn Kathir, vol. 8, p.
349).

31
✓   
 
  
ْ ☺ 
“He knows what is in front of them and what is
behind them, and their knowledge cannot encompass
Him.” (Soorah Taahaa, (20): 110)22

He is [correctly] described by what He described

Himself in His Magnificent Book, and on the tongue of
His Noble Prophet ().23

22
The author uses this verse to support his previous statement
regarding Allaah’s perfect knowledge of everything. The meaning
of “… what is in front of them and what is behind them…” is
that Allaah knows what happens to people and what will happen to
them in the future (Tafsir Ibn Kathir, vol. 6, p. 393). The literal
Arabic text gives the feeling of complete encompassment of
Allaah’s knowledge prior to Allaah’s total negation of the reverse.
Human finite knowledge unable to independently understand its
own existence cannot possibly comprehend the infinite Creator.
23
This is subcategory three of Rule Two “Allaah’s names are not
decided upon by reason but by revelation” identified by Shaykh
Al-‘Uthaymeen in his introduction to this book. Since the human
mind is incapable of comprehending its Creator, it must depend on
revelation for guidance. Otherwise, in its quest for a “logical”
understanding it may deny God’s very existence. Questions like,
“Who created God?” and “Where did evil come from, if God is All
Powerful and All Good?” often lead to total disbelief among those
not guided by revelation.

32
Submission to and Acceptance of Verses and
Hadeeths Containing Attributes

2 Every attribute of the Most Merciful [Allaah] which

comes in the Qur’aan, or is authentically narrated
from the Chosen One24 () , must be believed in,
submitted to and accepted. Contradicting it by
rejection,25 interpretation,26 drawing resemblance or
24
I.e. Prophet Muhammad ().
25
Shaykh Al-‘Uthaymeen defined “rejection (radd)” as: “Denial
and negation, as in the case where someone says: Allaah does not
have a hand, neither literally or figuratively. [Such a position] is
disbelief as it [involves] disbelief in Allaah and His Messenger.”
(Sharh Lum‘ah, pp. 34)
26
Shaykh Al-‘Uthaymeen defined “interpretation (ta’weel)” as:
“Explanation (tafseer). What is meant here is explaining the texts
on Divine Attributes with other than what was the intent of Allaah
and His Messenger, in contradiction with what the Companions,
Successors and those following them explained it.
There are three fundamental ruling regarding interpretation
(ta’weel):
“The First: That it be the product of genuine ijtihaad and
good intentions. Whereby, if the truth is made clear he would
abandon his interpretation. In this case, he is excused as it is
his utmost ability and Allaah Most High has stated:

“He does not burden a soul beyond its ability.” (Soorah al-
Baqarah, (2): 286)

The Second: That it be the product of vain desires and

fanaticism and it has a basis from an Arabic linguistic
perspective. In such a case it is sin, but not disbelief, as long
as it does not contain [the attribution of] deficiency or flaw to
Allaah, in which case it would be disbelief.

33
similitude, must be abandoned. Whatever is difficult to
grasp [among the attributes] must be affirmed literally27,
and delving into its meaning should be avoided.
Knowledge of it should be referred to the One who said
it, and we put its responsibility/trusteeship to the one

The Third: That it be the product of vain desires and

fanaticism without having any basis in the Arabic language. In
this case it is [an act of] disbelief because it is, in reality,
denial [of a Qur’aanic text] without any linguistic basis.”
(Sharh Lum‘ah, pp. 34)
27
Shaykh Muhammad ibn Ibraaheem Aal ash-Shaykh said the
following regarding the author’s statement “… must be affirmed
literally…”: “This statement is among what was noted [incorrect]
in this creedal statement … as it is not secret that the math’hab of
Ahlus-Sunnah wal-Jamaa‘ah is belief in Allaah’s Names and
Attributes that are confirmed in the Book and the Sunnah literally
and denotatively [i.e. the term and the meaning it denotes] and that
these Names and Attributes are to be understood literally and not
figuratively or metaphorically, and that they have real meanings
befitting of Allaah’s Glory and Magnificience… As for what he
mentioned in al-Lum‘ah it is applicable to the Mufawwidite
math’hab, which is among the most evil and corrupt of the
math’habs and the author – may Allaah have mercy on him – is an
eminent scholar of the Sunnah and is among the farthest people
away from the Mufawwidites and other innovators.” (Maktab al-
Iftaa, no. 328, date: 28/7/1385).
Actually, Ibn Qudaamah wrote a book called Tham at-Ta’weel
in which he refuted the various Muslim schools of philosophy that
misused interpretation, including the Mufawwidites, and he
affirmed the above mentioned position of Ahlus-Sunnah wal-
Jamaa‘ah. Consequently, his above-mentioned statement should be
taken as a general statement clarified elsewhere.

34
who narrated it.28 [In doing so] we follow the way of
those firmly grounded in knowledge who were praised
by Allaah in His Clear Book in His statement:

 ▪ 
 
  
   
“… And those firmly grounded in knowledge say:
We believe in it; all of it is from our Lord.” (Soorah
Aal ‘Imraan, (3): 7)29

28
Shaykh Al-‘Uthaymeen wrote: “[The author has] divided texts
from the Qur’aan and the Sunnah addressing the Divine Attributes
into two sections: Clearly obvious and problematically obscured.
The Clear are those whose expression and meanings are clear. In
such cases, it is obligatory to believe in its expression and to affirm
its real meaning without rejection or interpretation, and without
drawing similitude with the creation or understanding it in human
terms. Because the Sharee‘ah has brought it, therefore it is
obligatory to believe in it, accept it and submit to it.
As for the obscure verses, they are those whose meanings are
not clear due to their general implications or limitations in the
understanding of the reader. Affirmation of their expression (lafz)
is obligatory due to the Sharee‘ah use of them, and abstention from
delving into their meanings and unnecessary mention of them is
also obligatory because they are so obscure that no ruling can be
made with regards to their meanings. Therefore we delegate
knowledge of them to Allaah and His Messenger.” (Sharh Lum‘ah,
pp. 32-3)
29
Regarding the way in which people have dealt with the obscure
verses (al-mutashaabihaat), Shaykh Al-‘Uthaymeen wrote: “The
methods of people divided into two with regard to these obscure
verses:

35
Regarding those who desire to interpret the unclear
aspects of revelation:

  

 
 
 



 
“As for those in whose hearts there is deviation, they
follow what is unclear of it, desiring turmoil and
misinterpretation.” (Soorah Aal ‘Imraan, (3):7)30

The First Method: It is the method of those firmly grounded

in knowledge who believe in both the clear and the obscure to say:
“It is all from our Lord.” They abstain from discussion [of the
obscure] since they unable to arrive at an understanding and
comprehension of it, as a means of glorification of Allaah and His
Messenger and displaying proper manners with the texts of the
Sharee‘ah. Consequently, Allaah praises them by referring to them
as being “firmly grounded in knowledge”.” (Sharh Lum‘ah, p.
33)
30
The Second Method: It is the method of the deviants who
seek out the obscure in order to entice people from their religion
and the way of the righteous predecessors. They misinterpret the
obscure verses in order to make them mean what they desire and
not what Allaah and His Messenger wish. Often times they present
the Qur’aanic and hadeethic texts in such a way that they appear to
contradict each other so they can raise doubts about their
commonly held implications and blind them to the guidance

36
He made the desire for interpretation a sign of deviation
and linked it to the desire for turmoil in censure. Then
He veiled them from what they hoped for and cut off
their desires from what they sought in His statement:
 
ْ    
“While, no one knows its interpretation except
Allaah.”
(Soorah Aal ‘Imraan, (3): 7)31

contained in them. Allaah curses them by referring to them as

“those in whose hearts there is deviation.”
Clarity and obscurity with regard to texts of the Sharee‘ah is
something relative and it varies from one person to the next
depending on their knowledge and understanding. Thus, what may
be obscure to one person may be clear to another. What is
obligatory, where one finds obscurity, is to refrain from delving in
to it and fumbling about with its meanings. All praise is due to
Allaah that, objectively speaking, there is no religious instruction
in the Sharee‘ah texts that is important for the worldly and
religious affairs of humans that is completely obscure for everyone.
Allaah described the Qur’aan as “clear light” (Soorah an-Nisaa,
(4): 174), “clarification for people” (Soorah Aal ‘Imraan, (3):
138), “distinction” (Soorah al-Furqaan, (25): 1), and He revealed
it as “an explainer for everything” (Soorah an-Nahl, (16): 89),
and “guidance and a mercy” (Soorah al-A‘raaf, (7): 52 ). This
necessitates that there not be in the texts anything objectively
obscure to such a degree that no one of the Muslim nation is able to
understand its meaning.” (Sharh Lum‘ah, pp. 33)
31
Ibn Katheer said: “Ta’weel has two meanings in the Qur’aan: the
true reality of things, and what they will turn out to be. For
example, Allaah said:

37
Statements of the Leading Scholars of the Salaf
Regarding the Attributes

3 Regarding the Prophet’s statements:

   

    
“And he said: ‘O my father! This is the interpretation (ta’weel)
of my previous dream.” (Soorah Yousuf, (12): 100) and He also
said:
   
   
 
    
“Are they just waiting for its interpretation (ta’weel)? On the
Day when its interpretation comes, those who forgot it before
will say …” (Soorah al-A‘raaf, (7): 53). Interpretation here refers
to the true reality of the Resurrection that they were told about. If
this is the desired meaning of the verse (3:7), then pausing after
reciting Allaah’s name is warranted, because only Allaah knows
the true reality of things.
… [On the other hand,] if the word ta’weel means the second
meaning, that is, explaining and describing, such as what Allaah
said:
  

“Inform us of its interpretation (ta’weel)”(Soorah Yousuf, (12):
36), then pausing after “and those firmly grounded in
knowledge,” is warranted. This is because the scholars have
general knowledge [of Allaah’s statements] and understand what
they are addressed with, even though they do not have knowledge
of the ultimate reality of things.” (Tafsir Ibn Kathir, vol. 2, pp.
115-6)

38
 ِ ‫ْالسم‬
(( ‫اُْالدُّن يَا‬ ِ َّْ ‫)) ي ن ِزل‬
َ َّ ‫ْاَّللْإ ََل‬ َ
“Indeed Allaah descends to the sky of this world…”32
and
(( ‫ام ِْة‬ ِ ِ
َ َ‫ْس ََتو َن َْربَّكمْيَوَمْالقي‬
َ ‫)) إنَّكم‬
“Indeed Allaah will be seen on the Day of
Resurrection…”33 and other hadeeths similar to them,
Imaam Ahmad ibn Hambal34 – May Allaah be pleased
with him – said:
32
Sahih Al-Bukhari, vol. 9, p. 434, no. 586. Sahih Muslim, vol. 1,
p. 365, no. 1657. Kitaab Salaatul Musaafir wa qasruhaa baab at-
Targheeb fid-duaa wath-thikr aakhir al-layl
ْ‫ْالس َم ِاُْال دُّن يَاْك َّل‬
َّ ‫ْاَّللْإِ ََل‬
َّ ‫الْ((ْيَن ِزل‬ َ َ‫(ْق‬)ِْ‫ْاَّلل‬ َّ ‫ول‬ِ ‫ْع نْرس‬
َ َ َ‫َع نْأَِِبْهَري َرة‬
ْ‫ميْث لثْاللَّي ِلْاأل ََّولْفَيَ قولْأ َََنْال َملِ كْأ َََنْال َملِ ك َْم نْذَاْالَّ ِذي‬ ِ ‫ْحنيََْي‬ ِ ٍ
َ ‫لَي لَة‬
ْ ِ‫يبْلَ ه َْم نْذَاْالَّ ِذيْيَس أَل َِْفَأع ِجيَ ه َْم نْذَاْالَّ ِذيْيَس تَ غ ِفر‬ ِ ِ
َ ََ‫يَدعو ْفَأَس ت‬
))ْ‫ميَُْال َفَر‬ ِ ‫كْح ََّّتْي‬ ِ ِ
َ َ ‫فَأَغفَرْلَهْ فَةَْيََزالْ َك َذل‬
33
Sahih Al-Bukhari, vol. 9, p. 390, no. 531. Sahih Muslim, vol. 1,
p. 307, no. 1322.
َ ‫(ْ((ْلَي لَ َةْالبَد ِرْفَ َق‬)ِْ‫ْاَّلل‬
ْ‫الْإِنَّكم‬ َّ ‫اْرسول‬ َ َ‫ْعلَي ن‬
َ ‫ْخَر َج‬ َ ‫ال‬َ َ‫اِّْ ِر ٌيرْق‬
َ َ‫ْ َحدَّثَن‬
))ْ‫مامو َن ِِْفْرؤيَتِ ِه‬ ِ ِ
َ ‫ْه َذاْالَْت‬
َ ‫َس ََتو َن َْربَّكمْيَوَمْالقيَ َامةْ َك َماْتَ َرو َن‬
Jareer said that the Messenger of Allaah () came out to us on a
night of the full moon and said, “Indeed you will see your Lord on
the Day of Judgment the way you see this [moon] without any
difficulty in seeing Him. ”
34
Imaam Ahmad ibn Hambal ash-Shaybaanee was born in
Baghdad in the year 778 CE. He became one of the greatest
memorizers and narrators of Hadeeth of his time. Concentrating on

39
 We believe in them and hold them as truth,
without [delving into] the hows or theirs
meanings, and we do not reject any of them.35

the study of Hadeeth, Ahmad studied Fiqh and Hadeeth science

under Imaam Abu Yoosuf, the famous student of Abu Haneefah, as
well as under Imaam ash-Shaafi‘ee.
Imaam Ahmad went through a series of persecutions under the
caliphs of his time due to their adoption of Mu‘tazilite philosophy.
He was jailed and beaten for two years by order of Caliph al-
Ma’moon (ruled 813-842 CE), because of his rejection of the
philosophical concept that the Qur’aan was created. Later set free,
he continued teaching in Baghdad until al-Waathiq became caliph
(ruled 842-846 CE) and renewed the persecution. Thereupon,
Imaam Ahmad stopped teaching and went into hiding for five years
until Caliph al-Mutawakkil (ruled 847-861 CE) took over. Caliph
al-Mutawakkil ended the inquisition permanently by expelling the
Mu‘tazilite scholars and officially rejecting their philosophy.
Ahmad continued to teach in Baghdad until he died in the year 855
CE.
Imaam Ahmad’s greatest concern was the collection,
narration, and interpretation of Hadeeth. His teaching method
consisted of dictating Hadeeths from his vast collection known as
al-Musnad, which contained over 30,000 Hadeeths, as well as the
various opinions of the Sahaabah concerning their interpretation.
He would then apply the Hadeeths or ruling to various existing
problems. If he could not find a suitable Hadeeth or opinion to
solve a problem, he would offer his own opinion while forbidding
his students to record any of his own solutions. As a result, his
Madh-hab was recorded, not by his students, but by their students.
[See the author’s Evolution of Fiqh, pp. 84-5]
35
With regard to this statement of Imaam Ahmad, Shaykh Al-
‘Uthaymeen said, “The meaning which Imaam Ahmad negated in
his statement is the meaning innovated by the Mu‘attilites and the
Jahmites and others, by which they diverted the texts of the
Qur’aan and Sunnah from their obvious meaning to meanings

40
 We know that whatever the Messenger brought
is the truth. So we do not refute the Messenger
of Allaah (), nor do we describe Allaah beyond
what He described Himself with, without limit
or end:
☺ ▪ 
  
☺
 
“There is nothing similar to Him and He is
the All-Hearing and the All-Seeing.” (Soorah
ash-Shooraa, (42): 11)

We say as He said and describe Him with what

He described Himself, without going beyond
that. The descriptions of those who [seek to]
describe Him will not reach [His correct
description]. We believe in all of the Qur’aan, its
clear verses and its unclear verses, without
excluding any of His descriptions due to any
repulsiveness perceived. We do not go beyond
the Qur’aan and the Hadeeth. We do not know
how the essence [of His attributes] is, except
through believing in the truth of the Messenger
() and affirming the Qur’aan.36

contradictory to them. What I have said is indicated by his negation

of the meaning and its nature (how) in order for his refutation to
include both deviant groups: the Mu‘attilites and the
Mushabbihites.” (Fat’h Rabbil-Bariyyah, p. 63)
36
as-Sawaa’iq al-Mursalah, vol. 1, p. 265.

41
4___ Imaam Muhammad ibn Idrees ash-
Shaafi‘ee37 – May Allaah be pleased with

37
Muhammad ibn Idrees ash-Shaafi‘ee (769-820 CE) was born in
the town Ghazzah on the Mediterranean coast of what was then
known as Shaam in the year 769 CE, but travelled to Madeenah in
his youth to study Fiqh and Hadeeth under Imaam Maalik. He
succeeded in memorizing the whole of Maalik’s book, al-
Muwatta’, and recited it to him from memory, word perfect.
Ash-Shaafi‘ee remained under Maalik until the latter died in
801 CE. Then he went to Yemen and taught there. He remained
there until he was accused of Shi‘ite leanings in the year 805 CE
and brought as a prisoner before the ‘Abbaasid Caliph, Haroon ar-
Rasheed (ruled 786-809 CE) in Iraq. He was able to prove the
correctness of his beliefs and was subsequently released. Ash-
Shaafi‘ee remained in Iraq and studied for a while under Imaam
Muhammad ibn al-Hassan, the famous student of Abu Haneefah.
Later he travelled to Egypt in order to study under Imaam al-Layth,
but by the time he reached there the Imaam had passed away.
However, he was able to study the math’hab (school of law) of al-
Layth from al-Layth’s students. Ash-Shaafi‘ee remained in Egypt
until his death in the year 820 CE during the rule of the Caliph al-
Mamoon (rule 813-832 CE). Imaam ash-Shaafi‘ee combined the
Fiqh of Hijaaz (Maalikee thought) with that of Iraq, (Hanafee
thought) and created a new math’hab which he dictated to his
students in the form of a book called al-Hujjah (The Evidence).
This dictation took place in Iraq in the year 810 CE and a number
of his students37 memorised his book and narrated it to others. This
book and period of his scholarship are usually referred to as al-
Math’hab al-Qadeem (the old school of thought) to differentiate it
from the second period of his scholarship which occurred after he
reached Egypt. In Egypt he absorbed the Fiqh of Imaam al-Layth
ibn Sa‘d and dictated al-Math’hab al-Jadeed (the new school of
thought) to his students in the form of another book which he
named al-Umm (The Essence). Because of his exposure to a

42
him – said: “I believe in Allaah and in what has come
from Allaah according to Allaah’s intent. And I believe
in the Messenger of Allaah and in what has come from
the Messenger of Allaah according to the intended
meaning of the Messenger of Allaah.”38

5 The Salaf and the later scholars (Khalaf) – May

Allaah be pleased with them - proceeded according
to this [understanding]. All of them were in agreement
about recognizing, (allowing to pass) and affirming
whatever attributes were narrated in Allaah’s Book and
the Sunnah of His Messenger without delving into their
interpretations.

completely new set of Hadeeths and legal reasoning, in al-

Math’hab al-Jadeed, he reversed many of the legal positions which
he had held while in Iraq. Imaam ash-Shafi‘ee holds the distinction
of being the first Imaam to systematize the fundamental principles
of Fiqh which he recorded in his book called ar-Risaalah.
[Evolution of Fiqh, pp. 80-81]
38
See Ibn Taymiyyah’s treatise ar-Risaalah al-Madaniyyah, p.
121. He stated “As for the statement of ash-Shaafi‘ee, it is the truth
which every Muslim must believe. Whoever believes it without
saying anything to contradict it has taken the secure path in both
this life and the next.”
Among the important statements of Imaam ash-Shaafi‘ee
regarding the Divine Names and Attributes is the following,
“Allaah, Most High, has Names and Attributes which cannot be
rejected by anyone for whom the evidence has been given. If
someone rejects them after evidence has been given, he becomes a
disbeliever. If he does so before evidence is brought, he is excused
due to ignorance, because knowledge of it is not grasped by mere
intelligence, logic or reflection.” See Mukhtasar al-‘Uloo, p. 177.

43
 Promotion of the Sunnah and Warnings Against
Bid‘ah

6 We have been commanded to follow their footsteps

and be guided by their road signs. And we have been
warned against innovations and informed that they are
misguidance. The Prophet () said,
ِ ِ ِ َّ ُ‫((فَعلَ يكمْبِس ن ََِّْوس ن َِّةْاَلَ َف ِا‬
ْ‫اْعلَي َه ا‬
َ ‫مو‬ َ ِ‫ينْال َمه دي‬
ُّ ‫ني َْو َْع‬ َ ‫ْالراش د‬ َ َ
ِ ‫َِبلنَّو ِاِّ ِذْوإِ َُّك مْوا َد َم‬
ْ‫تْاألم وِرْفَ ِإ َّنْك َّلْا َدثَ ٍةْبِد َع ةٌ َْوإِ َّنْك َّل‬ َ َ َ
ٍ
))ٌْ‫ْضةلَْة‬َ ‫بِد َعة‬
“Follow my sunnah and the sunnah of the rightly guided
caliphs after me. Bite on firmly to it with your molars.
And beware of innovated matters, for every innovation is
bid‘ah and every bid‘ah is misguidance.”39

7‘Abdullaah ibn Mas‘ood

with him – said:
40
– May Allaah be pleased

39
Musnad Ahmad, vol. 4, p. 126-7, Sunan at-Tirmithee, Sunan Abu
Dawud, Sunan, vol.3, p.1294, no.4590, Ibn Majah, vol, 1 pp. 21,
no. 42, and authenticated in Saheeh al-Jaami‘, vol. 2, no. 346.
40
Ibn Mas‘ood was among the early converts in Makkah and he
used to refer to himself as the sixth of six Muslims. ‘Abdullaah ibn
Mas‘ood was also the first to openly recite the Qur’aan in Makkah
and was severely tortured by the Makkans. He was among the
migrants to Abyssinia and among the 10 promised paradise. Caliph
‘Umar sent him to Kufah as an administrator of the public treasury
and a teacher of religion. He was the eighth most prolific narrator
of hadeeths. He narrated 748 traditions and whenever he used to
narrate hadeeths he used to tremble and sweat would break out on

44
 ْ))ْْ‫اْوالَْتَب تَ ِدعواْفَ َقدْك ِفيتم‬ ِِ
َ ‫((ْاتَّبعو‬
“Follow and do not innovate for you have [been left
with] what is sufficient for you.”41

his forehead. He died in 32 AH at the age of 70 and his funeral

prayer was lead by Caliph ‘Uthmaan.
41
Kashf ul Khafaa', section 'Hamza'. An-Najm authenticated its
chain of narrators and al-Ajalooni said 'Its evidences are many'.

45
8 [Caliph] ‘Umar ibn ‘Abdul-‘Azeez42 was reported to
have said, “Stop43 where the people [i.e., the
Companions] stopped, for they stopped based on
knowledge and restrained themselves due to deep
insight. They were better able to uncover it and if there

42
‘Umar ibn ‘Abdul-‘Azeez (720-681CE), often referred to as the
fifth of the Righteous Caliphs due to his resemblance to the Four
Righteous Caliphs, was the grandson of ‘Umayyad caliph Marwan
ibn al-Hakam. He was born and raised in Madeenah and was made
its governor during the caliphate of al-Waleed. ‘Umar became the
caliph in 679. The masses became peaceful during his reign and he
banned the practise of cursing ‘Alee ibn Abee Taalib from the
mimbar which had become the norm during the reigns of the
previous caliphs. His caliphate lasted only two and a half years
during which he became a paragon of virtue and justice. (Al-
A‘laam, vol. 5, p. 50) After Islaam had spread into the Middle East,
India, and North Africa, and the narration of hadeeth had become
widespread, there arose people who began to invent hadeeths. To
combat this development, Caliph ‘Umar ibn ‘Abdul-‘Azeez
ordered the leading scholars of his time to compile the traditions of
the Prophet (). He requested Aboo Bakr ibn Hazm (d. 737) to
write down all the hadeeths of the Prophet () and the rulings of
‘Umar ibn al-Khattaab, and to pay particular attention to gathering
the hadeeths narrated by ‘Amrah bint ‘Abdir-Rahmaan, who was,
at that time, the most respected custodian of the narrations of
‘Aa’ishah. Sa‘d ibn Ibraaheem and Ibn Shihaab az-Zuhree were
also requested to compile books and az-Zuhree became the first
compiler of hadeeths to also record the biographies of the narrators
with particular reference to their character and honesty. In the era
of Caliph ‘Umar ibn ‘Abdul-‘Azeez, the systematic compilation of
hadeeths began on a fairly wide scale. (Studies in Hadeeth, pp. 9-
10)
43
“Stop” here means to refrain from delving into certain areas, and
to avoid speculation about them.

46
was virtue in it they were most suitable to gain it.44 If
you say: ‘Something new happened after them,’ [know
that] those who disagreed with their guidance and
preferred another sunnah beside theirs innovated
regarding it. They [i.e., the Companions] described what
fulfilled the need and what they spoke about was
sufficient. No one expended more effort than them and
those following them. Some people fell short of
[following] them and went astray, while others passed
them and became extremists. They were between that on
straight guidance.”45

44
This phrase indicates that their silence about issues was based on
knowledge and fear of Allaah, not inability and weakness.
Furthermore, the fact that those who came after them elaborated
and expounded on certain issues is not evidence that they were
more knowledgeable than their predecessors.
45
Narrated by Ibn al-Jawzee in Manaaqib ‘Umar ibn ‘Abdil-
‘Azeez, pp. 83-84 and Ibn Rajab in Fadl ‘Ilm as-Salaf, p. 36.
Sh. Saalih Aal ash-Shaykh commented: “He divided the state of the
sahaabah into two sections:
The first, that they “stopped based on knowledge”. The
Companions are the most knowledgeable people from the nation of
Muhammad (). They were more suited to knowledge than those
besides them and those who came after them had less knowledge.
Thus, the Companions were knowledgeable; they had insight, they
were virtuous, and they were enlightened. They fully understood
the Qur’aan and the Sunnah. Tafseer (interpretation) of the Qur’aan
is taken fundamentally from them [whether in the form of
narrations from the Prophet () or from their own explanations].
‘Umar ibn ‘Abdul-‘Azeez described them as “halting based on
knowledge” from the Messenger of Allaah () or from their
understanding of the Qur’aan and the Sunnah according to the

47
implications of Arabic or from what they taught each other.
Therefore, all of their rulings were based on knowledge.
The second, what they avoided and were silent on. They did
so based on deep insight. They did not delve into issues which
those who followed them delved into due to their inability. No.
They did so due to their sagacity and discernment; due to their
foresight, understanding and knowledge. For they spoke based on
knowledge which they found and what they were silent about was
due to their foresight and insight. And this is what is obligatory on
us, to cast aside the opinions, reasons, logic and understandings
which conflict with that of the Companions of Allaah’s Messenger
() regarding issues of belief as well as the religion in general.
Whatever the Companions believed and followed is the correct
measure by which your understanding should be judged and by
which affairs, situations and groups and people should be weighed.
Because we were commanded to follow. ‘Umar ibn ‘Abdul-‘Azeez
gave us this appropriate and convincing advice to follow the
Companions because they spoke based on knowledge. It is
obligatory to follow the guidance of the Companions, whether in
issues of belief, practice, morals or worship and the like. Whatever
goes beyond their way is extreme and whatever falls short is
deficient and negligence. This statement of ‘Umar ibn ‘Abdul-
‘Azeez represents a general methodology (manhaj) followed by the
leading scholars in issues of belief, actions and morals, etc.” (Sharh
Lum‘atul-I‘tiqaad, Tape 772)

48
9 Imaam Aboo ‘Amr al-Awzaa‘ee46 – May Allaah be
pleased with him – said, “Stick to the tracks of the
predecessors even if people reject you. And beware
of the opinions of people even if they beautify them with
speech.”47

46
The Syrian scholar ‘Abdur-Rahmaan ibn al-Awzaa‘ee who was
born in Ba‘labek in the year 708 CE. He became known as one of
the major scholars of hadeeth of the eighth century CE and was
opposed to the excessive use of qiyaas and other forms of
reasoning in cases where clear texts from the Qur’aan and/or
Sunnah were available. Imaam Awzaa‘ee spent most of his life in
Beirut, eventually dying there in the year 774 CE, but his math’hab
became widespread in Syria, Jordan, Palestine and Lebanon as well
as in Spain. His math’hab remained the main school of thought in
Syria until the tenth century CE, when Aboo Zar‘ah Muhammad
ibn ‘Uthmaan of the Shaafi‘ee math’hab was appointed judge of
Damascus. Aboo Zar‘ah began the practice of giving a prize of one
hundred dinars to any student who memorized the book, Mukhtasr
al-Muzanee, (a basic book of Shaafi‘ee Fiqh). Naturally, this
practice caused the Shaafi‘ee math’hab to spread rapidly in Syria
and the number of Awzaa‘ee’s followers continued to dwindle until
the eleventh century when none were to be found. However, his
contributions of the science of Fiqh were recorded and remain to
this day in most of the books of comparative Fiqh.
47
Authentically narrated by Ibn ‘Abdil-Barr in Jaami‘ Bayaan al-
‘Ilm, vol. 2, p. 114 and by al-Haafiz ath-Thahabee in Siyar A‘laam
al-Nubalaa, vol. 7, p. 120.
Sh Saalih Aal ash-Shaykh commented: “Beware of the
opinions of people even if they beautify them with speech” That is,
do not turn away from the Sunnah because someone has beautified
his opinion with words and expressions. Instead, adhere to the
Sunnah and those who promote it even if they are not able to
beautify their narrations. Because the scale of judgment is [the
degree of] following; whoever follows is successful and whoever

49
10 Muhammad ibn ‘Abdir-Rahmaan al-Adramee48
said to a man49 who had spoken a bid‘ah50 and
invited people to it, “Did the Messenger of Allaah (),
Aboo Bakr, ‘Umar, ‘Uthmaan and ‘Alee know it? Or did
they not?” The man replied, “They did not know it.” He
said, “So you know something they didn’t know?” The
man then said, “I say that they did know it.” Al-Adramee
said, “Was it appropriate for them not to speak about it
or call people to it, or not?” He replied, “It was
appropriate for them.” Muhammad then exclaimed,
“Something which was appropriate for the Messenger of

innovates is destroyed – may Allaah protect us from the paths of

destruction.” (Sharh Lum‘atul-I‘tiqaad, Tape 772)
48
His name is actually Aboo ‘Abdir-Rahmaan ‘Abdullaah ibn
Muhammad al-Athramee. He was a reliable narrator of hadeeths
which he narrated from the likes of Ibn ‘Uyainah and Wakee‘ and
which were narrated from him by Aboo Daawood and an-
Nasaa’ee.
49
Al-Athramee’s opponent was Ahmad ibn Abee Daawood, a
leading Jahmite judge who was an open enemy of Imaam Ahmad
ibn Hambal. He called to belief in the creation of the Qur’aan and
was a favorite of the ‘Abbaaside Caliphs, al-Ma’moon, al-
Mu‘tasim and al-Waathiq and advised that Imaam Ahmad be
executed for misguiding people by claiming, rightly, that the
Qur’aan was uncreated. (Wafaayaa al-A‘yaan, vol. 1, p. 81; Siyar
A‘laam al-Nubalaa, vol. 11, p. 169; al-Bidaayah wan-Nihaayah,
vol. 10, p. 319 and Shatharaat ath-Thahab, vol. 2, p. 93)
50
The bid‘ah to which Ibn Qudaamah is referring is the claim that
the Qur’aan was created. It was one of the bases for the major
inquisition unleashed on orthodox scholars by Mu‘tazilite scholars
who had occupied high positions in the administration of the
‘Abbaaside caliphate.

50
Allaah () and his Caliphs is not appropriate for you!”
The man then became silent.51 The Caliph52, who was

51
Shaykh Al-‘Uthaymeen analysed al-Athramee’s argument as
follows: “Al-Athramee – may Allaah have mercy on him – built his
argument in stages in order to gradually and logically reach the
point where he defeated his opponent.
The First Stage: Knowledge. Al-Athramee asked him if the
Prophet () and his caliphs knew of this bid‘ah. The opponent’s
affirmation that they did not implied a deficiency on the part of the
Prophet () and his caliphs whereby they were ignorant of one of
the most important issues of the religion. At the same time it was
proof against the opponent since they did not know of it. So he
then proceeded to the next stage.
The Second Stage: If they did not know about it, how did he
come to know about it? Is it possible that Allaah would hide
knowledge of a part of the Sharee‘ah from His Messenger () and
his Righteous Caliphs and reveal it to him? The opponent then
retracted his statement and claimed that they knew about it. So al-
Athramee proceeded to the last stage.
The Third Stage: If they did know about it and it was
appropriate for them to not speak about it, as the opponent
affirmed, it means that something which was appropriate for
Allaah’s Messenger () and his caliphs was inappropriate for the
opponent.
At this point, the opponent had to remain silent as the door for
further discussion was closed in front of him and even his former
supporter, the Caliph, prayed against him for finding unsuitable
what Allaah’s Messenger () and his caliphs found suitable.”
(Sharh Lum‘ah, p. 47)
52
The caliph referred to was ‘Abbaaside Caliph, al-Waathiq
billaah, Haaroon ibn Muhammad (al-Mu‘tasim billaah), grandson
of Haaroon ar-Rasheed. He was born in Baghdad, and inherited the
caliphate in the year 227AH. He and continued the inquisition of
orthodox scholars begun in the time of his grandfather regarding
the creation of the Qur’aan. However, he and his son, al-Muhtadee

51
present at the time said, “Allaah will not elaborate [the
meanings] for one who does not find appropriate what
they found appropriate.”53

11 Likewise, Allaah will not elaborate the meanings

for whoever does not find appropriate what was
found appropriate by the Messenger of Allaah (), his
companions, those who followed them in righteousness,
the eminent scholars after them and those firmly
grounded in knowledge of the recitation of the verses on
the Divine Attributes, who read the narrated texts
regarding them and pass them on as they received them.

billaah, repented as a result of this debate and halted the

inquisition.
53
This incident was narrated by al-Khateeb in Tareekh Baghdaad,
vol. 10, p. 75, Ibn Katheer in al-Bidaayah wan-Nihaayah, vol. 10,
p. 335 and ath-Thahabee in Siyar A‘laam an-Nubalaa, vol. 11, p.
313.

52
Mention of Some Verses on the Divine
Attributes54

54
As was mentioned in Shaykh al-‘Uthaymeen’s introduction,
Allaah’s attributes can be divided into two basic categories: Sifaat
Thaatiyyah (attributes of essence) which cannot be separated from
the one described by them (i.e., he cannot be described by them at
some times and not at others) and Sifaat Fi‘liyyah (attributes of
action).
Imaam Ibn Abil-‘Izz explained the distinction between these
two types of attributes as follows:
“Allaah is qualified from eternity with attributes of perfection;
both attributes of both essence and action. It is impermissible to
believe that Allaah acquired an attribute after He did not have it,
because His attributes are attributes of perfection, hence their
absence would imply imperfection. It is inconceivable that He was
first imperfect and then He became perfect. However, this is not
cause to deny the active or voluntary attributes of Allaah, such as
creating and forming, ascending the throne, coming and
descending, being happy or angry, and other similar attributes that
He Himself or His Prophet () have mentioned of Him, regardless
of whether we comprehend their meanings or not…
We cannot say that [Allaah] came to be such-and–such after
He was not such. One does not say of a person, if he speaks today
and was also speaking yesterday, “He has now started speaking.” It
also cannot be said about a person, “Now he has spoken,” if
previously he could not speak because he was a baby or mute. One
who is voluntarily silent is still called a “speaker” because he has
the ability to speak. That is, he may speak if and when he wishes.
When he actually speaks, he is called a speaker-in-action.
Similarly, a scribe, when he is writing, is a scribe-in-action, but
that does not mean that he is no longer a scribe when he is not
actually writing.” (Commentary on the Creed of at-Tahawi, pp. 49-
50)

53
12 Among the verses on the Attributes is the
statement of Allaah, Most Great and Glorious:
  
ْ 
“And the face of your Lord remains55.”56

55

    

  
  
ْ 
“All that is on earth will disappear, but the Face of your Lord,
Full of Majesty and Honor, will remain.”
The Prophet () said to Sa‘d ibn Abee Waqqaas,
ِ ِ ِ ِ ِ
ْ))‫ْعلَيه‬
َ ‫ت‬َ ‫اْوِّهَْهللاْإِالَّْأِّر‬ َ ‫((إِن‬
َ َ‫َّكْلَنْت نفقْنَ َف َق ًةْتَب تَغيِْب‬
“You will never give money seeking Allaah’s Face without being
rewarded.” (Sahih Al-Bukhari, vol. 1, p. 48, no. 53 and Sahih
Muslim, vol. 3, p. 864, no. 3991)
56
The attribute of “Face” is among the essential attributes and it
clearly confirmed by this verse whereby it is attributed directly to
Allaah in a possessive construction. What is attributed to Allaah is
either a thaat [something actually existing] or a meaning or
concept (ma‘naa). The thaats can either exist by themselves as in
the case of “Allaah’s camel” and “Allaah’s house” or they cannot
as in the case of “Allaah’s face” or “Allaah’s hand”, etc. i.e., faces
and hands do not exist by themselves without an owner. An
example of a meaning is that of mercy and pleasure in the phrases
“Allaah’s mercy” and “Allaah’s pleasure”. The rule is: If
something, which can exist by itself, is attributed to Allaah, it is an
attribution of honor as in the case of “Allaah’s camel” or “His
house”. On the other hand, if the existing being cannot exist by
itself, like “Allaah’s Face” or “Allaah’s hand”, its attribution to
Allaah implies a description and not something of honor. The
people of innovation claim that “Face” here means “the Divine

54
 (Soorah ar-Rahmaan, (55): 27)

And the statement of the Most Glorified, the Most High:

  
ْ 
“Instead, His two hands are spread out. 57”58

Essence”, i.e., “And the Face of your Lord remains” means “And
your Lord remains”.
The deviants claim that “face” means “reward”.
57

   

   
 
   
 
    
“The Jews say: ‘Allaah’s hand is tied up,’ may they be cursed
and their hands be tied up for what they have said. Instead, His
two hands are widely outstretched. He grants however He
wishes.”

َ ‫ْاَّللِ َْمْل‬
ْ‫َىْال‬ َّ ‫ني‬ ِ
َ ‫ْ((ْإِ َّن ََْي‬:‫ال‬َ َ‫ْعلَي ِه َْو َسلَّ َمْق‬ َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬ َ ِ َِّ‫ْعنْالن‬ َ ‫َعنْأَِِبْهَري َرَة‬
ِ ‫ْالسمو‬ ِ
ْ‫ات‬ َ َ َّْ ‫ْخلَ َق‬
َ ‫َّه َار ْأ ََرأَي تم َْما ْأَن َف َق ْمنذ‬ َ ‫ْس َّحاُ ْاللَّي َل َْوالن‬
َ ٌ‫يَغيم َها ْنَ َف َقة‬
ْ‫ْعلَىْال َم ِاُ َْوبِيَ ِدهِْاألخَرىْال َفيض‬ ِ ِ ِ ِ ‫واألَرضْفَِإنَّهْ ََلْي ن قص ْم‬
َ ‫اِْف ََْيينه َْو َعرشه‬ َ َ َ َ
ْ))‫أَوْال َقبضْيَرفَع َْوََي ِفض‬
Aboo Hurayrah quoted the Prophet () as saying, “Indeed Allaah’s
Right hand is full and it is not decreased by the continuous
outpouring of provision during the night and the day. Do you know
what He has given since the creation of the heavens and earth? It
hasn’t decreased what is in His hand. And His throne is on water

55
and in His other hand is outpouring or restraining, He raises and
lowers.” (Sahih Al-Bukhari, vol. 9, p. 381, no. 515 and Sahih
Muslim, vol. 2, p. 478, no. 2179)
58
This is also a case of attribution of and existence which cannot
exist by itself and as such is one of Allaah’s attributes. The term
“hand” in the Qur’aan is sometimes mentioned in the singular
form,
   
  ☺
   
“Blessed is the One in Whose Hand lies the dominion and He is
able to do all things.”
(Soorah al-Mulk, (67): 1)

sometimes in the dual form

 ▪  
☺   
ْ   
“He said: ‘O Iblees! What stopped you from prostrating to
what my two hands have created.”
(Soorah Saad , (38): 75)

and sometimes in the plural form.

   
☺  
 ☺
 ☺
“Do they not see that I have created cattle for them with My
hands.” (Soorah Yaaseen, (36): 71)

Shaykh Saalih aal ash-Shaykh explained the differences as follows:

“There is no contradiction between these different descriptions.
The ascription of a single hand is an attribution of the category of
‘hand’, which includes both singular and plural, whereas the use of
the plural is based on the linguistic principle that, if a dual or plural

56
pronoun is added to a dual noun, the noun is made plural. For
example:
    
 ☺  
“If the two of you repent to Allaah, the hearts of you both”
(Soorah at-Tahreem, (66): 4 )

The plural form quloob (referring to 3 or more) is used while

referring to only two people.” (Sharh Lum‘atul-I‘tiqaad, Tape 772)
Shaykh Al-‘Uthaymeen stated: “The plural form does not mean a
real plural, indicating three or more. Instead it indicates majesty.
[i.e. it is a form of majestic plural as in the use of “We”, “Us” and
“Our” in reference to Allaah, even though He is One]. Or it could
be said that the minimum for plural is in fact two as congregational
prayer can take place with two, and in the verse,
    
  
“If he has brothers then his mother will get one sixth.” (Soorah
an-Nisaa, (4): 11)
what is meant by brothers is ‘two’ brothers. However, the majority
of linguists hold that the minimum for plural is three and these
examples are exceptions.” (Sharh al-‘Aqeedah al-Waastiyyah, pp.
253-5). It should also be noted that in the verse “Do they not see
that I have created cattle for them with My hands,” (Soorah
Yaaseen, (36): 71), the intended meaning of “hands” is the Divine
Essence itself which has hands, as in the verse:
   
 
  ☺
 
“Corruption has appeared on the land and sea due to what
peoples’ hands have earned.”
(Soorah ar-Room, (30): 41)
That is, “[corruption has appeared] due to what they did, whether
with their hands, feet, tongues, or other parts of their bodies. This

57
 expression is used to indicate the doer of the action.” (Sharh al-
‘Aqeedah al-Waastiyyah, p. 254)
Thus, Allaah should be described generally as having “two
hands”. However, according to the general rule concerning
Allaah’s attributes, they are not to be made similar to the hands of
His creatures. In order to stress the difference further, the Prophet
() said:

ْ‫ىْمنَ ابَِر‬ َِّ ‫ْعن َد‬

ِ ‫ْ((ْإِ َّنْالمق ِس ِجني‬:‫ىْاَّللْعلَي ِهْوس لَّم‬ َّ َ ِ‫ْاَّلل‬
َ َ‫ْعل‬
َ ‫ْاَّلل‬ َ َ َ َ َ َّ ‫ْص ل‬ َّ ‫ال َْرس ول‬ َ َ‫ق‬
ْ‫ينْيَع ِدلو َن ِِْفْحك ِم ِه م‬ ِ َّ ِ‫ْالرْح ِنْعَّزْوِّ َّلْوكِلتاْيدي ِهََْي‬
َ ‫نيْالذ‬
ٌ َ َ َ َ َ َ َ َ َّ ‫ني‬ ِ ِ‫ْعنََْي‬
َ ‫منْنوٍر‬
ِ
ْ))ْ‫َوأَهلِي ِهم َْوَماْ َولوا‬
“The just will be with Allaah on podiums of light to the right of the
Most Merciful, Most Great and Glorious, and both His hands are
right, those who are just in their rulings, their families and
whatever they were in charge of.” (Sahih Muslim, vol. 3, p. 1016,
no. 4493, and Saheeh Sunan an-Nasaa’ee, vol. 3, p. 1089, no.
4972)
The creatures have a right and a left hand, while both of
Allaah’s hands are right. He does not attribute the left hand to
Himself as it is most commonly associated with negative and
inferior acts like cleaning oneself and receiving the books of evil
deeds.
Those involved in misinterpretation (ta’weel) claim that
“hand” with regard to Allaah means “favor”, “ability”, etc., but
this is refuted by the four principles of the fourth rule. Their
interpretation runs contrary to the obvious meaning and it is only
permissible to give such an interpretation where there is evidence
for doing so. On the contrary, Allaah’s hands are mentioned in the
Qur’aan and Sunnah in contexts which prevent such an
interpretation. Also, that there exists in the Qur’aanic and
Hadeethic contexts of its mention statements which prevent such
interpretations. For example, “His two hands” and “His other
hand” contradict such interpretations as they imply limitation of

58
 (Soorah al-Maa’idah, (5): 64)

And the statement of the Most High narrated from

[Prophet] ‘Eesaa – Peace be on him:
    
   
 
“You know what is in myself and I do not know what
is in Yourself. 59”60 (Soorah al-Maa’idah, (5): 116)

Allaah’s countless favors to “two favors” and His unlimited

abilities to “two abilities” when those terms (favor and ability)
include all aspects of His favors and abilities. Furthermore, this
interpretation contradicts the unanimous understanding of the
Salaf. If evidence is demanded for this claim, counter evidence
should be demanded for the contrary, for if these verses were to be
understood contrary to their obvious meanings, the Salaf would
have spoken regarding it. This is a great beneficial principle that if
nothing has been narrated from the Companions contradicting the
obvious meanings of the Qur’aan and the Sunnah, that is their
position. Because the Qur’aan was revealed in their language and
the Prophet () spoke to them in their language so they must have
understood it according to its obvious meanings. (Sharh al-
‘Aqeedah al-Waastiyyah, p. 257-8).
59

    

  
 
 
    ✓
   
▪    
    

59
  ☺  
    
    
  
 
“Allaah will say: ‘O Jesus, son of Mary! Did you tell people:
Take me and my mother as gods beside Allaah?’ And he will
reply: ‘Glory be to You! I could never say what I had no right
to say. If I had said such a thing, You would have known it
[because] You know what is in myself and I do not know what
is in Yourself.’ ”

Allaah also said:

   
ْ ☺▪ 
“Your Lord has made mercy obligatory on himself ”
(Soorah al-An‘aam,(6): 54)
Ibn ‘Abbaas related from Juwayriya that Allaah’s Messenger ()
ْ‫ْعن ِد َها‬ِ ‫ىْاَّللْعلَي ِهْوس لَّمْخ رج ِْم ن‬
َ َ َ َ َ َ َ َّ َّ‫ْص ل‬ َّْ ‫ْع نِّْ َوي ِريَةَْأ‬
َ َّ َِّ‫َن الن‬ َ ‫اس‬ ٍ َّ‫ْعب‬َ ‫َع نْاب ِن‬
ْ‫ىْوِه َي‬ ِِ ِ ِ ُّ َّ‫ْص ل‬
َ ‫ىْالص ب ََ َْوه َيِْف َْمس َد َهاْ َّ َْر َِّ َعْبَع َدْأَنْأَض َح‬ َ ‫ني‬
ِ
َ ‫بك َرًةْح‬
ُّْ ِ َّ‫الْالن‬
َ َ‫ْعلَي َه اْقَالَتْنَ َع مْق‬
َ ‫ك‬ِ ‫ْعلَ ىْا ِالْالَّ َِْفَارق ت‬
َ َ
ِ
َ ‫ال َْم اْ َِل ت‬ َ ‫َِّالِ َس ةٌْفَ َق‬
ْ‫اتْلَوْوَِنَت‬ ٍ ‫تْم َّر‬ ٍ ِ ِ ِ ‫ىْاَّلل‬
َ َ ‫ْعلَي ه َْو َس لَّ َمْلََق دْق ل تْبَع َدكْأَربَ َعْ َكل َم اتْثَ َة‬ َ َّ َّ‫ص ل‬ َ
ْ‫ض اْنَف ِس ِه‬ ِ ِ ‫ْاَّللِْوِخم ِدهِْع َدد‬ ِ ِ ِ
َ ‫ْخلق ه َْوِر‬
َ َ َ َ َ َّ ‫ِبَاْق ل تْمن ذْاليَ ومْلَ َوََنَت ه َّنْس ب َحا َن‬
ْْ‫ْعرِش ِه َْوِم َد َادْ َكلِ َماتِِْه‬
َ َ‫َوَِنَة‬
came out from (her apartment) in the morning as she was busy in
observing her dawn prayer in her place of worship. He came back
in the forenoon and she was still sitting there. He (the Holy Prophet
()) said to her "You have been in the same seat since I left you".
She said, "Yes". Thereupon Allaah's Messenger () said "I recited
four words three times after I left you and if these were to be

60
weighed against what you have recited since morning these would
outweigh them, and (these words) are 'Hallowed be Allaah and
praise is due to him according to the number of His creation and
according to the ink (used in recording) words (for His Praise)'.”
(Sahih Muslim, Vol. 4, p. 1427, no. 6575)

ْ‫ْعلَي ِه َْو َسلَّ َم‬ َّ َّ‫ْصل‬ َِّ ‫اسْعنِّْوي ِريةَْقَالَتْمَّر ِِْباْرسول‬

َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ َ َ َ َ َ ٍ َّ‫َعنْاب ِْنْ َعب‬
َ ‫اْصلَّىْالغَ َداةَْفَ َذ َكَر‬ ِ ِ
ْ‫ال‬َ َ‫َْن َوهْ َغ َيْأَنَّهْق‬ َ ‫ىْص َة َةْالغَ َداةْأَوْبَع َد َْم‬ َ َّ‫ْصل‬ َ ‫ني‬
َ‫ح‬
ْ‫ْعرِش ِه‬ َِّ ‫ْاَّللِِْْرضاْنَف ِس ِهْسبحا َن‬ ِ ِ ‫ْاَّللِْع َدد‬
َ َ‫ْاَّللْ َِنَة‬ َ َ َّ ‫ْخلقهْسب َحا َن‬ َ َ َ َّ ‫سب َحا َن‬
‫ْاَّللِ ِْم َد َادْ َكلِ َماتِِْه‬
َّ ‫سب َحا َن‬
“Subhaanallaahi ‘adada khalqih, subhaanallaahi ridaa nafsih,
subhaanallaahi zinata ‘arshih, subhaanallaahi midaada kalimaatih
[Glory be to Allaah as many times as the number of His creatures,
as many times as please himself , the weight of His throne, as many
times as His words]” (Sahih Muslim, vol. 4, p. 1427, no. 6576 and
Sunan Abu Dawud, vol. 1, p. 392, no. 1498)
60
The attribute of “self” is like “face” and “hands”, it does not
exist by itself and is thus an attribute of essence with regards to
Allaah.
With regard to human beings the term nafs (self) also means
“the human spirit or soul” and is synonymous to rooh. The word
rooh was originally used by the Arabs to refer to a breath or wind,
while nafs was used reflexively to refer to the self or person. In the
Qur’aan both terms are used in reference to the human
soul.[Shorter Encyclopaedia of Islam, p. 433. See also Arabic-
English Lexicon , vol. 1, p. 1180 and Dictionary of Islam, p. 546.]
Some scholars of hadeeth and law and some mystics held that
the rooh was different from the nafs. One such scholar, Muqaatil
ibn Sulaymaan, [ibn Basheer al-Azdee (d.767 CE)] explained this
view, stating, “Man has life [hayaah], a spirit [rooh] and a soul
[nafs]. When he sleeps, his nafs—by which he understands
things—leaves him. However, it does not become completely

61
separate from the body, but leaves like a rope with its fibers
extending from it. He sees dreams with the nafs which has left him,
while hayaah and rooh both remain, enabling him to breathe and
toss and turn during sleep.” [Ar-Rooh, pp. 327-328.] The Ash‘arite
judge, Aboo Bakr al-Baaqillaanee, (939-1013 CE) held that the
nafs was the breath which is inhaled and exhaled, and the rooh a
manifestation (‘arad) of the life force (hayaah).[ Ar-Rooh, p. 274]
Although the terms nafs (soul) and rooh (spirit) are used to
refer to a number of different things, the majority of scholars held
that with regard to human beings, they are one and the same thing.
However, the term nafs is more frequently used to refer to the spirit
when it is attached to the body, but when it is completely separate
from the body, the term rooh is usually used. Rooh is not used to
refer to the human body by itself or along with the soul. Among
other usages, we find nafs referring to blood, as in the juristic
maxim, “That which has no flowing blood [nafs] will not defile
water if it dies in it.” The evil eye (‘ayn) is also referred to as nafs,
as in the expression, “So-and-so was afflicted by the evil eye
[nafs].” Nafs also means “self,” as in the verse:

 ‫ك ْم‬
ُ‫س‬َ ُ‫ َولَ ت َ ْقتُلُوا أَنف‬
“Do not kill yourselves [anfusakum].”
(Soorah an-Nisaa, (4):29)

This meaning of nafs is not applicable to Allaah as the

majority of Islamic scholars held the view that the human soul
(rooh) is not divine, but it is a finite, created entity. The
commentator of Sharh al-‘Aqeedah at-Tahaawiyyah said the
following, “The rooh [human spirit] is a part of Allaah’s creation
and, as such, is created, according to the consensus of Sunnite
scholars, as stated by Muhammad ibn Nasr al-Marwazee (806-852
CE), Ibn Qutaybah (d. 878 CE) and others.”[Sharh al-‘Aqeedah at-
Tahaawiyyah, p. 391 (Arabic). See also Majmoo‘ Fataawaa
Shaykh al-Islaam, vol. 4, p. 216.] This position is based upon the
following evidence from the Qur’aan:

62
    

“Allaah is the creator of all things.”
Soorah ar-Ra‘ad, (13):16 and 39:62
The meaning of this verse is general and includes everything
besides Allaah and His attributes. Similarly, evidence may be
found in Allaah’s statement to Zakariyyaa in the Qur’aan:
     
   
“I created you before and you were nothing.”
(Soorah Maryam, (19): 9)
The second person pronoun “you” in reference to a human being
refers to both the body and spirit, and the address is to Zakariyyaa,
who is composed of both body and spirit. Further evidence for this
position has been deduced from descriptions in the texts of the
Qur’aan and the hadeeth of the spirit in terms of dying, being held,
snatched and released. These are all qualities of created things.
[Sharh al-‘Aqeedah at-Tahaawiyyah, pp. 391-392. (Arabic)].
Allaah states:
 ▪  
  
“Every soul [nafs] will taste death…”
Soorah aal-‘Imraan, (3):185, 60
▪   
  ✓
   ☺ 
  ☺
☺ 
 
ْ    

63
 “It is Allaah that takes the souls [anfus] at death, and those
that do not die He takes during their sleep. Those on whom He
has passed the decree of death, He holds back [from returning
to this life], and the rest He releases [back to their bodies] for
an appointed term.” Soorah az- Zumara, (39):42
Umm Salamah reported that Allaah’s Messenger () came when
her husband, Aboo Salamah, died and found his eyes open in a
fixed stare. He closed them and said,

َ ِ‫وحْإِ َذاْقب‬
َ َ‫ضْتَبِ َعهْالب‬
(( ْ‫صر‬ ُّ ‫)) إِ َّن‬
َ ‫ْالر‬
“When a soul is snatched, the sight follows it.” (Sahih Muslim, vol.
2, pp. 436-437, no. 2003.)
The opinion that the soul is uncreated, and consequently a part
of Allaah’s essence, was held by some of the Muslim philosophers
like al-Kindee (d. 873 CE), al-Faaraabee (874-950 CE) and
Muhammad ibn Zakariyyaa ar-Raazee (865-925 CE); by Soofees
such as the Ikhwaan as-Safaa (A History of Muslim Philosophy,
vol. 1, pp. 296-299) and Ibn ‘Arabee [Shorter Encyclopedia of
Islam, p. 436]; and by some scholastic theologians
(mutakallimoon) [Majmoo‘ al-Fataawaa, vol. 4, p. 222] Some
among them used Islamic texts to support their position that the
soul is from “Allaah’s command,” an attribute of Allaah, and thus
uncreated. This argument is based upon the Qur’anic verse:
    
 
“Say, ‘The spirit [nafs] is from my Lord’s
command [amr].’ ” Soorah Al-Israa’a, (17):85

However, here the meaning of amr (command) is not the divine

order itself, but ma’moor, the thing being ordered. The use of the
masdar (infinitive) to mean ism maf‘ool (passive participle) is a
well-known Arabic construction [Majmoo‘ al-Fataawaa, vol. 4, p.
222 (Arabic)].

64
And the statement of the Most Glorified:
   
“And your Lord will come…”
(Soorah al-Fajr, (89): 22)

And the statement of the Most High:

    
ْ  
“Are they waiting only for Allaah to come61 to
them?”62 (Soorah al-Baqarah, (2): 210)

Another evidence used by this faction to support their claim

that the spirit is uncreated is the Qur’anic verse in reference to
Allaah’s creation of Aadam:
    
ْ
“And I blew in him from My spirit.” Soorah al-Hijr, (15):29
They claim that in this verse Allaah attributes the spirit to Himself
in the same way as He does His attributes, such as mercy,
knowledge, sight, etc. On the other hand, orthodox scholars point
out that it is necessary to acknowledge the two categories of things
referred to by Allaah as “His”. The first includes descriptions of
things which do not exist by themselves, like Allaah’s mercy,
knowledge, power and life. These are actual attributes and
descriptions of Allaah. The other category consists of things which
exist separate from Allaah, like the house of Allaah, His she-camel,
His servant, His messenger and His spirit. These are created things
attributed to their Creator as “His” to indicate their special place of
honor among His creation [Majmoo‘ al-Fataawaa, vol. 4, p. 222].
See The Exorcist Tradition in Islaam.
61
The Prophet () was reported to have mentioned the following
in a long hadeeth about the Day of Judgement:

65
And the statement of the Most High:
  ▪ 
   
“Allaah is pleased with them and they are pleased
with Him.”
(Soorah al-Maa’idah, (5): 119)
And the statement of the Most High:
 
 
“He loves them and they love Him.”
(Soorah al-Maa’idah, (5): 54)
And the statement of the Most High regarding the
disbelievers:

ِ َ‫ْاَّلل ِْمنْب ٍرْأَوْف‬

ِ ُّ ‫اِّ ٍرْأ َََتهمْر‬ ِ ِ
ْ‫ني‬
َ ‫بْال َعالَم‬َ َ ََّ ‫َح ََّّتْإذَاْ ََلْيَب َقْإَّْالْ َمنْ َكا َنْيَعبد‬
“Until no one remained except those who worshipped Allaah,
whether righteous or sinners, the Lord of all the worlds will come
to them.” (Sahih Al Bukhari, vol. 6, p. 85, no. 105. and Sahih
Muslim, vol. 1, p. 117, no. 352)
62
The attribute of “coming” is the forth attribute mentioned by the
author and it is from the second category of attributes which is
comprised of actions describing Allaah’s will and choice. Allaah is
described with this group of attributes on some occasions and not
on others. He does not always come or descend to the sky of this
world. He does so sometimes if He wishes and when He wishes.
This group is referred to as Sifaat Fi‘liyyah Ikhtiyaariyyah
(Attributes of Action and Choice).
The deviants interpreted “coming” as the “coming of His
command”. (Sharh Lum‘atul-I‘tiqaad, Tape 772)

66
   
ْ 
“Allaah is angry with them.”
(Soorah al-Fat’h, (48): 6)

And the statement of the Most High:

  
ْ  
“They follow what is displeasing to Allaah.”
(Soorah Muhammad, (47): 28)
And the statement of the Most High:
  
ْ 
“Allaah disliked their being sent forth.”63
63
All of these, “pleasure”, “love”, “anger”, “displeasure” and
“dislike” are Attributes of Action by which meanings have been
attributed to Allaah.
The Ash‘arites, Maatureedites, and Kullaabites interpret
“pleasure” as “a desire to bless” and “anger” as “a wish to punish”.
The reason being, in the case of “anger” that it is a result of the
“boiling of blood” in the heart with which Allaah cannot be
described. However, the boiling of blood is a result of anger and
not anger itself. These interpretations of the Ash’arities and others
arise because of their rejection of Sifaat Ikhtiyaariyyah. That is,
they assert that Allaah cannot be described with attributes at some
times and not at others – either He is described by them at all times
or not at all. They describe these attributes with “desiring/wanting”
as it is among the seven mental attributes as-Sifaat al-‘Aqliyyah as-
Sab‘ah which they affirm. They interpret all attributes with respect

67
 (Soorah at-Tawbah, (9): 46)

to them. As for the Mu‘tazilites and the Jahmites, they sometimes

interpret the Divine Name or Attribute as referring to the creature.
For example, “Allaah’s pleasure” is interpreted as “those whom He
is pleased with”; “Allaah’s forgiveness” is “those whom He has
forgiven” (Sharh Lum‘atul-I‘tiqaad, p. 60).

68
 Mention of Some Hadeeths on the Divine
Attributes

13 Among the sunnah is the Prophet’s statement:

ْ‫(ْقَ َالْ((ْيَن ِزل َْربُّنَاْك َّلْلَي لَ ٍةْإِ ََل‬)ِْ‫ْاَّلل‬

َّ ‫ول‬ َّ ‫َعنْأَِِبْهَري َرَةْأ‬
َ ‫َن َْرس‬
ْ))ُْ‫الس َم ِا‬
َّ
“Our Lord, Most Blessed and High, descends every night
to the sky of this world…”64

And his statement:

ْ‫ْعَّز َْو َِّ َّل‬ َّ ‫( ْ((ْإِ َّن‬)ْ ِ‫ْاَّلل‬
َ َ‫ْاَّلل‬ َّ ‫ْع ِام ٍر ْقَ َال ْقَ َال َْرسْول‬
َ ‫َعن ْعقبَةَ ْب ِن‬
ْ))ٌْ‫ْصب َوة‬ ِ ِ
َ ‫لَيَ ع ََبْمنْالََّابْلَي َستْلَه‬
“Your Lord is amazed at a young man without the
desires of youth.”65

64
The complete text of the hadeeth is as follows:
ْ‫الْيَن ِزل‬ َ َ‫ْعلَي ِه َْو َسلَّ َمْق‬ َّ َّ‫ْصل‬ َِّ ‫ول‬ َّ ‫ْعنهْأ‬ َّ ‫َعنْأَِِبْهَري َرَة َْر ِض َي‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫َن َْرس‬ َ ‫ْاَّلل‬
ْ‫نيْيَب َقىْث لثْاللَّي ِلْاْل ِخر‬ ِ ِ َّ ‫ربُّناْت بارَكْوت ع َاَلْكلْلَي لَ ٍةْإِ ََل‬
َ ‫ْالس َماُْالدُّن يَاْح‬ َّ َ َ َ َ ََ َ َ
ْ‫يبْلَه َْمنْيَسأَل َِْفَأع ِجيَه َْمنْيَستَ غ ِفرِ ْفَأَغ ِفَرْلَه‬ ِ ِ
َ ََ‫يَقول َْمنْيَدعو ْفَْأَست‬
Aboo Hurayrah quoted the Messenger of Allaah () as saying,
“Our Lord, Most Blessed and High, descends to the sky of this
world in the last third of every night and says: Is there anyone
calling on me in prayer so I can answer him, asking me so I may
grant him or seeking My forgiveness so I may forgive him?” (Sahih
Al-Bukhari, vol. 9, p. 434, no. 586 [See also vol.2, no. 246], Sahih
Muslim, vol. 1, p. 365, no. 1656)

69
 65
Musnad Ahmad, vol. 4, p. 151 and ruled inauthentic in Silsilah
al-Ahaadeeth ad-Da‘eefah, no. 2426. However, there is an
authentic narration in Sahih Al-Bukhari, vol. 6, p. 382-3, no. 411
from Aboo Hurayrah who quoted the Prophet () as saying,
ْ‫ْعلَي ِْه َو َس لَّ َم‬ َّ َّ‫ْص ل‬ َِّ ‫ول‬ َّ ْ‫َعنْأَِِبْهَري َرَة َْر ِض َْي‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫ىْرِّ ٌل َْرس‬ َ َ‫الْأَت‬ َ َ‫ْعن هْق‬َ ‫اَّلل‬
ْ‫ْش ي ًا‬ َ ‫ْعن َده َّن‬ ِ ‫ْن د‬ َِ ‫ْاَّللِْأَص اب َِْاْله دْفَأَرس لْإِ ََلْنِس اَِِهْفَلَ م‬
َ ََ َ َ َ َّ ‫ول‬ َ ‫ُْ َْرس‬ َ ‫ال‬ َ ‫فَ َق‬
َّ ‫ْه ِذهِْاللَّي لَ ةَْيَر َْح ه‬
ْ‫ْاَّلل‬ َ ‫م يِفه‬
ِ ‫ىْاَّلل‬
َ ‫ْعلَي ه َْو َس لَّ َمْأََال َْرِّ ٌلْي‬
َ َّ َّ‫ْص ل‬
َِّْ ‫الْرسول‬
َ ‫ْاَّلل‬ َ َ ‫فَ َق‬
ْ‫ال ِْالمَرأَتِ ِه‬َ ‫بْإِ ََلْأَهلِ ِهْفَ َق‬ َِّ ‫ول‬
َ ‫ْاَّللْفَ َذ َه‬ َ ‫ُْ َْرس‬ َ ‫صا ِرْفَ َق‬
َ ‫الْأ َََن‬
ِ
َ ‫فَ َق َام َْرِّ ٌْل منْاألَن‬
ْ‫اْعن ِدي‬ ِ ‫اَّللِْم‬
َ َّ ‫ْشي ًاْقَالَت َْو‬ َ ‫َّخ ِر ِيه‬
ِ ‫ْعلَي ِهْوسلَّم َْالْتَد‬
َ َ َ َْ ‫ىْاَّلل‬ َّ َّ‫ْصل‬ َِّ ‫ول‬
َ ‫ْاَّلل‬
ِ ‫ضيفْرس‬
َ َ
ْ‫ْالص ب يَةْال َع ََ اَُْفَنَ ِوِمي ِهم َْوتَ َع ا َ ْفَ أَ ِفِي‬ ِ ‫الْفَ ِإذَاْأَراد‬
ََ َ َ‫ْالص ب يَ ِةْق‬
ِ ‫إَِّالْق وت‬
ْ‫ْص لَّى‬ َِّ ‫ول‬ ِ ‫ْعلَ ىْرس‬ َّ ‫اج َْونَج ِويْبجونَنَ اْاللَّي لَ ةَْفَ َف َعلَ تْ َّْ َغ َد‬ ِ
َ ‫ْاَّلل‬ َ َ ْ‫اْالرِّ ل‬ َ ‫الس َر‬
َْ‫ك ِْم نْف َة ٍن َْوف َةنَة‬ ِ ‫الْلََق د‬
َ ‫ْض ِح‬ َ ‫ْع َّز َْو َِّ َّلْأَو‬
َ ‫ْاَّلل‬
َّ ‫ب‬ َ َ‫ْع‬ َ َ ‫ْعلَي ِه َْو َس لَّ َمْفَ َق‬
َ ‫اَّلل‬
َّ
ِِ ِ ِ
ٌْ‫اص ْة‬
َ ‫ص‬ َ ‫ْخ‬َ ‫ْعلَىْأَن فس ِهم َْولَوْ َكا َنِْبم‬ َ ‫ْعَّز َْو َِّ َّل َْوي ؤثرو َن‬َ ‫ْاَّلل‬
َّ ‫فَأَن َزَل‬
A man came to Allaah’s Messenger () and said: “O Messenger of
Allaah! I am suffering from fatigue and hunger.” The Prophet ()
sent someone to his wives but did not find anything with them, so
he said: “Isn’t there anyone who can entertain this man tonight so
that Allaah may be merciful to him?” A man from the Ansaar got
up and said, “I will, O Messenger of Allaah.” So he went to his
wife and told her, “This is the guest of Allaah’s Messenger (), so
don’t save anything.” She replied, “By Allaah, I have nothing but
the children’s food.” He told her, “When the children ask for their
dinner, put them to bed and put out the light and we will not eat
tonight.” She did so. When the man from the Ansaar came the next
morning, he () said to him, “Allaah, Most Great and Glorious,
was amazed at such-and-such a man and woman. So Allaah, Most
Great and Glorious revealed: “… They give preference to others

70
 And his statement:
َّ ‫(ْقَ َالْ((يَم َحك‬)ِْ‫ْاَّلل‬
ْ‫ْاَّلل‬ َّ ‫ول‬ َّ ‫ْعنهْأ‬
َ ‫َن َْرس‬ َّ ‫َعنْأَِِبْهَري َرَة َْر ِض َي‬
َ ‫ْاَّلل‬
ْ‫ْسبِ ِيل‬ ِ ‫ْه َذ‬ ِ ِ ِ َ‫إِ ََل ْرِّل‬
َ ‫اِْف‬ َ ‫اْاْلخَر ْيَدخةَن ْاْلَنَّةَْي َقاتل‬
َ َ‫َحدُه‬ َ ‫ني ْيَقتل ْأ‬ َ
ْ))‫ْعلَىْال َقاتِ ِلْفَيستََ َهد‬ َّ ‫اَّللِْفَي قتَلْ َّْيَتوب‬
َ ‫ْاَّلل‬ َّ
“Allaah laughs at two men; one kills the other and they
both go to paradise.”66

over themselves even though they are in need.” (Soorah al-

Hashr, [59]: 9)”
“There are two types of amazement. One of which is the result
of causes being hidden from the one who is amazed leading to his
surprise and considering it something wonderful and great. It is not
possible to apply this to Allaah because nothing is hidden from
Him. The second type of amazement arises from witnessing
something which is outside of the norm, while this is still within
the knowledge of the one who is amazed. This is the type which is
affirmed for Almighty Allaah.” (Sharh Lum‘atul-I‘tiqaad, Tape
772)
The first type may be considered the amazement of
wonderment, and the second the amazement of appreciation.
66
The complete hadeeth is as follows:
َ َ‫ْعلَي ِه َْو َس لَّ َمْق‬
ْ‫ال‬ َّ َّ‫ْص ل‬ َِّ ‫ول‬ َّ ‫ْعن هْأ‬ َّ ‫َع نْأَِِبْهَري َرَة َْر ِض َي‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫َن َْرس‬ َ ‫ْاَّلل‬
ِ ‫ْه َذ‬ ِ ِ ِ َ‫ْاَّللْإِ ََلْرِّل‬
ْ‫اِْف‬ َ ‫َح دُهَاْاْل َخ َرْيَ دخ َةنْاْلَنَّ ةَْي َقات ل‬ َ ‫نيْيَقت لْأ‬ َ َّ ‫يَم َحك‬
ْ‫ْعلَىْال َقاتِ ِلْفَيستََ َهد‬ َّْ ‫ْاَّللِْفَي قتَلْ َّْيَتوب‬
َ ‫ْاَّلل‬ َّ ‫َسبِ ِيل‬
Aboo Hurayrah quoted Allaah’s Messenger () as saying: “Allaah
laughs at two men, one kills the other and both of them enter
paradise. One fights in Allaah’s cause and is killed and Allaah
forgives the killer and he also dies a martyr.” (Sahih Al-Bukhari,
vol. 4, p. 60, no. 80 (A), Sahih Muslim, vol. 3, p. 1049, no. 4658-

71
 14 We believe in these [narrated statements] and
others similar to them whose chains of
narrations are authentic and whose texts are correct. We
do not reject them, nor deny them, nor interpret them in
ways that contradict their obvious meanings, nor do we
make them resemble the attributes of created beings. We
know nothing resembles or is similar to Allaah, Most
Glorified and High:
☺ ▪ 
  
 ☺


4660 and Sunan Ibn-i-Majah, vol. 1, p. 107, no. 191.) Allaah

forgives the killer because he accepted Islaam as the Prophet ()
said: “Islaam erases what preceded it.” (Musnad Ahmad, no.
18,145, Musnad ash-Shaamiyyeen, Remainder of Musnad ‘Amr
ibn al-‘Aas)
ِ ‫وَْبيِعْفَ ِإ َّن‬ ِ ‫ىْاَّلل‬ َِّ ‫الْرس ول‬
ْ‫ب َْم ا‬ُّ ‫ْن‬ َ ‫ْامس َة َم‬ َ ‫ْعم ر‬ َ َُْ ‫ْعلَي ه َْو َس لَّ َم‬
َ َّ َّ‫ْص ل‬ َ ‫ْاَّلل‬ َ َ ‫فَ َق‬
‫ب َْماْ َكا َنْقَب لَ َها‬ َ َ‫َكا َنْقَب لَه َْوإِ َّنْاْلََِرة‬
ُّْ ‫َْت‬
ِ َِّ ‫ول‬
َ ‫ْعلَ ىْأَنْتَغف َرِْ َْم اْتَ َق د‬
ْ‫َّم‬ َ ‫ك‬ َ ‫ْاَّللْأ ََبيِع‬ َ ‫ُْ َْرس‬ َ ‫الْق ل ت‬ ِ ‫َعمَروْب َنْال َع‬
َ َ‫اصْق‬
ِ ‫ْعلَي ِهْو َس لَّمْإِ َّن‬ َّ َّ‫ْص ل‬ َِّ ‫الْرس ول‬ ِ
ْ‫ب َْم اْ َك ا َن‬ُّ ‫ْن‬َ ‫ْامس َة َم‬ َ َ َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ َ ‫م نْذَن ِ ْفَ َق‬
ْ‫ب َْماْ َكا َنْقَب لَ َها‬ َ َ‫ْاْلََِرة‬
ُّ ‫َْت‬ ْ ‫قَب لَه َْوإِ َّن‬
Those who interpret the Divine attributes claim that “laughter”
means “reward”.

72
 “There is nothing similar to Him and He is the All-
Hearing, the All-Seeing.” (Soorah ash-Shooraa, (42):
11)67

67
“There is nothing similar to Him,” is among Allaah’s
“negative attributes” sifaat salbiyyah intended to affirm His
perfection. It means, “Due to His perfection, nothing of His
creation is similar to Him.”
The “All-Hearing” has two meanings:
(A) Firstly, is the one who answers or responds, as in the verse:

☺   

 
“Indeed my Lord hears supplication.”
(Soorah Ibraaheem, (14): 39)
Hearing according to this meaning is one of Allaah.
(B) Secondly, “the one who hears a sound”. This has a number of
aspects.
1. Hearing referring to Allaah’s general awareness of all
sounds as in the verse on zihaar:
  ☺  
  
  
ْ 
“Allaah heard the statement of the woman who argued
concerning her husband, complaining to Allaah” (Soorah al-
Mujaadalah, (58): 1) This verse explains the comprehensiveness of
Allaah’s hearing with regard to very sound. This concept was
expressed by ‘Aa’ishah regarding the interpretation of this verse:
ْ‫اتْلََق د‬ َ ‫يْو ِس َع‬ ِ َّ َِِّ ‫ع نْع روَةْع نْعاََِ ةَْأ ََّلَاْقَالَ تْا م د‬
َ ‫َْسع هْاألَص َو‬ َ ‫َّْللْال ذ‬ َ َ َ َ َ َ
ِ ‫ىْاَّلل‬ َِّ ‫ول‬ ِ ‫ِّاُتْخولَةْإِ ََلْرس‬
ْ‫َْي َف ى‬ َ ‫ْعلَيه َْو َسلَّ َمْتََك‬
َ ‫وَْو َِّ َهاْفَ َك ا َن‬ َ َّ َّ‫ْصل‬
َ ‫ْاَّلل‬ َ َ ََ
73
ْ‫ك ِِْف ََْوِِّ َه ا‬ ِ
َ ‫ْاَّللْقَ و َلْالَّ ََِْتَادل‬
َّ ‫َْس َع‬ َِ ‫ْاَّللْع َّْزْوِّ َّلْقَ د‬
َ َ َ َّ ‫َعلَ َّيْ َك َةم َه اْفَ أَن َزَل‬
َ‫َْتَاوَرك َماْاْليَْة‬ َّ ‫ْاَّللِ َْو‬
َ ‫اَّللْيَس َمع‬ َّ ‫َوتََتَ ِكيْإِ ََل‬
‘Urwah narrated from ‘Aa’ishah that she said, “All praise is due to
Allaah whose hearing encompasses all sounds. Khawlah [bint
Tha‘labah] came to Allaah’s Messenger complaining about her
husband [Aws ibn as-Saamit] and I [according to Ibn Maajah’s
narration: was in another corner of the house and] couldn’t hear
what she said. Then Allaah, Most Great and Glorious revealed:
“Allaah heard the statement … and Allaah hears your
conversation.”” (Sahih Al Bukhari, vol. 9, p. 359, Chapter [9],
Sunan Ibn Maajah, vol. 1, p. 105, no. 188 and authenticated in
Saheeh Sunan an-Nasaa’ee, vol. 2, p. 730, no. 3237. wording is
that of an-Nasaa’ee.)
Hearing meaning “awareness of all sounds” is one of Allaah’s
attributes of essence, even though what is heard may be contingent
and not eternal.
2. Hearing referring to help and support as in Allaah’s
statement to Prophets Moses and Haaroon:
☺  
  ☺
“Indeed I am with both of you, hearing and seeing.”
(Soorah Taa haa, (20): 46)
Hearing meaning “help” and “support” is one of Allaah’s attributes
of action as it is linked to a cause.
3. Hearing referring to warning and threatening as in the
following verse:
    
 ▪ ☺
  
  
“Or do they think that I do not hear their secrets and private
counsel? Yes. My messengers are with them recording” (Soorah
az-Zukhruf, (43): 80). This was a warning and a threat to those

74
Allaah is different from whatever is imagined in the
brain or crosses the mind.

15 Among these is the statement of the Most High:

 ▪ 
  
“The Most Merciful has settled over the throne.”
(Soorah Taahaa, (20): 5)68

whose private conversations were displeasing to Allaah. Hearing

referring to warning and threatening is also one of the Divine
attributes of action as it is linked to a cause.
The “All-seeing” means the one aware of all visible things. Al-
Baseer is also used in a general sense to mean Al-‘Aleem (All-
Knowing). Thus, Allaah sees everything including hidden things
and knows the deeds of His creatures, as in the verse:
☺   
ْ ☺
“And Allaah sees whatever you do.”
(Soorah al-Hujuraat, (49): 18)
Some of what human beings do is visible and some is not. Thus,
Allaah’s “seeing” is divided into two aspects, both of which are
included in the Divine name: al-Baseer.
It may be noted that grammarians have argued extensively on
the meaning of the kaaf in the prepositional phrase kamithlihi. (See
Sharh al-‘Aqeedah al-Waasitiyyah, pp. 132-6)
68
There are seven places in the Qur’aan where Allaah mentions the
term istiwaa (settling above): Soorah al-A‘raaf, 7: 54; Soorah
Yoonus, 10: 3; Soorah ar-Ra‘d, 13: 2; Soorah Taa haa, 20: 5;
Soorah al-Furqaan, 25: 59; Soorah as-Sajdah, 32: 4; and Soorah
al-Hadeed, 57: 4.
Ibn al-Qayyim in his Qaseedah an-Nooniyyah (N Ode)
identified four different meanings for istiwaa: istaqarra (to settle);

75
‘alaa (to rise above); irtafa‘a (to be high); and sa‘ida (to climb up).
(Sharh-ul-Aqeedat-il-Wasitiyah, p. 61)
The philosophical schools interpreted istiwaa as isteelaa (to
sieze; occupy; capture) using the following line of poetry:
‫ْدٍمْمهراق‬ ِ ‫ْعلَىْالعِر‬
ٍ ‫اقْْْْْمنْ َغ ِيْسي‬ ِ
َ ‫فْأَو‬ َ َ ‫قَدْاستَ َوىْبَِر‬
Bish seized Iraq without a sword or blood-shed.
The term used for “seized” was istawaa meaning istawlaa.
However, for this line of poetry to be used as evidence, it must
have an authentic chain of narration from the classical era, which it
does not have. In fact even its author is unknown; so that it could
have been said after the classical era when the language had
changed. Furthermore, a verse like, “He created the heavens and
earth in six days then He ascended His Throne,” would imply
that the Throne belonged to someone else before the completion of
the creation. And the verb “seizing” in Arabic is usually used after
being at first defeated.
They also argued that if Allaah ascended His throne as
understood by the Salaf, it would mean that He was in need of the
Throne, which is impossible, and the impossibility of the necessary
indicates the impossibility of what it necessitates. It would also
necessitate that Allaah be corporeal because only something
corporeal can ascend and settle on something corporeal.
Furthermore this would necessitate that Allaah was limited,
because that which ascends and settles must do so on an area
limited by that over which it ascends and settles. (Sharh al-
‘Aqeedah al-Waasitiyyah, pp. 318-321)
The early generations of pious Muslims confirmed the
existence of Allaah’s throne and it was not until after Greek
philosophy challenged Islaamic thought that scholastic theology
arose in which the existence of the throne was denied. The
Mu‘tazilites, sects of the Khaarijites and groups among the
Ash‘arites all claimed that the throne meant “dominion” and
“completeness of authority” and not a king’s chair known to
people. Others claimed that it is spherical and encompasses the

76
 universe on all sides and they called it falak al-Atlas (the outer
spherical world) or the “ninth sphere”. (Commentary on the Creed
of at-Tahawi, p. 224)
Among the Jahmites were some who claimed that when
Allaah created the creation He named it “throne” and rose above it.
However, all such claims are false because there are many texts of
the Qur’aan and Sunnah which contradict them. For example,
Allaah Almighty’s statement:
   
 ☺
“And His throne was on the waters.” (Soorah Hood, [11]: 7)

It is not possible to say that Allaah’s dominion is on the waters.

  ☺ 
 
 
“And your Lord’s throne will be carried on that Day by eight
[angels].” (Soorah al-Haaqqah, [69]: 17)

The Prophet () was also reported to have said,

َ َ‫ْعلَي ِه َْو َس لَّ َمْق‬ َّ َّ‫ْص ل‬ ٍ ِ‫ع نْأَِِبْس ع‬
َّ ‫يد َْر ِض َي‬
ْ‫الْالنَّ اس‬ َ ‫ىْاَّلل‬ َ ِ ِ َّ‫ْع نْالن‬
َ ‫ْعن ه‬
َ ‫ْاَّلل‬ َ َ
ِ ‫يصعقو َنْي ومْال ِقيام ِةْفَأَكونْأ ََّو َلْم نْي ِفي قْفَِإذَاْأ َََن ِِْبوس‬
ْ‫ىْآخ ٌذْبَِقاَِ َم ٍة ِْم ن‬ َ َ ََ َ َ َ َ
‫صع َق ِةْالجُّوِْر‬ ِ َِ‫اقْقَبلِيْأَمِّْو‬َ َ‫قَ َوْاَِِمْال َعر ِشْفَ َةْأَد ِريْأَف‬
َ ‫ي ْب‬
َ
“Indeed people will go unconscious on the Day of Resurrection
and I will be the first to awaken only to find Moses holding on to
one of the legs of the Throne. I don’t know whether he awoke
before me or he was excused by the thunderclap of Mount Toor. ”
(Sahih Al Bukhari, vol. 4, p. 400, no. 610)

The Prophet () was also reported to have said,

77
ْ‫ْآم َنْ َِب ََّّللِ َْوَرسولِِه َْوأَقَ َام‬ َ َ‫ْعلَي ِه َْو َسلَّ َمْق‬
َْ ‫ال َْمن‬ َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬ َ ِ َِّ‫ْعنْالن‬ َ َ‫َعنْأَِِبْهَري َرة‬
ْ‫ْس بِ ِيل‬ ِ َِّ َ‫الص َة َةْوص امْرمم ا َنْ َك ا َنْحق اْعل‬
َ ‫اَِّر ِِْف‬ َ ‫ْه‬َ َ‫ىْاَّللْأَنْيدخلَ هْاْلَنَّ ة‬ َ َ َ ََ َ َ َ َّ
ِ َِّ ‫ول‬ ِ ِ ِِ َِّ
ْ‫اس‬َ َّ‫ْاَّللْأَفَ َةْن نَ ب ْالن‬ َ ‫ِف ِِْفْأَرض هْالَّ َِْول َدْف َيه اْقَ الو‬
َ ‫اُْ َْرس‬ َ َ‫ِّْل‬ َ ‫اَّللْأَو‬
ْ‫ْس بِيلِ ِهْك ُّل‬ َ ‫ين ِِْف‬
ِ ِ ِ َّ ‫الْإِ َّن ِِْفْاْلنَّ ِة ِْماََ ةَْدرِّ ٍةْأَع دَّه‬
َ ‫اْاَّللْللم ََاه د‬ َ َ َ ََ َ َ َ‫كْق‬ َْ ِ‫بِ َذل‬
ْ‫س‬ ِ ِ ِ ‫ْالسم ِاُْواألَر‬ ِ َ‫َدر َِّت‬
َ ‫ْاَّللَْفَ َس لوهْالف رَدو‬ َّ ‫اْس أَلتم‬
َ ‫ضْفَإ َذ‬ َ َ َّ ‫ني‬ َ َ‫ني َْماْبَي نَ ه َماْ َك َماْب‬ َ
ِ‫ْالرْح ِنْوِمنهْتَ َف ََّرْأَلَارْاْلن َّْة‬ ِ ِ
َ َ َ َّ ‫ْعرش‬ َ ‫فَِإنَّهْأَو َسطْاْلَنَّة َْوأَعلَىْاْلَنَّة َْوفَوقَه‬
“If you ask Allaah, ask Him for Firdaws as it is the middle and
highest point of paradise from which the rivers of Paradise spring
forth and above it is the throne of the Most Merciful. ” (Sahih Al
Bukhari, vol. 4, pp. 39-40, no. 48)
It is obviously inappropriate to say that Allaah’s dominion is
above Firdaws or that Prophet Moses was holding on to the leg of
Allaah’s dominion.
As a result of such evidences, the mainstream of Ahlus-
Sunnah have held that Allaah’s throne is a chair with legs like a
dome over the universe. It is the roof of creation and the greatest of
Allaah’s creations. Some scholars like Ibn Taymiyyah, Ibn al-
Qayyim, Ibn Katheer and Ibn Abil-‘Izz considered the throne to be
the first created thing based on the following hadeeth:
ْ‫ْعلَي ِه‬ َّ َّ‫ْص ل‬ َِّ ‫ول‬ َِ ‫ال‬ ِ ‫ْعم ِروْب ِنْال َع‬ َِّ ‫ع نْعب ِد‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫َْسع ت َْرس‬ َ َ‫اصْق‬ َ ‫ْاَّللْب ِن‬ َ َ
ْ‫ض‬ ِ ِ
َ ‫ْاَّلل َْم َق اد َيرْاَََةَِ ِقْقَب َلْأَن‬ َّ
َ ‫ْالس َم َاوات َْواألَر‬
َّ ‫َْيل َق‬ َّ ‫ب‬ َ َ‫َو َس ل َمْيَق ولْ َكت‬
ُْ‫ْعلَىْال َم ِا‬
َ ‫ال َْو َعرشه‬ َ َ‫ْسنَ ٍةْق‬
َ ‫ف‬َ ‫نيْأَل‬
ِ ِ
َ ‫ِبَمس‬
“Allaah wrote the destiny of the creatures fifty thousand years
before He created the heavens and the earth and His throne was on
the waters.” (Sahih Muslim, vol. 4, pp.1396-7, no. 6416)

78
 Others considered the pen to be the first created thing based on the
following hadeeth:
ْ‫ْح ََّّت‬ ِ ِ ‫َْت َدْ َع مْح ِقي َق ِة‬ َِ ‫كْلَن‬ َ َّ‫َْإِن‬ ِ ِ ِ ِ ِ َّ ‫الْعب ادةْب ن‬
َ ‫ْامَيَان‬ َ َ ََّ ‫ُْْب‬
َ ‫ْالص امتْالبن ه‬ َ َ َ َ‫ق‬
ْ‫َْسع ت‬ َِ ‫ك‬ َ َ‫ص يب‬ ِ ‫كْوم اْأَخجَأ ََكْ ََلْيك نْلِي‬ ِ ِ َّ ‫تَعلَ َمْأ‬
َ َ َ َ َ‫كْ ََلْيَك نْليْخج‬ َ َ‫َص اب‬
َ ‫َن َْم اْأ‬
ِ ‫ىْاَّلل‬ َِّ ‫ول‬
ْ‫الْلَ ه‬َ ‫ْاَّللْال َقلَ َمْفَ َق‬ َ ‫ْعلَي ه َْو َس لَّ َمْيَق ولْإِ َّنْأ ََّو َل َْم‬
َّ ‫اْخلَ َق‬ َ َّ َّ‫ْص ل‬ َ ‫ْاَّلل‬ َ ‫َرس‬
ْ‫وم‬ ٍ ‫الْاكت بْمق ِاديرْك ِل‬ ِ ‫الْر‬
َ ‫ْح ََّّتْتَق‬ َ ُ‫ْش ي‬ َ َ ََ َ َ‫ب َْوَم ا َذاْأَكت بْق‬ َ َ َ‫اكت بْق‬
ِ ‫ىْاَّلل‬ َِّ ‫ول‬ َِ ِِ‫الس اعةُْْب َْإ‬
َ ‫ْعلَي ه َْو َس لَّ َمْيَق ول َْم ن َْم‬
ْ‫ات‬ َ َّ َّ‫ْص ل‬ َ ‫ْاَّلل‬ َ ‫َْسع ت َْرس‬ ََّ َ َ َّ
ْ ِ ‫ِف ِْم‬
َ َ ‫َعلَىْ َغ ِي‬
َ ‫ْه َذاْفَلَي‬
‘Ubaadah ibn as-Saamit said, “O my little son, you will never find
the taste of Eemaan’s reality until you know that whatever caught
you would not have missed you and what missed you would never
have caught you. I heard Allaah’s Messenger say: “Indeed the first
thing which Allaah created was the pen and He told it to write. It
asked: ‘O my Lord, what should I write?’ He said: Write the
destiny of everything until the Final Hour comes.” (Sunan Abu
Dawud, vol. 3, p. 1317, no. 4683 and authenticated in Saheeh
Sunan Abee Dawood, no. 3933)
As to the composition of the throne, there are no authentic
narrations from the Prophet () on the subject, however the leading
students of the Companions, Ismaa‘eel ibn Abee Khaalid and
Qataadah both said that the Throne was made of red ruby. (Al-
‘Uloo lil-‘Alee al-Ghaffaar, p. 71)
The footstool (al-Kursee) is different from the throne (al-
‘Arsh) and is smaller than it according to the following statement
of the Prophet ():
ْ‫ضْفَةَةٍ َْوفَم لْال َع ر ِش‬
ِ ‫ْالسبع ِِْفْالكرِس ِيْإِالَّْ َك َحلَ َق ٍةْمل َقاةٍْ ِِبَر‬
َّ ‫اْالس َماوات‬
َّ ‫َم‬
‫كْا َلَ َق ِْة‬ ِ
َ ‫ْعْلَىْتِل‬ َ ‫كْال َفةَة‬َ ‫َعلَىْالكرِس ِيْ َك َفم ِلْتِل‬
79
“The seven heavens in relation to the footstool is that of a ring
thrown into a boundless desert and the superiority of the Throne
over the footstool is like that of the boundless desert in relation to
the ring.” (Ibn Abee Shaybah collected it in his book al-‘Arsh and
so did Ibn Jareer in his Tafseer, hadeeth no. 5794. It was
authenticated in Silsilah al-Ahaadeeth as-Saheehah, no. 109)
As to the footstool, Ibn ‘Abbaas was authentically reported to
have said regarding the phrase “… His footstool encompasses the
heavens and the earth…” that “The kursee is the place for the
feet and the throne cannot be estimated by anyone.” (Collected by
ad-Daarimee in ar-Radd ‘alaa Bish a-Mirreesee, Ibn Abee
Shaybah in al-‘Arsh, Ibn Khuzaymah in at-Tawheed, etc. and
authenticated in Mukhtasar al-‘Uloo, p. 102.)
Regarding the Throne, Imaam at-Tahaawee stated in his creed,
“61. Allaah is not in need of the Throne and what is beneath it. He
encompasses all and is above everything. His creation is not able to
encompass Him.”
Ibn Abil-‘Izz commented on this text as follows: “Regarding
the words, ‘Allaah is not in need of the Throne and what is beneath
it’, Allaah says in the Qur’aan:
    
ْ ✓☺
“Indeed Allaah is altogether independent of His creatures.”
(Soorah al-‘Ankaboot, (29): 6)
  
 
    
 ☺ 
“O people! You are in need of Allaah and Allaah is free from
all wants, Most Praised.” (Soorah Faatir, (35): 15)
At-Tahaawee mentioned these words at this point because, after
mentioning the Throne and the Footstool he wanted to point out
that Allaah does not depend on or need that Throne or what is
below the Throne. Thereby, he makes it clear that Allaah’s creating
the Throne and ascending it was not done due to any need. Instead,

80
And the statement of the Most High:
   
 ☺
“Are you secure from the One above69 the heavens?”
(Soorah al-Mulk, (67): 16)

it was done for some other reason that His wisdom determined. If
something is above some other thing, it does not follow, therefore,
that the latter surrounds or encompasses the former or holds and
sustains it. Nor does it follow that the former needs the latter and
depends upon it. Look at the sky, how it is about the earth but not
in need of it. Allaah is incomparably superior to the sky. So how
could His being on the Throne imply that He depends upon it or
needs it?” (Commentary on the Creed of at-Tahawi by Ibn Abi al-
‘Izz, pp. 226-7)
It should be noted that the attribute of ascendance and settling
above is among the Divine Attributes of action because it is linked
to Allaah’s will and all attributes linked to the Divine will are
attributes of action. (Sharh al-‘Aqeedah al-Waasitiyyah, p. 327).
Allaah’s description of Himself as ascending above His
Throne is a part of the textual evidence for His attribute of
transcendence (‘uloo) which the author develops in points 16-20.
69
Allaah’s words “fee as-samaa” do not indicate that the sky
contains Allaah, Most High. The preposition “fee” here means the
same as “ ‘alaa”, i.e. “above”, as in the verse containing Pharaoh’s
threats to the magicians for believing in Prophet Moses after his
staff ate their staffs.
  
ْ  
“And I will surely crucify you on the trunks of palm trees.”
(Soorah Taa Haa, (20): 71)
The preposition “fee” is used here for “on” and it is well-known
that crucifiction takes place on top of the trunk and not inside it. If,
on the other hand, “fee” is used to indicate the direction of

81
 And the statement of the Prophet ():
))ْ ‫ك‬
َْ ‫َّسْاَس‬ ِ َّ ‫يِْف‬ ِ ‫اْاَّللْالَّ ِذ‬
َ ‫ْالس َماُْتَ َقد‬ َّ َ‫ْْ(( َربَّن‬
“Our Lord is Allaah who is above the heavens, holy is
Your Name,”70
ْ‫ْاَّللِْقَ َال‬
َّ ‫ت َْرسول‬ ِ َّ ‫ْاَّللْقَالَت ِِْف‬
َ ‫ْمنْأ َََنْقَالَتْأَن‬
َ ‫ْالس َماُْقَ َال‬ َّ ‫((ْأَي َن‬
))ٌْ‫أَعتِق َهاْفَِإ َّْلَاْمؤِمنَة‬

elevation, it would be understood in its real sense. That is, Allaah is

in the upward direction. (Sharh Al-Aqeedat-il-Wasitiyah, p. 107)
70
This narration is not authentic. The complete text of the hadeeth
is as follows:
ْ‫ْعلَي ِه َْو َس لَّ َمْيَق ول َْم ن‬ َّ َّ‫ْص ل‬
َ ‫ىْاَّلل‬
َِّ ‫ول‬
َ ‫ْاَّلل‬ َ ‫َْسع ت َْرس‬ َِ ‫ال‬ َ َ‫َع نْأَِِبْال دَّرَد ِاُْق‬
ُْ‫ْالس َم ِا‬
َّ ‫يِْف‬ ِ ‫اْاَّللْالَّ ِذ‬
َّ َ‫َقْلَ هْفَليَ ق ل َْربَّن‬ ٌ ‫ْش ي ًاْأَوْاش تَ َكاهْأ‬ َ ‫ىْم نكم‬ ِ ‫اش تَ َك‬
ْ‫ْالس َم ِاُْفَاِّ َع ل‬
َّ ‫ك ِِْف‬ َ ‫اْرْحَت‬َ ‫ضْ َك َم‬ ِ ‫ْالس َم ِاُ َْواألَْر‬
َّ ‫كْأَم رَك ِِْف‬ َ ‫َّسْاَس‬َ ‫تَ َق د‬
ْ‫نيْأَن ِزل َْرْحَةً ِْم ن‬ ِ ِ ‫رْحتك ِِْفْاألَر‬
َ ِ‫بْالجَّيِب‬
ُّ ‫ت َْر‬ َ ‫اْو َخجَ َاُ ََنْأَن‬ َ َ‫ضْاغفرْ لَنَاْحوبَن‬ َ ََ َ
َ‫ىْه َذاْال َو َِّ ِعْفَيَ َْبْأ‬
َ َ‫ْعل‬ َ ‫ك‬َ َِ‫ْش َفا‬
ِ ‫كْو ِش َفاُ ِْمن‬
ً َ َ ‫َرْحَت‬
ِ
Abud-Dardaa quoted Allaah’s Messenger () as saying, “If any of
you complains of any ailment or his brother complains to him, let
him say: Our Lord Allaah, who is above the heaven, may Your
Name be Holy. Your command is in the heaven and earth as Your
Mercy is in the heaven, so put Your mercy in the earth and forgive
our sins and errors. You are the Lord of the good people, send
down some of Your mercy and some of Your cure on this pain and
remove it.” (Sunan Abu Dawud, vol. 3, p. 1091, no. 3883 and
declared inauthentic in Da‘eef Sunan Abee Daawood, no. 839)

82
 ‫‪And he said to the slave girl: “Where is Allaah?” She‬‬
‫‪replied: “Above the heavens.” And he said: “Free her‬‬
‫‪for indeed she is a [true] believer.”71‬‬

‫‪71‬‬
‫‪Narrated by Maalik ibn Anas, Muslim and other leading‬‬
‫‪scholars. The complete text of the hadeeth in Saheeh Muslim is as‬‬
‫‪follows:‬‬
‫ْص لَّ َّ‬
‫ىْاَّللْ‬ ‫ول َِّ‬ ‫الْب ي نَ اْأ َََنْأص لِيْم عْرس ِ‬ ‫ع نْمعا ِوي ةَْب ِنْا َك ِم ُّ ِ‬
‫ْاَّلل َ‬ ‫َ َََ‬ ‫ْالس لَم ِيْقَ َ َ‬ ‫َ‬ ‫َ َ َ‬
‫ِ‬
‫ْاَّللْفَ َرَم اِ ْال َق ومْ‬ ‫ك َّ‬ ‫ِف َْرِّ ٌل ِْم نْال َق ومْفَقل تْيَر َْح َ‬ ‫ْعجَ َ‬
‫ِ‬
‫َعلَي ه َْو َس لَّ َمْإِذ َ‬
‫ِِبَب ِ‬
‫اْش أنكمْتَنإ رو َنْإِ ََّْفَ ََ َعل واْيَم ِربو َنْ‬ ‫ص ا ِرهمْفَقل ت َْواْثك َلْأ ِميَ اه َْم َ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اْص لَّىْ‬‫تْفَلَ َّم َ‬ ‫ص متونََِْلَك َِ َ‬
‫ْس َك ُّ‬ ‫اْرأَي ت همْي َ‬
‫ْعلَ ىْأَف َخ اذهمْفَلَ َّم َ‬ ‫ِِبَي دي ِهم َ‬
‫اْرأَي تْم َْعلِ ًم اْقَب لَ ه َْوَالْ‬ ‫يْم َ‬
‫ِ‬ ‫ىْاَّلل ِ‬
‫ْعلَي ه َْو َس لَّ َمْفَبِ أَِِبْه َو َْوأم َ‬ ‫ْص لَّ َّ َ‬
‫رس ول َِّ‬
‫ْاَّلل َ‬ ‫َ‬
‫الْإِ َّنْه ِذهِْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ْش تَ َم َِْقَ َ َ‬ ‫ْض َربََِ َْوَال َ‬‫اَّلل َْم اْ َك َه َرِ َْوَال َ‬
‫يماْمن هْفَ َو َّ‬ ‫بَع َدهْأَح َس َنْتَعل ً‬
‫َّاسْإََِّّنَاْه َوْالتَّسبِيَ َْوالتَّكبِ ي َْوقِ َراَُةْ‬ ‫اْشيٌُ ِْمنْ َك َةِمْالن ِ‬ ‫ِ‬
‫الص َة َة َْالْيَصلَْف َيه َ‬ ‫َّ‬
‫ْاَّللِْإِِ ْ‬
‫ول َّ‬‫ُْ َْرس َ‬ ‫ىْاَّلل ِ‬
‫ْعلَي ه َْو َس لَّ َمْق ل ت َ‬ ‫ْص لَّ َّ َ‬
‫الْرس ول َِّ‬
‫ْاَّلل َ‬
‫ِ‬
‫الق ْرآنْأَوْ َك َم اْقَ َ َ‬
‫ِ ِ ِ‬ ‫ح ِديث ٍ ِ ِ ِ ٍ‬
‫ْات و َنْالك َّه ا َنْ‬ ‫ْاَّللْ َِب ِمس َةم َْوإ َّنْمنَّ اْ ِر َِّ ًاال َ‬
‫ِّْ اَُ َّ‬
‫ْعه دْهَاهليَّ ة َْوقَ د َ‬ ‫َ‬ ‫َ‬
‫ِ‬
‫ْندونَه ِِْفْص دوِرهمْ‬ ‫ِ‬ ‫ْش يٌُ َ‬ ‫ِ‬
‫ال َْومنَّاْ ِر َِّ ٌ‬ ‫ِِ‬
‫الْ َذ َاك َ‬ ‫الْيَتَجَ َّيو َنْقَ َ‬ ‫ْأه مْقَ َ‬ ‫الْفَ َة َ‬ ‫قَ َ‬
‫َْيجُّ و َنْ‬ ‫الْق ل ت َْوِمنَّ اْ ِر َِّ ٌ‬
‫ال َ‬ ‫احْفَ َةْيَص َّدنَّكمْقَ َ‬ ‫ْالص بَّ ِ‬
‫الْاب ن َّ‬ ‫َّلمْقَ َ‬‫فَ َةْيَص د َّ‬
‫ِّْا ِريَةٌْ‬
‫ال َْوَكانَتِْ َ‬ ‫ْخجَّهْفَ َذ َاكْقَ َ‬ ‫طْفَ َم ن َْوافَ َق َ‬‫َْي ُّ‬‫الْ َكا َنْنَِ ٌّ ِْم نْاألَنبِيَ ِاُ َ‬ ‫قَ َ‬
‫ٍ ِ ِ‬ ‫ِِ‬ ‫ٍ‬ ‫ِ‬
‫بْ‬ ‫اتْيَ ومْفَإ َذاْال ذيبْقَدْ َذ َه َ‬ ‫تَر َعىْ َغنَ ًماِْ ْقبَ َلْأح د َْواْلََّوانيَّ ةْفَا َّلَع تْ َذ َ‬
‫ِ‬ ‫ِ‬ ‫ِ ٍِ ِ‬
‫ْص َككت َهاْ‬ ‫اْا َس فو َنْلَك َِ َ‬ ‫ْآس فْ َك َم َ‬ ‫ْآد َم َ‬‫اْوأ َََن َْرِّ ٌلْم نْبَ َِ َ‬ ‫ب ََاةْمنْ َغنَم َه َ‬
‫ِ‬ ‫ول َِّ‬
‫ُْْ‬
‫ْعلَ َّيْق ل ت َ‬ ‫ك َ‬ ‫ْعلَي ِه َْو َس لَّ َمْفَ َعإَّ َمْ َذل َ‬ ‫ْص لَّ َّ‬
‫ىْاَّلل َ‬ ‫ْاَّلل َ‬ ‫ص َّكةًْفَأَتَي تْْ َرس َ‬ ‫َ‬
‫‪83‬‬
ْ‫ْاَّللْقَالَ ت ِِْف‬
َّ ‫الْ َْلَاْأَي َن‬ َ َ‫ْاَّللِْأَفَ َةْأعتِق َه اْق‬
َ ‫الْاَتِ َِ ِِْبَاْفَأَتَي ت ه ِِْبَاْفَ َق‬ َّ ‫ول‬ َ ‫َرس‬
ٌْ‫الْأَعتِق َهاْفَِإ َّلَاْمؤِمنَْة‬َ َ‫ت َْرسولْا ََّّللِْق‬ َ َ‫الس َم ِاُْق‬
َ ‫ال َْمنْأ َََنْقَالَتْأَن‬ َّ
Mu‘aawiyah ibn al-Hakam as-Sulamee said: While I was praying
with Allaah’s Messenger (), a man in the group sneezed. I said:
Allaah have mercy on you. People stared at me with disapproving
looks, so I said: Woe be upon me. Why is it that you stare at me?
They began to strike their hands on their thighs and when I saw
them signaling to me to be silent I remained silent. When the
Messenger of Allaah () finished his prayer – and I declare that
neither before him nor after him have I seen a leader who gave
better instruction than he for whom I would give my father and
mother as ransom – I swear that he didn’t scold me, beat me nor
revile me. Instead he said, “Talking to people is not fitting during
the prayer, for it only consists of glorifying Allaah, declaring His
Greatness, and recitation of the Qur’aan or similar words.” I
asked: O Messenger of Allaah, I was a pagan until recently, then
Allaah brought us Islaam. There are some among us who go to
fortunetellers. He said: “Do not go to them.” I asked: Some of us
take omens. He replied, “That is only something they imagine in
their minds, so don’t let it stop them.” I said: Some men among us
draw lines [and interpret the future with them]. He replied, “There
was a Prophet who drew lines, so whoever’s is the same is
allowable.” I then said: I had a slave girl who tended goats in the
direction of Mount Uhud and Jawwaaniyyah [to the north of
Madeenah]. One day I happened to pass that way and found that a
wolf had carried a goat from her flock. I am after all a man of the
descendents of Aadam, feeling sorry as they do, but I slapped her.
When I came to the Messenger of Allaah () feeling that what I
did was grievous, I asked him: O Messenger of Allaah, should I
grant her freedom. He replied, “Bring her to me.” When I brought
her to him, he asked her, “Where is Allaah?” She replied: He is
above the heaven. He asked, “And who am I?” She replied: You
are the Messenger of Allaah. He then said, “Free her for indeed
she is a believing woman.” (Sahih Muslim, vol. 1, pp.271-2, no.

84
 16ْ:ْ‫ْس َبعة‬:ْ 
The Prophet ( ) asked Husayn,
ِ ِ‫ص‬
َ ‫ َكم ْإ َْلًاْتَعبد ْ؟ ْقَ َال‬:ْ ‫ني‬
ِ
َ ْ ()ْ ُّ َِّ‫قَ َال ْالن‬
ِ ِ َّ ‫اِْف‬
َ ِ‫ك َْوَرهبَت‬
ْ‫ك‬ َ ِ‫ْمن ْلَرغبَت‬:ْ
َ ‫ْقَ َال‬.ْ ُ‫ْالس َما‬
ِ ‫ْوو‬،ْ ‫ض‬
ِ ‫اح ًد‬
َ َ ِ ‫ستَةٌِْف ْاألَر‬
ِ ِ
ِ ‫ ْفَات رِك‬:ْ ‫ْالسم ِاُ ْقَ َال‬
ْ‫ْالست َِّة َْواعبد ْالَّ ِذي ِِْف‬ ِ ِ َّ
َ َّ ‫ ْالذي ِْف‬:ْ ‫؟ ْقَ َال‬
ِ َ‫ْدعوت‬
ْ‫( ْأَن‬)ْ ُّ َِّ‫ َْو َْعلَّ َمه ْالن‬،ْ ‫ ْفَأَسلَ َم‬.ْ ‫ني‬ ِ ِ َّ
َ َ ‫ك‬ َ ‫ َْوأ َََن ْأ َعلم‬،ْ ُ‫الس َما‬
ْْ‫ْشَّرْنَِف ِسي‬ ِ ِ ِ
َ ‫ْاللَّه َّمْاَْلم َِْرشد‬:ْ‫يَقول‬
َ َِ ‫ْوق‬،ْ‫ي‬
“How many gods do you worship?” He replied, “Seven;
Six on Earth and one above the heavens.” He asked him,
“From Whom do you seek your needs and protection
from your fears?” Husayn replied, “From the One above
the heavens.” He then told him, “Leave the six and
worship the One who is above the heavens and I will
teach you two prayers.” He accepted Islaam and the
Prophet () taught him to say, “Allaahumma Alhimnee
rushdee waqinee sharra nafsee [O Allaah, inspire me to
guidance and protect me from the evil of myself.]”72

1094, Sunan Abu Dawud, vol. 1, pp. 236, no. 930, and Saheeh
Sunan an-Nasaa’ee, vol. 1, pp. 261-2, no. 1160)
72
This narration is collected by at-Tirmithee and rated inauthentic
in Da‘eef Sunan at-Tirmithee, p. 452, no. 690 [new ed., pp. 379-80,
no. 3483] and Da‘eef Sunan Ibn Maajah, pp. 17-8, no. 34.
The actual text in Sunan at-Tirmithee is as follows:
ِ ِ ‫ىْاَّلل‬ ٍ ‫ص‬ ِ
ْْ‫ص ني‬
َ ‫ُْْح‬ َ ‫ْعلَي ه َْو َس لَّ َمْألَِِب‬
َ َّ َّ‫ْص ل‬
َ ُّ ِ َّ‫الْالن‬
َ َ‫الْق‬
َ َ‫نيْق‬ َ ‫َع نْعم َرا َنْب ِنْح‬
َ َ‫ْالس َم ِاُْق‬
ْ‫ال‬ َّ ‫اِْف‬ِ ‫اح ًد‬ ِ ‫ضْوو‬ ِ ِ َ ‫الْأَِِب‬
َ َ ِ ‫ْس ب َعةًْس تَّةًِْفْاألَر‬ َ َ‫َك مْتَعب دْاليَ وَمْإِ َْلًاْق‬

85
 17 Among the narrated signs of the Prophet () and
his companions in the earlier scriptures is
ْ))ُْ‫ْالس َم ِا‬
َّ ‫ض َْويَزعمو َنْْأَ َّنْإِ َْلَهم ِِْف‬
ِ ‫((ْأ ََّلمْيَسَدو َنْ َِبألَر‬
“That they prostrate on the ground while claiming that
their Lord is above the heavens.”73

َ َّ‫ص نيْأ ََم اْإِن‬

ْ‫ك‬ َ ‫ُْْح‬ َ َ‫ْالس َم ِاُْق‬
َ ‫ال‬ َّ ‫يِْف‬ ِ ‫الْالَّ ِذ‬ َ َ‫كْق‬ َ ِ‫ك َْوَرهبَت‬
ِ
َ ِ‫فَأَيُّهمْتَع دُّْلَرغبَت‬
ْ‫ول‬
َ ‫ُْ َْرس‬ َ ‫ال‬َ َ‫نيْق‬
ٌ‫ص‬ َ ‫الْفَلَ َّم اْأَس لَ َمْح‬
َ َ‫كْق‬ ِْ َ‫كْ َكلِ َمت‬
َ ِ‫نيْتَن َف َعان‬ َ ‫ْعلَّمت‬
َ ‫ت‬ َ ‫لَوْأَسلَم‬
ْ ِ‫يْوأ َِع ذ‬ ِ ِ ِ َ‫نيْاللَّت‬ِ َ‫ْعلِم َِْال َكلِمت‬ َِّ
َ ‫الْق لْاللَّه َّمْأَْلم َِْرش د‬ َ ‫ني َْو َع دتََِْفَ َق‬ َ َ َ ‫اَّلل‬
ْ‫ْش ِرْنَف ِسي‬َ ‫ِمن‬
‘Imraan ibn Husayn related that the Prophet () asked his father,
“O Husayn, how many gods are you worshipping today?” My
father replied: “Seven: six on earth and one above the heavens”. He
asked, “Which of them do you consider for your needs and your
fears?” He replied: “The One above the heavens”. He said, “O
Husayn, if you accepted Islaam, I would teach you two phrases that
would benefit you.” He (i.e., ‘Imraan ibn Husayn) said: When
Husayn accepted Islaam, he asked: “O Messenger of Allaah, teach
me the two phrases that you promised me”. He said, “O Allaah,
inspire me to guidance and protect me from the evil of myself. ”
73
Ibn Qudaamah mention this narration in his book al-‘Uloo, no.
21 and so did ath-Thahabee in his book called al-‘Uloo, p. 25. The
story is also mentioned in al-Isaabah fee Tamyeez as-Sahaabah,
vol. 2, p. 470. However, it is inauthentic. (Lum‘atul-I‘tiqaad, p. 68,
ftn. 33).
Shaykh Al-‘Uthaymeen commented on this text saying, “This
narration is not authentic because it has no chain of narrators and
because belief in Allaah’s transcendence and prostration to him are
not specific to this nation and what is not specific cannot be

86
 18 Aboo Daawood narrated in his Sunan that the
Prophet () said:
ِ ِ ‫َْس ٍاُْم‬ ِ
ْ‫ْوهللا‬،
َ ‫كْال َع رش‬
َ ‫ْوفَ و َقْذَل‬...ْ‫ا‬
َ ‫اْوَك َذ‬
َ ‫ذ‬َ ‫ك‬
َ ْ ‫ة‬
َ‫ي‬
َ ‫س‬ َ ََ ‫ني‬ َ ‫((ْإ َّن‬
َ َ‫ْم اْب‬
ْ))ْ‫ك‬ ِ
َ ‫سب َحانَهْفَو َقْ َذل‬
“Indeed what is between one heaven and another is like
the journey of such and such…” and he narrated the
statement up to the Prophet’s words, “… and above that
is the throne and Allaah, Most Glorified, is above
that.”74

correctly considered a sign [of the Prophet () and his

companions]. Also because the expression “claim” in this context
is not one of praise as the term “claim” is used mostly in issues
about which there is doubt.” (Lum‘atul-I‘tiqaad, p. 68)
74
This text is rated inauthentic in Da‘eef Sunan Abee Daawood, p.
386, no. 4723, Da ‘eef Sunan at-Tirmithee, pp. 358-9, no. 3320
[new ed.]. The complete text is as follows:
ْ‫ص ابٍَةْفِ ي ِهم َْرس ول‬ ِ ِ ِ ِ‫ْعب ِدْالمجَّل‬
َ ‫الْكن ت ِِْفْالبَج َح اُ ِِْفْع‬ َ َ‫بْق‬ َ ‫اسْب ِن‬ِ َّ‫َعنْال َْعب‬
َ ‫ْس َحابَةٌْفَنَإَ َرْإِلَي َه اْفَ َق‬ ِِ ِ ‫ىْاَّلل‬ َِّ
ْ‫ال َْم اْت َس ُّمو َن‬ َ ‫ْعلَي ه َْو َس لَّ َمْفَ َم َّرتِْب م‬
َ َّ َّ‫ْص ل‬ َ ‫اَّلل‬
ْ‫ال‬
َ َ‫اْوال َعنَ ا َنْق‬
َ ‫ال َْوال َعنَ ا َنْقَالو‬َ َ‫ال َْوالم ز َنْقَالواْ َوالم ز َنْق‬َ َ‫ابْق‬ َّ ‫َه ِذهِْقَالو‬
َ ‫اْالس َح‬
ُْ‫ْالس َم ِا‬
َّ ‫ني‬ َ َ‫ْه لْتَ درو َن َْم اْب ع د َْم اْب‬ َ ‫ال‬ َ َ‫ِّْيِ ًداْق‬ ِ
َ ‫وْداودْ ََلْأتق نْال َعنَ ا َن‬ َ ‫أَب‬
ِ ‫الْإِ َّنْب ع َدْم اْب ي نَ هم اْإَِّم اْو‬
ْ‫اح َدةٌْأَوْاث نَ تَ ا ِنْأَو‬ َ َ‫اْالْنَ د ِريْق‬ َ ‫ضْقَ الو‬ِ ‫َواألَر‬
َ َ َ َ
ْ‫اتْ َّْفَ و َق‬ ٍ ‫َْس او‬ ِ
َ ََ ‫َّْس ب َع‬
َ ‫ْعد‬ َ ‫ْح ََّّت‬
َ ‫ك‬ َ ‫ْالس َماُْفَوقَ َهاْ َك َذل‬
َّ َّ ًْ‫ْسنَة‬ َ ‫ت َْو َسب عو َن‬ ٌ ‫ثََة‬
ْ‫كَْمَانِيَ ة‬ ِ ٍ ‫ْخرْبنيْأَسفلِ ِهْوأَع َةه ِْمثلْماْبنيَْس ٍاُْإِ ََل‬ ِ ِ َّ
َ ‫َْسَاُْ َّْفَو َقْ َذل‬ َ ََ َ َ َ َ َ َ َ ٌ َ ‫الساب َعة‬
87
 19 These [texts] and others like them are among
[the narrations] that the Salaf – May Allaah have
mercy on them - are unanimous about conveying and
accepting, without rejecting or interpreting them, making
them resemble anything or making things similar to
them.

ْ‫ْعلَ ىْظه وِرِهم‬ ٍ ‫أَوع ٍالْب نيْْأَظ َةفِ ِه مْورَك بِ ِهم ِْمث لْم اْب نيَْس ٍاُْإِ ََل‬
َ َّ ُْ‫َْسَ ا‬
َ ََ َ َ َ َ َ َ َ
َّ َّ ُْ‫َْسَ ٍا‬
ْ‫ْاَّللْتَبَ َارَك َْوتَ َع َاَل‬ ٍ ‫العرشْماْب نيْأَس فلِ ِهْوأَع َةه ِْمث لْم اْب ني‬
َ ‫َْسَاُْإِ ََل‬
َ ََ َ َ َ ََ َ َ
ْْْ‫ك‬ ِ
َ ‫فَو َقْ َذل‬
Al-‘Abbaas ibn ‘Abdil-Muttalib said: While I was sitting in a
group in al-Bat’haa [a stony valley in Makkah] with the Messenger
of Allaah (), a cloud passed over us. The Prophet () looked at it
and said, “What do you call this?” We replied: Sahaab. He added:
“And Muzn?” We replied: And muzn. He added: “And ‘Anaan?”
We replied: And ‘Anaan. [Aboo Daawood inserted: I am not so
confident of the word ‘anaan.] He then asked: “Do you know the
distance between the heaven and the earth?” We replied: We don’t
know. He said: “The distance between them is seventy-one,
seventy-two, or seventy-three years. The heaven which is above it
is at a similar distance – going on until he counted seven heavens.
Above the seventh heaven there is a sea, the distance between its
surface and bottom is like that between one heaven and the next.
Above that there are eight mountain goats, the distance between
their hooves and their knees is like the distance between one
heaven and the next. Then Allaah, the Blessed and Exalted, is
above that.” (Sunan Abu Dawud, vol. 3, pp. 1322-3, no. 4705 and
Sunan Ibn-i-Majah, vol. 1, pp. 108-9, no. 193)

88
20 Imaam Maalik ibn Anas – May Allaah have
mercy on him – was asked: “O Aboo ‘Abdillaah,
“The Most Merciful has settled above the throne,”
how did He settle above?” He replied, “Settling above is
not unknown, the how is incomprehensible, belief in it is
obligatory, and questioning about it is innovation.” He
then instructed that the man [be seized] and expelled
from the gathering.75

75
This incident is authentically narrated by al-Bayhaqee in al-
Asmaa was-Sifaat, p. 408, ad-Daarimee in ar-Radd ‘alaa al-
Jahmiyyah, p. 141-2, al-Laalkaa’ee in Sharh Usool ‘Aqeedah
Ahlis-Sunnah, p. 664. Ibn Taymiyyah noted in Majmoo‘ al-
Fataawaa, vol. 5, p. 365 that the statement was also narrated from
Maalik’s teacher, Rabee‘ah.
Shaykh Al-‘Uthaymeen explained Imaam Maalik’s answer as
follows: “Settling above is not unknown,” that is, its meaning is
known, which is “transcendence” and “settling”; “the how is
incomprehensible,” that is, how ascendence takes place cannot be
grasped by the mind because Allaah Most High is too great and
glorious for human minds to understand the hows of His attributes;
“belief in it,” that is, in the ascendence, “is obligatory,” due to its
mention in the Qur’aan and Sunnah; “and questioning about it,”
that is, about how it is “is innovation,” because asking about it did
not exist in the era of the Prophet () and his companions.”
(Lum‘atul-I‘tiqaad, p. 69)
Shaykh Naasirud-Deen al-Albaanee commented on the
implications of this incident as follows: “If we find in some of the
statements of the scholars of the salaf rulings stating that one who
falls into an innovation is in fact an innovator, it should be taken
from the point of view that it is a statement of warning and not a
statement of belief. Perhaps it is also suitable to mention on this
occasion the well-known statement of Imaam Maalik: ‘The settling
above is known, and how it is so is unknown, and asking about it is
a form of innovation. So expel this man, for he is an innovator’.

89
CHAPTER: ALLAAH’S SPEECH

21 Among the attributes of Allaah, Most High, is

that He speaks from the infinite past (qadeem),76

This famous narration records an incident when a man came to

Imaam Maalik and asked him about the rising above the throne, as
regards to Allaah. Imaam Maalik responded saying, ‘The setting
above is known … So expel this man, for he is an innovator’. He
did not become an innovator for merely asking about it; the man
wanted to understand something. But Imaam Maalik feared that
while questioning, he might make some statements that were
against the belief of the salaf. So he told them to remove the man
from the gathering… Look now how the means have differed.
What do you think if I or any other person of knowledge [today]
were asked the same thing by either the generality of Muslims or
by specific groups amongst them who have more knowledge? Do
you think we should give the answer that Imaam Maalik gave?
Should we tell the people to expel him from our gatherings because
he is an innovator? No. Why? Because the times are different.
Thus, [some of] the methods which were used in those times were
acceptable then, but are not acceptable today because they will
cause more harm than benefit.” (Tape 7th Sha‘baan, 1413/31st July
1993 taped by Aboo Laylaa al-Atharee)
See The Fundamentals of Tawheed, chapter 8: Transcendency
for a detailed presentation of the evidences for this attribute, as
understood by the Salaf.
76
Meaning that the attribute of speech is eternal, but the action of
speaking exists within time. This is the position of Ahlus-Sunnah,
though Ibn Qudaamah’s statement implies that even the action of
speaking is also eternal. Ibn Abil-‘Izz identified the view of the
leading scholars of hadeeth and Sunnah as being that “Allaah has
been speaking from eternity if, when and as He wills to speak. He
has been speaking in words which have sounds that can be heard.

90
 allowing whoever He wishes of His creatures to hear it.
Moses – may peace be upon him – heard it without any
intermediary,77 Jibreel – may peace be on him – heard
it,78 and so did whoever he permitted of His angels and
messengers.79

As a whole, His speech is eternal, even though a particular sound is

not itself eternal.” (Commentary on the Creed of at-Tahawi, p. 97)
77
Proof that Allaah spoke to Moses without an intermediary can be
found in the following verse:
  
  ☺ ☺
“And I have chosen you so listen to what is revealed.”
(Soorah Taa Haa, (20): 13)
78
Evidence that Gabriel heard Allaah’s speech may be deduced
from the following verse:
   
ْ ▪  
“Say: The Sprit of the Holy revealed it from your Lord.”
(Soorah an-Nahl, (16): 102)
79
Proof that the angels heard Allaah’s speech can be found in the
following hadeeth:
ْ‫ْعلَي ِه َْو َس لَّ َم‬ ِ ِ َِّ ‫عب َد‬
َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬ َ ِ َِّ‫الْأَخ ََْبِ َْرِّ ٌلْمنْأَص َحابْالن‬ َ َ‫اسْق‬ ٍ َّ‫ْعب‬
َ ‫ْاَّللْب َن‬ َ
ْ‫ْعلَي ِه َْو َس لَّ َم‬ َّ َّ‫ْص ل‬ َِّ ‫ول‬ ِ ‫ِمنْاألَنصا ِرْأ ََّلمْب ي نَماْه مِّْل وسْلَي لَ ةًْم عْرس‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ََ ٌ َ َ َ
ْ‫ْعلَي ِه َْو َس لَّ َم َْم ا َذاْكن تم‬ َّ َّ‫ْص ل‬ َِّ ‫الْ َْل مْرس ول‬ َْ َ‫رِم َيْبِ نََ ٍمْفَاس تَ ن‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ َ ‫ارْفَ َق‬
ْ‫اْاَّلل َْوَرس ولهْأَعلَ مْكنَّ اْنَق ولْولِ َد‬ َّ ‫ْه َذاْقَالو‬ ِِ ِ ِ ِ ِ
َ ‫تَقول و َن ِِْفْاْلَاهليَّ ةْإِ َذاْرم َيِْبث ِل‬
ْ‫ْعلَي ِه َْو َس لَّ َم‬ َّ َّ‫ْص ل‬ َِّ ‫اللَّي لَةَْرِّ لْع ِإ يمْوم اتْرِّ لْع ِإ يمْفَ َق ا َلْرس ول‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ٌ َ ٌ َ َ ََ ٌ َ ٌ َ
ْ‫َح ٍد َْوَالْ َِيَاتِ ِه َْولَ ِك ن َْربُّنَ اْتَبَ َارَك َْوتَ َع َاَلْاَس هْإِ َذا‬ ِ ِ ِ
َ ‫اْالْي رَم ىِْبَاْل َم وتْأ‬ َ َ‫فَِإ َّل‬

91
ْ َ ‫ْح ََّّتْيَب ل‬ ِ َّ ِ َّ ‫ْْحلَ ةْالع ر ِشْ َّْس بََّْأَه ل‬
َ ‫ولم‬ َ ‫ينْيَل‬ َ ‫ْالس َماُْال ذ‬ َ َ َ ََ ََ َّ‫اْس ب‬ َ ‫م ىْأَم ًر‬ َ َ‫ق‬
ْ‫ْْحَلَ ةَْال َع ر ِشْ َِ َملَ ِة‬
َ ‫ينْيَل و َن‬ ِ َّ َ َ‫ْالس م ِاُْال دُّن ياْ َّْق‬ ِ ِ ‫التَّس بِيَْأَه ل‬
َ ‫الْال ذ‬ َ َ َّ ‫ْه ذه‬ ََ
ْ‫الْفَيَس تَخِْبْبَع ضْأَه ِل‬ َ َ‫الْق‬ َ ‫ال َْربُّك مْفَيخ ِْب‬
َ َ‫ولم َْم ا َذاْق‬ َ َ‫ال َع ر ِش َْم ا َذاْق‬
َّ ‫ْالس َماَُْال دُّن يَاْفَتَخجَفْاْلِ ُّن‬
ْ‫ْالس م َع‬ َّ ِ‫ْه ِذه‬َ ‫اْح ََّّتْيَب ل َ ْاَََْب‬
َْ ‫م‬ ِ َّ
ً ‫الس َم َاواتْبَع‬
ِ ِ ِِ ِ ِ ِ ِ
ْ‫ْح ٌّق‬َ ‫ىْوِّ ِه هْفَه َو‬ َ َ‫ْعل‬ َ ‫اِّْ اُواْبِ ه‬
َ ‫فَيَ ق ذفو َنْإ ََلْأَوليَ اَ ِهم َْوي رَم و َنْب هْفَ َم‬
ْ‫َولَ ِكنَّهمْيَق ِرفو َنْفِ ِيه َْويَِزيدو َْن‬
‘Abdullaah ibn ‘Abbaas reported: A person from the Ansaar who
was among the Companions of the Prophet () reported to me: As
we were sitting during the night with Allaah’s Messenger (), a
star fell giving off a dazzling light. Allaah’s Messenger () asked:
“What did you used to say in pre-Islaamic days when a star fell?”
They replied: Allaah and His Messenger know best, but we used to
say it was a night in which a great man was born or a great man
died. The Prophet () then said: “These stars do not fall for the
death or birth of anyone. When Allaah, the Exalted and Glorious,
decides to do something and issues a command, the angels bearing
the throne sing His glory, then the inhabitants of heaven nearest
them sing God’s glory, and so on until it reaches those in the
heaven of this world. Then those nearest the throne bearers ask
them: What did your Lord say? And they inform them what He
said. Then the inhabitants of heaven seek information from them
until this information reaches the heaven of this world. During this
process, the Jinn snatch whatever they manage to overhear and
toss it to their friends and meteors are thrown at them. Whatever
they bring according to how they heard it is truth, but they alloy it
with lies and additions.” (Sahih Muslim, vol. 4, p. 1210, no. 5538)
As for evidence that Allaah spoke to other messengers besides
Moses, it is authentically confirmed that Allaah spoke to Prophet
Muhammad () during the ascension. See Sahih Al Bukhari, vol. 9,
pp. 449-54, no. 608 and Sahih Muslim, vol. 1, pp. 103-4, no. 313.

92
 22 [It is also among His attributes] that He, Most
Glorified, will speak to the believers on the Last
Day and they will speak to Him.80 And that He will
permit them to visit Him.81 Allaah, Most High, said:

80
Proof that Allaah will speak to the inhabitants of Paradise and
they will speak to Him can be found in the following authentic
narration:
َّ ‫ْعلَي ِه َْو َس لَّ َمْإِ َّن‬
َْ‫ْاَّلل‬ َّ َّ‫ْص ل‬ َِّ ‫الْرس ول‬ َ َ‫يدْاَ د ِر ِيْق‬ ٍ ِ‫ع نْأَِِبْس ع‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ َ َ‫الْق‬ َ َ
ِ
ْ‫ك‬ َ ‫اْو َس ع َدي‬ َ َ‫ك َْربَّن‬َ ‫ُْْأَه َلْاْلَنَّ ِةْفَيَ قول و َنْلَبَّ ي‬ ِ
َ ‫تَبَ َارَك َْوتَ َع َاَلْيَق ولْألَه ِلْاْلَنَّ ة‬
ْ‫َح ًدا‬ ِ َ َ‫ْهل َْر ِض يتمْفَْيَ قول و َن َْوَم اْلَن‬
َ ‫اْم اْ ََلْت ع طْأ‬ َ َ‫ىْوقَدْأَعجَي تَ ن‬ َ ‫ض‬ َ ‫اْالْنَر‬ َ ‫فَيَ قول‬
ٍُْ ‫ْش ي‬ َ ‫َي‬ُّ ‫ب َْوأ‬ ِ ‫كْقَ الواُْْر‬
ََ
ِ
َ ‫م َل ِْم نْ َذل‬ ِ
َ ‫كْفَيَ ق ولْأ َََنْأعج يكمْأَف‬
ِ ‫ِم ن‬
َ ‫ْخلق‬
َ
ِ ِ
ْ ‫ْعْلَيكمْبَع َدهْأَبَ ًدا‬ َ ‫ْعلَيكمْ ِرض َواِ ْفَ َةْأَس َخط‬ َ ‫كْفَيَ قولْأح ُّل‬ َ ‫مل ِْمنْ َذل‬َ ‫أَف‬
Aboo Sa‘eed al-Khudree quoted Allaah’s Messenger () as saying:
“Allaah will address the people of paradise, saying: ‘O People of
Paradise!’ They will respond saying: ‘We hear Your call and
sa‘dayka’. He will then say: ‘Are you pleased?’ They will reply:
‘Why shouldn’t we be pleased when You have given us what You
haven’t given to any of Your creation?’ Allaah will then say: ‘I will
give you something better than that’. They will ask: ‘And what
could be better than this?’ Allaah will say: ‘I will grant you My
pleasure and contentment so I will never ever be angry with you
again’.” (Sahih Al Bukhari, vol. 8, pp. 363-4, no. 557)
81
The phrase “He will permit them to visit Him…” is found in the
following inauthentic hadeeth narrated by Sa‘eed ibn al-Musayyab
from Aboo Hurayrah and collected by at-Tirmithee:
ْ‫ْاَّللَْأَن‬ َ ‫بْأَنَّ هْلَِق َيْأ َََبْهَري َرَةْفَ َق‬
َّ ‫الْأَب وْهَري َرَةْأَس أَل‬ ِ َّ‫يدْب ِنْالمس ي‬
َ
ِ ِ‫ع نْس ع‬
َ َ
ْ ِ‫الْنَ َع مْأَخ ََْب‬ ٌ ‫ْس عِي ٌدْأَفِ َيه اْس‬
َ َ‫وقْق‬ َ ‫ال‬َ ‫وقْاْلَنَّ ِةْفَ َق‬ِ ‫ك ِِْفْس‬ َ َ‫َن َم َعْبَي َِ َْوبَي ن‬
93
‫وه اْنََزل واْفِ َيه اْبَِفم ِلْ‬ ‫اْد َخل َ‬
‫ِ‬
‫َنْأَه َلْاْلَنَّ ةْإِ َذ َ‬ ‫ْعلَي ِه َْو َس لَّ َمْأ َّ‬ ‫ْص لَّ َّ‬
‫ىْاَّلل َ‬
‫رسول َِّ‬
‫ْاَّلل َ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫أَع َم اْلمْ َّْي ؤ َذن ِِْفْمق َدا ِرْيَ ومْاْلم َع ةْم نْأ ََُِّمْال دُّن يَاْفَيَ زورو َن َْرَِّب مْْ َوي ِْبَْ‬ ‫ِِ‬
‫وض عْ َْل م َْمنَ ابِر ِْم نْن وٍرْ‬ ‫َْل مْعر َش هْوي تَ ب دَّىْ َْل م ِِْفْروض ٍة ِْم نْ ِرُ ِ ِ‬
‫ضْاْلَنَّ ةْفَت َ‬ ‫َ‬ ‫َ َ‬ ‫َ ََ َ‬
‫بْ‬ ‫وتْوَمنَ ابِر ِْم ن ََْبَر َِّ ٍدْوَمنَ ابِر ِْم نْ َذ َه ٍ‬ ‫ٍ‬ ‫ِ ِ‬
‫َوَمنَ ابرْم نْلؤل ٍؤ َْوَمنَ ابرْم ن َ‬
‫ِ ِ‬
‫َ‬ ‫ُْق َ‬
‫كْ‬ ‫انْال ِمس ِ‬ ‫م ٍةْوَْنلِ ِفْأَد ََنه مْوم اْفِ ي ِهم ِْم نْدٍِ ْعلَ ىْكث ب ِ‬ ‫ِ ِ ِ‬
‫َ‬ ‫َ َ‬ ‫ََ‬ ‫َوَمنَ ابرْم نْف َّ َ‬
‫الْأَبوْهَري َرَةْ‬ ‫َْملِ ًساْقَ َ‬‫م َل ِْمن هم َ‬ ‫ِ‬
‫ابْال َكَراس ِيْ ِِبَف َ‬ ‫َنْأَص َح َ‬ ‫َوال َكافوِر َْوَماْيََرو َنْأ َّ‬
‫ْه لْْتَتَ َم َارو َن ِِْفْرؤيَ ِةْ‬ ‫ول َِّ‬
‫ال َ‬
‫الْنَ َع مْقَ َ‬ ‫ىْربَّنَ اْقَ َ‬
‫ْاَّلل َْوَه لْنَ َر َ‬ ‫ُْ َْرس َ‬ ‫قل ت َ‬
‫ك َْالْرَ َارو َن ِِْفْرؤيَ ِة َْربِك م َْوَالْ‬ ‫اْالْقَ َ ِ‬ ‫ِف َْوال َق َم ِرْلَي لَ ةَْالبَ د ِرْق لنَ َ‬ ‫الَ م ِ‬
‫الْ َك َذل َ‬ ‫َّ‬
‫ولْلِ َّلرِّ ِلْ‬ ‫ْح ََّّتْيَق َ‬ ‫اض َرًة َ‬ ‫ْاَّللْاَ َ‬
‫اض َره َّ‬ ‫ْح َ‬ ‫ِ‬
‫ِف َْرِّ ٌلْإَّال َ‬ ‫كْال َمَلِ ِ‬ ‫ي ب َق ِ ِ‬
‫ىِْفْ َذل َ‬ ‫َ‬
‫ِ‬ ‫ِ‬
‫ضْ َغد َرات ه ِِْفْ‬ ‫اْوَك َذاْفَي َذ َّكرْبِبَ ع ِ‬ ‫ٍ‬ ‫ِ‬
‫تْ َك َذ َ‬ ‫ُْْفْ َةنْب َنْف َةنْأَتَذكرْيَ وَمْق ل َ‬ ‫م ن هم َ‬
‫ِ‬ ‫ِ‬ ‫ال دُّن ياْفَي ق ولُْْر ِ‬
‫كْ‬ ‫بْأَفَلَ مْتَغف رِْ ْفَيَ ق ولْبَلَ ىْفَ َس َعة َْمغف َرِ ْبَلَغَ تْبِ َ‬ ‫ََ‬ ‫َ َ‬
‫ِ‬
‫ْس َحابَةٌْم نْفَ وق ِهمْفَ أَمجََرتْ‬‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫كْ َغَ يَْت هم َ‬ ‫ْعلَ ىْ َذل َ‬ ‫ْه ذهْفَبَ ي نَ َم اْه م َ‬ ‫كَ‬ ‫َمن ِزلَتَ َ‬
‫ط َْويَق ول َْربُّنَ اْتَبَ َارَك َْوتَ َع َاَلْقوم واْإِ ََلْ‬ ‫اْمث َلْ ِر ِه ِه َ‬
‫ْش ي ًاْقَ ُّ‬ ‫ْن دو ِ‬ ‫َعلَي ِهمْ ِ يباْ ََل َِ‬
‫ً‬
‫م اْأَع َددتْلَك م ِْم نْال َكرام ِةْفَخ ذواْم اْاش تَ هي تمْفَنَ أِ ْس وقًاْقَدْح َّف تْْبِ هِْ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫ََ‬ ‫َ‬
‫ْعلَ ىْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َْيج ر َ‬ ‫ال َم َةَ َك ةْفي ه َْم اْ ََلْتَنإ رْالعي ونْإ ََلْمثل ه َْوََلْتَس َمعْاْل َذان َْوََل َ‬
‫ْالس ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وقْ‬ ‫ك ُّ‬ ‫ىْوِِفْ َذل َ‬‫اْوَالْيَ ََت َ‬ ‫ِفْي بَ اُْف َيه َ‬ ‫اْماْاشتَ َهي نَاْلَي َ‬ ‫القلوبْفَيح َملْلَنَ َ‬
‫ْالرِّلْذوْال َمن ِزلَ ِةْالمرتَِف َع ِةْفَيَ ل َق ىْ‬ ‫الْفَي قبِل َّ‬ ‫ماْقَ َ‬ ‫ِ‬
‫يَل َقىْأَهلْاْلَنَّةْبَعمْهمْبَع ً‬
‫اسْفَم اْي ن َق ِ‬ ‫ِِ ِ‬ ‫ِ‬
‫م يْ‬ ‫ىْعلَي هْم نْاللبَ ِ َ َ‬ ‫ْدِ ٌّْفََيوع ه َْم اْيَ َر َ‬ ‫َم نْه َوْدونَ ه َْوَم اْف ي ِهم َ‬
‫‪94‬‬
ْ‫َح ٍد‬ ِ ِ
َ ‫كْأَنَّه َْالْيَن بَغ يْأل‬
ِ
َ ‫ْح ََّّتْيَتَ َخيَّ َلْإِلَي ِه َْم اْه َوْأَح َس ن ِْمن هْْ َوذَل‬ ِ ِ ِ ‫آخر‬
َ ‫ْحديثه‬ َ
ِ
ِ ِ َ ‫أَن‬
ْ‫اْوأَه ًةْلََق د‬ َ ‫ص ِرفْإِ ََل َْمنَا َِلنَاْفَيَ تَ لَق‬
َ ً‫َّاَنْأَََواِّنَاْفَيَ قل َن َْمر َحب‬ َ ‫ْهَز َنْف َيهاْ َّْنَن‬
ْ‫اْعلَي ِهْفَيَ ق ولْإَِنَّْ َِّالَس نَاْاليَ وَم‬ ِ ‫ِِّ تْوإِ َّنْبِك ِْم نْاْلم ِالْأَف‬
َ َ‫م َلْقَّاْفَ َارق تَ ن‬ َ ََ َ َ َ
ْ‫بِْبِِث ِل َْماْان َقلَب نَا‬ ِ ِ
َ ‫َربَّنَاْاْلَبَّ َار َْوَهقُّنَاْأَنْنَن َقل‬
Sa‘eed ibn al-Musayyab reported that he met Aboo Hurayrah and
Aboo Hurayrah said to him: I ask Allaah to gather us in the market
of Paradise. Sa ‘eed asked: Will it have a marketplace? He replied:
Yes. Allaah’s Messenger () informed me that when the People of
Paradise enter it, they will settle in it according to their best deeds.
Then permission will be given the length of Friday according to the
days of this world and they will visit their Lord and He will show
them His throne and manifest Himself to them in one of the
gardens of Paradise. Then podiums of light, podiums of pearls,
podiums of ruby, podiums of sapphire, turquoise, aquamarine,
podiums of gold, and podiums of silver will be set up for them and
their lowest will sit – though none among will be low – on … of
musk and camphor, and they will not believe that the People of the
Chairs have a better seating than themselves.” Aboo Hurayrah
asked: O Messenger of Allaah, will we see our Lord. He replied,
“Yes. Do you tatamaarawn struggle in seeing the sun or the full
moon?” We replied: No. He said, “In the same way you won’t
struggle to see your Lord. And Allaah will speak to every single
person from that gathering, saying: ‘O so-and-so son of so-and-so,
do you remember the day you said such-and-such?’ And he will be
reminded of some of his infidelities in this world. He will ask:
‘Won’t You forgive me, O Lord?’ He will reply: ‘Of course. The
magnitude of My forgiveness carried you to this present position
of yours.’ While they are in this state a cloud above them will cover
them and perfume will rain on them whose scent they will never
have smelled ever before, and our Lord, Most Blessed and Exalted,
will say: ‘Get up and go to what ennoblements I have prepared for
you and take whatever you desire.’ We will go to a market

95
    
 ☺
“And Allaah actually spoke to Moses.”
(Soorah an-Nisaa, (4): 164);
 ☺  
 


☺
“O Moses. Indeed I have chosen you among people
to [receive] my messages and speech.”
(Soorah al-A‘raaf, (7): 144);
َّْ ‫ْمنْْ َكلَّ َْم‬
 ‫اَّلل‬ ِ
ْ
َ ‫ْمن هم‬
“Among them are those to whom Allaah spoke.”
(Soorah al-Baqarah, (2): 263);

surrounded by angels containing what eves have never seen, ears

have never heard nor hearts have ever imagined and whatever we
desire will be carried for us, nothing in it is sold or bought. In that
marketplace the people of paradise will meet each other. A person
from a high position will meet a person from a position below him
– and none among them will be low – and he will be amazed at his
clothing. His conversation will not end until he imagines more
beautiful clothing than it, and that is because it is not befitting that
anyone be sad in paradise. Then we will leave for our homes and
our wives will meet us saying: Welcome, welcome! You have
returned [looking] more beautiful than you left us. The person will
reply: Today we sat with our Lord, the Mighty, so it is fitting that
we return with what we have.” (Sunan Ibn-I-Majah, vol. 5, pp.
544-5, no. 4336 and declared inauthentic in Da‘eef Sunan at-
Tirmithee, pp. 253-4, no. 2549)

96
   
  ☺ 
  
  
  
 
   
 
“It is not befitting for Allaah to speak to a human
except in the form of revelation or from behind a
veil.” (Soorah ash-Shooraa, (42): 51);
 ☺ 
 ☺ 
  
  
 
ْ   ☺
“When he came there [a voice] called out to him
[saying]: O Moses, indeed I am your Lord.” (Soorah
Taahaa, (20): 11-12);
    
  
 
ْ  ✓ 
and “Indeed it is I, Allaah, there is no God worthy of
worship besides Me. So worship Me.” (Soorah
Taahaa, (20): 14)

It is not permissible to say that [the one speaking in these

verses] is anyone other than Allaah.

97
 23 ‘Abdullaah ibn Mas‘ood – May Allaah be
pleased with him – said,
ُْ‫ْالس َم ِْا‬
َّ ‫ْصوتَهْأَهل‬ َِ ‫َْبلوح ِي‬
َ ‫َْس َع‬ ِ َّ ‫إِذَاْتَ َكلَّم‬
َ ‫ْاَّلل‬ َ
“When Allaah speaks revelation, His voice is heard by
the inhabitants of the heavens,” and he narrated that
from the Prophet ().82

82
Sahih Al Bukhari, vol. 9, p. 426, Chapter 32.
The full text in Saheeh al-Bukhaaree is as follows:
ْ‫ْع نْق ل وِبِِم َْو َس َك َن‬ ِ ‫ْالس مو‬ َِ ‫ْاَّللْ َِبلوح ِي‬
َ َُ ‫ْش ي ًاْفَِإ َذاْف ِز‬
َ ‫ات‬ َ َ َّ ‫َْس َعْأَه ل‬
َّ ِ
َ َّ ‫إ َذاْتَ َكل َم‬
‫ال َْربُّكمْقَالواْا َ َّْق‬ َ ‫ْعَرفواْأَنَّهْا َ ُّق َْو ََن َدو‬
َ َ‫اْما َذاْق‬ َ ‫الصوت‬
َّ
“When Allaah speaks revelation, the inhabitants of the heavens
hear something [and become scared]. When the fear leaves their
hearts and the voice becomes quiet, they come to know that it is the
truth, and they call out: ‘What did your Lord say?’ They reply:
‘The Truth’.”
A similar narration can also be found in Sunan Abu Dawud,
vol. 3, p. 1326, no. 4720 and authenticated in Silsilah al-Ahaadeeth
as-Saheehah, no. 1293. The full text is as follows:
َّ ‫ْعلَي ِه َْو َس لَّ َمْإِذَاْتَ َكلَّ َم‬
ْ‫ْاَّللْ َِبل َوح ِي‬ َّ َّ‫ْص ل‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬
َِّ ‫الْرس ول‬
َ َ َ‫الْق‬ َّ ‫ْعب ِد‬
َ َ‫ْاَّللِْق‬ َ ‫َعن‬
ِ ِ ِ ِ َّ ِ‫ْالسم ِاُْل‬ ِ
ْ‫ىْالص َفاْفَيص َعقو َنْفَ َة‬ َّ َ‫ْعل‬ َ ‫صلَةًْ َك ََ ِرْالسلس لَة‬ َ ‫ْصل‬
َ ُ‫لس َما‬ َ َّ ‫ََس َعْأَهل‬
ْ‫ْع نْق ل وِبِِم‬ ِ ِ ِ ِ ‫ي زال و َنْ َك َذلِكْح ََّّت‬
َ َُ ‫اِّْ اَُهمِّْ ِْبي لْف ِز‬ َ ‫ْات يَ همِّْ ِْبي ل‬
َ ‫ْح ََّّتْإ َذ‬ َ َ َ ََ
ْ‫كْفَيَ قولْا َ َّقْفَيَ قولو َنْا َ َّقْا َ َّْق‬ ِ
َ َ‫ُِّْْ ِْبيل َْما َذاْق‬
َ ُّ‫ال َْرب‬ َ ‫الْفَيَ قولو َن‬
َ َ‫ق‬
“When Allaah, the Exalted, speaks revelation, the inhabitants of
each heaven hear the clanging of a bell from heaven to heaven like
a chain being dragged on Mount Safaa, and they swoon. They
remain in that state until Gabriel comes to them. When he comes,

98
 24 ‘Abdullaah ibn Unays quoted the Prophet () as
saying,
ْ‫ْاَّلل‬ َ ‫( ْيَقول‬)ْ َّ َِّ‫َْسعت ْالن‬
َّ ‫ْ((ْهَر‬ َّ ‫ْعب ِد‬
ٍ ‫ْاَّللِ ْب ِن ْأنَي‬
َِ ‫ِف ْقَ َال‬
َ ‫َعن‬
ْ‫ت ْيَس َمعه‬ٍ ‫اَةََِق ْي وم ْال ِقيام ِة ْعراةً ْح َفاةً ْغرالًِْبماْفَي نَ ِادي ِهم ْبِصو‬
َ ً َ ََ َ َ َ َ
ْ))ْ‫َُّن‬َّ ‫بْأ َََنْال َملِكْْأَ ََنْالد‬َ ‫ْمنْقَر‬ َ ‫َمنْبَع َدْ َك َماْيَس َمعه‬
“Allaah will gather the creatures on the Day of
Resurrection naked, barefooted, uncircumcised and
lacking. He will then call out to them in a voice which
will be heard in the same way by those far away as by
those near saying: I am the King, I am the Judge.”
[Some of] the leading scholars narrated it83 and al-
Bukhaaree used it as evidence.84

they regain consciousness and ask: ‘What did your Lord say, O
Gabriel?’ He says: ‘The Truth’. And they repeat: ‘The Truth, the
Truth’.”
83
Imaam Ahmad collected it in his Musnad, in Musnad al-
Makkiyyeen, no. 15464
ْ‫ال‬َ َ‫اْوَم اِْب ًم اْق‬ َ َ‫الْق لن‬ َ َ‫الْالعِبَادْعَرا ًةْغرًالِْب ًماْق‬ َ َ‫ه ََرْالنَّاسْيَوَمْال ِقيَ َام ِةْأَوْق‬
ْ‫َُّن‬ َّ ‫بْأ َََنْال َملِ كْأ َََنْال د‬ ٍ ‫تْيس معه ِْم نْق ر‬
َ َ ‫صو‬
ٍ ِ‫ْشيُْ َّْي نَ ِادي ِهمْب‬
َ ٌ َ ‫ِف َْم َعهم‬ َ ‫لَي‬
ْ‫َح ٍد ِْم نْأَه ِلْاْلَنَّ ِة‬ ِ
َ ‫َحدْمنْأَه ِلْالنَّا ِرْأَنْيَدخ َلْالنَّ َار َْولَهْعن َدْأ‬
ِ ٍ ‫يْأل‬ ِ ِ
َ ‫َوَالْيَن بَغ‬
ْ‫َح ٍد‬ ِ
َ ‫َح دْم نْأَه ِلْاْلَنَّ ةْأَنْيَدخ َلْاْلَنَّ ةَ َْوِأل‬
ِ ٍ ‫يْأل‬ ِ ِ
َ ‫صهْمن ه َْوَالْيَن بَغ‬
ِ َّ ‫ح ٌّقْح ََّّتْأَق‬
َ َ
ْ‫ف َْوإَِنَّْإََِّّنَا‬
َ ‫الْق لنَ اْ َكي‬َ َ‫صه ِْمنهْْ َح ََّّتْاللَّج َمةْق‬َّ ‫ْح ََّّتْأَق‬ ِ
َ ‫منْأَه ِلْالنَّا ِرْعن َده‬
َ ‫ْح ٌّق‬
ِ
ِْ َِ‫السي‬
ْ‫ات‬ ِ َ‫الْ َِب سن‬
َّ ‫ات َْو‬ َ َ َ َ‫ْعَّز َْو َِّ َّلْعَرا ًةْغرًالِْب ًماْق‬ َّ ِ‫ََن‬
َ َ‫ْاَّلل‬
99
 25 And in some narrations [it is] mentioned that
“…one night Moses – Peace be upon him – saw
a fire and it encircled him and terrified him. Then His
Lord called out to him saying: ‘O Moses.’ And he

“‘People will be gathered on the Day of Judgment naked,

uncircumcised and lacking’. We asked: ‘What is “lacking”?’ He
replied, ‘They would have nothing with them. They will be called in
a voice that they will hear near to them: ‘I am the King. I am the
Judge. No one from the people of Hell will be allowed to enter Hell
while owing a right to anyone of the people of paradise until I take
it from him. And no one from the people of Paradise will enter
Paradise while owing anyone of the people of Hell a right until I
take it from him; even for a slap’.’ We asked: ‘How will that be
when we will come to Allaah naked, uncircumcised and without
possessions?’ He replied: ‘By good deeds and evil deeds’.
84
Imaam al-Bukhaaree used it as supportive evidence for his belief
that Allaah’s speech is not created.
The text in Saheeh al-Bukhaaree is as follows:
ْ‫ْهَ ر‬ َ ‫ْعلَي ِه َْو َس لَّ َمْيَق ول‬ َّ َّ‫ْص ل‬
َ ‫ىْاَّلل‬
َِ ‫ال‬
َ َّ ِ َّ‫َْسع تْالن‬ َ َ‫ِفْق‬ َّ ‫ْعب ِد‬
ٍ ‫ْاَّللِْب ِنْأنَ ي‬ َ ‫َع ن‬
ْ‫بْأ َََن‬ ٍ ِ‫اَّللْالعِب ادْفَي نَ ِادي ِهمْب‬
َ ‫ص وتْيَس َمعه َْم نْبَع َدْ َك َم اْيَس َمعه َْم نْقَ ر‬ َ َ َ َّ
َّ ‫ال َملِكْأ َََنْالد‬
ْ‫َُّن‬
‘Abdullaah ibn Unays quoted the Prophet () as saying: “Allaah
will gather the people and call them in a voice which will be heard
by those far away and those near saying: ‘I am the King, I am the
Judge’.” (Sahih Al Bukhari, vol. 9, p. 427, Chapter 32.) Imaam al-
Bukhaaree included this hadeeth in the suspended (mu‘allaq)
format, i.e., without a full chain of narrators. However, he did
collect it in his book, al-Adab al-Mufrad, no. 970, so did Ahmad in
his Musnad, vol. 3, no. 495 and al-Bayhaqee in al-Asmaa was-
Sifaat, p. 78-9. It was authenticated by Sh. Al-Albaanee in his
edition of Sharh as-Sunnah, no. 514.

100
immediately answered, finding comfort in the voice,
saying: ‘I hear, I hear. I hear Your voice but I cannot
see where You are. Where are You?’ He replied: ‘I am
above you, in front of you, to your right and to your left.’
And he knew that this description is only befitting of
Allaah, Most High. So he said: ‘That is the way You are,
My God. Is it Your voice that I hear or the voice of Your
Messenger?’ He replied: ‘Yes, it is my voice, Moses.’ ”85
85
The Salaf affirmed Allaah’s speech as real speech, with letters
and audible sounds appropriate to Him, when, how, to whom and
with whatever He wishes. The proof that it is when He wishes is in
the verse:
  ☺ 
☺ ☺
 
“And when Moses came to Our appointed place and his Lord
spoke to him.” (Soorah al-A‘raaf, (7): 143)
The speaking took place after Moses came and not before he came,
indicating that Allaah’s speech is linked to His wish.
The main two groups who opposed this understanding were
the Jahmites/Mu‘tazilites and the Ash‘arites. The
Jahmites/Mu‘tazilites claimed that “speech” was not one of
Allaah’s attributes. Instead it was one of Allaah’s creations which
He created in the air or places from which it is heard. Thus,
attributing it to Allaah was either a form of attribution of the
creation to the Creator, or it was ennoblement, as in the case of
“Allaah’s Camel” and “Allaah’s house”. This argument is rejected
due to its contradicting the consensus of the Salaf. Furthermore, it
is illogical, because speech is an attribute of the speaker, and not
something existing independent of him. Also, Moses heard Allaah
say:
    
  
  

101
 “Indeed I am Allaah, besides whom there is no God, so
worship Me.” (Soorah Taa Haa, (20): 14)
And it is impossible for anyone besides Allaah, Most Glorified and
Supreme, to say that.
They further argued that “speech” is a thing which is included
under the general heading of “everything” mentioned in the verse:
    
ْ 
“Allaah is the creator of everything.”
(Soorah az-Zumar, (39): 62)
There exists only Creator and created; Allaah is the Creator and
everything besides Him is created. Therefore His speech must be
created. However, speech is one of Allaah’s attributes and the
attributes of the Creator are uncreated. Furthermore, the phrase
“everything” is general, possibly intending something specific, as
in Allaah’s statement describing the Queen of Sheba,
   
 
“She was granted everything.” (Soorah an-Naml, (27): 23)
In fact many things were not in her dominion, for example, the
dominion of Prophet Sulaymaan which was unique to himself
(Sharh Lum‘ah, pp. 72-3 and Sharh al-‘Aqeedah al-Waasitiyyah,
p. 366). The correct interpretation is that she was given everything
‘that kings need’. This qualification can be understood from the
context. What the hoopoe wanted to say is that she had everything
to rule her kingdom with and needed nothing (Commentary on the
Creed of at-Tahawi, p. 102).
Ibn Abil-‘Izz elaborated on the position of Ahlus-Sunnah
regarding the Divine attribute of speech as follows: “When we say
that Allaah speaks, we are affirming one of His attributes of
perfection. Its denial is to attribute to Him a defect. This is clearly
demonstrated by Allaah’s statement, ‘In his absence, Moses’s
people made out of their ornaments a calf which seemed to low.
Did they not realize that it could neither speak to them nor
guide them?’ (7:148). The worshippers of the calf, their infidelity

102
not withstanding, knew their Lord better than the Mu‘tazilites,
since they did not tell Moses that his Lord could not speak.
Regarding the calf, Allaah also said: ‘Could they not see that it
neither answered them, nor that it had no power to harm or
benefit them?’ (20:89). From this remark it is clear that the
inability to answer or speak is an argument which Allaah used to
deny the divinity of the calf.
The strongest objection that the Mu‘tazilites have raised
against Allaah’s speech is that it would mean comparing Allaah to
humans and attributing to Him a body. However, this objection is
not valid. When we say that Allaah speaks, we add the
qualification, ‘in a way befitting His majesty’. Allaah has said,
‘That Day I will set a seal on their mouths, but their hands will
speak to Me, and their feet will bear witness to all that they
did’ (36:65). We believe that hands and feet will speak, but we do
not know how they will speak. Similarly, Allaah says: ‘They will
say to their skins, “Why do you testify against us?” They will
reply: “Allaah has given us ability to speak, He who gives the
ability to speak to everything”’ (41:21). We believe that pebbles
and food glorified Allaah, and that stones gave salutation, and the
sounds of articulated words came from them even thought they did
not have a mouth.” (Commentary on the Creed of at-Tahawi, p. 98)
The Ash‘arites, on the other hand, claimed that Allaah’s
speech is a meaning existing within Him not linked to His wish.
Furthermore, these letters and audible sounds are created [in the
air] to express the meaning existing within Allaah. [Aboo Mansoor
al-Maatureedee held that Allaah’s speech is an idea subsisting in
Himself, which He later created in someone else. (Commentary on
the Creed, p. 97)] This claim is also rejected due to its
contradiction to the consensus of the Salaf; its being at variance
with the proofs which indicate that Allaah’s speech is heard, and
only sounds are heard, not meanings exiting within. It is also
opposed to the customary understanding, because “speech”
according to custom is what the speaker expresses and not what he
hides within himself. (Sharh Lum‘ah, pp. 72-3)

103
CHAPTER: THE QUR’AAN IS ALLAAH’S
SPEECH

26 Among the speech of Allaah is the Magnificent

Qur’aan.86 It is Allaah’s Clear Revelation, His

Commenting on the position of the Ash‘arites, Ibn Abil-‘Izz

wrote: “Many later Hanafites believed that the speech of Allaah is
one and that multiplicity concerns its expressions in words, not in
itself. Words are created; they are called the word of Allaah
because they express His speech and communicate it. When
communicated in Arabic, it became the Qur’aan, and when it was
communicated in Hebrew it became the Torah. Hence, it is the
language that varies, not the speech. When we say that the words
are the speech of Allaah, we say so in a metaphorical sense. This
view is wrong. It would mean that the words, “Do not come near
adultery,” (17:32) have the same meaning as “Be steadfast in
prayer” (2:143)”. Similarly, the Verse of the Footstool (2:255)
would mean the same as the verses concerning transactions
involving debt (2:282-3), and the meaning of Soorah al-Ikhlaas
(112) would mean the same as Soorah al-Lahab (111). Very little
reflection is needed to be convinced that this view is wrong and
conflicts with the belief of the Salaf.” (Commentary on the Creed,
pp. 107-8)
86
Proof that the Qur’aan is a part of Allaah’s speech can be found
in the following verse:
   
✓☺
 
 ☺ 
 
“If one of the pagans seeks refuge with you, give him
protection so that he can hear Allaah’s speech.” (Soorah
Tawbah, (9): 6)
“Allaah’s speech” here refers to the Qur’aan.

104
Firm Rope, His Straight Path. It was sent down by the
Lord of All the Worlds,87 carried by the Trusted Spirit
[Gabriel] to the heart of the Master of the Messengers, in

87
Proof that it was sent down can be found in the following verse:
   
 
 
“Blessed is He who sent the Distinction [Qur’aan] down to His
slave.” (Soorah al-Furqaan, (25): 1)

105
 clear Arabic tongue, revealed uncreated,88 originating
from Him89 and returning to Him.90

88
Proof that the Qur’aan is uncreated can be found in the following
verse:
   
  
“Indeed the creation and command belong to Him.”
(Soorah al-A‘raaf, (7): 54)
Here a distinction is made between His creation and His command
and the Qur’aan is from His command as is evident in the
following verses:
   
   
“That is Allaah’s command which He revealed to you.”
(Soorah at-Talaaq, (65): 5)
  
  
  
“In that way We revealed to you a spirit (Qur’aan) from Our
command.” (Soorah ash-Shooraa, (42): 52)

The fact is that Allaah’s speech is from among His attributes all of
which are uncreated.
89
Proof that it began from Him can be found in the fact that He
attributed it to Himself, and speech is only attributed to the one
who says it originally.
90
Evidence that the Qur’aan will return to Allaah can be found in
the authentic narration of Huthayfah in which he quoted the
Prophet () as saying:
ْ‫ْعلَي ِه َْو َسلَّ َم ْيَدرس‬ َّ ‫ْصلَّى‬ َِّ ‫ال ْرسول‬ ِ ‫عن ْح َذي َف َة ْب ِن ْاليم‬
َ ‫ْاَّلل‬ َ ‫ْاَّلل‬ َ َ َ‫ال ْق‬
َ َ‫ان ْق‬ ََ َ
ْ‫ْص َةةٌ َْوَال‬ ِ ِ ِ
َ ‫ْح ََّّت َْال ْيد َرى َْما ْصيَ ٌام َْوَال‬ َ ‫امس َةم ْ َك َما ْيَدْرس َْوشي ْالثَّوب‬
ِ ‫ْعَّز ْو َِّ َّل ِِْف ْلَي لَ ٍة ْفَ َة ْيَب َق‬
ْ‫ىِْف‬ َِّ ‫اب‬
ِ َ‫ىْعلَىْكِت‬
َ َ ‫ْاَّلل‬ َ ‫ْص َدقَةٌ ْ َولَيسَر‬
َ ‫ك َْوَال‬ ٌ ‫نس‬
106
 27 It consists of clear chapters, clarifying verses,
letters and words. Whoever reads and
articulates them earns ten good deeds for every letter. It
has a beginning and an end, sections (juz) and
subsections. It is read by tongues, memorized in hearts,
heard by ears, and written in texts. It has [verses which
are] clear and obscure, abrogating and abrogated,
specific and general, and [verses containing] commands
and prohibitions.
   
  ✓ 
   
   
“Falsehood cannot approach it from the front or
behind. It was revealed by the Wise, the Praised.”
(Soorah Fussilat, (41): 42)

ْ‫َّاس ْالََّيخ ْال َكبِي َْوال َْعَوَ ْيَقولو َن‬ ِ ‫ض ِْمنه ْآيَْةٌ ْ َوتَب َقى ْ ََواَِف ِْمن ْالن‬ ِ ‫األَر‬
ِ ‫ال ْلَه‬
ْ‫ْصلَة َْما‬ َ ‫ْاَّللْفَنَحنْنَقوْلَاْفَ َق‬ َّ ‫ىْه ِذ ِهْال َكلِ َم ِة َْالْإِلَ َهْإَِّال‬
َ َ‫ْعل‬ َ ‫اْآَبَُ ََن‬
َ َ‫أَد َركن‬
ِ ‫ْاَّلل ْوهم َْال ْيدرو َن ْماْص َةةٌْوَال‬ ِ ِ
ْ‫ك َْوَال‬
ٌ ‫ْصيَ ٌام َْوَال ْنس‬ َ َ َ َ َ َّ ‫ْعن هم َْال ْإلَهَ ْإَّال‬ َ َِ ‫ت غ‬
ِ
َ ‫كْي ع ِرض‬
ْ‫ْعنهْح َذي َفة‬ َ ‫اْعلَي ِهْثََة ًمْك َّلْ َذل‬
َ ‫ْعنهْح َذي َفةْ َّ َْرَّد َه‬ َ ‫ض‬َ ‫ص َدقَةٌْفَْأَعَر‬ َ
ِ ِ
‫ُْْصلَةْت نَي ِهمْمنْالنَّا ِرْثََة ًْم‬ ِ ِ ِ ِ
َ ‫ْعلَيه ِِْفْالثَّالثَةْفَ َق‬
َ ‫ال‬ َ ‫َّْأَق بَ َل‬
“… In one night the Book of Allaah will be taken up until not a
single verse from it will remain on the earth.”
(Sunan Ibn-I-Majah, vol. 5, pp. 353-4, no. 4049, and authenticated
in Saheeh Sunan Ibn Maajah, no. 3273.)

107
The Most High said:
  
▪ ☺
  
☺ 
  
☺ 
  
  
“Say: If humans and the jinn gather together to
produce something similar to this Qur’aan, they will
not bring anything similar to it, even if some of them
helped each other.” (Soorah al-Israa, (17): 88)

28 This is the Arabic Book about which the

disbelievers said:
  
  

ْ 
“We will never believe in this Qur’aan.”
(Soorah Saba, (34): 31).
Some of them said:
    
ْ 
“This is only human speech.”
(Soorah al-Muddathir, (74): 25).

Allaah, Most Glorified, told them:

108
    
“I will put you in one of the fires of hell (Saqr).”
(Soorah al-Muddathir, (74): 26)

Some of them said it was poetry, so Allaah, Most High

said:
☺  
 
   
  
ْ  ✓ 
“I did not teach him poetry, nor was it appropriate
to do so. It is only a Reminder and a Clear Qur’aan.”
(Soorah Yaaseen, (36): 29)

When Allaah negated it being poetry and affirmed that it

was a Qur’aan, no doubt remained for those with a heart
that the Qur’aan is this Arabic Book which consists of
words, letters and verses. Because what is not like that,
no one would say: It is poetry.91

91
This is the first of Ibn Qudaamah’s proofs that the Qur’aan
consists of letters and words as a refutation of those who claim that
the Qur’aan is actually Allaah’s eternal speech which exists as a
meaning within Allaah that becomes the Qur’aan when expressed
in Arabic, the Tawraah (Torah) when expressed in Hebrew, and the
Injeel (Gospel) when expressed in Aramaic.
Ibn Qudaamah elaborated on this point in his book al-Burhaan
saying, “It is well known that they meant this arrangement of
verses, because poetry is a particular arrangement of words. The
term poetry is not used to refer to a meaning or that which is not
actually words. Thus, Allaah named it a Reminder (Thikr) and a

109
29 Allaah, Most Great and Glorious, said:
  
 ☺ 
  
 
 
 
   
 ✓
“If you are in doubt about that which I have
revealed to my servant, bring another chapter similar
to it and call on your witnesses besides Allaah.”
(Soorah al-Baqarah, (2): 23)

It is not permissible to challenge them to bring

something similar to something unknown and
incomprehensible.92

30
The Most High said:
 
 
Clear Recital (Qur’aan Mubeen).” [al-Burhaan fee Bayaan al-
Qur’aan, p. 27]
92
This is the second of Ibn Qudaamah’s proofs. That Allaah
challenged the disbelievers with creating something similar to it. If
it were not letters and words, the challenge would be unacceptable
as a challenge is only valid if it involves something
comprehensible and knowable.

110
  
  
 
 
  
    
  
ْ   
“When you recite for them My clear verses, those
not desiring to meet Me say: ‘Bring another Qur’aan
besides this or exchange it.’ Say: ‘I have no right to
exchange it on my own accord.’ ”
(Soorah Yunus, (10): 15)

This verse confirms that the Qur’aan is the verses that

were recited to them.93

31
The Most High said:
  
  
 
 
“Instead, they are clear signs in the hearts of those
given knowledge.” (Soorah al-Ankaboot, (29): 49)
  
   
  

93
This is Ibn Qudaamah’s third proof. Only that which consists of
letters and words can be recited.

111
 ☺
ْ  ☺
“Indeed it is a Noble Qur’aan in a well-guarded
Book94 which only the purified95 can touch?” (Soorah
al-Waaqi‘ah, (56): 77-79)

After swearing on that.96

32 The Most High said:

 ✓ 
“Kaaf Haa Yaa ‘Ayn Saad ”
(Soorah Maryam,(16): 1)
    
“Haa Meem. ‘Ayn Seen Qaaf ”
(Soorah ash-Shooraa,(42): 1)

Twenty-nine chapters begin with the disjointed letters.97

94
al-Lawh al-Mahfooz
95
The angels. Mutahhar refers to those made purified who cannot
become impure. Humans are referred to as being Mutatahhir
referring to those who purify themselves after having become
impure, as in the du‘aa to be said on the completion of making
wudoo, Allaahummaj ‘alnaa minat-tawwaabeena waj ‘alnaa
minal-mutatahhireen.”
96
This is the fourth proof of Ibn Qudaamah: That Allaah has
informed that the Qur’aan is memorized and guarded in the hearts
of the knowledgeable and written in the Lawh al-Mahfooz. That
which does not consist of letters and words cannot be memorized
and written.
97
This is the fifth proof of Ibn Qudaamah, that 29 of the Qur’aanic
chapters begin with only disjointed letters (al-Huroof al-

112
 33 The Prophet () said:
ْ()ِْ‫ْاَّلل‬ ٍ ‫ْاَّللِْبنْمسع‬
َّ ‫ودْيَقولْقَ َال َْرسول‬ َ َ َّ ‫عنْعب َد‬
َ
َْ‫ْح َسنَةٌ َْوا َ َسنَةْبِ َعَ ِرْأَمثَ ِاْلَاْال‬ ِِ َِّ ‫اب‬
َ ‫ْاَّللْفَلَهْبه‬
ِ َ‫اْمنْكِت‬
ِ ً‫((منْقَرأَْحرف‬
َ َ َ
ْ))ْ‫ف َْوِم ٌيم‬ ِ
ٌ ‫ْحر‬ َ ‫ف َْوالٌَم‬
ٌ ‫ْحر‬
َ ‫ف‬ ٌ ‫ف َْولَ ِكنْأَل‬
ٌ ‫ْاَلْحر‬
َ ‫أَقول‬
“Whoever reads the Qur’aan and articulates it well
earns ten good deeds for every letter in it, and whoever
reads it and mispronounces it earns for every letter a
single good deed.” An authentic hadeeth.98

34ْ()ْ ِ‫َعن َِّْْابِِر ْب ِن َْعب ِد َّْاَّللِ ْقَ َال َْخَر َج َْعلَينَا َْرسول َّْاَّلل‬
He – Peace and blessings on him – also said:

ٌّْ‫ََع ََ ِم ُّيْفَ َق َالْ((ْاق َرُواْفَكل‬ ُّ ِ‫ََعَر‬ ِ

َ ‫اِب َْواأل‬ َ ‫َوََننْنَقَرأْالقرآ َن َْوفينَا األ‬

Muqatta‘ah) to emphasise that it is composed from Arabic letters

and words.
98
Collected by at-Tabaree in al-Awsat from Ibn Mas‘ood.
However, it is inauthentic and ruled severely flawed (da‘eef
jiddan) due to the presence of Nahshal ibn Sa‘eed al-Wardaanee
who was declared a liar by the hadeeth scholar Is’haaq ibn
Raahaway. At-Tirmithee collected from Ibn Mas‘ood an authentic
narration of similar wording, “Whoever reads a letter from
Allaah’s Book earns a good deed, and every good deed earns ten
similar. I do not say that Alif Laam Meem is a letter, but that Alif
is a letter, Laam is a letter, and Meem is a letter.” Authenticated in
Saheeh Sunan at-Tirmithee, vol. 3, p. 9, no. 2327.

113
َْ‫َح َس ٌن َْو َسيَ َِيُ ْأَق َو ٌام ْي ِقيمونَه ْ َك َما ْي َقام ْال ِقدح ْيَتَ َع ََّلونَه َْو ْال‬
ْ))ْ‫َِّلونَه‬ َّ ‫يَتَأ‬
“Recite the Qur’aan before a people come who will
straighten it like an arrow, but it will not traverse their
throats. They seek immediate reward from it and the
reward of the life to come.”99

Aboo Bakr and ‘Umar – may Allaah be pleased

35 with them both – said, “Correct articulation of the
Qur’aan is more beloved to us than memorizing some of
it letters.”100

‘Alee – may Allaah be please with him – also said,

36 “Whoever disbelieves in a single one of its letters
has disbelieved in all of it.”101

37 Muslims are unanimously agreed on the number of

chapters in the Qur’aan, its verses, words and
letters.

99
This narration is found in Musnad Ahmad, vol. 5, p. 338 and
Sunan Abu Dawud, vol. 1, p. 212, no. 829. Saheeh Sunan Abee
Daawood vol. 1, p. 156, no. 740, is actually flawed. However, it is
supported by another authentic narration from Jaabir ibn
‘Abdillaah also found in al-Musnad and Sunan Abu Dawud and
authenticated in Silsilah al-Ahaadeeth as-Saheehah.
100
Collected by al-Ambaaree in al-Waqf wal-Ibtidaa, vol. 1, p. 20.
It is severely flawed also due to a number of weak narrators and
breaks in its chain of narration.
101
Musannaf Ibn Abee Shaybah, vol. 10, pp. 513-4. An authentic
narration.

114
38 There is no difference among Muslims [regarding
the ruling] that whoever denies a chapter, verse,
word or letter of the Qur’aan is a disbeliever. In that
[ruling] is incontrovertible evidence that [the Qur’aan] is
its letters.102

102
The sixth proof of Ibn Qudaamah rests on the unanimous
opinion (Ijmaa‘) of Muslims that one who denies a chapter, verse,
word or letter that is unanimously agreed upon becomes a
disbeliever.
Allaah has described the Noble Qur’aan with a number of
magnificient characteristics of which Ibn Qudaamah mentioned
eight in points 27 - 30.
1. That it is clear (mubeen) and makes clear the laws and
reports which it contains.
2. That it is Allaah’s firm rope (Hablullaah), that is, it is the
solid contract which Allaah made a reason for reaching
Himself and the attainment of success by His Grace.
3. That it consists of distinct chapters (muhkamaat), each
distinct from the other, perfected and preserved from any
flaws or contradictions.
4. That it consists of clear verses (aayaat bayyinaat) which
are clear and obvious signs indicating Allaah’s unique
unity, the perfection of His attributes, and the goodness of
His laws.
5. That it contains both clear and obscure verses (aayaat
muhkamaat wa mutashaabihaat); the clear being those
whose meaning is clear and the obscure being those whose
meaning is hidden. And this does not contradict point
number three above because the clarity there refers to
perfection and protection from flaws and contradiction,
while here it refers to clarity of meaning. If the obscure is
referred back to the clear, all of it will become clear.

115
CHAPTER: BELIEVERS WILL SEE THEIR LORD
ON THE DAY OF RESURRECTION

39 In the next life103, the believers will see their Lord

with their own eyes. They will visit Him, and He
will speak to them and they will speak to Him. Allaah,
Most High, stated:
  
  
  
“Some faces will be radiant on that day, gazing at
their Lord.” (Soorah al-Qiyaamah, (75): 22-3).104

And the Most High said:

   
 ▪
 

6. That it is the truth (haqq) that cannot be affected by

falsehood from any direction.
7. That it is free from its description by the disbelievers as
being poetry, magic or human speech.
8. That it is a miracle that no one can imitate even with the
help of others.
103
Seeing Allaah in this life is impossible, based on Allaah’s
statement to Prophet Moses when he requested that Allaah allow
him to see Him.
   
“You will never see Me.” (Soorah al-A‘raaf, (7): 143)
104
This is the main Qur’aanic text used as proof that Allaah will be
seen in the next life as understood by the scholars of the Salaf.

116
 “No. On that day they will be veiled from their
Lord.” (Soorah al-Mutaffifeen, (83): 15).

Since those are veiled due to [Allaah’s] anger, it

40 indicates that the believers will see Him due to His
pleasure [with them], otherwise there would be no
difference between them.105

The Prophet () said,

41ْ‫( فَنَإََر ْإِ ََل‬)ْ ِ َِّ‫َّاْعن َد ْالن‬
ْ َّ ‫ْعب ِد‬
ِ ‫ْاَّللِ ْقَ َال ْكن‬
َ ‫ِّْ ِري ِر ْب ِن‬
َ ‫َعن‬
ِ
ْ‫ْه َذا‬ َ ‫ال َق َم ِر ْلَي لَةً ْيَع َِ ْالبَد َر ْفَ َق َال ْ((ْإنَّكم‬
َ ‫ْس ََتو َن َْربَّكم ْ َك َماْتَ َرو َن‬
ْ))ْ‫م ُّامو َن ِِْفْرؤيَتِ ِه‬َ ‫ال َق َمَرْالَْت‬
“Indeed you will see your Lord the way you see this
moon. You will not struggle with crowds to see Him.” A
hadeeth whose authenticity is agreed upon.106

105
This verse is the indirect Qur’aanic proof that the righteous will
see Allaah in the next life.
106
Meaning that both al-Bukhaaree and Muslim collected it. Sahih
Al-Bukhari, vol. 1, p. 310, no. 529 and Sahih Muslim, vol. 1, p.
307, no. 1322.
On another occasion he said, ‘Adee ibn Abee Haatim quoted
the Prophet () as saying:
ْ‫اْم نكم ِْم ن‬
ِ ‫ىْاَّللْعلَي ِهْوس لَّمْم‬
َ َ َ َ َ َّ َّ‫ْص ل‬
َِّ ‫الْرس ول‬
َ ‫ْاَّلل‬ ٍِ ‫ْح‬ ِ ‫عن‬
َ ‫ْع د ِيْب ِن‬
َ َ َ‫الْق‬ َ َ‫ااْق‬ َ َ
ِ ِ ٍِ ‫أ‬
ْ‫ْهَبه‬
َ ‫اب‬
ٌ ََ ‫ِفْبَي نَه َْوبَي نَهْت رُجَا ٌن َْوَالْح‬ َ ‫َحدْإَّال‬
َ ‫ْسي َكلمه َْربُّهْلَي‬ َ
“Verily each one of you will see Allaah on the day when you must
meet Him, and there will not be between Him and you a veil nor a
translator.” (Sahih Al-Bukhari, vol. 9, p. 403, no. 535)

117
 Ibn ‘Umar also reported that the Prophet () once said, “The
day of Resurrection is the first day that any eye will look upon
Allaah, Most Great and Glorious.” (An authentic narration
collected by ad-Daaraqutnee and ad-Daarimee in his book ar-Radd
‘alal-Jahmiyyah, p. 57)
Seeing Allaah is a special added blessing for the people of
paradise, In favour is itself greater than all the other pleasures
which Allaah has in store for them. Allaah refers to this additional
pleasure in saying,
ْ‫اْم ِزي ٌد‬ ِ
َ َ‫اْولَ َدي ن‬
َ ‫ْماْيَ ََاُو َنْف َيه‬
َ ‫ َْلم‬
“For them is whatever they wish and there is with Me
something additional.”
Two of the Prophet’s () most notable companions, ‘Alee ibn
Abee Taalib and Anas, were reported to have explained that the
additional thing which Allaah referred to here is looking at Him.
(Collected by at-Tabaree. See al-‘Aqeedah at-Tahaawiyyah, p.
190).
The companion Suhaib reported that Allaah’s Messenger ()
recited (the verse)
ٌْ‫ْوََُِ َدة‬ ِِ
َ ‫ للَّذ‬
َ ‫ينْأَح َسنواْا س ََن‬
“For those who do right is a good reward and
(something) additional.”
and said,
ْ‫ُْْأَه َلْاْلَنَّ ِةْإِ َّن‬ ٍ َ ‫اْد َخ َلْأَه لْاْلَنَّ ِةْاْلَنَّ ةَ َْوأَه لْالنَّ ا ِرْالنَّ َار‬
َ ‫َْن َدىْمنَ اد‬ َ ‫((ْإِ َذ‬
َّ ‫ْاَّللِ َْمو ِع ًداْي ِري دْأَنْي ن ََِزكم وهْفَيَ قول و َن َْوَم اْه َوْأَََلْي ثَ ِق ل‬
ْ‫ْاَّلل‬ َّ ‫ْعن َد‬ ِ ‫لَك م‬
ْ‫الْفَيَك َِ ف‬ ِ َ‫موا َِينَ نَ اْوي ب يِضْوِّوهنَ اْوي د ِخلنَاْاْلنَّ ةَْوي ن َِن‬
َ َ‫اْم نْالنَّ ا ِرْق‬ َ َ َ َ ََ ََ
ْ‫بْإِلَ ي ِهم ِْم نْالنَّإَ ِر‬ َّ ‫َح‬ َ ‫ْش ي ًاْأ‬ َّ ‫اَّللِ َْم اْأ ََعجَ اهم‬
َ ‫ْاَّلل‬ َّ ‫ابْفَيَ نإ رو َنْإِلَي ِهْفَ َو‬ َ ََ ‫ا‬
ِ
))ْ‫يَع َِْإِلَي ِه َْوَالْأَقَ َّر ِْألَعينِ ِهم‬

118
42 This comparison is between seeing on both
occasions and not between what is seen, for there
is nothing similar to Allaah or comparable to Him.107

“When the people deserving paradise have entered it and those

deserving hell have entered it, a crier will call out, ‘Oh people of
paradise, Allaah has a promise for you which He wishes to fulfil.’
They will ask, ‘What is it? Has He not made our scale (of good
deeds) heavy, made our faces shining, put us in paradise and
extracted (some of) us from hell?’ The veil will then be removed
and they will gaze at Him. Nothing which He has bestowed on them
will be more dear to them than gazing at Him. And that is
something additional.” (Collected by at-Tirmithee, Ahmad and Ibn
Maajah (Sunan Ibn-I-Majah, vol. 1, pp. 104-5, no. 187),
authenticated in Saheeh Sunan Ibn Maajah, vol. 1, p. 37, no. 154
[p. 80, no. 155 new ed.])
These hadeeths are among many used as direct proof that
Allaah will be seen by the believers in the next life.
107
Ibn Qudaamah mentioned this qualifying statement to refute the
Shi’ites, and before them the Mu‘tazilites, who claimed that Allaah
would never be seen in this life or the next. They cling on to the
previously mentioned Qur’aanic verse in which Allaah told
Prophet Moses “You will never see Me,” (Soorah al-A‘raaf, (7):
143) when he requested permission to gaze at his Lord. They
rejected this hadeeth, in spite of its being on the highest level of
authenticity, claiming that it compares Allaah to the moon in all
respects which is in contradiction to the verse “There is nothing
similar to Him.” (Soorah ash-Shooraa, (42): 11). The People of
the Sunnah hold that the believers will see Allaah during the
judgement and in paradise in reality and not in a metaphorical
sense, in a way befitting to Allaah. Others who accept the hadeeth
but reject seeing Allaah misinterpret it to mean “seeing the reward
of Allaah”, or “seeing of knowledge and certainty”. The first
interpretation is rejected based on Shaykh Al ‘Uthaymeen’s fourth
principle: 1. It contradicts the obvious meaning of the text; 2. It
contradicts the methodology of the Salaf; 3. It has no authentic
evidence to support it; and 4. It does not make Allaah similar to
His creation any more than other personal divine attributes which

119
humans have on a limited scale, like life, existence, knowledge,
will, ability, hearing, etc. The second interpretation is rejected for
the same reasons along with the fact that knowledge and certainty
is given to the righteous in this life and it is the sinners and
disbelievers who will get it in the next life. (For further refutation
of those who deny seeing Allaah in the next life, see al-Haadee al-
Arwaah, by Ibn al-Qayyim, Sharh al-‘Aqeedah at-Tahaawiyyah by
Ibn Abil-‘Izz, and the recent text Dilaalah al-Qur’aan wal-Athar
‘alaa Ru’yatul-laahi Ta aalaa bil-Basar, by ‘Abdul-‘Azeez ibn
Zayd ar-Roomee)

Did Prophet Muhammad () See Allaah?

Some Muslims have taken the position that an exception was
made in the case of the last of the Prophets, Muhammad (),
whom Allaah caused to travel up through the heavens and go even
beyond the point where angels were allowed to go. Some scholars,
among them Imaam an-Nawawee (See his commentary on Saheeh
Muslim, vol. 3, p. 12) use the following verses in Soorah an-Najm
to support this position.
  
 ▪  
   
   ✓
  
   
  
 
  ☺
   
   
  
“When he was on the uppermost horizon. Then he came close
and descended. Until he was two bow’s lengths away or closer.
And He revealed to His slave that which He revealed The heart
did not lie about what it saw. Will you argue with him about

120
 what he saw? And verily he saw him yet another time. By the
lote-tree of the uppermost boundary.” (53: 7-14)
They assert that these verses are in reference to the Prophet
Muhammad () seeing Allaah. (Sharh Kitaab at-Tawheed min
Saheeh al-Bukhaaree, pp. 115-6) However, when Masrooq asked
the Prophet’s wife ‘Aa’ishah, about these verse she replied,

َ ‫ْعْلَي ِه َْو َسلَّ َمْفَ َق‬

ْ‫الْإََِّّنَا‬ َّ َّ‫ْصل‬ َِّ ‫ول‬ ِ ِ ِ ِ ‫أ َََنْأ ََّول‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫ك َْرس‬ َ ‫ْعنْ َذل‬
َ ‫ْسأ ََل‬َ ‫ْهذهْاأل َّمة‬ َ
ِ َ‫ني ْالمَّرت‬ ِ َ ‫ْعلَي َها ْ َغي‬ ِ ِِ ‫ِّْ ِْبيل ْ ََل ْأَره ْعلَى ْص‬ ِ ‫هو‬
ْ‫ني َْرأَي ته‬ َ َ‫ْهات‬ َ َ ‫ورته ْالََِّ ْخل َق‬ َ َ َ َ
ْ‫ض ْفَ َقالَت ْأ ََو‬ ِ ِ
ِ ‫ْالس َماُ ْإ ََل ْاألَر‬
َّ ‫ني‬ ِ ِ ِ ِ ِ
َّ ‫من َهبِجًاْمن‬
َ َ‫ْخلقه َْماْب‬ َ ‫ْساداْعإَم‬ َ ُ‫ْالس َما‬
ْ‫ص َار َْوه َو ْاللَّ ِجيف‬ َ ‫صار َْوه َو ْيد ِرك ْاألَب‬ َ ‫ْاَّللَْيَقول َْال ْتد ِركهْ األَب‬ َّ ‫ََل ْتَسْ َمع ْأ‬
َّ ‫َن‬
ْ‫ْاَّلل ْإَِّال َْوحيًاْأَو‬ َّ ‫ْاَّللَْيَقول ْ َوَماْ َكا َن ْلِبَ ََ ٍر ْأَن ْي َكلِ َمه‬
َّ ‫َن‬ َّ ‫اََبِيْ ْأ ََو ْ ََل ْتَس َمع ْأ‬
ٌْ ِ‫ْحك‬
‫يم‬ ِ ‫وحيِْبِِذنِِهْماْيَاُْإِنَّه‬ ِ ِ ٍ ِ ِ ِ
َ ‫ْعل ٌّي‬ َ ََ َ َ ‫من َْوَراُْح ََابْأَوْي رس َلْ َرس ًوالْفَي‬
“I was the first person from this Ummah (Muslim nation) to ask the
messenger of Allaah about that and he replied: ‘Verily it was
Jibreel, May Allaah’s peace be on him. I never saw him in the form
in which he was created except these two times; I saw him
descending from the heavens and the greatness of his size filled all
that was between the sky and the earth.” ‘Aa’ishah then said,
“Haven’t you heard that Allaah, Most High, said, ‘Eyes can not
catch Him but He catches all eyes. He is the Subtle, the
Aware?’ (Soorah al-An‘aam, [6]: 103) And haven’t you heard that
Allaah said, “Allaah will not speak to any man except by
inspiration, or from behind a veil, or by sending a messenger
(Angel) and revealing what He wishes. Indeed He is
Transcendent and All-Wise’? (Soorah ash-Shooraa, [42]: 51)
[Sahih Muslim, vol. 1, pp. 111-2, nos. 337 & 338]

121
 Accordingly, the verses from Soorah an-Najm, when
considered in the light of the Prophet’s () own explanation, do
not in any way support the mistaken belief that Prophet
Muhammad () saw Allaah.
At the beginning of the preceeding narration of ‘Aa’ishah, the
taabi‘ee, Masrooq, asked her if Prophet Muhammad () saw his
Lord, and she replied,
ْ‫ْعلَي ِه َْو َس لَّ َم َْربَّ ه‬ َّ َّ‫ْص ل‬
َ ‫ىْاَّلل‬ َ ‫ْه ل َْرأَىْاَ َّم ٌد‬
ِ ‫الْس أَلت‬
َ َ‫ْعاَ ََ ة‬
َ
ٍ
َ َ َ‫َع ن َْمس روقْق‬
َّ َّ‫اْص ل‬ ِ َّ َ‫ْاَّللِْلََق دْق‬
ْ‫ىْاَّلل‬ َ ‫َنْاَ َّم ًد‬ َ ‫ْش َع ِريْل َم اْق ل‬
َّ ‫ت َْم ن ََْ َع َمْأ‬ َ ‫ف‬ َّ ‫فَ َقالَتْس ب َحا َن‬
َ‫ىْاَّللِْال ِْفريَْة‬
َّ َ‫ْعل‬ ِ
َ ‫َعلَيه َْو َسلَّ َم َْرأ‬
َ ‫َىْربَّهْفَ َقدْأَعإَ َم‬
“My hair is standing on end because of what you have asked!
Whoever tells you that Muhammad saw his Lord has lied!”107
And when Aboo Tharr asked the Prophet () if he saw his
Lord, the Prophet () replied,

ِ ‫ىْاَّلل‬ َِّْ ‫ول‬ َ َ‫َعنْأَِِبْ َذ ٍرْق‬

ْ‫ال‬
َ َ‫كْق‬
َ َّ‫ت َْرب‬ َ ‫ْعلَيه َْو َس لَّ َم‬
َ ‫ْه ل َْرأَي‬ َ َّ َّ‫ْصل‬
َ ‫ْاَّلل‬ َ ‫ْسأَلت َْرس‬
َ ‫ال‬
))ْ‫ََّنْأ ََراه‬
َّ ‫ورْأ‬
ٌ ‫ْ((ْن‬:
“There was only light, how could I see Him?” (Sahih Muslim,
vol. 1, p. 113, no. 341)

The Prophet () on another occasion explained the

significance of the light and that it was not Allaah himself, saying,

َ ‫َْي ِف ضْال ِقس‬

ْ‫ط َْويَرفَع ه‬ َ ‫ْع َّز َْو َِّ َّل َْالْيَنَ ام َْوَالْيَن بَغِ يْلَ هْأَنْيَنَ َام‬ َّ ‫((ْإِ َّن‬
َ َ‫ْاَّلل‬
ِ ‫ي رفَعْإِلَي ِهْعملْاللَّي ِلْقَبلْعم ِلْالنَّها ِرْوعملْالنَّها ِرْقَبلْعم ِلْالْلَّي ِل‬
ْ‫ْح ََاب ه‬ ََ َ َ ََ َ َ ََ َ ََ
))ْ‫النُّور‬

122
“Verily Allaah does not sleep nor is it befitting for Him to sleep.
He is the One who lowers the scales and raises them. The deeds of
the night go up to Him before the deeds of the day and those of the
day before those of the night, and His veil is light.” (Sahih
Muslim, vol. 1, p. 113, no. 343)
Note that the narration attributed to Ibn ‘Abbaas which is
collected by Ibn Khuzaymah in Kitaab at Tawheed, which states
that the Prophet () saw Allaah with his own eyes, is inauthentic.
(al-‘Aqeedah at-Tahaawiyyah, p. 197)
Thus, it can be said with certainty that the Prophet
Muhammad () , like the prophets before him, did not see Allaah,
Most Great and Gracious, in this life. Based on this fact, the claim
of those who are supposed to have seen Allaah in this life is proven
false. If the prophets, whom God has preferred over all of mankind,
were unable to see Him, how could any other man, no matter how
righteous and pious he may be? The claim that one has seen God
is, in fact, a statement of heresy and disbelief, because it implies
that the one who makes such a claim is greater than the prophets.
Satan Pretends to be Allaah
There is no doubt that many of the mystics (Sufis) who claim
to have seen Allaah have seen something. They often describe
spectacular visions of light and possibly even unearthly beings.
However, the fact that many mystics often discard basic practices
of Islaam after such visions shows clearly that what they are
involved in is satanic and not divine. Those who declare that they
have seen God often claim that they no longer need to pray and fast
regularly as common people do, because they have risen spiritually
above the plane of the masses. Sheikh ‘Abdul-Qaadir al-Jeelaanee
(1077-1166 CE), after whom the Qaadiree Sufi order is named,
gave an account of an incident which he once experienced. This
incident contains an explanation for both the visions of those who
claim to have seen Allaah, as well as the reason why they often
discard basic Islamic practices after such vision, “One day,” he
said, “I was deeply involved in worship when all of a sudden I saw
before me a grand throne with a brilliantly shining light
surrounding it. A thunderous voice then struck my ears: ‘Oh
‘Abdul-Qaadir, I am you Lord! For you I have made lawful that

123
which I have forbidden for others.’” ‘Abdul-Qaadir asked, “Are
you Allaah besides whom there is no god?” When there was no
answer, he said “Get away, Oh enemy of Allaah.” And with that,
the light vanished and darkness blanketed him. The voice then said,
“Abdul-Qaadir, you have succeeded in defeating my strategy
because of your understanding of the religion and your knowledge.
I have managed to misguide over seventy saintly worshippers by
such incidents.” Afterwards, the people asked ‘Abdul-Qaadir how
he realized that it was Satan. He replied, “I recognized that it was
Satan by his claim that Allaah had made lawful for me what He
had forbidden to others, because I knew that the divine law
revealed to the Prophet () could not be cancelled or changed. I
also realized who it was when Satan announced that he was my
Lord, but was unable to confirm that he was Allaah who is without
any partner.” (at-Tawassul wal-Waseelah, p. 28)
Similarly some people in the past have reported that they have
seen the Ka‘bah and circled it in visions. Others have reported that
a great throne was stretched out before them with a glorious being
seated on it and a large number of men were ascending and
descending around it. They considered the men to be angels and
the glorious being to be Allaah, the exalted and glorious, but in
fact, it was Satan and his followers. (at-Tawassul wal-Waseelah, p.
28)
Consequently, it may be assumed that the basis to claims to
seeing Allaah, either in dreams or in broad daylight, can be traced
back to Satanic psychological and emotional states. In these states,
Satan takes on glorious light forms and claims to those who are
experiencing the visions that he is their Lord. Due to their
ignorance of pure Tawheed they accept such claims and thereby go
astray.

The Wisdom Behind Not Seeing Allaah

If God could be seen in this life, the tests of this life would be
pointless. What makes this life a real test is the fact that we are
obliged to believe in Allaah without actually seeing Him. If Allaah

124
CHAPTER: DESTINY (QADAA AND
QADR)108

were visible, everyone would believe in Him and all that the
Prophet () taught. In fact, men would end up like angels, in total
obedience to Allaah. Because Allaah made man to be higher than
the angels, whose beliefs in Allaah was without choice, man’s
choice of belief over disbelief had to be in a situation where
Allaah’s existence could be questioned. Thus, Allaah has kept
himself hidden from humankind and will continue to do so until the
last day. (The Fundamentals of Tawheed, pp. 136-144)
108
Qadaa linguistically means hukm (ruling; judgement) and Qadr
means taqdeer (measurement). Al-‘Uthaymeen said regarding
them: “Qadaa and Qadr have different meanings when mentioned
together and are synonyms when mentioned separately… Qadr is
what Allaah destined from eternity to exist in His creation. On the
other hand, Qadaa is what Allaah decides concerning His creatures
regarding their creation, annihilation or transformation. Thus, Qadr
precedes Qadaa.” (Sharh al-‘Aqeedah al-Waasitiyyah, p. 411)
Shaykh Al-‘Uthaymeen identified four main issues necessary for
the belief in Qadr to be correct and complete:
1. Belief that Allaah knows everything in general and in
detail by His prior knowledge based on His statement:
“Do you not know that Allaah knows what is in the
heavens and earth? Indeed that is in a book. Indeed
that is easy for Allaah.” (Soorah al-Hajj, [22]: 80)
2. That Allaah wrote in the Lawh al-Mahfooz the destiny of
everything based on Allaah’s statement:
“No calamity strikes in the earth or in yourselves
except that it is in a book before I bring it into
existence.” (Soorah al-Hadeed, [57]: 22)
And based on the Prophet’s statement: “Indeed Allaah
fixed the destiny of creation 50,000 years before creating
the heavens and earth.” (Collected by Muslim).
3. Everything in the heavens and earth is by Allaah’s will and
wish, between His mercy and wisdom. He guides whom

125
 He wishes by His mercy and misguides whom He wishes
by His wisdom. Whatever happens is in accordance with
His prior knowledge and what He wrote in the Lawh based
on His statements:
“Indeed I created everything measured.” (Soorah al-
Qamar, [54]: 49)
“Whoever Allaah wishes to guide, He opens his chest to
Islaam…” (Soorah al-An‘aam, [6]: 125) Whereby He
attributes guidance and misguidance to His wish.
4. That everything in the heavens and earth are creations of
Allaah Most High and there is no other creator besides
Him or Lord except Him based on His statement:
“He created everything and destined its measure.”
(Soorah al-Furqaan, [25]: 2)
And on the tongue of Ibraaheem:
“And Allaah created you and what you do.” (Soorah as-
Saaffaat, [37]: 96)
(Sharh Lum‘atul-I‘tiqaad, pp. 92-3)
Ibn Abil-‘Izz summed up the principles of Qadr as follows:
“Qadr is the ordaining of things according to the knowledge Allaah
has of them. It involves the following principles:
1. Allaah knows things before they come into existence. This
means that His knowledge is eternal. This statement is a
refutation of those who deny that His knowledge is eternal.
2. Fore-ordainment (taqdeer) is to fix the measures of things,
namely the properties and attributes that they will have.
Allaah has said:
“He created everything and destined its measure.”
(Soorah al-Furqaan, [25]: 2)
This means that creation involves two kinds of pre-
measurement: ordaining things as such or fixing their
measures, and doing so before they come into existence.
Since Allaah has fixed the measures of things in all their
details, qualitative and quantitative, His knowledge of each
and every individual thing is perfect. Hence, those who

126
 think that Allaah knows only the generalities and not the
particulars are wrong. Qadr involves eternal knowledge as
it involves the knowledge of each and every individual
thing. [In trying to reconcile Allaah’s knowledge of the
future and human free will, Allamah Muhammad Iqbal fell
into this pit of denying an aspect of Allaah’s knowledge.
He stated in his book Reconstruction of Religious Thought
in Islam, (p. 79) that “The future certainly pre-exists in the
organic whole of God’s creative life, but it pre-exists as an
open possibility not as a fixed order of events with definite
outlines … No doubt the emergence of egos endowed with
the power to spontaneous and hence unforeseeable action
is, in a sense, a limitation on the freedom of the all-
inclusive Ego (i.e., Allah). But this limitation is not
externally imposed. It is born out of His own creative
freedom whereby He has chosen finite egos to be
participators of His life power and freedom.”]
3. Qadr means that Allaah reveals detailed information about
things before their creation. Therefore, it is not ruled out
that some of His servants may know about various things
before they are brought into existence – if Allaah chooses
to inform them. This further enforces the truth that their
Creator must be even more knowledgeable about them. If
He has informed His servants about them, He cannot
Himself lack that knowledge.
4. Allaah is free to decide what to do, or to create what He
wills, and nothing is incumbent or obligatory upon Him.
5. Finally, it means that the things that He ordains are
contingent, i.e., that they come into being after they were
not there. He first determines their measures and then
creates them.” (Commentary on the Creed of at-Tahawi,
pp. 219-220)
There are two main groups who erred in Qadaa and Qadr.

127
43 Among the attributes of Allaah, Most High, is that
“He does what He wishes”.109 Everything exists

1. The Jabrites who claimed that the creature is forced to do

its acts without any choice on its part. They are refuted by
two points:
a) Allaah attributed human acts to them and made
them earning for which they are rewarded or
punished. If they were forced to do them, the
attribution of the acts to them would not be
correct and punishment for them would be
oppression.
b) Everyone knows the difference between an act
of choice and a forced act in reality and in
judgment. So if someone transgressed against
another and claimed that he was forced to do it
by Allaah’s Qadaa and Qadr it would be
considered stupidity, contradicting what is
known by necessity.
2. The Qadrites who claim that the creature is independent in
its actions and that Allaah has no will or power or creation
in it. Their claim is also refuted by two points:
a) Their claim contradicts Allaah’s statements:
“Allaah is the creator of everything.” (Soorah
az-Zumar, [39]: 62)
“And Allaah created you and what you do.”
(Soorah as-Saaffaat, [37]: 96)
b) Allaah is the owner of the heavens and earth.
How is it possible that there be in His dominion
things which are not dependent on His will and
creation? (Sharh Lum‘atul-I‘tiqaad, pp. 96-7)
109
This is taken from the following Qur’aanic verse:
☺    
ْ 
“Indeed your Lord does whatever He wishes.”

128
according to His will and nothing is outside of His
wish.110 Nothing in the world is outside of His valuation
(taqdeer) and everything happens according to His
planning (tadbeer).111 The decreed destiny is

(Soorah Hood, (11): 107)

110
Regarding Allaah’s permission, Muslim scholars of the past
have distinguished between Allaah’s wish and His will. His wish is
sometimes referred to as His Legal Wish, meaning that He wishes
for humans Islaam; the right way of life consisting of submission to
whatever God has instructed. However, He also gives humans the
ability to accept His wish or reject it. Consequently, humans may
go against Allaah’s Legal Wish. His will, on the other hand, is
referred to as His Creational Will, meaning that what takes place is
by his permission alone. Among the things which take place are
events beyond human will and events which are in accordance with
human will. For example, humans are governed by the laws of
“nature” which they cannot escape. If one jumps up, he or she must
fall back down. If one’s knee is struck by the doctor, the foot kicks
out, no matter how hard the mind fights the reaction. Humans
cannot go against Allaah’s Creational Will. (The Moral
Foundations of Islaamic Culture, pp. 43-4)
Shaykh Al-‘Uthaymeen summed up the difference between
the two forms of divine wish and will as follows: In the case of the
Creational Will, what is willed must happen, but it is not
necessarily pleasing to Allaah. While in the case of the Legal Wish,
what is wished must be pleasing to Allaah, but it does not have to
take place. (Sharh Lum‘atul-I‘tiqaad, p. 97)
111
Everything, which takes place in creation, happens in
accordance with Allaah’s will, whether it is a result of Allaah’s
action or what humans do. Allaah said:

    

   

129
  ☺
▪☺ 
 ☺
 
 
   
   
 ☺   
    
   
Don’t you see that all things in the heavens and on earth, the
sun, the moon, the stars, the hills, the trees, the animals, and a
great number among mankind bow down to Allaah in
worship? But a great number are fit for punishment; and
whoever Allaah disgraces, none can give him honor. Verily
Allaah carries out all that He wills. (Soorah al-Hajj, (22): 18)
He also said that:
   
 ✓
“If He wished He would have guided all of you.”
(Soorah an-Nahl, (16): 9)
He also said:
    
    
“No calamity occurs except by Allaah’s permission”
(Soorah at-Taghaabun, (61): 11)
Ibn ‘Abbaas said that “permission” here means “command.” These
and other verses show that every action of Allaah takes place by
His own wish, and there are a number of other verses which
indicate that the actions of His creatures are in accordance with His
will; for example:

130
 unavoidable and nothing goes beyond what is written in
the Protected Tablet (al-Lawh al-Mahfooz).112 What the

    

☺  ✓
  
  
   
 ✓☺  
“Verily this is no less than a Message to (all) the worlds; to
whoever among you wills to go straight: But you shall not will
except as Allaah wills; the Lord of the Worlds.”
(Soorah at-Takweer, (81):27-9.)

This is clear evidence that the actions of Allaah’s creatures are in

accordance with Allaah’s will. If Allaah did not wish them to act,
their action would not occur.
112
Allaah has recorded the destiny of all things that exist, will exist
or have existed until the last hour of this world. When Allaah
created the pen, as was reported by Prophet Muhammad () in a
hadith, He instructed it to write, and the pen asked what it should
write, whereupon Allaah told it to write everything that was and
would be.
َِ ‫كْلَن‬ َ َّ‫َْإِن‬ ِ ِ ِ ِ ِ َّ ‫الْعب ادةْب ن‬
ْ‫َْت َدْ َع َم‬ ََّ ‫ُْْب‬
َ ‫ْالص امتْالبن ه‬ َ َ َ َ‫الْق‬ َ َ‫صةَْق‬َ ‫ْحف‬ َ ‫َعنْأَِِب‬
ِ ِ ِ ‫ح ِقي َق ِة‬
ْ‫ك َْوَم اْأَخجَ أ ََكْ ََْل‬ َ َ‫كْ ََلْيَك نْليخ ِج‬ َ َ‫َص اب‬
َ ‫َن َْم اْأ‬ َّ ‫ْح ََّّتْتَعلَ َمْأ‬
َ ‫ْامَيَ ان‬ َ
ِ ِ ِ ِ ِ ِ
َ ‫ْعلَيه َْو َسلَّ َمْيَقولْإ َّنْأ ََّو َل َْم‬
ْ‫اْخلَ َق‬ َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬َّ ‫ول‬ َ ‫َْسعت َْرس‬ َ ‫ك‬ َ َ‫يَكنْليصيب‬
ٍُْ ‫ْش ي‬ ِ
َ ‫الْاكتب َْم َق اد َيرْك ِل‬ َ َ‫ب َْوَما َذاْأَكتبْق‬ ِ ‫الْر‬
َ َ َ‫الْلَهْاكتبْق‬ َ ‫اَّللْال َقلَ َمْفَ َق‬
َّ
ْ‫ْعلَي ِه َْو َس لَّ َمْيَق ول‬ َّ َّ‫ْص ل‬ َِّ ‫ول‬ َِ ِِ‫َْإ‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫َْسع ت َْرس‬ ََّْ ‫ُْْب‬
َ ‫اعة‬ َ ‫ْالس‬
َّ ‫وم‬ َ ‫َح ََّّتْتَق‬
ْ ِ ‫ِف ِْم‬
َ َ ‫ْه َذاْفَلَي‬ َ ‫ْعلَىْ َغ ِي‬ َ ‫ات‬ َ ‫َمن َْم‬
Aboo Hafsah reported that ‘Ubaadah ibn as-Saamit said to his son:
“My dear son, you will not taste the reality of faith until you know

131
 that what has happened to you could not have missed you, and
what has missed you could not have happened to you. I heard the
Messenger of Allaah () say: ‘The first thing Allaah created was
the pen and He told it: “Write”. It asked: “What should I write, my
Lord?” He replied: “Write the decree of everything until the Last
Hour comes.”’ O my dear son, I heard Allaah’s Messenger ()
say: ‘Whoever dies following other than this is not from (my
followers).’” (Sunan Abu Dawud, vol. 3, p. 1317, no. 4683 and
authenticated in Saheeh Sunan Abee Daawood, vol. 3, p. 148, no.
4700 [new edition]).
This recording took place fifty thousand years prior to the
creation of the world as stated by the Prophet () in the following
narration.

ْ‫ْعلَي ِه‬ َّ َّ‫ْص ل‬ َِّ ‫ول‬ َِ ‫ال‬ ِ ‫ْعم ِروْب ِنْال َع‬ َِّ ‫ع نْعب ِد‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫َْسع ت َْرس‬ َ َ‫اصْق‬ َ ‫ْاَّللْب ِن‬ َ َ
ْ‫ض‬ ِ ِ ِ
َ ‫ْاَّلل َْم َق اد َيرْاَََةَ ِقْقَب َلْأَن‬ َّ
َ ‫ْالس َم َاوات َْواألَر‬
َّ ‫َْيل َق‬ َّ ‫ب‬ َ َ‫َو َس ل َمْيَق ولْ َكت‬
ِْ ‫ْعلَىْال َم‬
ُ‫ا‬ َ ‫ال َْو َعرشه‬ َ َ‫ْسنَ ٍةْق‬
َ ‫ف‬َ ‫نيْأَل‬
ِ ِ
َ ‫ِبَمس‬
‘Abdullaah ibn ‘Amr ibn al-‘Aas quoted the Messenger of Allaah
() as saying: “Allaah wrote the destinies of the creation fifty
thousand years before the creation of the heavens and earth and
His throne was above the water.” (Sahih Muslim, vol. 4, pp. 1396-
7, no. 6416).
Allaah knows, not only the generalities of the future but also
the fine details. All have been recorded and preserved. Evidence of
these can be found in the verse:
    
☺   
    
    
  

132
world does is according to His will and if He restrained
them, they would never disobey Him. And if He willed
that they all obey Him, they all would.113 He created the
creatures and their deeds,114 determined their provision

“Don’t you know that Allaah knows all that is in the heaven
and the earth, indeed, it is all in a book, and indeed that is easy
for Allaah.” Soorah al-Hajj, (22): 70

It was reported in a hadeeth that on the night of power

(Lailatul Qadr), the deeds or the events of the coming year are
recorded, as in the verse:
   
   
   
   
ْ
“Surely, I revealed it on a blessed night—surely I am always
warning—during it every wise affair is made distinct.” Soorah
ad-Dukhaan, (44):3-4.
113
Had it been Allaah’s wish and will, no one would or could
disobey Him.
    
  
“If Allaah had willed, they would not have committed shirk.”
Soorah al-An‘aam, (6): 107.
114
Everything besides Him is created. The creation is Allaah’s
creation, and whatever is produced by them is also part of Allaah’s
creation, whether deeds or statements. They are all part of Allaah’s
creation, because the actions and statements of a human being are a
part of his attributes. So if a human is created, then his attributes
must also be created. Evidence of this can be found in Allaah’s
statement:
   
ْ ☺

133
 and their life spans.115 He guides whom He wishes
according to His wisdom.116 Allaah, Most High, said:

“Allaah created you and what you do.”

Soorah as-Saffaat, (37): 96
Shaykh Al-‘Uthaymeen gave the following reconciliation between
human acts being a creation of Allaah while being the earning of
the doer.
1. The act of the creature is one of its attributes and both the
creature and its attributes are creations of Allaah Most
High.
2. The creature’s act is a product of its spiritual wish and
physical ability. Were it not for them both it would not be
an act. The one who created this wish and ability is Allaah
Most High as the creator of the cause is the creator of the
caused. Thus, the attribution of the creature’s act to
Allaah’s creation of it is that of the attribution of the causer
to the cause and not a direct attribution because the real
actor is the creature. As a result, the act is attributed to him
as an earning and obtainment while attributed to Allaah as
a creation and pre-determination. Thus, both attributions
have their own point of consideration.
115
In the hadeeth on the development of the fetus in the womb, the
Prophet () mentioned that the life span and provision is written
prior to birth of the child.

ْ‫ْالص ِادق‬
َّ ‫ْعلَي ِه َْو َسلَّ َم َْوه َو‬ َّ ‫ْصلَّى‬ َِّ ‫ال ْحدَّثَنا ْرسول‬ َِّ ‫عن ْعب ِد‬
َ ‫ْاَّلل‬ َ ‫ْاَّلل‬ َ َ َ َ َ‫ْاَّلل ْق‬ َ َ
ْ‫ْعلَ َقةً ِْمث َل‬
َ ‫ني ْيَوًماْ َّ ْيَكون‬
ِ ِِ
َ ‫َح َدكم ْن َمع ِِْف ْبَج ِن ْأم ْه ْأَربَع‬ ِ
َ ‫ال َمصدوق ْإ َّن ْأ‬
ٍ ‫ْاَّلل ْإِلَي ِه ْملَ ًكا ْ ِِبَرب ِع ْ َكلِم‬ ِ ِ
ْ‫ات‬ َ َ َ َّ ‫ك ْ َّ ْيَب َعث‬ َ ‫ك ْ َّ ْيَكون ْممغَ ًة ِْمث َل ْ َذل‬ َ ‫ذَل‬
ُّ ‫ْسعِي ٌدْ َّْي ن َفخْفِ ِيه‬
ْْ‫ْالروح‬ ِ
َ ‫َِّله َْوِرَقهْْ َو َشق ٌّيْأَو‬
َ ‫ْع َملهْ َوأ‬
َ ‫فَيكتَب‬
‘Abdullaah [ibn Mas‘ood] said: Allaah’s Messenger () who is the
truthful and certified said: “Indeed every one of you is combined in

134
    
 
 
“He cannot be questioned about what He does, while
[it is] they who will be questioned.” (Soorah al-
Ambiyaa, (21): 23).117

   

  
“Indeed I created everything preordained.” (Soorah
al-Qamar, (54): 49)

   

  
“He has created everything, and has measured it
according to its due measurements.” (Soorah al-
Furqaan, (25): 2).

the womb of his mother for forty days, then he becomes a leach like
clot for a similar period, then a clump of flesh for a similar period.
Then Allaah sends an angel with four instructions: He records the
person’s deeds, time of death, means of livelihood, and whether he
will be wretched or blessed. Then the soul is blown into him…”
(Sahih Al-Bukhari, vol. 4, p. 346, no. 549 and Sahih Muslim, vol. 4,
p. 1391, no. 6390)
116
Allaah guides whom He wishes by His wisdom and mercy, and
He misguides or allows whomever he wishes to go astray by His
wisdom.
117
He cannot be asked about what He does due to the completeness
of His wisdom and authority, while the creatures will be asked
because they are under His rule and He is their master.

135
    
  
   
    
ْ  
“No calamity befalls on the earth or in yourselves
but it is inscribed in a Book before I bring it into
existence.” (Soorah al-Hadeed, (57): 22).

   ☺ 

 
  
  
 
 
 
“And whomsoever Allaah wills to guide, He opens
his chest to Islam; and whomsoever Allaah wills to
send astray, He makes his chest closed and
constricted...” (Soorah al-An‘aam, (6): 125).

Ibn ‘Umar related that Angel Gabriel – Peace be

44 on him – asked the Prophet (): “What is Faith
(eemaan)?” and he replied,
ْ‫َْب ََّّللِ َْوَمةََِ َكتِ ِه َْوكتبِ ِه َْْورسلِ ِه‬
ِ ‫ ْ(( ْأَن ْت ؤِمن‬:‫ان ْفَ َق َال‬
َ
ِ َ‫سِل ْعن ْا ِمَي‬
َ َ
ْ))ِْ‫ْخ ِيهِ َْو َش ِره‬ ِ ‫والي وِم‬
ِ ‫ْاْلخ ِرْوت ؤِمن‬
َ ‫َْبل َق َد ِر‬ َ َ ََ
“To believe in Allaah, His angels, His Books, His
messengers, the Last Day, and the good and evil of

136
Destiny.”118 Angel Gabriel said: You have spoken the
truth. This was narrated by Muslim.119

118
Belief in Qadar is obligatory and it is one of the six pillars of
faith as in the above-mentioned hadeeth. Nothing takes place in the
universe without His permission. No good can be obtained nor
harm avoided unless Allaah decrees it. Although both good and
evil are parts of Allaah’s creation, i.e., He is the creator of both
good and evil, Allaah does not attribute evil directly to Himself,
because He is Good and all which comes from Him is Good. In the
Qur’aan Allaah enjoins humans to “… seek refuge in the Lord of
the Dawn from the evil of what He created.” (Soorah al-Falaq,
[113]: 1-2). He does not say: “from the evil He created”, instead
He attributes the evil to His creation and not directly to Himself.
Furthermore, ‘Alee ibn Abee Taalib related that in the Tahajjud
prayer Prophet Muhammad () used to say:
َ ‫ِفْإِلَي‬
))ْ‫ك‬ َ ‫ك َْواََيْكلُّه ِِْفْيَ َدي‬
َ ‫ك َْوالََُّّرْلَي‬ َ ‫ك َْو َسع َدي‬
َ ‫((ْلَبَّ ي‬
“…I hear Your call and am following Your religion, and all good is
in Your two hands and the evil is not attributable to You…” (Sahih
Muslim, vol. 1, pp. 373, no. 1695)
The evil that comes from Allaah is relative evil. It may be evil
in one perspective but good from other perspectives. Ibn al-
Qayyim said regarding this concept: “Allaah does not create
anything purely evil from all perspectives. His wisdom rejects that.
Creation may be evil and corruptive from some respects, yet in it
are benefits, wisdom, and greater considerations than its corrupt
aspects. Existence of evil is limited to that. It is not possible from
the Lord’s perspective for Him to want something which is corrupt
in all respects, there being absolutely no benefit in its creation. This
concept is among the most obvious impossibilities. For good is in
Allaah’s hand and evil is not His, instead all that is His is good.
Evil only exists due to the absence of its being related to Him. For
if it was His it would not be evil.” (Madaarij as-Saalikeen, pp.
199-200) For example, sunshine is essential for plants to grow and
synthesize chlorophyll, yet in some places it causes the rivers and
lakes to dry up leading to drought, famine and death. Rain is also
essential for plants to grow; yet on some occasions it also causes

137
floods, drowning and death. Pure evil, on the other hand, is a result
of human activity. Humans think evil and, if Allaah permits it, they
do evil. However, if Allaah permits them to do evil, there must be a
beneficial side to it known to Allaah. Allaah has informed His
creatures that He does not oppress anyone.
   
 
“Your Lord does no wrong to anyone.”
Soorah al-Kahf, (18): 49
Human beings often do things which would be considered evil, not
for the evil itself but for the expected good to come from the evil.
For example, the act of slashing open someone’s chest and
extracting his heart would be considered evil and cruel, however,
when done as a heart operation it is considered a great good.
Human beings are responsible for their evil because it is a product
of their choice. Regarding God’s permission, Muslim scholars of
the past have distinguished between God’s wish and His will. His
wish is sometimes referred to as His Legal Wish, meaning that He
wishes for humans Islaam; the right way of life consisting of
submission to whatever God has instructed. However, He also gave
humans the ability to accept His wish or reject it. Consequently,
humans may go against God’s Legal Wish. His will, on the other
hand, is referred to as His Creational Will, meaning that what takes
place is by his permission alone. Among the things which take
place are events beyond human will and events which are in
accordance with human will. For example, humans are governed
by the laws of “nature” which they cannot escape. If one jumps up,
he or she must fall back down. If one’s knee is struck by the
doctor, the foot kicks out, no matter how hard the mind fights the
reaction. Humans cannot go against Allaah’s Creational Will.
Shaykh Al-‘Uthaymeen stated regarding the good and evil of
destiny, “Its good and evil is relative to the final consequence. The
good of destiny is what is beneficial and its evil is what is harmful
or hurtful. Its good and evil is relative to the one for whom it is
destined and the final result. Some of it is good like acts of
worship, good health, wealth and some of it is evil like acts of

138
 The Prophet () also said:
45 ْْ))ِْ‫ْخ ِيهِ َْو َش ِرهِ َْوحل ِوهِ َْوم ِره‬ ِ ‫((ْآمنت‬
َ ‫َْبل َق َد ِر‬ َ
“I believe in the good, the evil, the sweet and the bitter of
Destiny.”120

Among the supplications of the Prophet ()

46 which he taught al-Hasan ibn ‘Alee to pray with
in qunoot of Witr was:
ِ
))ْ‫ت‬
َ ‫مي‬
َ َ‫ْماْق‬ َ َِ ‫((ْوق‬
َ ‫ْشَّر‬ َ
“Wa qinee sharra maa qadayt [Protect me from the evil
which You have destined].”121

disobedience, sickness, poverty. Relative to Allaah’s action it

cannot be said to be evil based on the Prophet’s supplication in
Qunoot which he taught al-Hasan ibn ‘Alee, “Protect me from the
evil of what You have destined.” He attributed evil to what Allaah
destined and not to Allaah’s destiny.”
119
Sahih Muslim, vol. 1, p. 6-7, no. 9.
120
Collected by al-Haakim in Ma‘rifah ‘Uloom al-Hadeeth, nos. 31
& 32. Its complete narration is as follows:
َِ َ‫ْ((ْال‬:‫َْسَعت ْرسول ْهللاِ ْي قول‬: ٍ ِ‫ِفِْب ِن ْمال‬
ْ‫ْند ْال َعبد ْ َحةََوَة‬ َ َ َ ‫ال‬ َ َ‫ك ْق‬ َ ٍ َ‫َعن ْأَن‬
))ْ‫ْخ ِيِه َْو َش ِرهِ َْوحل ِوِه َْوم ِرِه‬ ِ ‫ْح ََّّتْي ؤِمن‬
َ ‫َْبل َقد ِر‬ َ
ِ
َ ‫ا ِمَيَان‬
“…I hear Your call and am following Your religion, and all good is
in Your two hands and the evil is not attributable to You…”
However, its chain of narration is unreliable due to the presence of
Yazeed ar-Riqaashee who was classified weak in Taqreeb at-
Tahtheeb, no. 7683 and “rejected (munkar)” in al-Meezaan, vol. 4,
no. 418.

139
 121
Sunan Abu Dawud, vol. 1, pp. 373-4, no. 1420, and Sunan Ibn-i-
Majah, vol. 2, pp. 199-200, no. 1178, and authenticated by Ahmad
Shaakir in his footnotes on the Sunan at-Tirmithee and by al-
Albaanee in Saheeh Sunan Abee Daawood, vol. 1, p. 392, no. 1425
[new ed.]. The whole text is as follows:
ْ‫ْعلَي ِه‬ َّ ‫ْصلَّى‬ َِّ ‫ْاَّلل ْعن هما ْعلَّم َِ ْرسول‬ ِ ِ ‫ال ْا سن ْبن‬
َ ‫ْاَّلل‬ َ ‫ْاَّلل‬ َ َ َ َ َ َّ ‫ْعل ٍي َْرض َي‬ َ َ َ َ َ‫ق‬
ِ ِ ِ ِِ ِ ٍ ِ
ْ‫يمن‬ َ ‫ت َْو َعاف َِ ْف‬ َ ‫ْه َدي‬َ ‫يمن‬َ ‫َو َسلَّ َم ْ َكل َمات ْأَقوْل َّن ِْف ْال ِوت ِر ْاللَّه َّم ْاهد ْف‬
ِ ‫عافَيت ْوتَولََِّ ْفِيمن ْتَولَّيت ْو َْب ِرك ِْ ْفِيماْأَعجَي‬
ْ‫ت‬
َْ ‫مي‬ َ َِ ‫ت ْ َوق‬
َ َ‫ْشَّر َْماْق‬ َ َ ََ َ َ َ ََ َ َ
ِ َْ ‫ك َْوإِنَّه‬ ِ َ ‫فَِإن‬
ْ‫ت َْربَّنَا‬ َ ‫ْال يَذ ُّل َْمن َْوالَي‬
َ ‫ت ْتَبَ َارك‬ َ ‫ْعلَي‬
َ ‫مى‬ َ ‫َّك ْتَقمي َْوَال ْي ق‬
ْ‫ت‬َْ ‫َوتَ َعالَي‬
Al-Hasan ibn ‘Alee said: Allaah’s Messenger () taught me some
words which I say during Witr: O Allaah, guide me among those
whom You guided, grant me security among those You grant
security, take me into Your charge among those You have taken
into Your charge, bless me in what You have given, guard me from
the evil of what You have decreed, for You decree and nothing is
decreed for You. Whoever You have befriended is not humbled.
Our Lord, You are blessed and exalted.”
Du‘aa Changes Qadar
This phrase from the du‘aa Qunoot implies that Qadar can be
changed by du‘aa and this is further strengthened by the Prophet’s
statement:
ْ‫ْعلَي ِه َْو َسلَّ َم َْالْيَِزيدِِْْفْالعم ِرْإَِّالْالِ ُّْب‬ َّ َّ‫ْصل‬ َِّ ‫الْرسول‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ َ َ‫الْق‬ َ َ‫َعنْْثَوََب َْنْق‬
َ ‫َوَالْيَرُّدْال َق َد َرْإَِّالْالد‬
ُْ‫ُّعا‬
“Nothing increases age except righteousness and nothing repels
predestination except du‘aa. (Sunan Ibn-I-Majah, vol. 1, p. 53, no.
90, and authenticated in Saheeh Sunan Ibn-i-Maajah, no. 73)
It is possible that a certain misfortune has been decreed for a
person, yet, because of the sincerity and quality of his du‘aa,

140
 Allaah will repel that misfortune from him, and change this decree.
Not only does du‘aa repel a future misfortune that might befall a
person, it also changes and removes a current calamity and
misfortune as indicated by the following hadeeth:
ْ‫ْعلَي ِه َْو َسلَّ َْم َمنْ ْفتِ ََْ ْلَه ِْمنكم‬ َّ َّ‫ْصل‬ َِّ ‫ال ْرسول‬ َ َ‫َعنْ ْاب ِْن ْع َمَر ْق‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ َ َ‫ال ْق‬
ْ‫بْإِلَي ِه ِْمن‬ َ ‫ْشي ًاْيَع َِْأ‬
َّ ‫َح‬ َ ‫اَّلل‬ َّ ‫ُّع ِاُْفتِ َحتْلَهْأَب َواب‬
َّ ْ‫ْالرْحَِة َْوَماْسِ َْل‬ َ ‫ََببْالد‬
‫ُّعاَُْيَن َفعِْْقَّا‬ ِ ‫ىْاَّلل‬
َ ‫ْعلَيه َْو َسلَّ َمْإِ َّنْالد‬َ َّ َّ‫ْصل‬
َِّ ‫الْرسْول‬
َ ‫ْاَّلل‬
ِ
َ َْ َ‫أَنْيسأ ََلْال َعافيَةَْ َوق‬
ِْ ‫ُّع‬ َِّْ ْ‫ْعباد‬
ِ ِ
ُْ‫ا‬ َ ‫اَّللْ َِبلد‬ َ َ ‫نََزَْلْ َوقَّاْ ََلْيَن ِزلْفَ َعلَيكم‬
Ibn ‘Umar quoted Allaah’s Messenger () as saying, “Whoever the
door of du‘aa has been opened for, then all the doors of mercy
have been opened for him. And nothing asked of Allaah is more
pleasing to Him than that He be asked for good health. Du‘aa is of
benefit to matters that have occurred and that are yet to occur. So I
advise you, O servants of Allaah, to make du‘aa!” (Collected by at-
Tirmithee and rated inauthentic in Da'eef at-Targheeb, no. 1013 &
Da'eef al-Jaami‘, no. 5720)
Ibn al-Qayyim mentioned that there are three possibilities with
regards to du‘aa and Qadar:
1) That the du‘aa is stronger than the Qadar and it repels
it permanently.
2) That the Qadar is stronger and the du‘aa softens its
impact.
3) That they are equal in strength so they cancel out each
other. (ad-Daa wad-Dawaa, p. 42)
See the commentary in Tuhfatul-Ahwathee on Ibn ‘Umar’s
narration for opinions regarding its meaning

141
 We do not make Allaah’s Destiny (decision and
47 estimation) evidence for abandoning His
commands and doing what He prohibited. Instead, we
must believe and know that Allaah has evidence against
us in the revelation of Scriptures and the sending of
prophets. Allaah, Most High, said:
   
   
 
“…In order that mankind should have no plea
against Allah after the (coming of) Messengers.”
(Soorah an-Nisaa, (4): 165).

48 And we must know that Allaah, Most Glorified

and High, only commands and prohibits those able
to do [what He commanded] and avoid [what He
prohibited]. And that He does not force anyone to
commit sin or compel anyone to abandon obedience.122
Allaah, Most High, said:
122
Shaykh Al-‘Uthaymeen commented on the concept of using
Qadr in support of sin as follows:
“Qadr is not evidence for the disobedient to do sin. All of the
deeds of the creatures, whether obedience or disobedience, are
created by Allaah as stated previously. That is not evidence for the
sinful to do sin due to a number of evidences:
1. Allaah attributes peoples’ actions to themselves and made
it their earning:
“Today every soul will be rewarded for what they
earned.” (Soorah Ghaafir, [40]: 17)
2. Allaah commanded people and prohibited them and did not
burden them beyond their capacity:

142
   
   
  
 
   
 
 
   
 ☺

“Allaah does not make any soul responsible for

anything beyond its capacity.” (Soorah al-Baqarah, [2]:
286)
“Fear Allaah as much as you are able.” (Soorah at-
Taqhaabun, [64]: 16)
If they were forced to do acts, they would not be able to do
or avoid because one forced cannot escape.
3. Everyone understands the difference between a chosen act
and a forced act and that the former he can escape from
doing.
4. Before doing an act, the sinful person does not know what
is destined for him and it is within his ability to do or not
do it. So how can he take a wrong path and defend his
action with the unknown destiny. Is it not more suitable for
him to take the correct path and say: This is what was
destined for me?
5. Allaah informed that He sent messengers to prevent this
evidence being used as justification.
“In order that mankind should have no plea against
Allah after the (coming of) Messengers.” (Soorah an-
Nisaa, [4]: 165)
If destiny were evidence for the sinful, it would not be cut
off by the sending of messengers.” (Sharh Lum‘atul-
I‘tiqaad, pp. 93-5)

143
☺ 
 ☺
   
☺  
     
 
 
  ☺
 
 
 
“Allaah does not burden any soul beyond its scope. It
is rewarded for the (good) it earns, and is punished
for the (evil) which it commits. “Our Lord! Do not
punish us if we forget or fall into error. Our Lord!
Do not put a burden on us like that which You put on
those before us. Our Lord! Do not put on us a burden
greater than we can bear. Pardon us, grant us
forgiveness and have mercy on us, for You are our
Protector. And give us victory over the disbelieving
people.” (Soorah al-Baqarah, (2): 286).

And Allaah, Most High, said:

   

☺

 
   
 

144
 
 
“So keep your duty to Allah and fear Him as much
as you can; listen and obey, and spend in charity:
that is better for yourselves. And whosoever is saved
from his covetousness, then they are the successful
ones.” (Soorah at-Taqhaabun, (64): 16).

And, the Most High said:

  
☺ ▪ 
   
   
  
“This Day shall every person be recompensed for
what he earned. This Day no injustice (shall be done
to anyone). Truly, Allah is Swift in reckoning.”
(Soorah al-Ghaafir, (40): 17).

49 Thereby indicating that [His] creatures have deeds

and consequences, for which their goodness is
rewarded and their evil punished and it all takes place
according to Allaah’s Destiny (decision and
estimation).123

123
The Benefits of Belief in Qadr
Shaykh Al-‘Uthaymeen listed seven benefits of belief in Destiny.
1. It is from the completion of Eemaan and Eemaan is
incomplete without it.

145
 2. It is from the completion of Eemaan in Tawheed ar-
Ruboobiyyah, because Allaah’s destiny and pre-
determination are among his actions.
3. It involves humans referring their affairs to their Lord.
Because humans know that everything is according to
Allaah’s destiny, they will turn to Him in times of
difficulty to repel and remove it from them, and they will
attribute their times of good to Allaah and know that it is a
favor from Him.
4. It allows humans to know their true status [in relationship
to God] and to not be proud when they do good.
5. Calamities become easier to deal with when humans know
that they are ultimately from Allaah, as He said:
   
ْ   
“Allaah guides the heart of whoever believes in Him.”
Soorah at-Taghaabun, (64): 11
6. Attribution of the worldly pleasures to their true source
prevents their attribution to their immediate providers.
When those who do not believe in Qadr seek the favors of
worldly leaders and receive what they seek from them,
they attribute it to the favors of the leaders and forget that
it is basically from the favors of the Creator.
7. Humans come to know the wisdom of Allaah through
belief in Qadr. If they reflect on the creation and the
incredible changes occurring in it, they become acquainted
with Allaah’s wisdom. In contrast with those who do not
believe in Qadr. They are unable to obtain this benefit.
(Sharh al-‘Aqeedah al-Waasitiyyah, pp. 412-3)
The character that belief in Divine Decree builds is:
a) A patient personality
Knowledge that whatever happens is by God’s decree gives one the
ability to patiently bear the most difficult of times. When things do
not go as planned, the believer accepts that God in His wisdom did
not allow it to happen because it was not best.

146
 There are so many cases in the West of people reacting
violently to loss of jobs or wealth that psychiatrists are being
brought in to jobs to teach workers how to deal with stress in the
workplace. The following incident reported in the Saudi Gazette,
no. 3821, Oct. 28, 1987, p. 1, amply illustrates the inability to deal
with destiny.

Investor goes on shooting spree, kills self

MIAMI, Florida, Tues (AP) Both were vice-presidents of
An investor who had suffered the local office.
heavy stock market losses shot Police said Kane was a
and killed a brokerage manager, social security hearing
wounded his personal broker, examiner for the federal
and then turned his gun on government. Merrill Lynch
himself, police and witnesses employees said he visited their
said. office nearly every day.
The gunman, Arthur Kane, Melvyn Cohen, a Merrill
53, died at the scene of the Lynch vice-president, said
shootings in the broker’s offices Kane had received a “margin
yesterday, said police Cmdr. call’ because of last week’s
William Johnson, Kane was decline. A margin call is to ask
known as a regular customer. the client to put up more assets
The New York Post, quoting to cover the falling value of the
an unidentified Merrill Lynch stock. If the call is not met, the
source, said Kane “had as much brokerage can sell the stock to
as $8 million invested” in the cover the debt.
stock market and that he “lost In Milwaukee, Wisconsin, a
millions last week.” 58 year-old retired
A Merrill Lynch spokesman businessman, Vernon Lamberg,
said the slain brokerage who reportedly lost $500,000
manager was Jose Argilagos, 51. on the stock market in last
The wounded stock-broker was week’s crash has committed
Lloyd Kolokoff, 39. suicide.

147
Allaah addresses this in the Qur’aan saying:

ْ‫ص ِْم َنْاألَم َو ِال‬

ٍ ‫وُ َْونَق‬ ِ ‫ْولَنَ ب لونَّكمْبَِي ٍُ ِْمنْاَو‬
ِ ‫ف َْواْل‬ َ َ َ َ َ
‫ْالصابِرين‬ ِ ِ
َّ ‫ِف َْوالث ََّمَراتْفَبََ ِر‬
ِ ‫َواألَن ف‬
“I will test you with some fear, hunger, loss of
wealth, life and the fruit of your efforts so give
glad tidings to those who are patient.” Soorah al-
Baqarah, (2): 155
b) A contented personality
Knowledge that whatever wealth is gathered was already written
gives the individual a sense of contentment when he or she fails in
their effort to gain more. The believer is encouraged to strive to
attain the best of this world, but not at the expense of the next
world. And after trying one’s utmost, one then puts his or her trust
in Allaah and accepts whatever comes. The desire to have what
others have causes many in the West to live far beyond their means
through credit cards and buy-now-pay-later plans.
Belief in the Destiny also keeps one from falling into despair
or from being consumed with regrets and daydreams about what
might have been.
c) A stable personality
Awareness that whatever befalls the believer was already written
and that it was all according to the permission of God causes the
believer to have a stable personality. The believer remains free
from the extremes of happiness that cause one to forget God and
the extremes of sadness that cause the ignorant to lose hope and
blame God. Consequently, both the trials of good and the tests of
evil benefit the believer. Suhayb ibn Sinaan related that the
Messenger of Allaah () said, “The affair of the believer is
amazing! The whole of his life is beneficial, and that is only in the
case of the believer. When good times come to him, he is thankful
and it is good for him, and when bad times befall him, he is patient
and it is also good for him.” (Sahih Muslim, vol.4, p.1541,

148
no.7138.) This is the state of one who has truly accepted God’s
destiny.

149
CHAPTER: FAITH (EEMAAN) CONSISTS OF
STATEMENT & DEED

50 Eemaan consists of a statement by the tongue,124

deeds according to the pillars125 and affirmation in
the heart126. It increases by acts of obedience and
decreases by [acts of] disobedience.

51 Allaah, Most High, said:

   

 
 ✓
 
☺
 
  
 ☺ 
“And they were only commanded to worship Allaah,
making the religion sincerely for Him Alone, to
establish regular prayer and to give compulsory
charity, and that is the right religion.” (Soorah al-
Bayyinah, (98): 5).

124
For example, the statement: Laa ilaaha illal-laah.
125
For example, bowing in prayer. This condition distinguishes the
belief of Ahlus-Sunnah and the Murji’ites.
126
For example, belief in Allaah, His angels, etc. among the things
that must be believed in.

150
 Whereby He made worship of Allaah, Most High,
sincerity of the heart, establishment of salaah (formal
prayer), and giving zakaah all a part of the religion.

The Messenger of Allaah () said:

52ٌْ‫( ْقَ َال ْ(( ْا ِمَيَان ْأَربَ َعة‬)ْ ِ‫َعن ْأَِِب ْهَري َرَة ْأ ََّن َْرس َول َّْاَّلل‬
ْ‫ْاَّلل َْوأَد ََن َهاْإِ َما َةْاألَ َذى‬
َّ َّ‫اْوأَعةَ َهاْقَولْالَْإِلَهَْإِال‬ ِ
َ ‫َْب ًَبْأَرفَع َه‬
َ ‫َوستُّو َن‬
ْ))ْ‫َعنْالجَِّر ِيق‬
“Faith has seventy odd branches. The highest is the
declaration Laa ilaaha illallaah, and its lowest is the
removal of something harmful from the road.”127

53 He made statements and acts a part of Eemaan.

The Most High said:

☺  

“It has increased their Faith ...”
(Soorah at-Tawbah, (9): 124).128

127
Sahih Muslim, vol. 1, p. 27, no. 55.
128
The complete text of the verse is as follows:
   
  ☺ 
 
  ☺ 

151
 And He also said:
 
ْ ☺
“… That they may grow more in faith …”
(Soorah al-Fat’h, (48): 4).129

54ْ‫ْ((َْيرج ِْمن ْالنَّا ِر َْمنْقَ َال‬ 

The Messenger of Allaah ( ) also said:
َ ‫( قَ َال‬) ِْ َِّ‫ْعن ْالن‬ ٍ َ‫َعن ْأَن‬
َ ‫ِف‬
ِ ِ ٍ ِ َ ‫ْاَّللْوِِفْقَلبِ ِهْوَن‬ ِ ِ
َ ‫ْخ ٍي َْوََيرجْمنْالنَّا ِر‬
ْ‫ْمنْقَ َال‬ َ ‫ْشع َيةْمن‬ َ َ َّ َّ‫الَْإلَهَْإال‬
 
 ☺ 
“And whenever a chapter is revealed, some of them say:
‘Which of you has had his faith increased by it?’ As for those
who believe, it has increased their faith...” (Soorah at-Tawbah,
[9]: 124).
129
The complete text of the verse is as follows:
 ✓  
  
✓☺
☺ 
  ☺ 
☺ 
   
 ☺ ☺
“He who sent down tranquillity into the hearts of the believers,
that they may grow more in faith along with their (present)
faith. And to Allaah belongs the hosts of the heavens and the
earth, and Allaah is Ever All-Knower, All-Wise.” (Soorah al-
Fat’h, [48]: 4).

152
 ِ ِ ِ َّ َّ‫الَْإِلَهَْإِال‬
َ ‫ْاَّلل َْوِِفْقَلبِه َْوَنْب َّرةٍْمنْْ َخ ٍي َْوََيرجْمنْالنَّا ِر‬
َْ‫ْمنْقَ َالْال‬
ِ ِ َّ َّ‫إِلَهَْإال‬
ْ))ْ‫ْخ ٍي‬َ ‫ْاَّلل َْوِِفْقَلبِه َْوَنْ َذ َّرةٍْمن‬
“Whoever said Laa ilaaha illallaah, and there was in his
heart faith equivalent to the weight of a grain of wheat,
or a mustard seed, or an atom,he will be removed from
the fire.”130 Whereby he indicated that some levels of
faith are more favorable than others.131

130
Sahih Al-Bukhari, vol. 1, pp. 37, no. 42.
131
In this chapter Ibn Qudaamah refutes Murji’ite thought in its
various forms. There are basically three types of Murji’ism:
i) Jahmite Murji’ism: Those who claimed that eemaan is merely
knowledge alone. Some of the leading scholars of the Salaf
declared this group to be disbelievers. “This form is attributed
to Jahm ibn Safwaan and is corrupt as it implies that Pharaoh
and his people were believers, since they knew that Moses and
Aaron () were true prophets even though they denied them.
The People of the Book knew that Muhammad () was a
prophet as they knew their own sons, but they were not
believers in him; in fact, they were his deniers and opponents.
Actually, even Iblees would also be a perfect believer
according to al-Jahm’s view. He did not plead ignorance of
Allaah as he knew Him well.” (Commentary on the Creed of
at-Tahawi, pp. 282-3)
ii) The Karraamites: Those who restricted eemaan to the
profession on the tongue without including the affirmation of
the heart. “Therefore, according to their view, the hypocrites
are perfect believers. Nevertheless, they believe that the
hypocrites will suffer the punishment that Allaah has promised
them. Thus they contradict themselves.” (Commentary on the
Creed of at-Tahawi, p. 282)
iii) Murji’ite Legists: Those who state that eemaan is belief in the
heart and profession on the tongue and they remove deeds from

153
CHAPTER: BELIEVING IN ALL THAT THE
MESSENGER TOLD

55 It is obligatory to believe in everything that the

Prophet () informed, [which was] authentically
narrated from him, of things we witness or things
unseen. We know that it is truth and correct, whether we
understand it or are ignorant of it and have not
understood the reality of its meaning.132 For example, the

the definition of eemaan. “Among the Murji’ites, who said that

eemaan was assent (tasdeeq) in the heart and an utterance on
the tongue but does not include works, was a group of Koofan
jurists. Their claims were not like those of Jahm, for they
recognized that one is not a believer if he does not express his
belief verbally, though he is able to do so. They also
acknowledged that Iblees, Pharaoh, and others were
unbelievers despite the fact that they believed the truth in their
hearts. However, if they did not include the works of the heart
in their definition of belief, they would have been obliged to
adopt the view of Jahm…The Murji’ites, especially the
theologians and jurists from among them, regarded works as
part of eemaan in a figurative way, for a work is the fruit and
requirement of eemaan.” (Kitab Al-Iman, pp. 203-4).
132
Whatever is confirmed in the Sharee‘ah where human reasoning
has no part to play is truth which must be believed whether our
senses confirm it or not, or our minds comprehend it or not as
Allaah said:
  
 
    
  

154
Night Journey (Israa) and the Ascension (Mi‘raaj)133,
which took place in the waking state and not during
sleep. The Quraysh tribe rejected it and considered it a
gross error, while not denying dreams.134

“Indeed I have sent you as a bringer of glad tidings and a

warner and you will not be asked about the people of the
hellfire.” (Soorah al-Baqarah, [2]: 119).
133
Israa’ literally means a journey by night and Mi‘raaj literally
means an elevator, i.e., an instrument which lifts something up.
According to their technical usage in Islaamic texts, Israa’ refers to
a miraculous night-journey made by the last Prophet () from
Makkah to Jerusalem, and Mi‘raaj refers to the vehicle which took
the Prophet () from Jerusalem, up and out of the universe,
through the seven heavens, and into the direct presence of Allaah.
(Islamic Studies Book 1)
The majority of scholars hold that the incidents of Israa and
Mi‘raaj took place on a single night. As to the narration recorded
by Ibn Abee Shaybah from Ibn ‘Abbaas and Jaabir that it took
place on Monday, 12th of Rabee‘ al-Awwal without identifying the
year, it has a broken (munqati‘) chain of narrators. It was also
narrated from az-Zuhree and ‘Urwah that it was in Rabee‘ al-
Awwal, one year before the Hijrah without mentioning the night.
This was the opinion of Ibn Sa‘d, and an-Nawawee expressed
certainty regarding it. However, as-Suddee was reported by al-
Haakim to have said that it was 16 months before the Hijrah, which
would put it in Thul-Qa‘dah. Some authorities concluded that it
took place three years before the Hijrah, and others were of the
opinion that it occurred five or as six years. (Sharh Lum‘atul-
I‘tiqaad, p. 102)
134
The fact that the Quraysh considered it preposterous and
ridiculed the Prophet () and his companions concerning it, and
that some of them even apostated as a result of it, is proof that he
related it to them as an actual physical journey and not a dream
fantasy, as anything is possible in dreams.

155
EVENTS OF THE ISRAA AND MI‘RAAJ
The Night Journey (Israa’)
During a night, prior to the Hijrah, the roof of the Prophet
Muhammad’s () house split open and angel Jibreel descended
into the Prophet’s room, cut open his chest, removed his heart and
washed its inside with Zam Zam water. He then brought a golden
dish filled with Eemaan (faith) and Hikmah (wisdom), emptied it
into the Prophet’s () chest and then closed it up. (Sahih Al-
Bukhari, vol. 9, pp. 449-50, no. 605 and Sahih Muslim, vol. 1, pp.
103-4, no. 313) Jibreel then nudged the Prophet () until he awoke
and lead him outside of his house to the gate of Ka‘bah where he
mounted the Buraaq, [a name taken from the Arabic word Barq
which means a flash of lightning] which was smaller than a mule
but larger than a donkey, white in color and having a wing on each
of its hind legs. Each stride of the Buraaq took it to the horizon,
and, they soon reached Jerusalem. There the Prophet ()
dismounted and tied the animal to the same ring on the door of al-
Masjid al-Aqsaa used by the prophets. The Prophet () entered the
masjid and prayed two rak‘ahs. When he finished, he noticed a
group of other prophets also making Salaah there. He saw among
them Prophet Moosaa, Prophet ‘Eesaa and Prophet Ibraaheem.
Prophet Muhammad () was then told to lead them all in Salaah.
(Sahih Muslim, vol. 1, p. 110, no. 328)
Jibreel then brought two vessels and presented them to the
Prophet (). One was filled with wine and the other filled with
milk. The Prophet () chose the vessel filled with milk and drank
from it. Jibreel then said, “You have been guided to the Fitrah.”
(Sahih Muslim, vol. 1, p. 108, no. 322)
The Ascent (Mi‘raaj)
The Prophet () then left the masjid and the Mi‘raaj was brought
for him. Jibreel helped him get into it, and it shot up into the
heavens. When they arrived at the boundary of the lowest heaven.

156
Jibreel then requested that its gate be opened for them. Jibreel was
then asked who he was and who was with him. When he informed
the guardian angel who they were, he was then asked if the Prophet
() had been sent for. When he said that that was so, the guardian
said, “Welcome! His coming is good,” and the gate was opened.
When they went into the lowest heaven, the Prophet () saw a man
sitting with a large group of people on his right and a large group
on his left. When the man looked at those on his right he laughed,
and when he looked at those on his left he wept. The Prophet ()
asked Jibreel who the man was and Jibreel replied, “This is your
father Aadam, so greet him.” When the Prophet () did so, Prophet
Aadam returned his Salaams and said, “Welcome! Oh good son
and good Prophet.” Jibreel then said, “These people on his right
and left are the souls of his descendants. Those of them on his left
are the inhabitants of Hell, so when he looks on his right side he
laughs and when he looks on his left he cries.” Jibreel then took
him up to the second heaven where he met and greeted Prophets
‘Eesaa and Yahyaa, up to the third where he met and greeted
Prophet Yousuf; up to the fourth where he met and greeted Prophet
Idrees, up to the fifth where he met and greeted Prophet Haaroon,
and up to the sixth where he met Prophet Moosaa. When he went
on past Prophet Moosaa, Moosaa wept, and when he was asked
why he wept he replied, ‘I am crying because more followers of a
young man, who was sent as a prophet after my time, will enter
paradise than my followers.’ He then went on up with Jibreel to the
seventh heaven, requested entrance and they came upon Prophet
Ibraaheem leaning with his back against the house of worship
called al-Bayt al-Ma‘moor.134 Prophet Muhammad () observed
seventy thousand angels entering this heavenly house of worship
without seeing any of them leave. Jibreel then led the Prophet ()
to the lote-tree of the boundary, which he described as having
leaves like the ears of elephants and fruits like large earthen-ware

157
jugs. The lote-tree marked the spot, beyond which even Jibreel
could not go, but Allaah permitted the Prophet Muhammad () to
go beyond it and spoke to him directly. Allaah revealed to the
Prophet () the last verses of Soorah al-Baqarah and promised him
that the major sins of his followers would be forgiven if they did
not commit Shirk. Allaah also made Salaah compulsory fifty times
per day for the Prophet () and his followers. On the Prophet’s ()
return he passed by Prophet Moosaa who asked him what worship
had been prescribed for him. When the Prophet () informed him,
Moosaa said, “Your people are not capable of doing fifty daily
prayers. I swear by Allaah that I have tested men before your time
and tried my best with the Israelites, so go back to your Lord and
ask Him to make things lighter for your people.” The Prophet ()
did so and Allaah reduced it by ten, but Moosaa suggested that he
return and request a further reduction for the same reason, so he
returned. The Prophet () continued going back and forth between
his Lord and Moosaa until Allaah said, “They are five prayers
everyday, Muhammad, each being rewarded as ten, so that makes
fifty times of prayer. He who intends to do a good deed and does
not do it will have a good deed recorded for him, and if he does it,
it will be recorded for him as ten; whereas, he who intends to do an
evil deed and does not do it will have nothing recorded against
him, and if he does it, only one evil deed will be recorded against
him.” When he came down and Moosaa told him to go back, he
replied, “I have asked my Lord till I am ashamed to face Him. I am
now satisfied and I submit.” The Prophet () was then taken into
Paradise and he reported that he saw in it domes of pearls and that
its soil was made of musk. He was also taken to Hell and Allaah
showed him scenes from the future. He saw in the Hellfire people
receiving terrible punishments for various sins. The Prophet ()
then took the Mi‘raaj and descended with Jibreel to al-Masjid al-

158
Aqsaa. From there he mounted the Buraaq and returned to his
home in Makkah where he found his bed still warm.
The Return
The following morning, the Prophet () went to the Quraysh’s
tribal meeting place, and when Abu Jahl came up to him, he
informed him of his journey. Abu Jahl then called all the people to
hear the Prophet’s () story, and when he related it to them, they
stared at him in amazement and disbelief. Some Muslim converts
whose Eemaan was weak left Islaam and returned to Kufr, because
of the incredible tale which the Prophet () told.
Some of the people ran to Abu Bakr and told him that his
companion Muhammad (), claimed that he went to Jerusalem,
made Salaah there, and returned to Makkah in one night. Abu Bakr
told them that they were lying about the Prophet (), because the
story was too strange, but they told him that the Prophet () was at
the Ka‘bah telling it to the people. When they told him that, they
were sure that he would also leave Islaam, because it was obvious
to them that Muhammad () must be lying. But Abu Bakr told
them, “By Allaah, if he actually said that, he has told the truth.
There really is nothing to be amazed about, for he has told me that
information comes to him from Allaah, from the sky to the earth, in
an instant during the night or day and I believe him. And that is
even more strange.” Because of that statement of Abu Bakr, the
Prophet () gave him the title of “as-Siddeeq (the truthful).”
The people then demanded from the Prophet () proof of
what he said. They knew that he had never travelled to Jerusalem,
so some of them demanded that he describe it. The Prophet ()
worried, as he had forgotton most of its details. He had only been
there at night and had not paid much attention to its details. But,
Allaah blessed him with a vision in which he saw Jerusalem as if
he were there. So he was able to describe even its smallest details
for them. For the others, he told them that on his way to Jerusalem

159
he passed by a stray camel belonging to one of the clans which had
camped in a valley. It had escaped from a group of them and he
lead them to it. He also told them that on his return he passed by
the same clan’s caravan and found them all sleeping. They had a
drinking vessel with some water in it which they had covered, so
he uncovered it, drank its contents and put the cover back on the
same way it was. He then informed them that the caravan was on
its way to Makkah and he further described its lead camel. So the
people rushed out to meet the caravan and found it as he had
described it. They then asked the clan about the stray camel and the
drinking vessel, and they replied, “By Allaah! He told the truth, we
had camped in the valley which he mentioned and one of our
camels had run off. We heard a man’s voice calling us to it until we
caught it.” They also mentioned that they had left water in their jug
and were surprised to find that it was all gone the next morning.

THE SIGNIFICANCE OF MI‘RAAJ

Strengthening the Prophethood
Shortly before the Hijrah, (the migration to Madeenah) the
Prophet’s uncle Aboo Taalib died. Though the Prophet () tried his
best to get him to accept Islaam, he chose to remain in the religion
of his forefathers. This hurt the Prophet () a lot because Aboo
Taalib had raised him from his early childhood and had protected
him from a lot of the harm which the tribe of Quraysh had tried to
do to him. So Aboo Taalib’s death affected the Prophet () in two
ways: (1) He did not join Islaam and (2) He could not longer shield
the Prophet () from the anger of the Quraysh.
Three days after Aboo Taalib’s death, the Prophet’s wife,
Khadeejah bint Khuwaylid died. It was she who comforted him
during his first difficult experiences with revelation and during the
early attacks and rejection of his people.

160
56 Among them is [belief] that when the Angel of
Death came to take the soul of Moses – peace be
on him – he slapped him [so hard] his eye burst and [the
angel] returned to his Lord and He replaced his eye.135

Following that, the Prophet () went to Taa’if in the hope of

spreading Islaam there, but his invitation to Islaam was totally
rejected. He was chased out of the city and stoned so badly that his
sandals became clogged with blood.
From these events which occurred around the same time we can
see that the Prophet () had suffered a series of disappointing set
backs and trials. Thus, Allaah took him up into His presence in
order to strengthen him spiritually and prepare him for the next
difficult stage of prophethood which was to come.

THE SIGNIFICANCE OF ISRAA’

Proof of the Prophethood
The miraculous night journey of the Prophet () provided him with
additional proof to show his people that he had been sent by
Allaah. It would not have been possible to prove his prophethood
to the people by describing his trip into the heavens, as it was
something none of them had experienced. It would have only
sounded to them like a dream or just a wild story. But some of
them had been to Jerusalem, and they all could ask the caravan to
confirm his claims. So, his accurate description of the temple (al-
Masjid al-Aqsaa) and its surroundings in detail, as well as the lost
camel and the emptying of the drinking vessel proved to them,
without a shadow of a doubt, that he was a prophet from Allaah.
(Islamic Studies: Book 1, pp. 16-22)
135
This statement refers to a text in Saheeh al-Bukhaaree and
Saheeh Muslim

161
ْ‫وسى ْ َعلَي ِه َما‬ ِ ِ ِ َ َ‫ْاَّلل ْعنه ْق‬ ِ ْ ِ‫َعنْ ْأ‬
َ ‫ال ْأرس َل َْملَك ْال َموت ْإ ََل ْم‬ َ َّ ‫َِب ْهَري َرةَ َْرض َي‬
ْ‫ْعب ٍد َْال ْي ِريد‬ َ ‫ال ْأَر َسلتََِ ْإِ ََل‬َْ ‫ْص َّكه ْفَ َر َِّ َع ْإِ ََل َْربِِه ْفَ َق‬
َ ‫ِّْاَُه‬ َ ‫الس َةم ْفَلَ َّما‬َّ
ِ ‫ىْم‬
ْْ‫ْت ْثَوٍر ْفَلَه‬ ِ َ َ‫ْاَّلل ْعلَي ِْه ْعي نه ْوق‬
َ َ‫ْعل‬ َ ‫مع ْيَ َده‬ َ َ‫ال ْارِّع ْفَقل ْلَه ْي‬ َ َ َ َ َّ ‫ت ْفَ َرَّد‬ َ ‫ال َمو‬
ْ‫الْ َّْال َموت‬ َ َ‫ب ْ َّْْ َماذَاْق‬ ِ ‫ال ْأَي ْر‬
َ َ َ‫ْسنَةٌْق‬ َ ‫ْشعَرٍة‬ َ ‫بِك ِل َْماْ َغجَّتْبِِهْيَدهْبِك ِل‬
ْ‫ال‬َ َ‫ال ْق‬ َ َ‫َّس ِة َْْرميَةً ِْخَ ََ ٍر ْق‬
َ ‫ض ْالم َقد‬ ِ ‫ْاَّللَ ْأَن ْيدنِيَهْ ْ ِمن ْاألَر‬ َّ ‫ال ْفَاْل َن ْفَ َسأ ََل‬ َ َ‫ق‬
ْ‫بْالجَّ ِر ِيق‬ ِ ِ‫ِّْان‬ ِ ِ ‫ىْاَّلل‬ َِّْ ْ‫رسول‬
َ ‫ْعلَيه َْو َسلَّ َمْفَلَوْكنتْ ََّ َْأل ََري تكمْقَ َْبهْْإ ََل‬ َ َّ َّ‫صل‬ َ ْ‫اَّلل‬ َ
ِ
ِ ‫عن َدْال َكث‬
ْ‫يبْاألَْحَ ِْر‬ ِ
Aboo Hurayrah said: The Angel of Death was sent to Moses –
peace be on him.
(Sahih Al-Bukhari, vol. 2, pp. 236-7, no. 423 and Sahih Muslim,
vol. 4, p. 1264, no. 5851)
The author affirmed this hadeeth as a part of the Muslim creed
because some rationalists of his era denied its validity claiming that
it is impossible for a Prophet of Allaah like Moses to slap the angel
of death. And they used this narration as an excuse to denigrate and
ridicule the scholars of hadeeth as “gatherers of sticks in the
night”. However, scholars of hadeeth like Ibn Hibbaan in his
Saheeh, had already addressed the issue centuries before. They
pointed out that the angel must have come to take his life in the
form of a man whom Prophet Moses did not recognize, as there are
many other instances in which Allaah sent angels to the prophets in
unrecognizable human forms. For example, the angels sent to
Prophet Abraham, and Jibreel sent to Prophet Muhammad ().
Prophet Abraham did not realize they were angels until he became
afraid and they informed him. Likewise, Prophet Muhammad ()
did not realize Jibreel was an angel until after he left. Therefore,
Prophet Moses reacted as anyone would to some one who came in
their home and informed them that they had come to take their life.
It is the nature of human beings to repel anyone who seeks to take

162
57 Among them are the Signs of the Hour: Like the
appearance of Dajjaal,136 the descent of Jesus,

their lives. If Prophet Moses had known that the man was an angel,
he would not have slapped him. Consequently, he submitted to him
on his return when the angel brought with him what indicated that
he was sent by Allaah; the delay of his death according to the
number of hairs on a bull’s back, under his hand. He did not seek
any delay in his time of death once he knew the man was the Angel
of Death.
136
The Prophet () informed us that the trial of the Anti-Christ,
Dajjaal, would be the greatest trial of all times saying in a narration
related by Hishaam ibn ‘Aamir and collected by Muslim:
َّ ‫ْ(خل ٌق)ْأَك َْب ِْم َنْالد‬
))ْ‫َِّّ ِال‬ ِ ‫ْالس‬ ِ
َ َّ ‫ْآد َمْإِ ََلْقيَ ِام‬
َ ‫اعةْأَمٌر‬ َ ‫ْخل ِق‬
َ ‫ني‬
َ َ‫((ْماْب‬
َ
“There is no trial from the time of Aadam’s creation until the Last
Hour greater than Dajjaal.” ( Sahih Muslim, vol. 4, p. 1525, no.
7037.)
Because of that all the prophets warned their people of his coming.
َّ ‫ْح َّذ َرْأ َّمتَه ِْم َنْالد‬
ْ))ْ‫َِّّ ِال‬ ِ
َ َّ‫ْعَّز َْو َِّ َّلْ ََلْيَب َعثْنَبِياْإال‬ َّ ‫((ْوأ‬
َ َ‫َنْهللا‬ َ
“Allaah, Most Great and Glorious, never sent a prophet without
them warning their nation about Dajjaal.” (Sunan ibn Majah, no.
4128 and authenticated in Saheeh al-Jaami‘, no. 7875)
Furthermore, he taught his followers to seek refuge in Allaah
from Dajjaal in their daily prayers. Ibn ‘Abbaas related that
Allaah’s Messenger used to teach them this prayer (du’aa) the
same way that he used to teach them a chapter (soorah) from the
Qur’aan. So much stress was placed on it that Ibn ‘Abbaas’
student, Taawoos, was reported to have asked his son on one
occasion whether he had made the supplication in his prayer and
when he told him that he had not, Taawoos told him to repeat his
prayer. (Sahih Muslim, vol. 1, pp. 291-2, no. 1225) The du‘aa was
reported by a number of the Companions of the Prophet (). Aboo
Hurayrah quoted the Prophet () as saying:

163
ْ‫ذابْال َق ِْب َْوِمنْفِت نَ ِةْال َم َحيَا‬
ِ ‫ْع‬ ِ ْ ‫ذابِّْهن‬
َ ‫َّم َْومن‬ َ ََ
ِ ‫ْع‬
َ ‫كْمن‬
ِ َ ِ‫((ْاَللَّه َّمْإِِ ْأَعوذْب‬
))ْ‫َِّّ ِال‬ َّ ‫ْش ِرْفِت نَ ِةْال َم ِسي َِْالد‬ ِ ‫والمم‬
َ ‫ات َْوِمن‬ ََ َ
“O Allaah, I seek refuge with You from the punishment of Hell, the
torment of the grave, the trials of living and dying and from the evil
trials of the Anti-Christ (al-Maseeh ad-Dajjaal).”(Sahih Muslim,
vol. 1, p. 291, no. 1217 and Sahih Al Bukhari, vol. 1, pp. 441-2, no.
795.)
ْ‫نيْكلُّهم‬ِ ِ ‫ثْد َِّّالو َنْ َك َّذابو َنْقَ ِري‬
َ ‫بْمنْثَةَث‬
ٌ َ َ ‫ْح ََّّتْي ب َع‬
َ ‫اعة‬
َ ‫ْالس‬
َّ ‫((ْالَْتَقوم‬
))ِْ‫يَز َعمْأَنَّهْْ َرسولْهللا‬
“The Hour will not arrive until about thirty lying dajjaals appear,
each claiming that he is a messenger of Allaah.”
Name
The title “dajjaal” is taken from the Arabic verb, dajala which
means “to deceive”. He is also referred to in Hadeeth literature as
“a‘war” which means “blind in one eye; having a defective eye”

Description
1. Blind in the right eye which will be like a floating grape,
unstable, not in a fixed position.
2. The left eye will also be defective having a thick film and will
be green like glass. It will be bulging and it will have a glassy
glint to it.
3. His complexion will be ruddy white.
4. His forehead will be prominent and his neck wide.
5. He will be a short and stout young man with a powerful build,
whose back will be slightly hunched and his feet will be set
unusually wide apart. He will have a lot of very curly hair, like
small-headed snakes coiled on each other.
6. He will be sterile, having no children.
7. According to the Prophet, he most resembles ‘Abdul-‘Uzzaa
ibn Qatan, from the Mustalaq clan of the Khuzaa‘ah tribe who
died in pre-Islamic times. This statement of the Prophet is

164
son of Mary – peace be upon him – and his killing
Dajjaal,137 the appearance of the tribes of Gog and

proof that Dajjaal is a man and not as some suggest, a symbol

for Western Civilization, the television, etc. Muhammad
Abduh claimed that Dajjaal was symbolic of superstition,
deception and abominations (shameful deeds).
8. The word “Disbelief” will be written between his two eyes
which will be recognizable for both literate and illiterate
believers.
ٍ ِ‫بْو َغيْ َكات‬ ِ ِ ِ ِ ‫((ْمكتوبْبني‬
))ْ‫ب‬ َ ٌ ‫ْعي نَ يهْ َكافٌرْيَقَرؤهْك ُّلْمؤم ٍنْْ َكات‬
َ ََ ٌ َ
“Disbeliever will be written between his two eyes which will be
read by every literate and illiterate believer.”
His story is as follows: He will appear on a road between
Syria and Iraq and invite people to worship him. Most of his
followers will be Jews, women and bedouins. He will traverse the
whole earth like wind-driven rain, entering every town and city
except Makkah and Madeenah. He will rule for forty days, the first
of which will be like a year, the second like a month, the third like
a week, and the remaining thirty-seven days like normal days. He
will be blind in one eye and the word “disbeliever” or “disbelief”
will be written on his forehead visible to the believers only. He will
command the skies to rain and the earth to bear fruit and they will.
He will be accompanied by what will appear like paradise and hell.
However, his paradise will be hell and his hell paradise. He will
eventually corner the Muslim forces led by the Mahdee in
Jerusalem.
The Prophet () warned Muslims to run from him if they meet
him.
137
Prophet Jesus’ return is affirmed in both the Qur’aan and the
Sunnah. Allaah said in the Qur’aan:
   
  
   

165
 “There is none from the People of the Book, except will believe
in him before his death.” (Soorah an-Nisaa, 4: 159)
Aboo Hurayrah explained that this verse referred to the period
of his return. Those living at that time will believe in Prophet Jesus
before he dies. Ibn ‘Abbaas stated that this verse meant that they
will believe in Jesus before his death after his descent from the sky
at the end of world, until they follow one religion, that of Abraham.
(Tafseer al-Qur’aan al-‘Azeem)
Aboo Hurayrah quoted Allaah’s Messenger () as saying,
“How will you be when the Son of Mary descends among you and
your Imaam is from among you?” (Sahih Muslim, vol. 1, p. 93, no.
290.)
Jaabir ibn Abdillaah quoted Allaah’s Messenger () as saying,
“A group of my nation will continue to fight victoriously while
holding fast to the truth until the Day of Judgement. Then Jesus son
of Mary will descend. Their leader will say, ‘Come and lead us in
prayer.’ And Jesus will reply, ‘No. Some from among you are
supposed to be leaders for the others, as an honor from Allaah to
this nation.’ ” (Sahih Muslim, vol. 1, p. 94, no. 293.)
Salaatul-Fajr
Aboo Umaamah narrated that the Messenger of Allaah ()
said, “... When their Imaam steps forward to lead them in the
morning prayer (Subh), Jesus son of Mary will arrive among them.
So the Imaam will step backwards in order for Jesus to come
forward. However Jesus will [stop him by] placing his hand
between his shoulders and say, ‘Go forward and lead the prayer
because the call for prayer (iqaamah) was made for you.’ So their
Imaam will lead them in prayer.” (Sunan Ibn Majah, vol. 5, pp.
379-386, no. 4077. and rated inauthentic in Da'eef Ibn-i-Maajah,
no. 884)
His story is as follows: He will descend at the white minaret in
the east of Damascus resting his hands on the wings of two angels.
He will catch ad-Dajjaal and kill him, then he will reign for forty
years and then die. During his reign, he will break the crosses and

166
cancel the jizyah. All will pray to Allaah during his reign. He will
perform ‘Umrah and Hajj.
The hadeeth regarding his burial beside the Prophet () found
in Sunan at-Tirmithee and at-Taarikh of al-Bukhaaree is not
authentic.

Jesus’ Rule
Aboo Hurayrah quoted Allaah’s Messenger () as saying,
“And he (Jesus) will rule you by the Book of your Lord (Qur’aan)
and the Sunnah of your Prophet ().” (Sahih Muslim)
The Prophet () was reported to have said, “Life after Jesus’
descent will be blessed. The sky will be given permission to rain
and the earth will grow its produce so much so that if you threw
your seeds on hard rocks they would still grow. A man will pass by
a lion and it will not harm him, and he will step on a snake and it
will not harm him. In that time there will be no any animosity, envy
or hatred.” (Saheeh al-Jaami‘as-Sagheer, no. 3919 and Silsilah al-
Ahaadeeh as-Saheehah, no. 1926.)
He () was also reported to have said, “All disputes and
hatred will vanish and all dangerous animals will become
harmless. Even a baby boy will pet a snake and it will not harm
him. A baby girl will hurt a lion, but it will not harm her. The
wolves will be like guard dogs for the sheep and the earth will be
full of peace like a pot filled with water. The word will be one and
only Allaah will be worshipped. War will cease and Quraysh will
be rid of its rule. The earth will be like a pot of silver and its
vegetationwill grow as it did during Aadam’s time. A group of
people will gather around a bunch of grapes and it will be enough
to fill them, and a group will gather around a pomegranate and it
will fill them. Bulls will only be worth such and such and horses
only a few dirhams.” (Saheeh al-Jaami‘as-Sagheer, no. 7875.)

167
Magog,138 the appearance of the Beast,139 the rising of
the sun from its place of setting,140 and other [signs]
similar to that which have been authentically narrated.141

He () also said, “During his time, Allaah will destroy all
religions except Islaam and he will destroy the false Messiah
(Maseeh ad-Dajjaal). He will remain on earth for forty years and
when he dies, Muslims will make the funeral prayers for him.”
(Sunan Abu Dawud and authenticated in Saheeh Sunan Abee
Daawood, no. 3635.)
138
They are mentioned in the Qur’aan in reference to Thul-
Qarnayn as two nations of humans existing in the world.
   ▪ 
✓   
  
  ☺
  
  
  ✓
  
   
   
  

“Then [Thul-Qarnayn] followed another way until he reached
a valley between two mountains where he found a people who
could scarcely understand a word. They said: O Thul-
Qarnayn. Indeed, the Gog and the Magog are corrupting the
land. Can we pay you to erect a barrier between us and them?”
(Soorah al-Kahf, [18]: 92-94).
The Bible refers to “Magog” as the second son of Japheth
between Gomer (the Cimmerians) and Madai (the Medes). But in
the list of nations in Genesis 10, the term connotes the barbarian
peoples dwelling to the extreme north and north-east of the earth;
in Ezekial 39: 6, the Magog is referred to as a northern people, the

168
leader of whom is Gog. According to the Jewish Encyclopaedia,
article “Gog and Magog,” Josephus identifies them as the
Scythians, a name referring to a number of unknown ferocious
tribes. According to Jerome, Magog was situated beyond the
Caucasus near the Caspian Sea.

   

   
   
“Until when the Gog and the Magog are let loose and they
sweep down from every mount.” (Soorah al-Anbiyaa, [21]: 96).

Their story is as follows:

An-Nawwaas ibn as-Sam‘aan related that Allaah’s Messenger
() said, “A group of people who, by Allaah’s help, survived the
Dajjaal war, will come to Jesus. He will anoint their faces and tell
them of their grades in Paradise. Shortly afterwards, Allaah will
reveal to Jesus saying, “I have raised a people of my creation that
no one can fight. Therefore, gather My slaves to at-Toor. Then
Allaah will raise the Gog and the Magog and they will swiftly
swarm from every mound... ” (Sahih Muslim, vol. 4, p. 1516-8, no.
7015.)
The Prophet () is reported to have said, “Gog and Magog dig
holes in the dam every day until they are almost able to see
sunlight, when their leader tells them, ‘Go back! You will complete
it tomorrow.’ However, Allaah causes it to be rebuilt stronger than
it was before. When they reach their appointed time and Allaah
ordains to send them upon people, they will dig until they see
sunlight. Then their leader will instruct them, ‘Go back! You will
complete it tomorrow, Allaah willing.’ They will respond, ‘Allaah
willing.’ They will return and find it as they left it [the day] before.
Then they will complete the hole and emerge upon humankind... ”
(Sunan Ibn-i-Maajah, vol. 5, p. 389, no. 4080 and authenticated in

169
Saheeh Sunan Ibn-i-Maajah, no. 3298 & Saheeh al-Jaami‘ as-
Sagheer, no. 2276.)
Aboo Sa‘eed al-Khudree narrated from the Prophet () that he
said, “Gog and Magog will be released upon humankind just as
Allaah said, “And they will swiftly swarm from every mound.
(21:96)” They will overwhelm the people and Muslims will have to
seek refuge in their cities and fortresses along with their cattle.
Gog and Magog will consume the earth’s waters. Some of them
will pass by a river and consume all of its water until it becomes
dry. Whoever is following them will pass by the river [bed] and
remark, ‘There was water here once!’ Everyone will seek refuge in
fortresses or cities. One among [the Gog and Magog] will exclaim,
‘We are finished with those inhabitants of the earth, only the
inhabitants of the sky remain!’ Then one of them will heft his spear
and heave it into the sky and it will fall back with blood on it as a
test and trial [for humans].” (Sunan Ibn Majah, vol. 5, pp. 387-8,
no. 4079 and authenticated in Saheeh Sunan Ibn Maajah, no.
3297.)
An-Nawwaas ibn as-Sam‘aan quoted Allaah’s Messenger ()
as saying, “Jesus, Allaah’s Prophet, will be cornered along with
his companions and [blockaded] until the head of a bull will be
more precious to them than a hundred deenaars to you today.
Jesus, Prophet of Allaah, and his companions will turn to Allaah in
prayers. Then Allah will send worms which will attach themselves
unto the necks [of the Gog and the Magog]... ” (Sahih Muslim, vol.
4, p. 1516-18, no. 7015.)

Aboo Sa‘eed al-Khudree quoted the Prophet () as saying, “...

Allaah will send creatures like locust larvae which will bore into
their necks until they die like locusts piled upon one another. In the
morning the Muslims [barricaded with Prophet Jesus] will not
hear a sound from them. The Muslims will then ask, ‘Will someone
sacrifice himself by going out and seeing what has happened to
them?’ A man from among them will go out certain that they will
kill him only to find them dead, piled on top of each other. He will

170
then proclaim to the Muslims, ‘Good news! Your enemy has been
destroyed by Allaah!’ Then the people will come out [of their
fortresses] and release their cattle. There will be nothing for the
cattle to graze on besides the corpses [of Gog and the Magog]. The
cattle will become fatter from them than they ever did from eating
grass.” (Collected by Ahmad under the chapter Musnad Aboo
Sa‘eed al-Khudree, vol. 3, al-Albaani declared it as Hasan in
Saheeh al-Jaami‘, no. 2973. Haakim has declared it Saheeh
according to the standards of Muslim, see Mustadrak ‘Ala
Saheehain, vol. 4, ch. 50, no. 8504/212)
An-Nawwaas ibn as-Sam‘aan related that the Prophet ()
said, “... Afterwards, Jesus the Prophet of Allaah will come down
[from Mount Toor] with his companions to the low ground. They
will not find as much as a palm's width of space free from the fat
and rotting corpses [of Gog and Magog]. Jesus the Prophet of
Allaah and his companions will then turn to Allaah in prayer and
Allaah will send birds as large as the necks of camels which will
pick the [corpses] up and carry them and drop them wherever
Allaah wills. Then Allaah will send rain which will destroy all
houses made from mud, bricks or animal hair and clean the earth
the way a mirror is cleaned. The earth will then be commanded to
produce its fruit and retrieve its blessings.” (Sahih Muslim, vol. 4,
p. 1516-18, no. 7015.)
Allaah’s Messenger () was also quoted as saying, “For seven
years Muslims will build fires with the bows and arrows of the Gog
and Magog.” (Sunan ibn Maajah, vol. 5, p. 378, no. 4076 and
authenticated in Saheeh Sunan ibn Maajah, no. 3295)
139
Allaah makes reference to the Beast in Soorah an-Naml, 27: 82.
   
  
  
  
  
 

171
 “And when the word is fulfilled against them, I will bring forth
from the earth a beast for them, to speak to them because
humankind did not believe in My signs.”
There is nothing specific in the Qur’aan or authentic Sunnah
to indicate either the location where the Beast will appear or its
description. However, Imaam an-Nawawee quoted ‘Amr ibn al-
‘Aas and Ibn ‘Umar as saying that the Beast was the Jassaasah
(Spy) mentioned in the hadeeth of Tameem ad-Daaree. It is
described in the narration of Faatimah bint Qays as “… a beast
with long thick hair whose front was indistinguishable from its
back.” (Sahih Muslim, vol. 4, pp. 1521-1524, no. 7028.)
According to Shaykh Al-‘Uthaymeen, the obvious meaning of
the Qur’aanic text implies that the Beast will warn people of the
nearness of punishment and destruction. (Lum‘ah, p. 110)
140
Aboo Hurayrah quoted Allaah’s Messenger as saying: “The
Hour will not come until the sun rises from the west; and when
people see it, whoever will be living on the face of the earth, will
have faith. That is the time when belief will not benefit a person, if
he had not believed before then.” (Sahih Al-Bukhari, vol. 6, p.
125, no. 159) This is in reference to Soorah al-An‘aam, 6: 158; “…
The Day that some signs of your Lord come, belief will not
benefit a person, if he had not believed before then, or earned
any good in their faith.”
141
The ten major signs are mentioned in the following hadeeth of
Huthayfah:
ِ ‫ىْاَّلل‬ ٍ ‫عن ْح َذي َف َة ْب ِن ْأ َِس‬
َ َ‫يد ْالغِ َفا ِر ِي ْق‬
َ ‫ْعلَيه َْو َسلَّ َم‬
ْ‫ْعلَي نَا‬ َ َّ َّ‫ْصل‬ َ ُّ َِّ‫ال ْا َّلَ َع ْالن‬ َ
َ ‫ ْ((ْإِ َّلَاْلَن ْتَق‬:‫ال‬
ْ‫وم‬ َ َ‫اعةَ ْق‬
َ ‫ْالس‬
َّ ‫ْماْتَ َذا َكرو َن ْقَالواْنَذكر‬: َ ‫ال‬َ ‫َْوََنن ْنَتَ َذا َكر ْفَ َق‬
ُْ‫و‬ ٍ ‫ح ََّّت ْتَرو َن ْقَب لَها ْعَر‬
َ ‫ال َْوالدَّابَّةَ َْو ل‬ َ َِّّ
َّ ‫ُّخا َن َْوالد‬
َ ‫ْآُت ْفَ َذ َكَر ْالد‬ َ َ َ َ َ َ
ِ ‫ىْاَّلل‬ ِ َ ‫ِف ِْمن ْمغ ِرِِباْون ز‬
َ َِّ‫ْعلَيه َْو َسلَّ َم َْو َا‬
ْ‫وج‬ َ َّ َّ‫ْصل‬ َ ‫ْمرَََي‬ َْ ‫يسىْاب ِن‬ َ ‫ول ْع‬ َ َ َ ِ ‫الََّم‬

172
 ِ ‫ف ْ َِبلمغ ِر‬ ِ ِ ٌ ‫وف ْخس‬ ٍ ‫ومأِّوج ْوثََةثَةَ ْخس‬
ْ‫ف‬
ٌ ‫ب َْو َخس‬ َ ٌ ‫ف َْبل َمَ ِرق َْو َخس‬ َ َ َ ََ
.))ْ‫ْا ََ ِرِهم‬َ ‫َّاسْإِ ََل‬ ِ َ ‫َْنر‬
َ ‫َْترجْمنْاليَ َم ِنْتَجردْالن‬ ٌَ ‫ك‬
ِ ِ ‫بْو‬
َ ‫آخرْذَل‬ ِ ِ ِ
َ ‫هَ ِز َيرةْال َعَر‬
Huthayfah ibn Aseed al-Ghifaaree reported: The Prophet () came
upon us while we were in discussion and asked us: “What are you
discussing?” We said we were mentioning the Final Hour. He said:
“It will not occur until you see before it ten signs, and he
mentioned the Smoke, the Anti-Christ, the Beast, the Western
Sunrise, the descent of Jesus son of Mary, the Gog and the
Magog,and three splittings of the earth, one in the east, one in the
west, and one in the Arabian peninsula. And the last of them will be
a Fire coming from [‘Adan in] Yemen which will drive the people
to their place of assembly.” (Sahih Muslim, vol. 4, pp. 1503-4, no.
6931)
Aboo Hurayrah quoted Allaah’s Messenger as saying, “The
Last Hour will not come until a fire emits from the land of Hijaaz
which will illuminate the necks of camels of Basrah.” (Sahih
Muslim, vol. 4, p. 1504, no. 6935). Ibn Hajr stated that this fire
occurred on the 6th of Jumaadal-Aakhirah, 654 and spread far and
wide, taking three months to burn out completely (Fat’h al-Baaree,
vol. 13, p. 67).
Aboo Hurayrah related that the Messenger of Allaah () said,
“The Last Hour will not come before the Euphrates uncovers a
mountain of gold over which people will fight. Ninety-nine out of
every hundred will die, but every man among them will say that
perhaps he would be the one to survive [and possess the gold].”
(Sahih Muslim, vol. 4, p. 1500, no. 6918)
Aboo Hurayrah narrated from Allaah’s Messenger () that he
said, “The Last Hour will not come until women from the tribe of
Daws will be seen wiggling their buttocks while circumambulating
Thul-Khalsah.” And Thul-Khalsah is a place in Tabaalah, where
the Daws Tribe had a temple in which they worshipped their idol.
(Sahih Muslim, vol. 4, p. 1506, no. 6944).
‘Aa’ishah quoted the Messenger of Allaah () as saying: “The
system of day and night will not end until people return to the

173
 worship of Laat and ‘Uzzaa.” She asked: O Messenger of Allaah. I
think when Allaah revealed the verse: He it is Who sent His
Messenger with right guidance and the religion of truth, so that
He may cause it to prevail over all religions, though the pagans
dislike it. (9: 33), it implies that it would be fulfilled. The Prophet
responded saying: “It will happen as Allaah wishes. Then Allaah
will send a sweet fragrant wind which would take the lives of
everyone who had even a mustard seed’s worth of faith, and only
the evil would survive and they will revert to the religion of their
forefathers.” (Sahih Muslim, vol. 4, p. 1506, no. 6945)
Aboo Hurayrah reported that Allaah’s Messenger said, “The
Last Hour will not come until Muslims fight the Turks – a people
[of ruddy complexion and small eyes] whose faces would be [flat]
like hammered shields, wearing clothes of hair and walking [with
shoes] of hair.” (Sahih Muslim, vol. 4, p. 1507, no. 6959 & 6960)
ِ ‫ْالر‬ ٍ َ ‫ْالذَب ْعلَى‬ ِ ‫ال ْعدا‬ ٍ ‫عن ْأَِِب‬
ْ‫اعي‬ َّ ‫َخ َذ َها ْفَجَلَبَه‬ َ ‫ْشاة ْفَأ‬ َ َ َ َ َ‫ْسعِيد ْاَد ِر ِي ْق‬ َ َ
ْ‫اْساقَه‬ ِ
َ ً‫يْاَّللَْتَن ِزُْم َِْ ِرَق‬ َّ ‫الْأََالْتَت َِّق‬َ َ‫ْعلَىْ َذنَبِ ِهْق‬ ِ ِ
َ ‫فَان تَ َز َع َهاْمنهْفَأَق َعىْالذَب‬
ْ‫ال‬َ ‫ِف ْفَ َق‬ ِ ‫ْامن‬ ِ ‫ْعلَى ْ َذنَبِ ِه ْي َكلِم َِ ْ َك َة َم‬ َ ‫ب ْمق ٍع‬
ِ
ٌ َْ‫ْع ََِ ْذ‬ َ ُْ َ ‫ال‬ َ ‫اَّلل ْإِ ََّ ْفَ َق‬
َّ
ِ ‫ىْاَّلل‬ ِ ِ
ْ‫بَْيِْب‬ ِ
َ ‫ْعلَيه َْو َسلَّ َمْبيَ ث ِر‬
َ َّ َّ‫ْصل‬ َ ‫كْاَ َّم ٌد‬ َ ‫ب ِْمنْ َذل‬ ِ ِ
َ ََ ‫الذَبْأََالْأخْب َكِْبَع‬
َْ‫ْد َخ َلْال َم ِدينَة‬ ِ َّ ‫الْفَأَق بل‬ ِ ِ ‫الن‬
َ ‫ْح ََّّت‬َ ‫ْالراعيْيَسوقْ َغنَ َْمه‬ َ َ َ َ‫ْسبَ َقْق‬ َ ‫َّاسِْبَن بَاُ َْماْقَد‬ َ
ِ
ْ‫ْعلَيه َْو َسلَّ َم ْفَأَخ ََْبه‬ َّ َّ‫ْصل‬ ِ ِ ٍ ِ
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬
َّ ‫ول‬ َ ‫ىْرس‬َ َ‫فَ َزَو َاهاْإ ََل ََْا ِويَة ْمن َََْو َاُ َهاْ َّْأَت‬
ِ ‫ْالص َةة‬ ِ َّ ِ ‫ىْاَّلل‬ َِّ ‫فَأَمر ْرسول‬
ْ‫ال‬َ ‫ْخَر َج ْفَ َْق‬
َ َّ ْ ٌ‫ِّْام َعة‬ َ َّ ‫ي‬ َ ‫ْعلَيه َْو َسل َم ْفَنود‬ َ َّ َّ‫ْصل‬ َ ‫ْاَّلل‬ َ ََ
ِ
ْ‫ْص َد َق َْوالَّذي‬ ِ ِ ِ ِ ‫لِ َّلر‬
َ ‫ْعلَيه َْو َسلَّ َم‬ َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬
َّ ‫ال َْرسول‬ َ ‫اعيْأَخْبهمْفَأَخ ََْبهمْفَ َق‬
ْ‫ْع َذبَة‬َ ‫ْالرِّ َل‬َّ ‫ِف َْوي َكلِ َم‬ ِ ِ ِ
َ ‫ْح ََّّت ْي َكل َم ْالسبَاُ ْامن‬ َ ‫اعة‬ َّ ‫نَف ِسيْبِيَ ِد ِه َْال ْتَقوم‬
َ ‫ْالس‬
ِ
ْْ‫تْأَهلهْبَع َده‬ َ ‫َسو ِ ِه َْو ِشَراكْنَعل ِهْ َوَيِ َْبهْفَ ِخذه ِِْبَاْأَح َد‬
174
58

Aboo Sa ‘eed al-Khudree said: A wolf bit on to a sheep and ran off
with it and the shepherd sought it out and pulled the sheep away
from it. The wolf then sat on its tail and said: “Won’t you fear
Allaah? You are taking from me provision which Allaah lead to
me.” The shepherd said: “Amazing! A wolf sitting on its tail
speaking to me like a human being!” The wolf said: “Shall I tell
you something more amazing than that? Muhammad () is in
Yathrib informing people about the distant past.” The shepherd
went with his sheep until he came to Madeenah and herded them
into one of the corners of the city. Then he went to Allaah’s
Messenger () and informed him. Allaah’s Messenger () ordered
that it be announced: The prayer is gathered. He then came out and
told the shephard: “ Inform them.” So he informend them. Then
Allaah’s Messenger () said: “He has told the truth. By the One in
whose hand is my soul, the final hour will not arrive until wild
animals speak to people, the end of a man’s whip and his shoe
strap will will talk to him, and his thigh will inform him about what
his family spoke about in his absence.” (Collected by Ahmad and
at-Tirmithee and authenticated in Saheeh at-Tirmithee, no. 1772.
The beginning is collected by al-Bukhaaree)

175
 Punishment of the Grave and its pleasure is truth142
and the Prophet () sought refuge from it143 and
instructed that it be done with every formal prayer.144
142
Punishment of the grave is an established fact based on the
obvious meanings of the Qur’aan and clear statements in the
authentic Sunnah as well as the consensus of the mainstream
scholars of the Ummah. Allaah states in Soorah al-Waaqi‘ah,
verses 83-94 :
   
 
 
  
  
   
   
 ✓
  
   ✓
✓▪☺  
  
  
   
 ✓☺ 
   
  ✓☺
  
✓☺
  
  
  
   
 ✓
“Then why do you not intervene when [the soul] reaches the
throat? At that moment you all will be staring. I will be nearer

176
 to him than all of you, but you will not see [Me]. If you are
exempt from reckoning, then why do you not return the soul, if
you are truthful. On the other hand, if he is from those brought
close [to Allaah, he will find] rest, places of rest and a garden of
delight. And if he is from those of the right, then [greetings of]
peace to you from those on the right. But, if he is from those
who deny the truth and are astray, then he will be entertained
with boiling water, and entrance into fire. Indeed, that is
certain truth.”
Allaah also states in Soorah al-Ghaafir :
  
  
  
 
  
 
“They will be exposed to the Fire morning and evening. And
on the Day when the Hour will come [it will be said to the
angels]: Cause Pharaoh’s people to enter the severest
punishment.” (40: 46)
In the well-known hadeeth of al-Barraa’ ibn ‘Aazib on the
trials of the grave, he quoted the Prophet () as saying regarding
the believer:
ْ‫ْعب ِديْفَأَف ِرشوه ِْمنْاْلَن َِّة َْواف تَحواْلَه‬ ِ َّ ‫ْمن‬ ِْ ‫فَي نَ ِاديْمنَ ٍاد‬
َ ‫ْص َد َق‬
َ ‫ْالس َماُْأَنْقَد‬
ْ‫ال َْوي فتََْلَه‬َ َ‫اْو ِ يبِ َهاْق‬ ِ ِ ِ ِ َ َ‫َبَبْإِ ََلْاْلن َِّةْوأَلبِسوه ِْمنْاْلن َِّةْق‬
َ ‫الْفَيَأتيهْمن َْروح َه‬ َ َ َ ًَ
ْ‫ص ِرِْه‬ ِ
َ َ‫اْمدَّْب‬
َ ‫ف َيه‬
“A caller from the sky will call out: My slave has told the truth, so
spread a bed from paradise for him and open a door to paradise
for him, and dress him with garments from paradise. Its wind and
fragrance will come to him and it will be opened up for him in it as
far as his eye can see.”
Regarding the disbeliever the Prophet () said:

177
ْ‫ب ْفَأَف ِرشوه ِْمن ْالنَّا ِر َْوأَلبِسوه ِْمن ْالنَّا ِر‬ ِ َّ ‫فَي ن ِادي ْمن ٍاد ِْمن‬
َ ‫ْالس َماُ ْأَن ْ َك َذ‬ َ َ
ْ‫ْعلَي ِهْقَْبه‬
َ ‫ميَّق‬
َ ‫ال َْوي‬َ َ‫وم َهاْق‬ ِ ‫الْفَيأتِ ِيه ِْمنْح ِرهاْو ََس‬
َ ََ
ِ ‫واف تَحواْلَه‬
َ َ َ‫َْب ًَبْإ ََلْالنَّا ِرْق‬
َ َ
ِ
ْ‫فْفيهْأَض َةعه‬ ِ ِ
َ ‫َْتتَل‬
َ ‫َح ََّّت‬
“A caller from the sky will call out: He lied, so spread a bed from
hellfire for him and dress him with garments from hellfire and open
a door to hell for him. Its heat and fiery wind will come to him and
his grave will become constricted until his ribs overlap each
other.” (Musnad Ahmad, 4: 287 and Sunan Abu Dawud, vol. 3, pp.
1330-1, no. 4735; authenticated in Saheeh Sunan Abee Daawood,
no. 3979.)
Anas related that Allaah’s Messenger said, “Were it not that
you would abandon burying your dead, I would certainly have
prayed to Allaah that He make you hear the torment of the grave.”
(Sahih Muslim, vol. 4, p. 1490, no. 6860.)
The Khaarijites, Muslim philosophers, some leading
Mu‘tazilites like Bishr al-Mirreesee, etc., who deny the punishment
of the grave because they cannot witness it or because it goes
against their logic have no real evidence that it is not true. However
the state of the Barzakh does not follow the rules of this material
world. The fact that the Zoroastrians leave their dead to be eaten by
vultures and Hindus and many westerners cremate their dead does
not negate the state of the grave and the events described by the
Prophet (). Ibn Abil-‘Izz said: “In summary, there are three
worlds: the world of this life, the world of the Barzakh and the
everlasting world. Allaah has made for every world its own
particular laws. He has made human beings with bodies and souls
and the rulings of this world apply to the bodies with the souls
following suit. In the Barzakh, the judgment is on the souls with
bodies following suit. On the day bodies are resurrected from their
graves, the judgment regarding pleasures and punishments will be
for the spirits and bodies together.” (Commentary on the Creed of
at-Tahawi, p. 360)

178
 Ibn Taymiyyah said: “The position of the Salaf and their
scholars was that punishment and pleasure happens to both the soul
and body of the deceased and that the soul remains [in a state of]
pleasure or punishment after it leaves the body; and that it connects
with the body sometimes and experiences along with it pleasure or
torment.” (Tafseer Ibn Katheer, 14: 27.)
Ibn Abil-‘Izz mentioned five types of relationships between
the spirit and the body, each having different circumstances: (1)
The connection between them while the person is a fetus in its
mother’s womb; (2) the connection after the person is born; (3) the
connection while the person is asleep; (4) the connection in the
Barzakh; (5) the connection on the day when bodies are
resurrected.
He said: “During sleep they are connected in one respect and
not in another. In the Barzakh, although the spirit is separated from
the body, it is not a complete separation such that there is no longer
any connection between them… It is recorded that the deceased
hears the footsteps of the people as they walk away from his grave.
(Sahih Muslim, 4: 1490, no. 6862) This is a special type of
returning of the soul to the body which does not imply that the
body has any life in it before the Day of Resurrection. The
connection on the Day of Resurrection will be the most complete,
having no relation to the previous types of connections. It is a
connection in which the body will not face death, sleep or
spoilage.” (Commentary on the Creed of at-Tahawi, p. 359.)
Location of the Souls
“The souls in the Barzakh are on different levels. Some in the
highest ranks of the ‘Illiyyeen among the prophets who themselves
occupy different ranks. Some souls of the believers become green
birds which sit in the trees of Paradise, while others are in the
bellies of these green birds flying wherever they wish in Paradise.
These are the souls of the martyrs, with the exception of those
among them held back due to debts they owed at the time of their
deaths (Musnad Ahmad, 4: 350; An-Nasaa’ee, 7: 314-5.) While
others are confined at the gate of Paradise (Musnad Ahmad, 4: 136,

179
 5: 7; Ibn Maajah, 2423), some are confined in their graves; others
are confined on earth…” (Commentary on the Creed of at-Tahawi,
p. 362-3)
143
‘Urwah ibn az-Zubayr quoted ‘Aa’ishah, wife of the Prophet
(), as saying:
ْ‫ْالص َةةِْاللَّه َّمْإِِ ْأَعوذ‬
َّ ‫وِْف‬ ِ ‫ْعلَي ِهْو َسلَّمْ َكا َنْيَدع‬ َّ َّ‫ْصل‬ َِّ ‫ول‬ َّ ‫(( أ‬
َ َ َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫َن َْرس‬
ْ‫ك ِْمن‬ َ ِ‫َِّّ ِال َْوأَعوذ ْب‬َّ ‫يَ ْالد‬ِ ‫ك ِْمن ْفِت نَ ِة ْال َم ِس‬َ ِ‫اب ْال َق ِْب َْوأَعوذ ْب‬ِ ‫ْع َذ‬ ِ َ ِ‫ب‬
َ ‫ك ْمن‬
َ ‫ك ِْمن ْال َمأ َِ َْوال َمغَرِم ْفَ َق‬
ْ‫ال ْلَه‬ ِ ِ ‫فِت ن ِة ْالمحي‬
َ ِ‫اْوفت نَ ِة ْال َم َمات ْاللَّه َّم ْإِِ ْأَعوذ ْب‬ َ َ َ َ
ِ َّ ‫الْإِ َّن‬ ِ
َ ‫قَاَِ ٌل َْماْأَكثَ َر َْماْتَستَعِيذ ِْمنْال َمغَرمْفَ َْق‬
ْ‫ب‬َ ‫َّتْفَ َك َذ‬
َ ‫ْحد‬ َ ‫ْالرِّ َلْإذَاْ َغ ِرَم‬
ْ))ْ‫ف‬
َ َ‫َوَو َع َدْفَأَخل‬
“Allaah’s Messenger () used to supplicate in his formal prayers
saying: O Allaah. Indeed I seek refuge in You from the punishment
of the grave, and I seek refuge in You from the trial of the Anti-
Christ, and I seek refuge in You from the trial of living and the trial
of dying. O Allaah. Indeed I seek refuge in You from sins and debt.
A questioner asked: You seek refuge from debt more than anything
else. He replied: Indeed, if a person becomes in debt, he lies when
he speaks and breaks his promises.).” (Sahih Muslim, vol. 1, p.
291, no. 1218 and Sahih Al Bukhari, vol. 1, pp. 441-2, no. 795.)
144
Aboo Hurayrah quoted the Prophet () as saying:
ِ ‫ْع َذ‬ ِ ِِ ِ ِ َ ‫غ ْأَحدكم ِْمن ْالت‬ ِ
ْ‫اب‬ َ ‫ََّ ُّهد ْاْلخ ِر ْفَليَ تَ َع َّوذ ْ َِب ََّّلل ْمن ْأَربَ ٍع ْمن‬ َ َ ‫(( ْإ َذا ْفَ َر‬
ِ ‫ْش ِر ْال َم ِس‬
َْ‫ي‬ ِ ‫اب ْال َق ِْب ْوِمن ْفِت نَ ِة ْالمحيا ْوالمم‬
َ ‫ات َْوِمن‬ ِ ‫ْع َذ‬ ِ
ََ َ َ َ َ َ ‫َِّ َهن ََّم َْومن‬
ْْ))ْ‫َِّّ ِال‬
َّ ‫الد‬
“When any of you has finished the second tashahhud, he should
seek refuge with Allaah from four: From the punishment of Hell,
the torment of the grave, the trials of living and dying and from the
evil of the Anti-Christ (al-Maseeh ad-Dajjaal).”( Sahih Muslim, vol.
1, p. 291, no. 1217.)

180
 59 Trials145 of the Grave are truth, the questioning of
Munkar and Nakeer is truth,146 resurrection after

Ibn ‘Abbaas related that Allaah’s Messenger used to teach

them this prayer (du’aa) the same way that he used to teach them a
chapter (soorah) from the Qur’aan saying:
ِْ ‫ورَة ِْم َنْالقر‬
)) ‫آن‬ ُّ ‫ُّعاَُْ َك َماْي َعلِمهم‬
َ ‫ْالس‬ َ ‫ْه َذاْالد‬
ِ ِ َ ‫َنْرس‬
َ ‫ولْهللاْ َكا َنْي َعلمهم‬ َ َّ ‫(( أ‬
145
The questioning of the deceased concerning his Lord, religion
and prophet. Al-Barraa related that the Prophet () said regarding
Allaah’s statement:
َ َ‫اْوِِف ْاْل ِخَرِة ْق‬
ْ‫ال ِِْف‬ ِ ِ ِ ِ ِ ِ َ ‫ْاَّلل ْالَّ ِذين‬ َّ ‫)) ي ثَبِت‬
َ َ‫ْآمنواَْبل َقول ْالثَّابت ِْف ْا َيَاة ْالدُّن ي‬ َ
ْ(( ‫ك‬ َْ ُّ‫ك َْوَمنْنَبِي‬ ِ ِ ِِ
َ ‫ك َْوَماْدين‬
َ ُّ‫يلْلَه َْمن َْرب‬
َ ‫ال َقْبْإ َذاْق‬
“Allaah makes the believers steadfast with a firm statement in
this life and the next,” (14: 27) that [it refers to the time] in the
grave when [the dead person] is asked: Who is your Lord? What
was your religion? And who was your prophet? (Sunan at-
Tirmithee, no. 3045 CD.)

In the hadeeth of al-Barraa’, he quoted the Prophet () as saying:

ِ ِ ‫)) واتِ ِيهْملَ َك‬
ْ‫ْاَّللْفَيَ ق َوال ِنْلَه‬
َّ ‫كْفَيَ قول َْرِ َِب‬َ ُّ‫انْفَيَل َسانِِهْفَيَ ق َوال ِنْلَه َْمن َْرب‬ َ ََ
ِ ِ ِ ِ ِ ِ
ْ‫ث ْفيكم‬ َ ‫اْالرِّل ْالَّذيْبع‬ َّ ‫اْه َذ‬
َ ‫ْامس َةم ْفَيَ ق َوالن ْلَه َْم‬ ِ َ‫ك ْفَيَ قول ْد ِي‬
َ َ ‫َماْدين‬
َِّ ‫الْفَي قولْهو ْْرسول‬
ْ‫يكْفَيَ قول‬ َ ‫ْعلَي ِه َْو َسلَّ َمْفَيَ ق َوال ِن َْوَماْيد ِر‬ َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ َ َ َ َ‫ق‬
ِْ‫ْاَّلل‬ ِ ِ ِ ‫َْاد ِِْف‬،ْ‫ْاَّللِْفَآمنتْبِِهْوصدَّقت‬ ِ
َّ ‫كْقَول‬ َ ‫ِّْ ِري ٍرْفَ َذل‬
َ ‫ْحديث‬ َ ََ ََ َ َّ ‫اب‬َ َ‫قَ َرأتْكت‬
ْ(( ْ‫ْآمنواْاْليَة‬ ِ َّ َّ ‫عَّزْوِّ َّلْي ث بِت‬
َ ‫ين‬ َ ‫ْاَّللْالذ‬ َ ََ َ
“Two angels will come to him and sit him up and ask: Who is your
Lord? He will reply: My Lord is Allaah. They will ask him: What is
your religion? He will reply: My religion is Islaam. They will ask
him: What is your opinion of the man who was sent among you?

181
 ‫‪He will reply: He is the Messenger of Allaah (). They will ask:‬‬
‫‪Who made you aware of this? He will reply: I read Allaah’s Book,‬‬
‫‪believed in it, and considered it true. That is Allaah’s statement:‬‬
‫‪Allaah establishes those who believe with a firm word in this‬‬
‫‪world and the next.” (Musnad Ahmad, 4: 287 and Sunan Abu‬‬
‫‪Dawud, vol. 3, pp. 1330-1, no. 4735; authenticated in Saheeh‬‬
‫)‪Sunan Abee Daawood, no. 3979‬‬
‫‪146‬‬
‫‪Aboo Hurayrah quoted the Messenger of Allaah () as saying:‬‬
‫ْعلَي ِه َْو َسلَّ َم‪ْ((ْ:‬إِ َذاْقِ َْب ْال َميِتْ‬ ‫ْصلَّ َّ‬ ‫ال ْرسول َِّ‬ ‫َعن ْأَِِب ْهَري َرَة ْقَ َ‬
‫ىْاَّلل َ‬ ‫ْاَّلل َ‬ ‫ال ْقَ َ َ‬
‫َح ِد ُِهَاْالمن َكر َْواْل َخرْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َحدكمْ[ ْأ َََته َْملَ َكان ْأَس َوَدان ْأَََرقَان ْي َقال ْأل َ‬ ‫ال ْأ َ‬
‫]أَو ْقَ َ‬
‫َّكيْ))ْ‬ ‫الن ِ‬
‫‪“When the deceased is buried, two blue-black angels come to him,‬‬
‫‪one of them is called Munkar and the other Nakeer.” (Sunan at-‬‬
‫)‪Tirmithee, no. 991 CD.‬‬

‫انْفَيَلِ َسانِِهْ‬ ‫الْوت عادْروحه ِِْفِّْس ِدهِْواتِ ِيهْملَ َك ِ‬

‫َ َ ََ َ‬
‫ِ‬
‫َوإِ َّنْال َكافَرْفَ َذ َكَر َْموتَهْقَ َ َ َ‬
‫ِ‬
‫كْ‬ ‫ْهاهْ َال ْأَد ِري ْفَيَ ق َوال ِن ْلَه َْما ْدينْ َ‬ ‫ْهاه َ‬‫ْهاه َ‬ ‫ك ْفَيَ قول َ‬ ‫فَيَ ق َوال ِن ْلَه َْمن َْربُّ َ‬
‫ث ْفِيكم ْفَيَ قولْ‬ ‫ِ‬
‫اْالرِّل ْالَّذيْبعِ َ‬ ‫ِ‬
‫ْهاه َْال ْأَد ِريْفَيَ ق َوالن َْم َ‬
‫اْه َذ َّ‬ ‫ْهاه َ‬ ‫فَيَ قول َ‬
‫ب ْفَأَف ِرشوه ِْمن ْالنَّا ِرْ‬ ‫هاه ْهاه َْال ْأَد ِري ْفَي ن ِادي ْمن ٍاد ِْمن َّ ِ‬
‫ْالس َماُ ْأَن ْ َك َذ َ‬ ‫َ‬ ‫َ‬ ‫َ َ‬
‫الْفَيأتِ ِيه ِْمنْح ِرهاْو ََس ِ‬ ‫وأَلبِسوه ِْمنْالنَّا ِرْواف تَحواْلَه ِ‬
‫الْ‬‫وم َهاْقَ َ‬ ‫ََ َ‬ ‫َْب ًَبْْإ ََلْالنَّا ِرْقَ َ َ‬
‫َ‬ ‫َ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ال ْ َّْ‬ ‫ِّْ ِري ٍر ْقَ َ‬
‫ْحديث َ‬ ‫ف ْفيه ْأَض َةعه ََْ َاد ِِْف َ‬ ‫َْتتَل َ‬
‫ْح ََّّت َ‬
‫ْعلَيه ْقَْبه َ‬ ‫ميَّق َ‬ ‫َوي َ‬
‫ص َار ْت َر ًاَبْ‬ ‫يد ْلَو ْض ِر ِ‬ ‫ي َقيَّض ْلَه ْأَعمىْأَب َكم ْمعه ِْمرَبَّةٌ ِْمن ْح ِد ٍ‬
‫اِّْبَ ٌْل ْلَ َ‬
‫ب ِْبَ َ‬ ‫َ‬ ‫َ‬ ‫ََ َ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ني ْالمَ ِرق ْوالمغ ِرب ْإَّال ْالثَّ َقلَ ِ‬ ‫ِ‬
‫ني ْفَيَصيْ‬ ‫َ َ‬ ‫اْماْبَ َ َ‬ ‫ال ْفَيَم ِربه ِْبَ َ‬
‫اْضربَةًْيَس َمع َه َ‬ ‫قَ َ‬
‫الْ َّْت َعادْفِ ِيه ُّ‬
‫ْالروحْْ‬ ‫ت َر ًاَبْقَ َ‬

‫‪182‬‬
death is truth,147 that being when the Angel Israafeel148 –
peace be on him – blows149 in the horn150:

“He also mentioned the death of the infidel, saying: His spirit will
be restored to his body, two angels will come to him, make him sit
up and ask him: Who is your Lord? He will reply: Ah, aah! I do not
know. They will ask him: What was your religion? He will reply:
Ah, aah! I don’t know. They will ask him: Who is this man who was
sent among you? He will reply: Aah, aah! I don’t know. A caller
from the sky will call out: He lied, so spread a bed from hellfire for
him and dress him with garments from hellfire and open a door to
hell for him. Its heat and fiery wind will come to him and his grave
will become constricted until his ribs overlap each other. One who
is blind and dumb will then be placed in charge of him. He will
have an iron hammer [so powerful] that if a mountain were struck
by it, it would crumble into dust. He will then give him a blow with
it which will be heard by everything between the east and west,
except humans and the jinn, and he will disintegrate into dust.
Then his spirit will be restored to him.” (Musnad Ahmad, 4: 287
and Sunan Abu Dawud, vol. 3, pp. 1330-1, no. 4735; authenticated
in Saheeh Sunan Abee Daawood, no. 3979.)
147
The resurrection is certain as stated by Allaah in the Qur’aan;
   
 
“Say: Yes! By my Lord, you will certainly be resurrected.”
(Soorah at-Taghaabun, 64: 7)

There are many verses in the Qur’aan which allude to the

growth of human bodies from the earth after the descent of water
similar to the growth of plants after rain on them from the sky.
   
✓  
   
  
  

183
   
 ☺
  
  ☺
☺ 
  
“And it is He who sends the winds as heralds of glad tidings,
preceding His mercy until they carry a rain cloud. Then I drive
it to a dead land and I cause rain to descend on it. Then I
produce every kind of fruit with it. Similarly, I will raise up the
dead, so that perhaps you would remember or take heed.”
(Soorah al-A‘raaf, 7: 57)
As plants are formed from seeds which lie in the ground still
and lifeless until rain falls on them and life courses through them
setting them in motion, roots burrowing into the soil and stems
bursting out of the earth into the sky to produce a full green plant,
the human being will be produced from a tiny bone which when
touched by water it will grow like a plant. (Yawm al-Aakhir, pp.
52-3)
Aboo Hurayrah related that Allaah’s Messenger said,
“Between the two blowings of the trumpet, there will be [an
interval of] forty… Then Allaah will cause water to descend from
the sky and people will sprout like vegetables. The only part of a
person which will not decay will be the coccyx from which the
whole body will be reconstituted on the Day of Resurrection.”
(Sahih Muslim, vol. 4, pp. 1527-8, no. 7055)
The prophets are an exception to this process because the earth
will not consume their bodies according to an authentic narration to
that effect.
ِ ِ ‫ىْاَّلل‬ َِّ ‫الْرسول‬
َ ‫ْعلَيه َْو َسلَّ َمْإِ َّنْمنْأَف‬
ْ‫م ِل‬ َ َّ َّ‫ْصل‬َ ‫ْاَّلل‬ َ َ َ‫الْق‬ َ َ‫)) َعنْأَو ِسْب ِنْأَو ٍسْق‬
َّ ‫ض َْوفِ ِيه ْالنَّف َخة َْوفِ ِيه‬
ْ‫ْالصع َقة‬ ِِ
َ ِ‫ْآدم َْوفيه ْقب‬
ِ ِِ ِ
َ ‫أ ََُّمكم ْيَوَم ْاْلم َعة ْفيه ْخل َق‬
ِ
ِ ِ ِ َّ ‫فَأَكثِرواْعلَي ِْمن‬
ْ‫ول‬
َ ‫اُْ َْرس‬
َ ‫الْقَالو‬ َ َ‫ْعلَ َّيْق‬َ ٌ‫وضة‬ َ ‫ْالص َةةْفيهْْفَِإ َّن‬
َ ‫ْص َةتَكم َْمعر‬ َّ َ
184
 َّ ‫الْإِ َّن‬ ِ َِّ
ْ‫ْعَّز‬
َ َ‫ْاَّلل‬ َ ‫يتْفَ َق‬ َ ‫ك َْوقَدْأَ ِرم‬
َ ‫تْيَقولو َنْبَل‬ َ ‫اْعلَي‬
َ َ‫ْص َةت ن‬
َ ‫فْت عَرض‬ َ ‫اَّلل َْوَكي‬
(( `ُ‫ا‬ ِْ َ‫ضْأَِّ َس َادْاألَنبِي‬
ِ ‫ْعلَىْاألَر‬
َ ‫ْحَّرَم‬
َ ‫َو َِّ َّل‬
“Among your best days is Friday. On it Adam was created and on
it he died, on it [the horn is] blown and on it [people will] faint. So
increase your prayers for me on it, for your prayers for me are
presented to me.” The [people] asked: O Messenger of Allaah!
How will our prayers be presented to you when you have
disintegrated into dust? He replied: “Indeed Allaah has prohibited
the earth [from consuming] the bodies of the prophets.” (Sunan
Abu Dawud, vol. 1, p. 269, no. 1042 and authenticated in Saheeh
Sunan Abee Daawood, 889.)
A New Creation
Creatures will be recreated but they will be in a different form from
how they were in this life. Among the differences is that they will
not die regardless of what punishment they receive.
 ☺  
   
  ☺
“And death will come at him from every direction, but he will
not die...” (Soorah Ibraaheem, 14: 17)
Among them is that they will see what they could not see in this
life. They will see the angels and the jinn and whatever else Allaah
knows best. Also, the people of paradise will not spit, urinate or
defecate.
The First to be Resurrected
Prophet Muhammad () will be the first to be resurrected from the
dead.
ِ ِ ‫ىْاَّلل‬ َِّ ‫ال ْرسول‬
َ ‫ْسيِد َْولَد‬
ْ‫ْآد َم‬ َ ‫ْعلَيه َْو َسْلَّ َم ْأ َََن‬
َ َّ َّ‫ْصل‬ َ ‫ْاَّلل‬ َ َ‫َعن ْأَِِب ْهَري َرَة ْق‬
َ َ َ‫ال ْق‬
‫ْشافِ ٍع َْوأ ََّولْم ََ َّف ٍْع‬
َ ‫ْعنهْال َقْب َْوأ ََّول‬ ِ ِ
َ ‫يَوَمْالقيَ َامة َْوأ ََّول َْمنْيَن ََ ُّق‬
Aboo Hurayrah quoted the Messenger of Allaah () as saying: “I
will be the best of Adam’s descendents on the Day of Judgment, the
first whose grave will be opened, the first intercessor and the first

185
 whose intercession will be accepted.” (Sahih Muslim, vol. 4, p.
122, no. 5655. Note: In the English translation by Siddiqi, the
phrase “the first whose grave will be opened” is missing.)
148
A loan-word with another dialectical variant “Israafeen”
(Mukhtaar as-Sihaah, p. 296). Israafeel is identified as the horn-
blower in al-Bidaayah wan-Nihaayah, vol. 1, p. 45.
149
There are two blowings of the horn:
1) the blowing of shock, by which people are stunned and
those whom Allaah wills would go unconscious. (Soorah az-
Zumar, 39: 68)
2) the blowing of resurrection, at which people rise from
their graves. (Soorah Yaseen, 36: 51 mentioned above)
   
  
  ☺
   
  ▪  
   
 
“And the horn will be blown and all in the heavens and all on
earth will faint, except whom Allaah wills. Then it will be
blown a second time, and behold they will all be standing and
staring.” (Soorah az-Zumar, 39: 68)
In a long hadeeth narrated by ‘Abdullaah ibn ‘Amr, he quoted the
Prophet () as saying:
َ َ‫اْوَرفَ َع ْلِيتًا ْق‬
ْ‫ال َْوأ ََّول‬ ِ ِ ‫ْالصوِر ْفَ َة ْيسمعه ْأ‬
َ ً‫َح ٌد ْإَّال ْأَصغَىْليت‬
َ َ َ ُّ ‫((ْ َّْي ن َفخ ِِْف‬
َّ ‫الْفَيَص َعق َْويَص َعقْالنَّاسْ َّْي رِسل‬
ْ‫ْاَّلل‬ َ َ‫ضْإِبِلِ ِهْق‬
َ ‫ْحو‬
َ ‫َمنْيَس َمعه َْرِّ ٌلْيَلوط‬
ْ‫َّاكْفَتَ ن بت ِْمنهْأَِّ َساد‬ ِ ‫ْاَّللْمجَراْ َكأَنَّهْالجَّ ُّلْأَو‬
ُّ َ‫ْالإ ُّلْن ع َمانْال‬ ِ َ َ‫أَوْق‬
ً َ َّ ‫الْي نزل‬
.))ْ‫َّاسْ َّْي ن َفخْفِ ِيهْأخَرىْفَِإذَا همْقِيَ ٌامْيَنإرو َن‬
ِ ‫الن‬
“Then the horn will be blown and no one will hear that but he will
bend his neck to one side and raise it from the other side, and the

186
first one to hear the horn will be a person busy setting right a tank
meant to provide water for camels. He will swoon and the other
people will also swoon, then Allaah will send rain which will be
like dew and peoples’ bodies will grow from it. Then the horn will
be blown and they will stand up staring.” (Sahih Muslim, vol. 4, p.
1520, no. 7023)
Aboo Hurayrah related that Allaah’s Messenger said,
“Between the two blowings of the trumpet, there will be [an
interval of] forty.” They asked [me]: “Aboo Hurayrah, do you
mean forty days?” [I] replied: “I cannot say.” They then asked
[me]: Do you mean forty months? [I] replied: “I cannot say.” They
further asked [me]: Do you mean forty years? [I] replied: “I cannot
say anything.” (Sahih Muslim, vol. 4, pp. 1527-8, no. 7055)
Those Who Do not Fall Unconscious
In the verse of Soorah az-Zumar above, an exception is made for
those who will not faint: “And the horn will be blown and all in
the heavens and all on earth will faint, except whom Allaah
wills.” (39: 68)
Scholars have differed as to exactly whom the exception will be
for:
(1) Ibn Hazm was of the opinion that all the angels are excepted
because angels are spiritual beings without souls who do not
die (according to his opinion). (Fat’h al-Baaree, 6: 371) His
claim that angels do not die is questionable as they are among
Allaah’s creation who He can bring to life or cause to die.
Furthermore, it is authentically reported from the Prophet ()
by a number of Companions that he said: “Indeed, when Allaah
speaks revelation the angels are overcome by something like
fainting,” and in another narration, “When the angels hear His
words they go unconscious.” (al-Bayhaqee) This hadeeth
indicates that they go unconscious due to fainting, and if that is
possible, then it is also possible that they go unconscious from
death. (Majmoo‘ al-fataawaa, 4: 260)
(2) Muqaatil and others held that the exception will be made for
Jibreel, Michael, Israafeel, and the angel of death. Some

187
 included the throne bearers. However, the hadeeths used to
support this opinion are not rated authentic by the scholars of
hadeeth. (Fat’h al-Baaree, 6: 371)
(3) Imaam Ahmad ibn Hanbal was of the opinion that those
intended were the damsels and youths of paradise. (Fat’h al-
Baaree, 6: 371) Ibn Taymiyyah said: “As for those for whom
an exception will be made, it includes the damsels of paradise
because paradise has no death in it.” (Majmoo‘ al-fataawaa, 4:
261)
(4) Abul-‘Abbaas al-Qurtubee, author of al-Mufhim ilaa Sharh
Muslim, favored the opinion that those intended are all the
dead since they have no feelings and therefore they would not
faint. (Fat’h al-Baaree, 6: 370). This is correct if the fainting is
interpreted as death, for the human being will die only once as
Allaah said:
   
☺  ☺
  
“They will only taste in it the first death.”
(Soorah ad-Dukhaan, 44: 57)
Ibn al-Qayyim mentioned that scholars had differed regarding
the death of the souls at the time of the blowing of the horn. He
favored the opinion that the death of the soul is its separation from
the body, and refuted the opinion of those who held that the souls
disappear because the texts indicate that the souls remain in the
state of the Barzakh in punishment or pleasure. (ar-Rooh, p. 49)
If the falling unconscious is interpreted as fainting, souls will
go unconscious and will not be among those for whom an
exception will be made. For human beings can faint as a result of
what they see or hear, as in the case of Moses when he saw the
mountain crumble into dust. “And Moses fell down
unconscious.” (Soorah al-A‘raaf, : 143) That the dead will
experience fainting is clearly stated in the following narration in
which Aboo Hurayrah quoted the Prophet () as saying:

188
ْ‫َّاس ْيَص َعقو َن ْيَوَم ْال ِقيَ َام ِة ْفَأَص َعق َْم َعهم‬ ِ
َ ‫وسى ْفَإ َّن ْالن‬ َ ِ‫)) َال َْتَِيو‬
َ ‫ْعلَى ْم‬
ْ‫ب ْال َعر ِش ْفَ َة ْأَد ِري ْأَ َكا َن‬ ِ ‫فَأَكون ْأ ََّو َل ْمن ْي ِفيق ْفَِإ َذا ْموسى َْب ِ ش‬
َ ‫ِّْان‬َ ٌ َ َ َ
ِ ِ ِ
ْ(( ‫ْاَّلل‬ َ َ‫ْصعِ َقْفَأَف‬
َّْ ‫اقْقَبْليْأَوْ َكا َنْقَّنْاستَ ث ََن‬ َ ‫يمن‬
َ‫ف‬
“Do not favor me over Moses, for people will faint and I will be
the first to regain consciousness, only to find Moses holding on to a
side of the throne. I don’t know whether he was among those who
fell unconscious and regained consciousness before me, or whether
he was among those for whom Allaah made an exception.” (Sahih
Al-Bukhari, vol. 4, p. 410, no. 620 and Sahih Muslim, vol. 4, p.
1265, no. 5853)
Al-Qurtubee, author of at-Tathkirah, said: “Our Shaykh,
Abul-‘Abbaas said: What is correct is that no authentic narration
has come identifying those for whom the exception will be made,
thus all opinions are possible.” (at-Tathkirah, p. 167) Ibn
Taymiyyah said: “If the Prophet () did not inform about all for
whom an exception will be made, it is not possible for us to be
certain about it. This then becomes like knowledge about the time
of the Last Hour, all the individual prophets, etc., which Allaah has
not informed about and this knowledge can only be obtained by
revelation, and Allaah knows best.” (Majmoo‘ al-fataawaa, 4: 261)
(al-Yawm al-Aakhir, pp. 43-9)
150
The Prophet () was quoted by Aboo Sa‘eed as saying:
َ َ‫احبْال َق رِنْال َق ر َن َْْو َح ََنْ َِّب َهتَ ه َْوأَص غ‬
ْ‫ىَْس َع ه‬ ِ ‫((ْ َكي فْأَن ع مْوقَ دْال تَ َقمْص‬
َ َ َ َ َ
))ْ‫يَن تَ ِإرْأَنْي ؤَمَرْأَنْيَن ف َخْفَيَ ن ف َخ‬
“How can I enjoy when the horn blower has put the horn to his
mouth, inclined his forehead backward and turned his ear listening
for the command to blow.” (Collected by at-Tirmithee [al-Hadis,
vol. 4, p. 92, no. 21] and authenticated in Silsilah as-Ahaadeeth as-
Saheehah, vol. 3, pp. 66-8.)

189
    
  
 
  
“And the Trumpet will be blown and behold they
will come out quickly from the graves to their Lord.”
(Soorah Yaaseen, (36): 51).

60 People will be gathered151 on the Day of

Resurrection, barefooted, naked and uncircumcised.152

151
This gathering in Arabic is called hashr and it refers to the
gathering of the resurrected dead for judgment.
ْ‫ْعلَي ِه َْو َسلَّ َمْه ََرْالنَّاس‬ َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬
َِّ ‫الْرسول‬
َ ‫ْاَّلل‬ َ َ‫ْسع ٍدْق‬
َ َ َ‫الْق‬ َ ‫ْسه ِلْب ِْن‬
َ ‫)) َعن‬
(( ‫د‬ ٍْ ‫َح‬ ِ
َ ‫اْعلَ ٌمْأل‬
ِ ‫ضْب يماُْعفراُْ َكقرص ِةْالن َِّق ِيْلَي‬
َ ‫ِفْف َيه‬ َ َ َ َ َ َ َ َ ٍ ‫ْعلَىْأَر‬
ِ ِ
َ ‫يَوَمْالقيَ َامة‬
Sahl ibn Sa‘d reported that Allaah’s Messenger () said, “People
will be assembled on the Day of Resurrection on a white plain with
a reddish tinge, like a loaf of white bread without markings for
anyone.” (Sahih Muslim, vol. 4, p. 1463, no. 6708.)
Aboo Hurayrah quoted the Prophet () as saying: “On the
Day of Resurrection, people will be gathered and He will order
them to follow what they used to worship. So some of them will
follow the sun, some will follow the moon, and some will follow
other false gods; and only this nation will be left with its
hypocrites.” (Sahih Al-Bukhari, vol. 1, pp. 427-30, no. 770)

Gathering of all Creatures

The general implication of the Qur’aanic texts referring to the
assembly indicate that all created beings will be gathered; human
beings, jinns, angels and even the animals.

190
     
  
  
   
   ▪
   
  
“There is not a single living creature on earth, nor a bird that
flies with two wings, except they are communities like you. I
have not neglected anything in the Book, then to their Lord
they all will be gathered.” (Soorah al-An‘aam, 6: 38)
  
ْ 
“And when the wild animals are gathered.”
(Soorah at-Takweer, 81: 5)
ْ‫وق ْإِ ََل‬
َ ‫ال ْلَت َؤُّد َّن ْا ق‬ َ َ‫ْعلَي ِه َْو َسلَّ َم ْق‬ َّ َّ‫ْصل‬ َِّ ‫ول‬ َّ ‫َعن ْأَِِب ْهَري َرةَ ْأ‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫َن َْرس‬
ُِْ ‫ْح ََّّتْي َق َادْلِلََّاةِْاْلَل َح ِاُ ِْمنْالََّاةِْال َقرََن‬ ِ ِ ِ
َ ‫أَهل َهاْيَوَمْالقيَ َامة‬
Aboo Hurayrah related that Allaah’s Messenger () said, “You all
will return rights to their owners on the Day of Resurrection, until
retaliation will be given to the hornless ram from the horned ram.”
(Sahih Muslim, vol. 4, p. 1366, no. 6252)
152

ْ‫ْعلَي ِه َْو َسلَّ َمْيَقولْه ََرْالنَّاس‬ َّ َّ‫ْصْل‬ َِّ ‫ول‬ َِ ‫عنْعاَِ ََةَْقَالَت‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫َْسعت َْرس‬ َ َ
ِ
ْ‫ُْج ًيعاْيَنإر‬ ِ ِ
ِ ‫ْاَّلل ْالنساُ َْو‬
َ ‫الر َِّال‬ ِ ِ
َ َّ ‫ول‬ َ ‫ُْ َْرس‬ َ ‫يَوَم ْالقيَ َامة ْح َفا ًة ْعَرا ًة ْغرًال ْق لت‬
ْ‫َش ُّد ِْمن ْأَن‬
َ ‫ْعاَِ ََة ْاألَمرْ ْأ‬
َ ُْ
ِ ‫ىْاَّلل‬
َ ‫ْعلَيه َْو َسلَّ َم‬
َ َّ َّ‫ْصل‬َ ‫ال‬ َ َ‫ض ْق‬ ٍ ‫بَعمهم ْإِ ََل ْبَع‬
ْ‫ض‬ٍ ‫يَنإَرْبَعمهمْإِ ََلْبَع‬
‘Aa’ishah reported that she heard the Messenger of Allaah () say:
“People will be assembled on the Day of Resurrection barefooted,
naked and uncircumcised.” I asked: “Messenger of Allaah! Will
males and females be together on that day looking at each other?”

191
He replied, “O ‘Aa’ishah. The matter will be too serious for them
to look at each other.” (Sahih Muslim, vol. 4, p. 1486, no. 6844)
The First to be Clothed
Ibn ‘Abbaas said: While Allaah’s Messenger () stood up to
deliver a sermon, he said: “O people! Allaah will assemble you
barefooted, naked and uncircumcised, [then he repeated the words
of the Qur’aan] ‘As I created you the first time, I will repeat it. A
promise binding on Myself.’ And the first person who will be
clothed on the Day of Resurrection will be Abraham.” (Sahih
Muslim, vol. 4, p. 1487, no. 6847.)
Scholars were of different opinions as to why Prophet
Abraham is to be clothed before everyone else on the Day of
Judgment. Some suggested that it was because he feared Allaah
more than anyone else, his clothing was hastened to put his heart at
rest. It is possible, as it is narrated that Prophet Abraham was the
first to wear pants under his clothing while praying, in order to
exaggerate the covering his private parts and to ensure that they
would not touch his place of prayer. So it may because of this that
he is rewarded by being the first to be covered on the Day of
Resurrection. It is also possible, as those who threw him in the fire
stripped him of his clothing in front of the people as was done to
those to be killed, and so he is rewarded with being the first to be
clothed on the Day of Resurrection before all the witnesses. This
was the best [explanation].” (at-Tathkirah, p. 209)
Some authentic texts state that people will be resurrected in
the clothing in which they die. For example, Aboo Sa‘eed al-
Khudree on his death bed called for new clothes and put them on
then said: I heard the Messenger of Allaah’s say:
.))ْ‫تْي ب َعثِِْْفْثِيَابِِهْالََََِّْيوتْفِ َيها‬
َ ِ‫((ْإِ َّنْال َمي‬
“Indeed the dead will be resurrected in the clothes in which thy
die.” (Sunan Abu Dawud, vol. 2, p. 887, no. 3108 and authenticated
in Silsilah al-Ahaadeeth as-Saheehah, 4: 234, no. 1671)
Imaam al-Bayhaqee resolved the apparent conflict from three
perspectives:

192
1. That the clothes will disintegrate after they stand up from their
graves so they will be naked at the place of assembly, then they
will be clothed in the clothes of paradise.
2. When the prophets, the truthful and righteous ones, then those
after them according to their ranks are clothed, each person
will wear clothes like those in which they died. Then when
they enter paradise they will wear the clothes of paradise.
3. The meaning of “clothes” here refers to their deeds. That is,
they will be resurrected in the good or evil deeds they were
doing when they died. Almighty Allaah said:
  
   
“And the clothing of piety is better.” (Soorah al-A‘raaf, 7: 26)
Jaabir related that the Messenger of Allaah () said:
.))ْ‫ْعلَي ِه‬ ٍ ‫((ْي ب عثْك ُّل‬
َ ‫ات‬
َ ‫اْم‬
َ ‫ىْم‬
َ َ‫ْعل‬
َ ‫ْعبد‬
َ َ
“Every slave will be resurrected doing whatever deeds he died
doing.” (Sahih Muslim, vol. 4, p. 1492, no. 6878)
ْ‫فْبِ َعَْرفَةَْإِذ َْوقَ َع‬ ِ َّ ‫اس َْر ِض َي‬ ٍ َّ‫ْعب‬
ٌ ‫اْرِّ ٌل َْواق‬
َ ‫الْبَي نَ َم‬
َ َ‫ْعن همْق‬َ ‫ْاَّلل‬ َ ‫َعنْاب ِن‬
ْ‫ْعلَي ِه َْو َسلَّ َم‬ َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬ َ ُّ َِّ‫الْالن‬
َ َ‫صتهْ ق‬َ َ‫الْفَأَوق‬َ َ‫صتهْأَوْق‬ ِِ ِ
َ َ‫َعن َْراحلَتهْفَ َوق‬
ْ‫اْرأ َسه‬ ِ ِ ِ ِ ِ ٍ ِ ٍ ِ ِ
َ ‫اغسلوه ِْبَاُ َْوسدر َْوَكفنوه ِْف ْثَوبَني َْوَال َْتَنجوه َْوَال َْتَمرو‬
ْ‫فَِإنَّهْي ب َعثْيَوَمْال ِْقيَ َام ِةْملَبِيًا‬
Ibn ‘Abbaas said: While a man was standing at ‘Arafah, he
fell from his horse and it trampled him. The Prophet ()
said: “Bathe him with water and lotus leaf [soap], shroud
him in his two garments and do not put perfume on him
nor cover his head, for he will be resurrected on the Day of
Resurrection reciting the Talbiyyah.” (Sahih Al-Bukhari,
vol. 2, pp. 199-200, no. 355 'janaa’iz' and Sahih Muslim,
vol. 2, p. 597, no. 2751 'hajj')

193
 They will stand in their places of resurrection153 until our
Prophet Muhammad () intercedes on their behalf,154

It should not be understood that the slave will be resurrected in the

clothing in which he was shrouded or in which he died. He is
resurrected in the state of his faith or disbelief, his certainty or
doubt, in which he died and doing the deeds he was doing at the
time of his death. This is indicated by the following narration from
‘Abdullaah ibn ‘Amr in which he related that Allaah’s Messenger
() said:
ِ ِ ٍ َّ ‫((ْإِ َذاْأَراد‬
َ ‫ابْال َع َذاب َْم نْ َك ا َنْف ي ِهمْ َّْبعث و‬
ْ‫اْعلَ ى‬ َ ‫َص‬ َ ‫ْاَّللْبَِق وم‬
َ ‫ْع َذ ًاَبْأ‬ ََ
.))ْ‫أَع َماْلِِم‬
“If Allaah wishes to punish a people, whoever among them will be
afflicted by the punishment. Then they will be resurrected
according to their deeds.” (Sahih Muslim, vol. 4, p. 1492, no.
6880) [Yawm al-Aakhir, pp. 59-61. See also Fat’h al-Baaree ]
153
Miqdaad ibn al-Aswad related: I heard the Messenger of Allaah
() say: “On the Day of Resurrection, the sun will come so close to
people that there will be the distance of a mile left. They will be
submerged in sweat according to their deeds, some up to their
knees, some up to their waists and some will have a bridle of
sweat,” and while saying this, he pointed his hand towards his
mouth. (Sahih Muslim, vol. 4, pp. 1487-8, no. 6852.)
َ َ‫ْعلَي ِه َْو َسلَّ َْم ق‬ َّ َّ‫ْصل‬ ٍ
َ ‫ال َْال ْتَزول ْقَ َدم ْاب ِن‬
ْ‫ْآد َم‬ َ ‫ىْاَّلل‬ َ ِ َِّ‫ْعن ْالن‬َ ‫َعن ْاب ِن َْمسعود‬
ْ‫ْعن ْعم ِرِه ْفِ َيم ْأَف نَاه َْو َعن‬
َ ‫ِف‬ ٍ ‫َْخ‬ َ ‫ْعن‬ َ ‫ْح ََّّت ْيسأ ََل‬
ِِ ِ ِ ِ ِ ِ
َ ‫يَوَم ْالقيَ َامة ْمن ْعنْد َْربه‬
ْ‫اْعلِ َم‬
َ ‫يم‬
ِ ِ ‫شبابِِهْفِيمْأَب َةهْومالِِه ِْمنْأَينْاكتسبهْوفِيمْأَن َف َقهْوما َذ‬
َ ‫اْعم َلْف‬ َ ََ َ َ ََ َ َ ََ َ ََ
Ibn Mas‘ood reported that the Prophet () said: “On the Day of
Resurrection, the feet of Adam’s descendents will not move from
the presence of their Lord until they are asked about five things:
about their life and how they spent it; about their youth and in
what they wasted it; their wealth from where they obtained it and
in what they spent it; and what they did with their knowledge.”

194
(Sunan at-Tirmithee, vol. 4, 'Sifat al-Qiyaamah', no. 3531 and
authenticated in Saheeh Sunan at-Tirmithee, no. 1969, Abu ‘Eesaa
said: This hadeeth is ghareeb, we don't know of this narration but
from this chain and it contains Hussain bin Qais, who has
weakened the narration)
154
Linguistically the term shafaa‘ah means making an odd number
even. In the technical terminology of the Sharee‘ah it means
intercession on behalf of others in order to obtain some benefit or
repel some harm. (Lum‘atul-I‘tiqaad, p. 86)
When the trials of the assembly become so great that people
can bear no more, they seek for those who have special status with
their Lord, to ask them to appeal to Him to come and make the
judgment.
Aboo Hurayrah stated that Allaah’s Messenger () said:
“Every prophet had a prayer which was granted, but they were all
hasty in their prayers. I have reserved my prayer for the
intercession of my Ummah on the Day of Resurrection. And it will
be granted, if Allaah wills, in the case of everyone among my
Ummah provided he dies without associating anything with
Allaah.” (Sahih Muslim, vol. 1, p. 134, no. 389.)
Anas ibn Maalik quoted the Messenger of Allaah () as
saying: “I will be the first intercessor for paradise and none of the
prophets will be accepted [by as large a number] as I. And indeed
there will be a prophet who was only accepted by one person
among his people.” (Sahih Muslim, vol. 1, p. 134, no. 383)
Aboo Hurayrah reported: One day, meat was brought to the
Messenger of Allaah () and a foreleg was offered to him, a part
which he liked. He bit off a piece of it and said: “I will be the
leader of humankind on the Day of Resurrection. Do you know
why? Allaah will gather the early and latter [generations] in one
plain on the Day of Resurrection…The sun will come near and
people will experience an unbearable degree of anguish, anxiety
and agony and they won’t be able to stand. Some people will say to
others: Don’t you see the trouble you are in? Don’t you see what
has overtaken you? Why don’t you find someone who can intercede

195
for you with your Lord? Some will say to others: Go to
Aadam…They will come to me and say: O Muhammad. You are the
Messenger of Allaah and the last of the prophets. Allaah has
pardoned your past and future sins. Intercede for us with your
Lord; can’t you see the trouble we are in? Don’t you see what has
overtaken us? I will then set off and come below the Throne and
fall down in prostration before my Lord. Then Allaah will reveal to
me and inspire me with some of His praises and glorifications
which He had not revealed to anyone before me. He will then say:
Muhammad, raise your head; ask and it will be granted; intercede
and your intercession will be accepted.” (Sahih Muslim, vol. 1, pp.
129-32, no. 378)

Varieties of Intercession
There are two basic types of intercession on the Day of
Judgment: (a) That which is special and unique to the Prophet ()
and (b) that which is general and shared by the Prophet () and
others.
Ibn Abil-‘Izz said: “Intercession is of many varieties. Some of
them are agreed upon by the Muslim nation, while others the
Mu‘tazilites and other heretics reject.
The first type is the first intercession and the greatest [ash-
Shafaa‘ah al-Kubraa], and it is the exclusive privilege of our
Prophet () from among all his brother prophets and
messengers…It is the granting of relief from the calamities of the
first gathering in order for the Divine reckoning to take place.
The second type of intercession is the Prophet’s intercession
for those whose good and bad deeds are equal. He will intercede on
their behalf to have them enter Paradise.
The third type will be the Prophet’s intercession for people
who were ordered to go to Hell but due to the Prophet’s
intercession they will be spared.
The fourth type of the Prophet’s intercession will be for
raising the ranks of those who enter paradise above the level they
deserve from their actions. The Mu‘tazilites only accept this type

196
of intercession and they reject all other forms, although they are
confirmed in mutawaatir ahaadeeth.
The fifth type of intercession refers to intercession to allow
some people to enter paradise without any reckoning. The best
evidence for this type of intercession is the hadeeth of ‘Ukaashah
ibn Mihsan, in which the Prophet () supplicated for him to be
among the seventy thousand who will enter paradise without any
reckoning. Both al-Bukhaaree and Muslim recorded this hadeeth.
There is an addition from Thawbaan that the Prophet () added,
“With every one there will be seventy thousand.” (Musnad Ahmad,
5: 280.)
The sixth form of intercession is to lighten the punishment of
those who are deserving of that, as in the Prophet’s intercession for
his uncle Aboo Taalib. (Sahih Al-Bukhari, vol. 2, pp. 248-9, no.
442 and Sahih Muslim, vol. 1, p. 18, no. 36.)
The seventh form of intercession is the Prophet () asking
permission for all the Believers to enter paradise, as mentioned
earlier.
The eighth form of intercession is the Prophet’s intercession
for the people of his nation who committed great sins and were
sent to Hell. He will intercede for their release from Hell. This type
of intercession has been mentioned in hadeeths that reach the level
of being mutawaatir…This type of intercession is also performed
by the angels, prophets and other Believers. The Prophet () will
be given four opportunities to exercise this type of intercession.”
(Commentary on the Creed of at-Tahawi, pp. 170-5.) This type is
rejected by the Khaarijites and the Mu‘tazilites based on their creed
that those who do major sins will remain in the hellfire eternally
and no intercession can benefit them.
This form of intercession can only take place if the following
two conditions are fulfilled:
1. Permission is given by Allaah for the intercession
based on the Almighty’s statement:
    
   

197
 “Who can intercede with Him except by His permission.”
(Soorah al-Baqarah, 2: 255)
2. Allaah’s pleasure with the intercessor and the one for
whom the intercession is to be granted.
☺    
 
“They will not be able to intercede except for whom He
is pleased with.”
(Soorah al-Anbiyaa, 21: 28)
As for the disbelievers, no amount of intercession by
anyone will benefit them.
 ☺ 
 ✓ 
“The intercession of intercessors will not benefit them.”
(Soorah al-Muddaththir, 74: 48) [Lum‘atul-I‘tiqaad, p. 87]

Praying through the Prophet () as a means of intercession

Ibn Abil-‘Izz said: As for praying to Allaah in the name of the
Prophet () or anyone else in this world, the ruling requires some
detail. If the supplicator says: ‘By the right of Your prophet [upon
You],’ or ‘By the right of so-and-so,’ and swears by a created
being to impress on Allaah to answer his supplication, that act is to
be avoided for two reasons.
First, it is a form of swearing by someone other than Allaah.
Second, it involves the belief that someone has a right over
Allaah.
It is not allowed to swear by anyone other than Allaah, and no one
has any right over Allaah except what He has laid down for
Himself, as in Allaah’s statement: ‘It was incumbent upon Me to
aid those who believed’ [30: 47]. Also, in the authentic hadeeth of
al-Bukhaaree and Muslim when the Prophet () said to Mu‘aath
while he was riding behind him on a donkey, “Mu‘aath! Do you
know what is the right of Allaah upon His servants?” He answered:
“Allaah and His Messenger know best.” The Prophet () said: “His
right upon them is that they should worship Him and not ascribe

198
anything as a partner to Him. Do you know what the right of the
servants is upon Allaah?” Mu‘aath replied: “Allaah and His
Messenger know best.” The Prophet () went on to say: “Their
right upon Him is that He should not punish them.” (Sahih Al-
Bukhari, vol. 7, pp. 549-550, no. 850 and Sahih Muslim, vol. 1, p.
23, no. 48 ) That right is an obligation according to His perfect
words and His truthful promise. Furthermore, it is not the case that
the servant himself has a right upon Allaah, like that of one created
being might have over another created being…
The phrase “By the right of so-and-so,” even if he had a right
over Allaah on account of a promise that He had made to him, has
no relation to Allaah’s response to the supplication of the
supplicator. It is as if he said, “Since so-and-so is one of your
devoted servants, answer my prayer.” What is the relationship
between the two and what requires the other to be answered? This
is actually an act of trespassing the limits of supplications. Allaah
has said: “Call on your Lord with humility and in private; for
He does not like those who trespass the limits” [7: 55] [This]
manner of beseeching Allaah is an innovation. It has never been
narrated from the Prophet (), any of his Companions, nor any of
the Successors and not from any of the Imaams; it is only found in
the temples and amulets that are written by ignorant people and the
Soofee Tareeqahs.
Supplication is one of the greatest acts of worship. Worship
must be founded upon the Sunnah and obedience [to the Sunnah]
and not upon personal whims or innovations.
If by saying, “By the right of so-and-so” one’s intention is to
adjure Allaah to do something in his name, that also is forbidden.
To adjure someone other than Allaah in the name of a created
being is not allowed; therefore, what about adjuring the Creator in
the name of a creature? The Prophet () said: “Whoever swears by
anything other than Allaah has associated partners with Him.”
(Sunan Abu Dawud, vol. 2, p. 923, no. 3245 and authenticated in
Saheeh Sunan Abee Daawood, no. 2787) (Commentary on the
Creed of at-Tahawi, pp. 177-9)

199
 “If a person should say, “I beseech You in the name of the
status that so-and-so has with You,” or “I seek a means to You
through Your prophets, messengers and devoted servants,” and he
thinks that so-and-so has a place of honor with Allaah that he
should invoke Allaah through him, such a statement is forbidden.
Had this been the practice of the Companions during the lifetime of
the Prophet (), they would have continued doing likewise after
his death. However, they used to seek a means to Allaah during his
lifetime through the Prophet’s own supplications. They used to ask
him to pray for them. Then they would say, “Amen” to his
supplications, as was the case in the prayer for rain (Salaatul-
Istisqaa) and other times.
After the Prophet () had died and they wanted to make the
prayer for rain, ‘Umar said: ‘O Allaah! When we did not have rain
we asked the Prophet to pray for us and You gave us rain. Now we
ask the uncle of the Prophet to pray for us. So, give us rain.’ (Sahih
Al-Bukhari, vol. 1, p. 66, no. 123) He would then ask al-‘Abbaas to
pray for them and beseech Allaah. He did not adjure Allaah to give
rain in the name or position which al-‘Abbaas had in Allaah’s
sight. If that had been the case, the Companions whould have done
it by the Prophet’s position and honor, as he definitely had a
greater and more honorable position with Allaah than al-‘Abbaas.
Some say in prayer, “I ask You in the name of my obedience
to Your Messenger and love for him…” This is one of the best
types of supplications, means of approach and seeking
intercession…
An example of [this] type is the story of the three young men
who sought shelter in a cave … and a boulder fell and closed the
mouth of the cave, trapping them inside. They each approached
Allaah by mentioning some good deeds they had done sincerely for
His sake and the boulder shifted with each supplication until they
were able to leave the cave. (Sahih Al-Bukhari, vol. 3, pp. 228-9,
no. 418 and Sahih Muslim, vol. 4, p. 1432-3, no. 6607) These
people prayed to Allaah through their pious deeds, and pious deeds
do contribute to the acceptance of prayer.

200
and Allaah, Most Blessed and High, will judge them155
and the Balances will be set up,156 and books spread

Intercession with Allaah is not like intercession between

human beings. One who intercedes with a human not only pleads
for the petitioner but also joins in his prayer. There are then two
who pray. He also joins with the intercessor, because with his
intercession he becomes a co-granter of the object that is requested.
In short, he joins the petitioner as well as the petitioned. But Allaah
is One, without a second. Therefore no one can intercede with Him
without His prior permission. He is in full control of everything.
No one shares with Him in anything. That is why the chief
intercessor will bow down before Allaah on the Day of Judgment
and praise Him… Allaah will determine the categories of people
whom the Prophet () will take out of Hell and enter into Paradise.
Thus, everything is in the hands of Allaah, as He has said: “Say:
Indeed, this affair is completely Allaah’s.” [3: 159]
Although no one can intercede with Him except for one He
permits and for whomsoever He wills, He has given the intercessor
the honor of having his intercession accepted.” (Commentary on
the Creed of at-Tahawi, pp. 180-1.)
155
The judgement or reckoning (Hisaab) includes what Allaah will
say to His slaves, their response to Him, the evidences He brings
against them, the witnessing of witnesses and the weighing of
deeds. (Yawm al-Aakhir, p. 193.) Or it may be defined as
“informing the slaves of their deeds.” (Lum‘atul-I‘tiqaad, p. 87)
‘Aa’ishah narrated that “Allaah’s Messenger said: ‘Whoever is
taken to account on the Day of Resurrection is put to torment.’ I
asked: ‘Didn’t Allaah, the Exalted and Glorious, say: “He surely
will receive an easy reckoning?”’ (84: 8) He replied: ‘It is not
actual reckoning, but only the presentation of his deeds to him.
Whoever is thoroughly examined in reckoning is punished.’ (Sahih
Muslim, vol. 4, pp. 1492-3, no. 6871.)

Events of the Day of Judgment

201
 After the Prophet’s () intercession, Allaah will come to His
creatures in a way befitting His majesty and the angels will
accompany Him bringing books containing the record of all the
deeds of the creatures. The prophets will be brought and asked
about the message they were entrusted with and they will bear
witness against their people regarding what they taught them.
Various witnesses from among the angels will give their
testimonies against the creatures.
Those who believed in the truth will be brought before the
Lord in rows for the accounting.
   
 
“And they will be presented before your Lord in rows.”
(Soorah al-Kahf, 18: 48)
The criminals among them, who denied the messengers,
rebelled against their Lord and were haughty in the land, will be
brought forth in chains.
✓☺  
 ✓▪ 
 
 
 
  
“And you will see the the criminals on that day bound in
chains, their garments of pitch and their faces covered by fire.”
(Soorah Ibraaheem, 14: 49-50)
Due to the severity of the terror the nations will fall to their
knees when people are called forth to give account.
ْ‫ْم اْكن تم‬ ِ ِ ِ ٍ ِ ‫ْوتَ رىْك َّلْأ َّم ٍة‬
َ ‫ِّْاثيَ ةًْك ُّلْأ َّم ةْت د َعىْإ ََلْكتَاِبَ اْاليَ وَمَْت َزو َن‬
َ َ َ
ْ‫تَع َملو َْن‬
“And you will see each nation humbled to their knees; each
nation will be called to its record. This day you will be
rewarded for what you used to do.” (Soorah al-Baqarah, 2: 255)

202
 The Accounting
The accounting for the believer will be “that Allaah take him
privately and inform him of all his sins until he believes that he
will be destroyed. Then Allaah will tell him: I covered them for
you in the world, and I forgive you for them today. Then he will be
given his book of good deeds. As for the disbeliever and the
hypocrites, they will be called forth in front of all the creatures and
it will be said: These are those who denied their Lord. Indeed
Allaah’s curse is on the sinful.” (Narrated by Ibn ‘Umar in Sahih
Al-Bukhari, vol. 3, p. 372, no. 621 and Sahih Muslim, vol. 4, p.
1444, no. 6669.)
The First People to be Judged
The first people to be judged will be the Muslim nation based on
the Prophet’s statement narrated by Aboo Hurayrah:
ْ‫اب ِْمن ْقَبلِنَا‬ ِ ِ ِ ِ َّ ‫َْنن ْاْل ِخرو َن‬
َ َ‫ْالسابقو َن ْيَوَم ْالقيَ َامة ْبَي َد ْأ ََّلم ْأوتوا ْالكت‬ َ ((
َّ ‫ْعلَي ِهمْفَاختَ لَفواْفِ ِيهْفَ َه َد َاَن‬
ْ‫ْاَّلل‬ َ ‫ض‬
ِ ِِ ِ ِ
َ ‫َوأوتينَاهْمنْبَعدهم َْوَه َذاْيَومهمْالَّذيْف ِر‬
ْ.))ْ‫َّص َارىْبَع َدْ َغ ٍد‬
َ ‫اْوالن‬
ِِ
َ ‫لَهْفَهمْلَنَاْفيهْتَبَ ٌعْفَالْيَ هودْ َغ ًد‬
“We are the last-first on the Day of Resurrection. While they were
given the scripture before us and we were given it after them, this
is the day which was made obligatory on them but they differed
regarding it and Allaah guided us to it. So they will follow us on it.
The Jews will be tomorrow and the Christians the day after
tomorrow.” (Sahih Al-Bukhari, vol. 4, pp. 457-8, no. 693 and Sahih
Muslim, vol. 2, p. 406, no. 1860.)
The First Deed to be Judged
The first of Allaah’s rights for which His servants will be judged
will be the formal prayer (Salaah) according to the Prophet’s
statement:

203
ْ‫ْساَِر‬
َ ََ ‫ْصل‬
َ ‫ْصل َحت‬ َّ ‫اسب ْبِِه ْال َعبد ْيَوَم ْال ِقيَ َام ِة‬
َ ‫ْفَِإن‬،‫ْالصةَة‬ َ َ‫((ْأ ََّول َْماْه‬
ْ.))ْ‫ْع َملِ ِه‬ ِ ‫عملِ ِهْوإِنْفَس َدتْفَس َد‬
َ ‫ْساَر‬
َ َ َ َ ََ
“The first [deed] which a slave will be called to account for on the
Day of Resurrection is Salaah. If it is good, all of his deeds will be
good and if it is corrupted, all of his deed will be corrupted.” (Kanz
ul-A‘maal, vol. 7, no. 18888, and authenticated in Saheeh al-
Jaami‘, no. 2573.)

The First Human Right to be Judged

The first judgement to be made between human beings will be
concerning murder based on the Prophet’s statement related by
‘Abdullaah ibn Mas‘ood:
.))ُْ‫لد َم ِا‬
ِ ‫َْب‬
ِ ‫َّاس‬
ِ ‫نيْالن‬
َ َ‫مىْب‬
َ ‫((ْأ ََّول َْماْي ق‬
“The first thing which will be judged between people will be
blood.” (Sahih Al-Bukhari, vol. 9, p. 2, no. 4 and Sahih Muslim,
vol. 3, p. 900, no. 4158.)

The Principles for the Account

1. Absolute Justice
The Lord will reward everyone completely without the loss of
anything earned, no matter how small and insignificant, and no
one will be oppressed in the least.
 ▪   ▪ 
    
“Then every soul will be paid what they earned and they will
not be dealt with unjustly.” (Soorah al-Baqarah, 2: 281)
2. No one held responsible for the sins of others
Creatures are only rewarded and punished for their own deeds.
No one will be made responsible for the deeds of others nor
will they benefit from their deeds.

204
 ▪    
   
   
“Every soul earns only what it did and none can carry the
burden of another.” (Soorah al-An‘aam, 6: 164)
However, they will also carry the sin of misguiding others just
as they will earn reward for those they guide.
 ☺ 
 
 
“They will be made to carry their loads and loads along with
their loads.” (Soorah al-‘Ankaboot, 29: 13)

3. Creatures seeing all their deeds

Every creature will see all of their good and evil deeds until
they are able to judge themselves without any excuses.
  
  
   
☺ 
  
  
 
 
 
“I have fastened every person’s deeds to his neck. On the Day
of Resurrection I will bring out a book for him which he will
find wide open. [He will be told]: Read your book! You are a
sufficient reckoner against yourself today.” (Soorah al-Israa,
17: 13-14)
4. Increasing the value of Good Deeds
Allaah’s mercy with regard to deeds is manifest in His
increasing the value of good deeds while counting evil deeds
only at face value.

205
   
   
 
 
ْ    
“Whoever does a good deed will get ten like it and whoever
does an evil deed will only be recompensed accordingly.”
(Soorah al-An‘aam, 6: 160)
There are many good deeds which the Prophet () stated
would be increased tenfold, like the recitation of Qur’aan, thikr,
and the daily prayers. He also informed that the increase could be
as much as seven hundred times. ‘Abdullaah ibn Mas ‘ood reported
that a man gave a makhtoomah she-camel as charity for jihaad and
the Prophet () said: “You will come on the Day of Judgment with
seven hundred makhtoomahs.” (Sahih Muslim, vol. 3, p. 1050, no.
4663)
In the case of fasting, the increase is incalculable. Aboo
Hurayrah quoted the Prophet () as saying: “All the deeds of
Adam’s descendents are increased by ten to seven hundred times.
Allaah said: ‘Except fasting. It is for Me and I will reward it.’”
(Mishkaatul-Masaabeeh, 1: 213, no. 1959.) This is because fasting
is a form of patience and patience is rewarded without taking
account. Almighty Allaah said:
 ☺ 
 
  
“Only the patient will receive their reward in full without
reckoning.” (Soorah az-Zumar, 39: 10)
Among the acts of mercy and grace which Allaah will grant His
servants on that Day is the transformation of evil deeds into
righteous deeds. Aboo Tharr related that “Allaah’s Messenger ()
said:

206
ْ‫وِّا ِْمن َها‬ ِ
ً ‫وال اْلَنَّةَ َْوآخَر ْأَه ِل ْالنَّا ِر ْخر‬ ًْ ‫ْآخَر ْأَه ِل ْاْلَن َِّة ْدخ‬
ِ ‫(( ْإِِ َْألَعلَم‬
ِ ِ ِ ‫رِّل ْي ؤتَى ْبِِه ْي وم ْال ِقيام ِة ْفَي َقال ْاع ِرضوا‬
ْ‫ْعنه‬ َ ‫ْعلَيه ْصغَ َار ْذنوبِه َْوارفَعوا‬ َ ََ َ َ ٌ َ
ِ ِ ِ ِ ِ
ْ‫اْوَك َذا‬
َ ‫اْوَك َذاْ َك َذ‬
َ ‫ت ْيَوَم ْ َك َذ‬ َ ‫ْعمل‬ َ ‫ْعلَيه ْص ْغَار ْذنوبِه ْفَي َقال‬ َ ‫كبَ َارَهاْفَت عَرض‬
ْ‫ت ْيَوَم ْ َك َذا َْوَك َذا ْ َك َذا َْوَك َذا ْفَيَ قول ْنَ َعم َْال ْيَستَ ِجيع ْأَن ْي ن ِكَر َْوه َو‬ ِ
َ ‫َو َعمل‬
ْ‫ْسيَِ ٍة‬ َ َ‫ْعلَي ِه ْفَي َقال ْلَه ْفَِإ َّن ْل‬ ِ ِ ِ ِ
َ ‫ك َْم َكا َن ْك ِل‬ َ ‫ض‬ َ ‫مَف ٌق ْمن ْكبَا ِر ْذنوبِه ْأَن ْت عَر‬
ْ‫ول‬َ ‫ْفَلَ َقد َْرأَيت َْرس‬.))ْ‫اْهاْهنَا‬ ِ ‫بْقَد‬ ِ ‫حسنَةًْفَي قولْر‬
َ ‫ْعملت ْأَشيَاَُ َْالْأ ََر َاه‬ َ َ َ ََ
.ْ‫ْح ََّّتْبَ َدتْنَ َو ِاِّذه‬َ ‫ك‬ َ ‫ْض ِح‬ ِ ‫ىْاَّلل‬
َ ‫ْعلَيه َْو َسلَّ َم‬
َ َّ َّ‫ْصل‬
َِّ
َ ‫اَّلل‬
‘I know the last of the people of paradise to enter and the last of
the people of hell to leave. He is a man who will be brought and his
small sins presented to him and he will be asked: Did you do this
and that on this day, and this and that on this day, etc., and he will
reply: Yes. He will be unable to deny, fearful that his major sins
will be presented. Allaah will tell him: You will have a good deed
in the place of every evil deed. The man will ask: “My Lord! I did
things which I do not see here?”’ I saw the Messenger of Allaah
() laugh until his molars were visible.” (Sahih Muslim, vol. 1, p. ,
no. 365)
5. Witnesses against Disbelievers and Hypocrites
The greatest witness against them will be their own Lord from
whom nothing was hidden. However, Allaah loves to give His
creatures excuses and opportunities, so He will send witnesses
from among the creatures. The first witness against the nations will
be the messengers and then the Ummah of Muhammad () will be
the confirming witnesses.
  
 
 
  

207
 ▪
 
“In that way I made you a middle nation to be a witness
against the nations and the Messenger will be a witness against
you.” (Soorah al-Baqarah, 2: 143)
Among the witnesses will be the earth, days and nights. They will
give witness to what was done in them. Wealth will give witness
against its owner. The recording angels will also bear witness. (al-
Yawm al-Aakhir, pp. 203-215.)
156
Allaah sets up the balances for the weighing of deeds of the
creatures on the Day of Judgment. Descriptions can be found in the
Qur’aan and the Sunnah. Ibn Qudaamah mentions a Qur’aanic
proof in point 61 from Soorah al-Mu’minoon, 23: 102-3. Evidence
from the Sunnah can be found in the following hadeeth in which
the Prophet () said:
ِ َ‫انْثَِقي لَت‬
ْ:‫ان ِِْفْال ِمي َز ِان‬ ِ ‫انْعلَىْاللِس‬
ِ ِ ‫ان‬ ِ َّ ‫انْإِ ََل‬ ِ ِ
ِ َ‫انْحبِي ب ت‬
َ َ َ‫ْخفي َفت‬
َ َ‫ْالرْح‬ َ َ َ‫(( َكل َمت‬
ِ ‫سبحا َنْهللاِْوِخم ِدهِْسبحا َن‬
ْ))‫ْهللاْال َع ِإي ِم‬ ََ
“There are two statements beloved to the Most Merciful, light on
the tongue but heavy on the balance: Subhaanallaahi wa bi
hamdihee subhaanallaahi-l-‘Azeem [Glory be to Allaah and with
His praise. Glory be to Allaah the Magnificient]” (Sahih Al-
Bukhari, vol. 9, p. 489, no. 652, and Sahih Muslim, vol. 4, p. 1416,
no. 6511.)
With regard to the time for the weighing of deeds, al-Qurtubee
said: “When the accounting is complete, then weighing of deeds
begin. Because the weighing is to determine the recompense, so it
should take place after the accounting since the accounting is to
determine the value of deeds while the weighing exposes their
value in order for the recompense to be according to it.” (at-
Tathkirah, p. 309.)
The texts of the Qur’aan and the Sunnah indicate that the
balance is real and not metaphorical or allegorical. Its size is only
known to Allaah.
Salmaan quoted the Prophet () as saying:

208
 out157 and the books of deeds will fly to the right hands
and the left158:

َّ ‫وضع ْال ِم َيزان ْيَوَم ْال ِقيَ َام ِة ْفَلَو ْوَِ َن ْفِ ِيه‬
ْ‫ْالس َم َاوات َْواألَرض ْلََو َس َعت‬ َ ‫(( ْي‬
ْ‫ْش ت ِْمن‬ ِ ‫ْلِمن‬:‫بْلِمنْي ِزنْه َذا؟ْفَي قولْهللاْتَع َاَل‬ ِ ِ
َ َ َ َ َ َ ‫ُْ َْر‬: َ ‫فَتَ قولثْال َمةََ َكة‬
))ْ‫ك‬ َ ِ‫ْعبَ َادت‬
ِ ‫كْماْعبد ََن َكْح َّق‬
َ ََ َ َ َ‫حان‬ َْ ‫ْسب‬:‫ْفَتَ قولْال َمةََِ َكة‬.‫َخل ِقي‬
“The balance will be set up on the Day of Judgment. If the heavens
and earth were weighed in it, it would be large enough for them.
The angels will say: ‘O Lord! What is this to weigh?’ Allaah Most
High will reply: ‘For whomever I wish of my creatures.’ The
Angels will say: ‘Glory be to You, we have not worshipped You as
You deserve to be worshipped!’” (Silsilah al-Ahaadeeth as-
Saheehah, vol. 2, p. 656, no. 941.)
Scholars differed over the number of balances. Some held that
their numbers were according to the various nations or the
individuals or the deeds, because the balance is always mentioned
in the Qur’aan in the plural form. Then as for its being mentioned
in the singular in the Sunnah, it is according to the category
addressed. Others held that there will be only a single balance as it
is mentioned in the Sunnah in the singular form. As for the plural
“balances” mentioned in the Qur’aan, it is relative to what is
weighed [i.e, the people and deeds]. Both positions are possible
(Sharh Lum‘ah, p. 90.)
157
The spreading out (nashr) of books refers to making visible the
books of deeds and their distribution on the Day of Resurrection.
The term used for books is deewaan (register), which is a book
used to keep track of soldiers, etc. According to the Sharee‘ah it
refers to the books in which deeds the angels record the creatures’
deeds.
158
The flying of books is based on a narration from ‘Aa’ishah in
which she related that she asked the Prophet (): “Will you
remember your family?” He replied: “There are three places where
no one will remember anyone: At the balance, until the person

209
   

 ☺
 
  
 
 
   
 
  
  
  
“Then as for him who will be given his Record in his
right hand, He surely, will receive an easy reckoning,
and will return to his family in joy! But whoever is
given his Record behind his back, He will invoke (for
his) destruction, And he shall enter a blazing Fire,
and made to taste its burning.” (Soorah al-Inshiqaaq,
(84): 7-12).

61 The Balance has an arm and two scales159 in

which deeds160 will be weighed:

knows whether his balance will be light or heavy; when the books
fly, until he knows whether his book will land in his right hand or
in his left or behind his back; and at the bridge, when it is placed
over Hell until he passes over it.” (Sunan Abu Dawud,vol. 3, p.
1331, no. 4737 and al-Haakim, 4: 578 declared inauthentic Sharh
Lum‘ah, p. 91, ftn. 1.)
159
Ibn Qudaamah mentions this description to confirm the reality
of the balance. Ibn Hajar mentioned the opinions regarding it as
follows: “Aboo Is’haaq az-Zujaaj said: The People of the Sunnah

210
 are of a consensus on believing in the balance, that deeds of the
creatures are weighed in it on the Day of Judgment, that it has an
arm and two scale-pans and that it is tipped by deeds. The
Mu‘tazilites deny the balance saying that it is an expression of
justice, thereby contradicting the Qur’aan and the Sunnah, because
Allaah informed that scales would be set up to weigh deeds so that
the creatures would see their deeds embodied before them in order
for them to be witnesses against themselves… Some of the Salaf
held that the balance meant justice and judgment. At-Tabaree
attributed [this opinion] to Mujaahid [and al-Qurtubee attributed it
to ad-Dahhaak and al-A‘mash]. However, the most accurate
position is that held by the majority. The balance was mentioned to
al-Hasan and he said: It has an arm and two pans.” (Fat’h al-
Baaree, 13: 538.)
160
Scholars differed over what is actually weighed. The obvious
meanings of the verses indicate that it is the deeds which are
weighed. However, some scholars held that it is the books of deeds
based on the hadeeth on the Owner of the Card.
‘Abdullaah ibn ‘Amr quoted the Messenger of Allaah () as
saying:
ْ‫وس ْاَََةَِ ِق ْيَوَم ْال ِقيَ َام ِة ْفَيَ نَر‬ ِ ُ‫ْعلَىْر‬ ِ ِ
َ َِ ‫ْسي َخلص َْرِّ ًة ْمن ْأ َّم‬ َّ ‫)) إِ َّن‬
َ َ‫ْاَّلل‬
ْ‫ص ِر ْ َّ ْيَقول ْأَت ن ِكر ِْمن‬ ِ ِ ِِ ِ ِ ِ‫علَي ِه ْتِسع ًة ْوتِسع‬
َ َ‫ني ْسَة ْك ُّل ْسَ ٍل ْمثل َْمد ْالب‬ َ َ َ َ
ِ
ْ‫ك ْعذٌر‬ َ َ‫ُْ َْر ِب ْفَيَ قول ْأَفَل‬ َ ‫ك ْ َْكتَ بََِ ْا َافإو َن ْفَيَ قول َْال‬ َ ‫ْشي ًا ْأَظَلَ َم‬
َ ‫َه َذا‬
ِ َ َ‫فَي قول َْالُْْر ِبْفَي قولْب لَىْإِ َّنْل‬
ْ‫كْاليَ وَم‬َ ‫ْعلَي‬َ ‫ْح َسنَ ًةْفَِإنَّه َْالْظل َم‬َ ‫كْعن َد ََن‬ َ َ َ َ َ
ْ‫اْعبده َْوَرسوله‬ َّ ‫ْاَّلل َْوأَشْ َهد ْأ‬ ِ ِ ِ ِ
َّ ‫فَتَخرج ْبجَاقَةٌْف َيهاْأَش َهد ْأَن َْال ْإلَهَ ْإَّال‬
َ ‫َن ْاَ َّم ًد‬
ْ‫ْالس َِ َّة ِت‬
ِ ‫ك ْفَي قول ُْ ْر ِب ْما ْه ِذ ِه ْالبِجَاقَة ْمع ْه ِذ ِه‬
َ ََ َ َ َ َ َ َ َ‫فَيَ قول ْاحمر َْوَن‬
ْ ِ ‫ْالس َِ َّةت ِِْف ْ َكف ٍَّة َْوالبِجَاقَة‬
ْ‫ِْف َكف ٍَّة‬ ِ ‫ال ْفَتوضع‬
َ َ َ‫َّك َْال ْتإلَم ْق‬ َ ‫ال ْإِن‬
َ ‫فَ َق‬
َِّ ‫ةتْوثَقلَتْالبِجَاقَةْفَ َةْي ث قلْمعْاس ِم‬ ِِ
ْْ(( ٌُْ ‫ْشي‬ َ ‫ْاَّلل‬ ََ َ َ َّْ َ‫اشتْالس‬ َ َ‫فَج‬
211
 “Indeed Allaah will separate a person from my nation in front of
the creatures on the Day of Judgment and ninety-nine record books
will be spread out before him, each one as far as the eye can see.
Then he will ask: ‘Do you deny anything of this. Have My two
recorders oppressed you?’ He will reply: ‘No my Lord.’ He will
then ask him: ‘Do you have any excuse?’ He will reply: ‘No my
Lord.’ Allaah will then say to him: ‘Yes. You do have a good deed
with Me. There will be no oppression today.’ A card will be taken
out, on it written: ‘I bear witness that there is no god worthy of
worship besides Allaah and I bear witness that Muhammad is His
slave and Messenger.’ He will say to him: ‘Bring your scale.’ And
he will ask: ‘O Lord. What is this card in relationship to these
books?’ He will say to him: ‘You will not be oppressed.’ The books
will be placed in one pan and the card in the other. The books will
rise and the card will tip the scale. For nothing is heaver than
Allaah’s name.” (Sunan at-Tirmithee, and Sunan Ibn-i-Majah, and
authenticated in Jaami‘ al-Usool, 10: 459, no. 7981.)
Others held that it was the person himself based on Aboo
Hurayrah’s narration from the Prophet ():
ْ‫وض ٍة‬ ِ ‫ْالس ِمنيْي ومْال ِقيام ِة َْالْي ِزن‬
َِّ ‫ْعن َد‬ ِ َّ ِ‫((ْإِنَّهْلَيَأ‬
َ ‫احْبَع‬
َ َ‫ِّْن‬
َ ‫ْاَّلل‬ َ َ َ َ َ َّ ‫ْالرِّلْال َعإيم‬
))ْ‫الْاق َرُواْفَ َةْن ِقيمْ َْلمْيَوَمْال ِقيَ َام ِة َْوًََن‬
َ َ‫َوق‬
“Indeed a huge fat person will be brought on the Day of Judgment
and his weight in the sight of Allaah will be no more than the wing
of a mosquito.” He then said : “Read: ‘I will not assign them any
weight on the Day of Judgment.’ (Soorah al-Kahf, 18: 105)”
(Sahih Al-Bukhari, vol. 6, p. 225, no. 253.)
Some scholars harmonized the texts by saying that everything
would be weighed or that the actual weighing would be of the
books as they are heavy or light depending on the deeds written in
them. In that way the weighing is also of the deeds. As for the
weighing of the actual doer, the intent is his value and what he will
be denied. And that is a good harmonization and Allaah knows
best. (Sharh Lum‘ah, pp. 90-1.)

212
  ☺ 

 
 ☺
 

 
 
  

“Then those whose scales are heavy, they are the
successful ones. And those whose scales are light, they
are those who have lost their souls, remaining
eternally in Hell.” (Soorah al-Mu’minoon, (23): 102-3).

62 On the Day of Resurrection, our Prophet

Muhammad () will have a Pond161 whose water

The heaviest deeds of the creatures in the scales will be good

character according to an authentic narration from Abud-Dardaa in
which he quoted the Prophet () as saying:
َْ‫ْح َس ٌن َْوإِ َّنْهللا‬ ِ ِ ِ ِ ِ ٍ ‫((إِ َّنْأَث ق ل‬
َ ‫وض ع ِِْفْمي َزانْال َعب دْيَ وَمْالقيَ َام ةْخل ٌق‬
َ ‫ْش يُْي‬ َ َ َ
ْ ‫شْالبَ ِذ‬
ْ))َُ‫ي‬ ِ
َ ‫يَب غضْال َفاح‬
“Indeed the heaviest thing put in the scales of the creatures on the
Day of Resurrection is good character. And indeed Allaah hates
open corruption.” (Sunan at-Tirmithee, vol. 3, ch. 'al-Birr was-Sila
‘an Rasoolillah', no. 2070 and authenticated in Sahih al-Jaami‘,
no. 135)
161
The Pond refers to a place where water, falling down from a
river in paradise called al-Kawthar, will collect for the Prophet ()
during the period of resurrection and judgment. The narrations

213
 regarding it are mutawaatir and the People of the Sunnah
unanimously accept it as a part of the Muslim creed. It is denied by
the Mu‘tazilites.
It exists now based on the Prophet’s statement,
))ْ‫ْحو ِضيْاْل َن‬ ِ ِ ِ
َ ‫((ْوإِ َْوهللا َْْألَنإرْإ ََل‬
َ
“Indeed, by Allaah, I can see my pond right now.”
(Sahih Al-Bukhari, vol. 8, pp. 384-5, no. 590)
Some scholars have differed regarding when it will feature
among the events of the Day of Resurrection. Al-Qurtubee and al-
Ghazzaalee held that it was prior to crossing the bridge (during the
events of the resurrection). They support their position with the fact
that some of those who come to drink from it will be taken away to
Hell. If it were after crossing the bridge they would not have been
able to reach it. (at-Tathkirah, p. 302). Ibn Hajar concluded that al-
Bukhaaree’s position was that it was after the crossing and
mentions both positions and their supporting arguments in Fat’h
al-Baaree, (11: 466). He favored the position of al-Qurtubee.
Descriptions of the Pond
Its length is that of a month’s journey and its width likewise,
and it is square-shaped. (Sahih Al-Bukhari, vol. 8, p. 380, no. 581
and Sahih Muslim, vol. 4, pp. 1236-7, no. 5684.) It has as many
pitchers as there are stars in the sky. Its waters are whiter than
snow or milk, sweeter than honey and more fragrant than musk. It
has two troughs, one of gold and the other of silver; and the water
flowing from them are from paradise. The believers from his nation
will come to it and whoever drinks from it will never be thirsty
again.
All prophets will have ponds, however, the pond of Prophet
Muhammad () is the biggest and most magnificient and will have
more people drinking from it, based on the Prophet’s statement:
ْ‫اهو َنْأَيُّه مْأَكثَ ر َْوا ِرَد ًة َْوإِِ ْأَرِّ وْأَنْأَك و َن‬ ِ ِ
َ َ‫اْوإِ َّلمْيَتَ ب‬
َ ‫ض‬ َ ٍ َِ‫((ْإ َّنْلك ِلْن‬
ً ‫ْحو‬
ْ))ْ‫أَكثَ َرهم َْوا ِرَد ًة‬

214
 “Every prophet has a pond and they will boast among each other
about which of them has the most who drink from it. I hope to have
the most who drink.” (Sunan Ibn-i-Majah, no. 4301)
Those Blocked from the Pond
Al-Qurtubee said: “Our scholars, may Allaah have mercy on
them, have unanimously said that whoever apostated from the
religion of Allaah, or innovated in it what displeases Allaah and
what was not permitted by Allaah, will be expelled from the pond.
Those expelled the furthest will be those who contradict the
community of Muslims and split their ranks like the various sects
of the Khaarijites, the various deviations of the Shi’ites and the
different opinions of the Mu‘tazilites. All of them will be expelled.
Also the oppressors who are extremly corrupt, evil and erasure
of the truth, who kill the people of truth and humiliate them, and
those who publicly announce their major sins, considering their
acts of disobedience insignificant, and the deviants and innovators.
This distancing could be for a time, and then they are brought
near after forgiveness if there is an exchange of their deeds and not
in articles of faith. Based on that, they will be known by light of
wudoo, then they will be told: Get away (suhqan). If they are from
the hypocrites from the time of the Prophet (), those who
pretended faith while harboring disbelief, they will be taken based
on their external deeds, then they will be exposed and told: ‘Get
away, get away.’ And No one will remain in the hell fire forever
except the denier, rejector who will not have in his heart even a
mustard seed’s weight of faith.” (at-Tathkirah, p. 306)

َ َ‫ْعلَي ِه َْو َسلَّ َم ْق‬ َّ َّ‫ْصل‬ َِّ ‫عن ْعب ِد‬

َّ ‫ْاَّلل َْر ِض َي‬
ْ‫ال ْأ َََن ْفَ َر كم‬ َ ‫ىْاَّلل‬ َ ِ َِّ‫ْعن ْالن‬َ ‫ْعنه‬
َ ‫ْاَّلل‬ َ َ
ْ‫ُْ َْر ِب‬ ِ ٌ ِّ‫ض ْولَيفَع َّن ْمعِي ْ ِر‬
َ ‫ال ْمنكم ْ َّ ْلَيختَ لََ َّن ْدوِ ْفَأَقول‬ َ َ َ َ ِ ‫َعلَى ا َو‬
َ ‫أَص َح ِاِبْفَي َقالْإِن‬
َ ‫َّك َْالْتَدْ ِر‬
))ْ‫يْماْأَح َدثواْبَع َد َك‬
‘Abdullaah related that the Prophet () said, “I will precede you to
the pond and there will be some people from among you who will

215
be shown to me. Then they will be drawn away from me and I will
say: ‘O my Lord, [they are] my companions!’ And it will be said:
‘You do not know what they innovated after you.’” (Sahih Al-
Bukhari, vol. 8, pp. 378-9, no. 578 and Sahih Muslim, vol. 4, p.
1238, no. 5690.)
Ibn Hajar mentioned some of the other narrations. In Aboo
Hurayrah’s narration: “They turned back on their heels in
apostasy.” In Sa‘eed ibn al-Musayyab’s narration: “He will say:
‘You have no knowledge regarding what they innovated after you.
Indeed they changed [the religion] after you.’ I will say: ‘Get
away! Get away!’” In Aboo Sa‘eed al-Khudree’s narration: “It will
be said: ‘You do not know what they innovated after you.’ I will
say: ‘Get away! Get away for those who changed [the religion]
after me.’” In the narration of ‘Ataa ibn Yasaar: “I do not see any
more escaping from them except a few like camels without a
herder.” Ahmad and at-Tabaraanee collected from Aboo Bakrah’s
hadeeth “People from those who accompanied me and saw me will
come to the Pond,” Its chain is authentic [hasan]. And at-
Tabaraanee collected a narration from Abud-Dardaa similar to it
with the addition “I said: ‘O Messenger of Allaah! Invoke Allaah
to not make me among them.’ He said: ‘You are not among them.’”
Its chain is authentic [hasan].
Al-Bukhaaree quoted Qubaysah, who was himself a narrator
of the above-mentioned hadeeths, as saying: “They are those who
apostated during the era of Aboo Bakr and were fought by him
until they died in a state of disbelief.” Al-Khattaabee said: “None
of the Companions apostated. Those who apostated were coarse
desert Arabs who gave no support to the religion and that does not
imply defamation of the famous Companions. Furthermore, the
Prophet’s use of the dimminutive form “usayhaabee” indicates that
their numbers were few.” (Fat’h al-Baaree, vol. 11, p. 393.)
Asmaa bint Abee Bakr quoted the Prophet () as saying:

216
 will be whiter than milk162 and sweeter than honey, the
number of its pitchers will be like the stars in the sky,

ْ ِ‫س ْدو‬ َ ‫ْعلَ َّي ِْمنكم َْو َسي ؤ َخذ‬

ٌ ‫َْن‬ َ ‫ْح ََّّت ْأَنإَر َْمن ْيَِرد‬
َ ‫ض‬ َ ِِ‫(( ْإ‬
ِ ‫ْعلَى ْا َو‬
ْ‫اَّللِ َْما‬
َّ ‫ْع ِملوا ْبَع َد َك َْو‬
َ ‫ت َْما‬
َ ‫ْش َعر‬
َ ‫ْهل‬ ِ ِ ِ ‫فَأَقول ُْ ْر‬
َ ‫ب ْم َِ َْومن ْأ َّم َِ ْفَي َقال‬ َ َ
.))ْ‫ْعلَىْأَع َقاِبِِم‬ ِ
َ ‫بَِرحواْيَرِّعو َن‬
“I will be standing at the Pond until I see who among you will
come to me and some people will be taken away from me. I will
ask: O my Lord, they are from me and my nation. Then it will be
said: Were you aware of what they did after you? By Allaah, they
kept on turning on their heels.” (Sahih Al-Bukhari, vol. 8, pp. 385-
6, no. 592.)
Ibn Hajar explained: “The intended meaning of “ummatee”
(my nation) refers to the nation to whom the Prophet () was sent,
which is the world until the Last Day, and not the nation who
accepted his message, i.e. the Muslim nation.”
An-Nawawee said that they were the hypocrites and the
apostates. It is possible for them to be assembled with the places of
wudoo glowing on the basis that they were from the accepted
nation. Thus, they are called because of the signs on them. Such
people would not die according to the obvious external actions
which the Prophet () left them doing. It could then be said to
them that they changed after Him. (Fat’h al-Baaree, vol. 11, p.
393)
These narrations are commonly used by Shi’ite missionaries
to promote their false belief that all the Companions of the Prophet
() apostated after his death with the exception of three or five of
them: Salmaan al-Faarise, Ammaar ibn Yaasir, etc. Those not
familiar with the explanations given by the scholars, could find
themselves in a great dilemma.
162
In Thawbaan’s narration when the Prophet () was asked about
its drink, he replied:

217
 and whoever takes a drink from it will never be thirsty163
again after that.164

ْ‫ت ْفِ ِيه ِْم َيز َاَب ِن ََْيدَّانِِه ِْمن‬

ُّ ‫َب َْوأَحلَى ِْمن ْال َع َس ِل ْيَغ‬
ِ َ َّ‫ضا ِْمن ْالل‬
ً ‫َش ُّد ْبَيَا‬
َ ‫(( ْأ‬
))ْ‫ب َْواْل َخر ِْمن َْوِرٍق‬ ِ ‫اْلن َِّةْأَحدُه‬
ٍ ‫اْمنْ َذ َه‬َ َ َ
“It is whiter than milk and sweeter than flowing honey. It has two
troughs [with water] flowing from paradise, one of gold and the
other of silver.” (Sahih Muslim, vol. 4, pp. 1238-9, no. 5702.)
However, in Aboo Hurayrah’s narration he quoted the Prophet
() as saying:
ِ َ‫اْمنْالثَّل ِج ْْوأَحل‬ ِ ‫َشدُّْب ياض‬ ِ ِ ِ ‫((إِ َّن‬
ْ‫ىْمن‬ َ ً ََ َ ‫ْع َد ٍنْ َْل َوْأ‬
َ ‫ْحوضيْأَب َعدْمن ْأَي لَةَْمن‬ َ
ِِ ِ ِ ‫َب ْوَْلنِي ته ْأَكث ر ِْمن‬
َ َ ِ َ َّ‫ال َع َس ِل ْ َِبلل‬
ْ‫ْعنه ْ َك َما‬
َ ‫َّاس‬َ ‫ْع َدد ْالنَُّوم َْوإ َْألَص ُّد ْالن‬ َ َ
ْ‫الْنَ َعم‬َ َ‫ْاَّللْأَتَع ِرف نَاْيَوَمِ ٍذْق‬
َِّ ‫ول‬ َ ‫اُْ َْرس‬ ِ ِ ‫َّاسْعن‬ ِِ َّ ‫يصد‬
َ َ ِ ‫ُّْالرِّلْإب َلْالن‬
َ ‫ْحوضهْقَالو‬ َ
ِ ‫ست ِْألَح ٍد ِْمن ْاألم ِم ْت ِردو َن ْعلَي ْغراْا ََّلِني ِْمن ْأَثَِر ْالوض‬
ُْ‫و‬ َْ ‫يماْلَي‬ ِ
َ َ َّ َ َ َ َ َ ‫لَكم ْس‬
))
“Indeed my pond is farther than ‘Aylah (‘Aqabah in Jordan) is
from Aden. It is whiter than snow and sweeter than honey and milk
and its pitchers are more than the number of stars. And I will block
people from it the way a man blocks peoples’ camels from his
water hole.” (Sahih Muslim, vol. 1, p. 156, no. 479)
163
‘Abdullaah ibn ‘Amr related that Allaah’s Messenger said:
“My pond is a month’s journey [in length], its sides equal, its
waters whiter than silver, its odor more fragrant than musk and its
pitchers are like the number of stars in the sky. Whoever drinks
from it will never be thirsty again after that.” (Sahih Muslim, vol.
4, pp. 1236, no. 5684)
164
The day will end with people assembled and sent to paradise
and hell. The Prophet () related that every nation would be
instructed to follow the god that they worshipped in this life. Then

218
all the false gods will fall into the hellfire and their worshippers
will fall after them.
   
 ☺
▪  
 ☺ 
“He [Pharaoh] will go ahead of his people on the Day of
Resurrection and lead them into the fire. What an evil
waterhole to be led to.” (Soorah Hood, 11: 98)
There will only remain the believers along with the hypocrites
who used to be among them in this life. Their Lord will then come
to them and ask them what they are waiting for, and they will say
they are waiting for their Lord. When He unveils His shin, they
will know Him by it and they will fall down in prostration except
for the hypocrites who will not be able to do so.
    
 
 
 
“On the day when the shin will be bared and they are called to
prostrate, they will not be able to do so.” (Soorah al-Qalam, 68:
42)
Then the believers will follow their Lord, and the Bridge will
be set up. The believers will be given their light and they will go on
to the Bridge, and the light of the hypocrites will be extinguished
and they will be told to return and seek light. Then a wall with a
door will be placed between them - inside it is mercy and outside it
is punishment. The believers will then cross the Bridge as swiftly
as their faith and righteous deeds will take them.

219
63 The Bridge is real.165 The righteous will cross it
and sinners will slip from it.166

165
The term “Siraat” literally means a way. According to the
Sharee‘ah it refers to a bridge stretching over Hell over which
people will cross to paradise. Allaah said:
   
 
“None of you will not come to it.” (Soorah Maryam, 19: 71)
‘Abdullaah ibn Mas‘ood, Qataadah and Zayd ibn Aslam
interpreted this verse as referring to crossing the Bridge. Others
like Ibn ‘Abbaas interpreted it as entrance into the hell-fire, but
being saved from it.
The author stressed the fact that the Bridge is real in order to
refute those who claim that the descriptions of heaven and hell are
symbolic. Al-Qaadee ‘Abdul-Jabbaar and many of the Mu‘tazilites
denied the reality of the bridge. They claimed that the descriptions
in authentic hadeeths of it being thin as a hair and sharper than the
edge of a sword, etc., show that crossing the bridge would be
impossible and even if people did, then it would be painful which
is not possible because the believers and the righteous will not be
punished on the Day of Resurrection. Instead they claimed that it
actually means the “way” as in the verse:
  
  
“… Lead them on to the way (siraat) of the burning fire.”
(Soorah as-Saaffaat, 37: 23)
(Al-Yawm al-Aakhir, pp. 279-280)
166
Distribution of Light for Crossing the Bridge
After the judgment, the weighing of deeds, and visiting the
pond, people will be in darkness. ‘Aa’ishah said: I asked the
Messenger of Allaah (): ‘Where will people be on the day when
the earth and the heavens will be changed? He replied: “They will
be in darkness before the Bridge.’” (Sahih Muslim, vol. 4, p. 1463,
no. 6709)

220
 Allaah described the distribution of light among the believers
as follows:

“[There will come] a day on which you will see the believing
men and the believing women with their light running in front
of them and on their right hand sides. [It will be said to them:]
Glad tidings for you this Day! [Yours is] gardens with rivers
flowing under them for you to live in eternally. Indeed this is
the ultimate success. On that day the hypocrites – men and
women – will ask the believers: ‘Wait for us! Let us have some
of your light!’ They will be told: ‘Return to the rear and seek
light there.’ Then a wall with a gate will be put up between
them; on the inside will be mercy and on its outside torment.
They call out to the believers: ‘Weren’t we with you?’ They
will reply: ‘Yes! But you led yourselves into temptations and
looked forward to our destruction; you doubted [about Allaah]
and were decieved by your false desires until the Command of
Allaah came to pass. And the arch-deciever decieved you about
Allaah.” (Soorah al-Hadeed, 57: 12-4)

The Prophet () gave further details to the picture, saying:

“Some of them will be given light the size of a mountain in front of
them, while others will be given even more than that; some will be
given light the size of a date palm tree in their right hands and
others will be given less than that in their right hands, until the last
person will be given his light on his big toe, blinking on and off.
When it is on he will step forward and when it is off he will stand
still.” (Sunan al-Bayhaqee, authenticated by al-Albaanee in Sharh
at-Tahaawiyyah, p. 470.)

221
 Description of the Bridge
Aboo Sa‘eed al-Khudree narrated that Allaah’s Messenger ()
said:
ْ‫ْاَّللِ َْوَما‬
َّ ‫ول‬ َ ‫ُْ َْرس‬:‫ا‬
َ َ‫ِّْ َهن ََّم ْ))ْق لن‬
َ ‫ني ْظَهَري‬ َ َ‫((ْ َّ ْي ؤتَىْ َِبْلَس ِر ْفَيَ َعل ْب‬
ٌْ‫ْخجَا ِ يف َْوَك َةلِيبْ ْ َو َح َس َكةٌ ْم َفلجَ َحة‬ ِ ٌ‫ْ((ْمدحمةٌ ْم ِزلَّة‬:‫ال‬
َ ‫ْعلَيه‬
َ َ َ َ َ َ َ‫اْلَسر ْق‬
َّ َ‫اْشوَكةٌْع َقي َفاُْتَكونْبِنََ ٍدْي َقالْ َْل‬
ْ.)) ْ‫اْالسع َدان‬ َ َ‫َْل‬
“Then the bridge will be laid across Hell.” We asked: O Messenger
of Allaah! What is the bridge? He replied: “It is slippery and slimy
and will have on it clamps and hooks like thorns, wide at one end
and narrow at the other, curved like hooks, like the thorn of Najd
called sa‘daan.” (Sahih Al-Bukhari, vol. 9, pp. 395-9, no. 532)
Aboo Hurayrah quoted the Prophet () as saying:
ْ))‫ْالسع َد ِان؟‬
َّ ‫ْشو َك‬ َ ‫ْهل َْرأَي تم‬ ِ َّ ‫ْشو ِك‬
َ ‫ْالسع َدان‬ َ ‫ْمثل‬ ِْ ‫ِّْ َهن ََّم ْ َك َةلِيب‬
َ ‫(( َوِِف‬
ِ ‫ْالسع َد ِان ْ َغي ْأَنَّه َْال ْي علَم ْقَدر‬
ْ‫ْعإَ ِم َها‬ َّ ‫ْشو ِك‬ َ ‫اْمثل‬ ِ َ‫ْ((ْفَِإ َّل‬:‫ال‬َ َ‫ْنَ َعم ْق‬:‫قَالوا‬
َ َ َ
َّْ ْ ‫َّاس ْ ِِبَع َماْلِِم ْفَ ِمن هم َْمن ْيوبَق ْبِ َع َملِِْه ْ َوِمن هم َْمن َْيَرَدل‬
َ ‫َْتجَف ْالن‬ َّ ‫إَِّال‬
َ ‫ْاَّلل‬
.))ْ‫يَنَو‬
“In Hell there will be hooks similar to the thorns of Sa‘daan (a
thorny tree). Didn't you see the thorns of Sa‘daan?” The
companions answered, “Yes, O Messenger of Allaah.” He added,
“So they will be like the thorns of Sa‘daan except that their
greatness in size is only known to Allaah. They snatch the people
according to their deeds. Some people will be [completely] ruined
because of their evil deeds, and some will be cut into pieces and
fall down into Hell, but will be saved afterwards.” (Sahih Al-
Bukhari, vol. 8, pp. 374-8, no. 577 and Sahih Muslim, vol. 1, pp.
115-6, no. 349.)
Aboo Sa‘eed also said: “I was informed that [the Bridge] is
thinner than a single hair and sharper than [the edge of] a sword.”

222
 (Sahih Muslim, ) A similar narration was also collected by Ahmad
from ‘Aa’ishah from the Prophet ().
Crossing the Bridge
Only the believers will cross the bridge and the rate at which
they cross it will be determined by their deeds. Ibn Rajab al-
Hambalee said: “You should be aware that people are divided into
two groups; the believer who worships Allaah alone without any
partner and the idolater who worships others along with Allaah. As
for the idolaters, they will not cross the Bridge. Instead, they will
fall into the fire before the Bridge is set up.” (at-Takhweef min an-
Naar, p. 187)
The first to cross the bridge will be Prophet Muhammad ().
Aboo Hurayrah quoted the Prophet () as saying:
ُّ ‫ْنوَ ِْمن‬
ْ‫ْالرس ِل‬ َ ‫ِّْ َهن ََّم ْفَأَكون ْأ ََّو َل َْمن‬
َ َ ‫ني ْظَهَرا‬
ِ
َ َ‫(( ْفَيمَرب ْالصَراط ْب‬
ْ‫ْسلِم‬ ِ ‫ْالرس ِلْي ومِ ٍذْاللَّه َّْم‬
َ ‫ْسلم‬
َ َ َ ُّ ‫ْالرسل َْوَك َةم‬ ُّ ‫َح ٌد ْإَِّال‬ ٍِ ِِ
َ ‫ِِب َّمته َْوَالْيَتَ َكلَّمْيَوَم ذْأ‬
.))
“Then a bridge will be laid over the (Hell) Fire. I will be the first of
the messengers to cross it with his nation. No one will say anything
on that day except the messengers, and the statements of the
messengers on that Day will be ‘Allahumma Sallim, Sallim (O
Allaah, save us, save us!).’” (Sahih Al-Bukhari, vol. 8, pp. 374-8,
no. 577.)
Aboo Sa‘eed al-Khudree narrated that Allaah’s Messenger ()
said:
ْ‫اج‬ ِ ‫الرَك‬
ٍ َ‫اب ْفَن‬ ِ ‫ْاََي ِل َْو‬
ْ ‫يد‬ِ ‫يَ ْوَكأَِّا ِو‬ ِ َّ
ِ ‫ف ْوَكال َْب ِق ْوَك‬ ِ
َ َ ِ ‫الر‬ َ َ ‫ْعلَي َهاْ َكالجر‬
َ ‫(( المؤمن‬
ِ ‫َْن ِر ِّْهنَّم ْح ََّّت ََْيَّر‬
ْ‫ْآخرهم ْيس َحب‬ َ َ َ َ َ ‫وس ِِْف‬ ٌ ‫وش َْوَمكد‬ َ ‫م َسلَّ ٌم َْو ََن ٍج‬
ٌ ‫َْمد‬
ْ.)) ‫َسحبًا‬
“Some of the believers will cross the bridge as quickly as the wink
of an eye, others as fast as lightning, others as fast as a gale, and
others like fast horses or she-camels. Some will be safe without

223
 64 Our Prophet () will intercede for those from his
nation who enter the Hellfire due to major sins
and take them out by his intercession after they are burnt
and become charcoal and ashes and put them in paradise
by his intercession.167

suffering any harm, others will be safe after receiving some

scratches, and some will fall down into Hell. The last person will
cross by being dragged over the bridge.” (Sahih Al-Bukhari, vol. 9,
pp. 395-9, no. 532.)
167
Ibn Qudaamah mentioned this form of intercession specifically
to refute those sects who claimed that anyone who enters Hell will
never leave it. There are many authentic hadeeths which support
this position. Among them is the hadeeth of Anas on intercession,
in which the Prophet () said:
ِ ِ ِ
َ َ‫ىْرِِب ْفَي ؤذَ َن ِْ ْفَإذ‬
ْ‫اْرأَيت َْرِِب َْوقَعت‬ َ َ‫ْعل‬ َ ‫((ْفَيَأتوِ ْفَأَنجَلق‬
َ ‫ْح ََّّت ْأَستَأذ َن‬
ِ
ْ‫ك َْو َسل ْت عجَه َْوقل ْيس َمع‬ َْ ‫ْاَّلل ْ َّ ْي َقال ْارفَع َْرأ َس‬ َ ‫َساِّ ًداْفَيَ َدع َِ َْم‬
َّ َُ‫اْشا‬
ِِ ِ ٍ ِ ِ ِ
َ ُِّْ‫َواش َفع ْت ََفَّع ْفَأَرفَع َْرأسيْفَأَْحَده ْبتَحميد ْي َعلمنيه ْ َّْأَش َفع ْفَيَحد‬
ْ‫ْحدا‬
ِ ِ ِِ ِ
َ ِْ ‫اْرأَيت َْرِِب ْمث لَه ْ َّ ْأَش َفع ْفَيَح ُّد‬
ْ‫ْحدا‬ َ َ‫فَأدخلهم ْاْلَنَّةَ ْ َّ ْأَعود ْإلَيه ْفَإذ‬
ِ ِ ِ َّ ‫فَأد ِخلهم ْاْلنَّةَ ْ َّْأَعود‬
َ ‫ْالراب َعةَ ْفَأَقول َْماْبَق َي ِِْف ْالنَّا ِر ْإَّال َْمن‬
ْ‫ْحبَ َسه ْالقرآن‬ َ
.))
“They will come to me and and I will ask my Lord’s permission,
and when I see Him, I will fall down in prostration to Him, and He
will leave me in that state as long as He wills, and then I will be
addressed: ‘Raise up your head and ask, and your request will be
granted, speak and you will be heard, seek intercession and it will
be granted. I will raise my head, and I will glorify and praise my
Lord with a saying He will teach me, and then I will intercede.
Allaah will fix a limit for me and I will take them out of the Fire
and let them enter paradise. Then I will come back and fall in

224
65
✓
All the other prophets, believers, and angels will
have intercessions.168 The Most High, stated:
  
  
☺   
  
  

prostration, and will do the same for the third and fourth time till
no one remains in the Fire except those whom the Qur’aan has
imprisoned in it.” (Sahih Al-Bukhari, vol. 8, pp. 370-1, no. 570 and
Sahih Muslim, vol. 1, pp. 125-6, no. 373)

Those who claim that Muslims who enter Hell will never leave
The Khaarijites and the Mu‘tazilites claimed that all those
who enter Hell will remain there forever, even monotheists. The
reason for this position is that the Khaarijites believed that a
Muslim becomes a disbeliever if he commits a sin. The
Mu‘tazilites held that those Muslims who commit sins are in a
middle position, neither Muslim nor disbeliever. The laws of
Islaam are to be applied to him in this world but in the Hereafter he
will be in Hell forever.
168
In Aboo Sa ‘eed al-Khudree’s hadeeth on the Day of Judgment
the Prophet said:

“Then Allaah, Exalted and Great, will say: ‘The angels have
interceded, the messengers have interceded and the believers have
interceded, and no one remains [to intercede] except the Most
Merciful of the merciful.’ He will then take a handful from the Fire
and bring out from it people who never did any good and who had
been turned into charcoal, and cast them into a river called the
river of life, on the outskirts of Paradise. They will sprout as a seed
sprouts from the silt carried by the flood. You see it near the stone
or near the tree. That part exposed to the sun is yellowish or
greenish and the part under the shade is white.” (Sahih Muslim,
vol. 1, pp. 117-9, no. 352.)

225
 “He knows what is before them, and what is behind
them, and they cannot intercede except for him with
whom He is pleased. And they stand in awe for fear
of Him” (Soorah al-Anbiyaa, (21): 28).

66 The disbeliever will not benefit from the

intercession of any intercessor.169

169
Imaam Muslim entitled one of the chapters in his hadeeth
compilation: “He who died with unbelief would be in the fire;
intercession would be of no avail to him and the relationship of his
favorites would not benefit him.” He then narrated the following
hadeeth:
Anas reported that a person asked the Prophet (): “O
Messenger of Allaah, where is my father?” He replied: “He is in
the fire.” When the man turned away, he () called out to him
saying: “Indeed my father and your father are in the fire.” (Sahih
Muslim, vol. 1, p. 136, no. 398.)
‘Aa’ishah related that when the verse “And warn your next
of kin,” (Soorah ash-Shu‘araa, 26: 214) was revealed, the
Messenger of Allaah () stood on Mount Safaa and announced: “O
Faatimah, daughter of Muhammad, O Safiyyah, daughter of
‘Abdul-Muttalib, O sons of ‘Abdul-Muttalib, I have nothing which
can avail you against Allaah; [however] you may ask me what you
want of my worldly belongings.” (Sahih Muslim, vol. 1, p. 137, no.
401.)
If the Prophet () could not benefit his own family by
intercession, there is no hope for anyone from him or anyone else.
‘Aa’ishah reported that she said: “O Messenger of Allaah, Ibn
Jud‘aan established family ties and fed the poor. Would that be of
any benefit to him?” He replied, “It would be of no avail to him as
he never once said: O my Lord, pardon my sins on the Day of
Resurrection.” (Sahih Muslim, vol. 1, p. 139-40, no. 416.)

226
67 Paradise and Hell are created170 and are
eternal171. Paradise is the place of refuge for His

170
Jannah in Arabic means a garden having many trees. According
to the Sharee‘ah it means “the abode prepared by Allaah in the
next life for the God-fearing.” The literal meaning of Naar (fire) is
well-known. According to the Sharee‘ah, it refers to “the abode
prepared by Allaah in the next life for the disbeliever.”
They are both created already, based on the Qur’aanic text:
 ✓☺  
“…prepared for the God fearing.” (Soorah Aal ‘Imraan, 3: 133)
and the Prophet’s statement when he prayed the eclipse prayer:

“Indeed I saw paradise and I had a bunch of fruit from it. If I had
taken it, you would have eaten [from it] as long as the world
existed. And I saw the Hell fire. I have never seen a more fearful
sight until today.” (Sahih Al-Bukhari, vol. 2, pp. 91-2, no. 161 and
Sahih Muslim, vol. 2, p. 431-2, no. 1982.)
Aboo Hurayrah quoted the Prophet () as saying:
“Everyone who enters paradise will be shown the place he would
have occupied in the Fire if he had rejected faith, so that he will be
more thankful. And everyone who enters the Fire will be shown the
place he would have occupied in paradise if he had faith, so that he
will be more sorrowful.” (Sahih Al-Bukhari, vol. 8, pp. 373-4, no.
573)
Aboo Hurayrah reported that Allaah’s Messenger said:
“When Allaah created Paradise, He said to Gabriel: ‘Go and look
at it.’ He went and looked at it, then came and said: ‘O my Lord!
By Your Might, no one who hears of it will fail to enter it.’ Allaah
then surrounded it with disagreeable things, and said: ‘Go and
look at it, O Gabriel.’ He went and looked at it, then came and
said: ‘O my Lord! By Your Might, I am afraid that no one will
enter it.’ When Allaah created Hell, He said: ‘O Gabriel, go and
look at it.’ He went and looked at it, then came and said: ‘O my
Lord! By Your Might, no one who hears of it will enter it.’ He then
surrounded it with desirable things and said: ‘O Gabriel, go and

227
 look at it.’ He went, looked at it and then came and said: ‘O my
Lord! By Your Might, I am afraid that no one will remain who does
not enter it.’” (Sunan Abu Dawud, vol. 3, p. 1327, no. 4726 and
authenticated in Saheeh Sunan Abee Daawood, no. 3970.)
Location of Paradise
Paradise is in the highest level of ‘Illiyyoon based on the
verse:
   
 
 ✓
“No. Indeed the record of the righteous is ‘Illiyyoon.”
(Soorah al-Mutaffifeen, 83: 18)
In the well-known hadeeth of al-Barraa ibn ‘Aazib on the trials of
the grave, the Prophet () said:
ِ ‫ني َْوأ َِعي دوهْإِ ََلْاألَر‬ ِِ ِ ‫ْاكت ب واْكِت ابْعب ِد‬:‫((ْفَي ق ولْهللاْع َّزْوِّ َّل‬
ْ‫ض‬ َ ِ‫يِْفْعلي‬ َ َ َ ََ َ َ
.))
“Allaah Most Great and Glorious will say: Write the book of my
servant in ‘Illiyyeen and return him to the earth.” (Musnad Ahmad,
vol. 4, Musnad of Koofii's and authenticated in Saheeh al-Jaami‘,
no. 1676.)
Hell is in the lowest of the lows based on the verse:
   
✓  

“No. Indeed the book of the corrupt is in Sijjeen.”
(Soorah al-Mutaffifeen, 83: 7)
Also in al-Barraa’s hadeeth,:
.))‫لى‬ ‫ف‬‫ْالس‬ ِ ‫ني ِِْفْاألَر‬
‫ض‬ ِ ‫ْس‬
َ ِ ‫يِْف‬
ِ َِ ‫ْعبد‬ ِ
َ ُّ َ َ ‫اب‬
َ َ‫ْاكت بواْكت‬:‫((فَيَ قولْهللاْتَ َع َاَل‬
“Allaah Most High will say: ‘Write the book of my servant in
Sijjeen in the lowest earth.’” (Musnad Ahmad, vol. 4, Musnad of
Koofii's and authenticated in Saheeh al-Jaami‘, no. 1676.)

228
 Harun Yahya, the pen name of a modern popular writer from
Turkey by the name of Adnan Oktar, denies the separate existence
of heaven and hell. In a number of his books on Islaam and
Science, among them, Allah is Known Through Reason and The
Truth of The Life of This World, the author states the following in
an appendix entitled “A Very Different Approach to Matter”: “As
said before, the questions of death, paradise, hell, the hereafter,
changing dimensions, and questions such as ‘Where is Allah?’,
‘What was before Allah?’, ‘Who created Allah?’, ‘How long will
life in the grave last?’, ‘Where are heaven and hell?’ and ‘Where
do heaven and hell currently exist?’ are easily answered. It will be
understood with what kind of order Allah created the entire
universe from out of nothing, so much so that, with this secret, the
questions of ‘when?’ and ‘where?’ become meaningless because
there are no time and no space left. When spacelessness is grasped,
it will be understood that hell, heaven, and earth are all actually the
same place. If timelessness is grasped, it will be understood that
everything takes place at a single moment: nothing is waited for
and time does not go by, because everything has already happened
and finished.
With this secret, the world becomes like heaven for a
believer.” (Allah is Known Through Reason, pp. 202-3.)
171
Ibn Qudaamah brings two verses from Soorah az-Zukhruf, 43:
74-5 and the hadeeth of the ram as proof of the eternal nature of
both heaven and hell to refute the arguments of those who claim
that they end. Actually, the verses confirming that Paradise is
eternal are many, however there are only six verses which confirm
that Hell is eternal; three in Soorah an-Nisaa, one in Soorah al-
Ahzaab, Soorah al-Jinn and Soorah az-Zukhruf.
Those who say that Hell is not eternal
There are four groups who disagree with Ahlus-Sunnah on the
eternal nature of Hell.
1. Jahmites who hold that both Paradise and Hell will come to an
end.

229
2. The Imaam of the pantheists, Ibn ‘Arabee at-Taa’ee, who
claimed that the people of Hell will be punished for a while,
then their nature will become fiery, so that they will enjoy the
Fire and it will be suited to their nature.
3. Aboo Haazil al-‘Allaaf, one of the leading Mu‘tazilite scholars
who claimed that the life of the people of Hell will come to an
end, and they will become solid, unable to move or feel pain.
He said this because he thought that it was impossible for any
created being not to come to an end.
4. Ibn Taymiyyah and Ibn al-Qayyim who claimed that Allaah
will remove from Hell whom He wishes, as reported in the
hadeeths, then He will leave Hell for a while before destroying
it, because He has given it a specified amount of time at the
end of which it will end.
Regrding Evidence that Hell is not eternal
Some of the ahadeeth used as evidence by Ibn Taymiyyah and Ibn
al-Qayyim to prove that Hell will end are not authentic. Those that
are authentic are unclear and could be interpreted differently. For
example, it was narrated from ‘Abdullaah ibn ‘Amr ibn al-‘Aas
that he said: “There will come a time when a wind will blow
through the gates of Hell, and there will be nobody in it.” Athough
it is attributed to ‘Abdullaah ibn ‘Amr, this could not have been his
own idea, consequently scholars considered it as marfoo‘ (from the
Prophet ()). “Nobody” here could mean “nobody among the
monotheists”. Likewise, narrations which state that Hell will pass
away, could mean that the part of Hell in which the Muslim sinners
were being punished will ultimately cease to exist. As-San‘aanee
discussed this in his treatise, Raf‘ al-Astaar li Ibtaal ‘adillah al-
Qaa’ileen be fanaa an-Naar (al-Maktab al-Islaamee, Beirut) and so
did al-Qurtubee in his book at-Tathkirah fee ahwaal al-Mawtaa wa
Umoor al-Aakhirah (p. 437.) The following Qur’aanic verse was
also used as evidence: “And those who are blessed, they will be
in Paradise, abiding there for as long as the heavens and earth
endure, except as your Lord wills, a gift without end.” (Soorah
Hood, 11: 108) Ibn Abil-‘Izz in his commentary on al-‘Aqeedah at-

230
Tahaawiyyah said: “The Salaf differed with regard to this
exception. Some said it meant “except for the length of their stay in
Hell” and this refers to those who will enter Hell and then be
removed, and not all of them. Others suggested it meant “the length
of time that they will wait before the Judgment,” or “the length of
time they will spend in the grave waiting for the Judgment.” Yet
others suggested that it meant “that it is an exception for Allaah,
but He will not necessarily act on it…”
It would be wrong to malign or condemn these two scholars
because of this error of ijtihaad. The claim that whoever has a
different opinion in such matters is a disbeliever, will lead to
declaring many of the prominent scholars of the ummah, whose
knowledge and authority cannot be questioned, to be disbelievers
also. ‘Umar ibn al-Khattaab was of the opinion that if a traveller
could not find water, he was under no obligation to make
tayammum or to pray, also both he and Aboo Bakr forbade Hajj
Tamattu‘, whereas the ummah agreed on the opposite. Imaam
Maalik thought that the basmalah was not a part of the Qur’aan,
whereas the ummah agreed that whatever is between the covers of
the Qur’aanic text is a part of it. Imaam Aboo Haneefah and his
students believed that eemaan neither increased nor decreased,
despite the fact that the Qur’aan and Sunnah clearly state otherwise
and the majority of scholars hold that it can do both. (The Final
Day: Paradise and Hell, pp. 60-7.)
It should also be pointed out that in his compendium of juristic
rulings, Majmoo‘ al-Fataawaa, Ibn Taymiyyah said in response to
a question: “The Salaf and imaams of this nation and Ahlus-Sunnah
wal-Jamaa‘ah agreed that there exist created entities that will
never come to an end at all, like Paradise, Hell, the Throne and so
on. No one suggests that every created thing will perish apart form
a few philosophers and innovators, like Jahm ibn Safwaan and the
Mu‘tazilites, and those who agreed with them. This is a flawed
opinion that contradicts the Book of Allaah and the Sunnah of His
Messenger, the consensus of the salaf and the imaams of this
nation.” (Majmoo‘ al-Fataawaa, 18: 307.) This indicates that Ibn

231
 friends and Hell punishment for His enemies. The people
of Paradise will remain there forever.
✓☺  
  
  
  
  
“Verily the criminals will be in the torment of Hell
forever. [The torment] will not be lightened for them,
and they will be confused and regretful in it.” (Soorah
az-Zukhruf, 43: 74-5).

68 Death will be brought forth in the form of a

black and white ram and slaughtered between
Paradise and Hell. Then it will be said:
ْ.))‫ت‬
َ ‫ْمو‬ ٌ ‫ت َْوَُْأَه َلْالنَّا ِرْخل‬
َ َ‫ودْفَة‬ َ ‫ْمو‬ ٌ ‫((ُْأَه َلْاْلَن َِّةْخل‬
َ َ‫ودْفَة‬ َ
“O people of Paradise eternity without death, and O
people of the Fire eternity without death.”172

Taymiyyah held two opinions. So, unless it is established that the

first opinion mentioned was his final verdict, it is incorrect to assert
that he held that Hell would end.
172
The complete text of the hadeeth is as follows:

ْ‫ْعلَي ِه‬ َّ َّ‫ْصل‬ َِّ ‫ال ْرسول‬ َّ ‫يد ْاَد ِر ِي َْر ِض َي‬ ٍ ِ‫عن ْأَِِب ْسع‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ َ َ‫ال ْق‬ َ َ‫ْعنه ْق‬
َ ‫ْاَّلل‬ َ َ
ْ‫ُْ ْأَه َل ْاْلَن َِّة‬ ٍ ِ ِ ‫ ْ(( ْي ؤتَى ْ َِبلمو‬:‫وسلَّم‬
ٍ ‫ت ْ َك َهي َ ِة ْ َكب‬
َ ‫ش ْأَملَ ََ ْفَي نَادي ْمنَاد‬ َ َ ََ
ْ‫ْه َذاْال َموت َْوكلُّهم‬ ِ
َ ‫ْهلْتَْع ِرفو َن‬
َ ‫ْه َذاْفَيَ قولو َنْنَ َعم‬ َ ‫فَيَََرَبُّو َن َْويَنإرو َنْفَيَ قول‬
ِ ِ
ْ‫ْه َذا‬ َ ‫يُْ ْأَه َل ْالنَّا ِر ْفَيَََرَبُّو َن َْويَنإرو َن ْفَيَ قول‬
َ ‫ْهل ْتَع ِرفو َن‬ َ ‫قَد َْرآه ْ َّْي نَاد‬
232
ٌْ‫ُْْأَه َلْاْلَن َِّةْخلود‬
َ ْ‫ْه َذاْال َموت َْوكلُّهمْقَد َْرآهْفَيذبََْ َّْيَقول‬ َ ‫فَيَ قولو َنْنَ َعم‬
ِ ‫ودْفَ َةْموتْ َّْقَرأَْوأَن ِذرهمْي ومْا سرةِْإِذْق‬
ْ‫م َي‬ ِ
َ َ ََ َ َ َ َ ٌ ‫ت َْوَُْأَه َلْالنَّارْخل‬ َ ‫فَ َة َْمو‬
.))ْ‫اْوهم َْالْي ؤِمنو َن‬ ٍ ِِ ٍ ِ
َ َ‫األَمر َْوهمِْفْ َغفلَة َْوَهؤَالُِْفْ َغفلَةْأَهلْالدُّن ي‬
Aboo Sa‘eed al-Khudree quoted Allaah’s Messenger () as saying:
“Death will be brought forth in the form of a black and white ram.
Then an announcer will announce: O people of paradise! Then
they will stretch their necks and look carefully. The announcer will
say: Do you know this? They will say: Yes, this is death. By then all
of them will have seen it. Then it will be announced again: O
people of Hell! They will stretch their necks and look carefully. The
announcer will say: Do you know this? They will say: Yes, this is
death. And then all of them will have seen it. Then it will be
slaughtered and the announcer will announce: O people of
Paradise! Eternity for you and no death. O people of Hell! Eternity
for you and no death. Then the Prophet () recited: “And warn
them of the Day of Distress when the case has been decided,
while now they are in a state of carelessness and they do not
believe.” (Soorah Maryam, 19: 39)” (Sahih Al-Bukhari, vol. 6, pp.
226-7, no. 254 and Sahih Muslim, vol. 4, p. 1484, no. 6827)

233
CHAPTER: RIGHTS OF THE PROPHET AND
HIS COMPANIONS

69 Muhammad is the Messenger of Allaah (), seal

of the prophets,173 and the master of the
messengers.174 The faith of a creature is not correct until
he believes in his messengership and bears witness to his

173
Allaah stated that in the Qur’aan as follows:
 ☺   
  
 ▪ 
  
“Muhammad is not the father of any of your men, but he is the
Messenger of Allaah and the Seal of the prophets.”
(Soorah al-Ahzaab, 33: 40)
Aboo Hurayrah quoted Allaah’s Messenger as saying:
“My similitude to the messengers is that of a person who built an
imposing and beautiful house, except for a brick [missing] from
one of its corners. People walked around it admiring it saying:
Why hasn’t the brick been fixed here?” He said, “I am that brick
and I am the last of the messengers.” (Sahih Muslim, vol. 4, p.
1235, no. 5675)
174
The best of creation in Allaah’s sight are the messengers, then
the prophets, then the truthful, then the martyrs and the righteous.
Allaah mentioned these levels in the Qur’aan:
   
 ▪
  
  

✓


234
  ✓
  
“And whever obeys Allaah and the Messenger, then they will
be in the company of those on whom Allaah has bestowed His
Grace, of the prophets, the truthful, the martyrs, and the
righteous. How excellent these companions are.” (Soorah an-
Nisaa, 4: 69)
The best of the messengers are the five decisive among them,
Noah, Abraham, Moses, Jesus and Muhammad – may Allaah’s
peace and blessings be upon them. They are mentioned twice in the
Qur’aan in Soorah al-Ahzaab:7 and Soorah ash-Shooraa: 13. The
best among them is Muhammad () based on his statement:
.))ْ‫َّاسْيَوَمْال ِقيَ َام ِة‬
ِ ‫ْسيِدْالن‬
َ ‫((ْأ َََن‬
“I am the most noble of people on the Day of Resurrection.”
(ٍSahih Al-Bukhari, vol. 6, p. 198-201, no. 236 and Muslim, vol.
1, p. 129, no. 378 & vol. 4, p. 1230, no. 5655.) During the
ascension (Israa), the messengers and prophets prayed behind him.
After him comes Abraham, father of the prophets, whose nation is
the origin of religions. Following him is Moses, who was the best
of the prophets of the Children of Israel and his Sharee‘ah is the
basis for all religious systems. Then comes Noah and Jesus in
support of whom there is no evidence to favor one over the other.
Unique Characteristics of the Prophet ()
1. The Seal of the Prophets based on Allaah’s statement:
2. The best of the prophets.
3. Faith is incomplete without belief in his prophethood. Previous
prophets were sent to particular people while he was sent to the
world.
4. Judgment of people will not begin until he intercedes.
5. His nation will precede the nations to enter paradise.
6. He will carry the banner of praise on the Day of Resurrection
and others who praise Allaah will be under him.
7. He will have the praised station.
8. He will own the Pond.

235
prophethood.175 Judgment of people will not start at the
time of resurrection until he seeks intercession176 and no

9. He is the Imaam of the prophets and their spokesman.

10. His nation is the best of nations.
175
Aboo Hurayrah quoted Allaah’s Messenger () as saying:
“By Him in whose hand is the life of Muhammad, anyone among
the community of Jews or Christians who hears of me, but does not
affirm his belief in what I brought and dies in that state, will be
among the inhabitants of Hell.” (Sahih Muslim, vol. 1, p. 91, no.
284.)
176
This statement refers to the major intercession (ash-Shafaa‘ah
al-Kubraa), unique to Prophet Muhammad (). Among the many
narrations of it is the following from Anas ibn Maalik who related
that Allaah’s Messenger () said: “Allaah will gather people on
the Day of Resurrection and they will be concerned about it. They
will get divine inspiration about it and they will say: ‘If we seek
intercession with our Lord, we will be relieved from this
predicament of ours.’” He went on to say: “They will go to Adam
and say: ‘You are Adam, the father of humankind. Allaah created
you with His own Hand and blew into you a spirit from Himself
and commanded the angels and they prostrated before you. So
intercede for us before your Lord so that He will relieve us from
this position of ours.’ He will answer: ‘I’m not in a position to do
this’ and he will recall his error and will feel shy of his Lord on
account of it [and say] ‘Go to Noah, the first messenger [after me]
sent by Allaah.’” Then he said: “So they will go to Noah and he
will say: ‘I’m not in a position to do this’ and he will recall his
error and will feel shy of his Lord on account of it [and say] ‘Go to
Abraham whom Allaah took as a friend.’ They will go to Abraham
and he will say: ‘I’m not in a position to do this’ and he will recall
his error and will feel shy of his Lord on account of it [and say]
‘Go to Moses with whom Allaah conversed and conferred the
Torah on him.’” He further said: “So they will go to Moses and he
will say: ‘I’m not in a position to do this’ and he will recall his
error and will feel shy of his Lord on account of it [and say] ‘Go to

236
 nation will enter Paradise except after his nation
enters.177

70 Owner of the banner of praise,178 the praised

station,179 the Pond,180 he is the Imaam of the

Jesus, the Spirit of Allaah and His Word.’ He will say: ‘I’m not in
a position to do this’ and he will say: ‘Go to Muhammad a slave
whose previous and later sins were forgiven.’” He () finally said:
“So they will come to me and I will ask permission of my Lord and
it will be granted to me.” (Sahih Muslim, vol. 1, pp. 125-6, no.
373.)
177
Anas ibn Maalik related that Allaah’s Messenger said:
“I will be the first among people to intercede in Paradise and
among the messengers I will have the largest following.” (Sahih
Muslim, vol. 1, p. 133, no. 381.)
He also narrated that the Prophet () said:
“I will come to the gate of Paradise on the Day of Resurrection,
and will seek its opening, and the keeper will say: ‘Who are you?’ I
will reply: ‘Muhammad.’ He will then say: ‘It is for that I have
been ordered to open it, and not anyone before you.’” (Sahih
Muslim, vol. 1, p. 134, no. 384.)
178
Aboo Sa‘eed al-Khudree reported that Allaah’s Messenger said:
ْ‫ْآد َم ْيَوَم ْال ِقيَ َام ِة َْوَال ْفَخَر َْوبِيَ ِديْلَِواُ ْا َم ِد َْوَال ْفَخَر َْوَما‬ ِ
َ ‫ْسيِد َْولَد‬
َ ‫((ْأ َََن‬
ِ ِ ‫َْت‬ ِ ٍِ ِ
ْ‫ْعنه‬ َ َ ‫ْآد َم ْفَ َمن ْس َواه ْإَِّال‬
َ ‫ت ْل َواَي َْوأ َََن ْأ ََّول َْمن ْتَن ََ ُّق‬ َ ‫من ْنَِ ٍ ْيَوَم ذ‬
ْ.))ْ‫األَرض َْوَالْفَخَر‬
“I will be the leading son of Adam on the Day of Judgment, and
this is not a boast. I will have in my hand the Banner of Praise, and
this is not a boast. And every prophet on that day, Adam and
whoever besides him, will be under my banner. And I will be the
first to have the earth opened, and this is not a boast.” (Saheeh
Sunan at-Tirmithee, no. 2516.)
179
Refers to the deed for which both the Creator and creation will
praise him, as mentioned in the verse:

237
    
 ☺  
“Perhaps your Lord will raise you to a station of praise.”
(Soorah al-Israa, 17: 79)
Ibn ‘Umar stated: “On the Day of Resurrection people will fall on
their knees and every nation will follow thir prophet saying: ‘O so-
and-so, intercede,’ until the right of intercession is given to the
Prophet [Muhammad] and that will be the day when Allaah will
raise him to a station of praise.” (Sahih Al-Bukhari, vol. 6, p. 205,
no. 242.)
The Prophet () also encouraged his followers to request this
station from Allaah for him. Jaabir ibn ‘Abdillaah quoted Allaah’s
Messenger as saying: “Whoever after listening to the Athaan says:
‘Allaahumma rabba haathid-da‘watit-taammaah was-salaatil-
qaa’imah aati muhammadan al-waseelah wal-fadeelah wab-‘ath’hu
maqaaman mahmoodan allathee wa‘adtah’ (‘O Allaah, Lord of this
complete call, and of this prayer which is about to be established.
Grant Muhammad the means and favor and raise him to a station
of praise which you have promised him’), will be granted my
intercession on the Day of Judgment.” (Sahih Al-Bukhari, vol. 6,
pp. 205-6, no. 243.)
180
The Pond is not unique to Prophet Muhammad (), in fact, all
prophets will have ponds, however, the pond of Prophet
Muhammad () is bigger and more magnificient and will have
more people drinking from it based on the Prophet’s statement:
ْ‫اهو َنْأَيُّْهمْأَكثَر َْوا ِرَد ًة َْوإِِ ْأَرِّوْأَنْأَكو َن‬ ِ ِ
َ َ‫اْوإِ َّلمْيَتَ ب‬
َ ‫ض‬ َ ٍ َِ‫((ْإ َّنْلك ِلْن‬
ً ‫ْحو‬
ْ))ْ‫أَكثَ َرهم َْوا ِرَد ًة‬
“Every prophet has a pond and they will boast among each other
about which of them has the most who drink from it. I hope to have
the most who drink.” (Sunan at-Tirmithee, vol. 4, no. 2560 and
Saheeh Sunan at-Tirmithee, no. 1988.)

238
 prophets,181 their spokesman, their intercessor, his nation
is the best of nations, his companions182 the best
companions of the prophets – peace be on them.183

71 The best of his nation was Aboo Bakr as-

Siddeeq,184 then ‘Umar al-Faarooq,185 then
181
In the hadeeth on the ascension narrated by Aboo Hurayrah, he
quoted the Messenger of Allaah () as saying: “I saw myself
among the group of messengers. I saw
Moses…Jesus…Abraham…When the time of prayer came I led
them.” (Sahih Muslim, vol. 1, p. 110, no. 328.)
182
As-Sahaabah (The Companions) were whoever met the Prophet
(), believed in him and died holding that belief.
183
The companions of the Prophet () were the best of companions
of any of the prophets based on what was narrated from ‘Imraan
ibn Husayn, that Prophet Muhammad () said:
ْ‫ْاِ ِْمن ْبَع ِد ِهم‬
َ َّ ْ،‫ولم‬
َ ‫ين ْيَل‬ ِ َّ
َ ‫ْ َّْالذ‬،ْ ‫ولم‬َ ‫ين ْيَل‬ ِ َّ ِ ِ ‫((ْخ ٌي ْالن‬
َ ‫َّاس ْقَر ْ َّْالذ‬ َ
ْ))ْ‫وها‬ ِ ِ
َ ‫َّاد َةْقَب َلْأَنْيسأَل‬
َ َ‫ْيْعجو َنْال‬،‫قَوٌمْيَتَ َس َّمنو َن َْوهبُّو َنْالس َم َن‬
“The best of people are [in] my generation, then those in the
following generation, then those in the following generation. Then
there will come after them a people who will become obese and
love obesity; they will testify before being asked to do so.” (Sunan
at-Tirmithee, and authenticated in Saheeh al-Jaami‘ as-Sagheer,
no. 3294 and Sahih Al-Bukhari, vol. 5, p. 2, no. 2. Also collected
from Aboo Hurayrah in Sahih Muslim, vol. 4, p. 1346, no. 6154
and Sunan Abu Dawud, vol. 3, p. 1306-7, no. 4640.)
The best of the Companions were the emigrants (muhaajiroon) due
to their combining hijrah and support. Following them were the
supporters (ansaar). The best of the emigrants were the Four
Righteous Caliphs: Aboo Bakr, ‘Umar, ‘Uthmaan and ‘Alee.
184
Aboo Bakr was entitled as-Siddeeq (the Truthful) and his actual
name was ‘Abdullaah ibn ‘Uthmaan ibn ‘Aamir from the Taym
tribe. He was the first adult male to believe in the Messenger of

239
‘Uthmaan Thun-Noorayn,186 then ‘Alee al-Murtadaa187 –
may Allaah be pleased with all of them - based on
‘Abdullaah ibn ‘Umar’s [following] narration:

Allaah (). He accompanied the Prophet () during his migration

to Madeenah (Sahih Al-Bukhari, 5: 3-4, no. 4). He was the
Prophet’s assistant in Salaah and Hajj, and his caliph for his nation.
‘Uthmaan, az-Zubayr, Talhah, ‘Abdur-Rahmaan ibn ‘Awf and Sa‘d
ibn Abee Waqqaas, five of the ten promised paradise by the
Prophet (), accepted Islaam from his invitation. He died in
Jumaadaa al-Aakir, 13AH, at the age of 63.
185
‘Umar, entitled al-Faarooq (the Distinguisher), was the son of
al-Khattaab from the ‘Adee tribe. He accepted Islaam in the 6th
year after the beginning of the prophethood, after about forty men
and eleven women. Muslims were overjoyed with his conversion
and Islaam began to be practised openly in Makkah after he joined
the fold. Aboo Bakr chose him to succeed him as caliph, which he
undertook admirably for ten years until his assassination in the
month of Thul-Hijjah, 23AH, at the age of 63.
186
‘Uthmaan was entitled Thun-Noorayn (Owner of the Two
Lights) because he married two of the Prophet’s daughters. He was
the son of ‘Affaan from the Umayyah tribe and he embraced
Islaam before the Prophet () began teaching from Daar al-Arqam.
Throughout his life, he was very rich and extremely generous. His
caliphate after ‘Umar was decided by a council and it continued for
twelve years until he was killed in Thul-Hijjah, 35AH, at the age of
90.
187
‘Alee was the youngest son of Aboo Taalib (whose name was
‘Abd Manaaf), and the cousin of Prophet Muhammad (). He was
the first youth to accept Islaam. The Prophet () gave him his flag
on the Day of the Battle of Khaybar and Allaah granted vistory at
his hands. People gave him an oath of allegiance as caliph after the
death of ‘Uthmaan. He was the legal ruler of the Muslims until he
was assassinated in Ramadaan, 40AH, at the age of 63.

240
ْ ‫ْفَيَ ب ل‬،ْ ‫ْأَبوْبَك ٍر ْ َّْع َمر ْ َّْعث َمان‬:‫ ْ َح ٌّي‬ْ ُّ َِّ‫((ْكنَّاْنَقول َْوالن‬
ْ.))ْ‫كره‬ ِ ‫ْفَةَْي ن‬ْ َِّ‫كْالن‬ ِ
َّ َ ‫َذل‬
“We used to say, while the Prophet () was still living:
‘The best of this nation after its Prophet is Aboo Bakr,
then ‘Umar, then ‘Uthmaan, then ‘Alee,’ and the Prophet
heard it without denying it.”188

72 There is an authentic narration from ‘Alee – may

Allaah be pleased with him – that he said, “The
best of this nation after its Prophet is Aboo Bakr, then
‘Umar, and if you wish I could mention the third.”189

73 Abud-Dardaa related from the Prophet () that

he said,

ِ
ْ‫م َل‬
َ ‫ْعلَ ىْأَف‬
َ ‫ني‬ َ ِ‫ِف َْوالَْ َغَربَتْبَع َدْالنَّبِي‬
َ ‫ني َْوالمر َس ل‬ ٌ ٌْ
َ ‫((ْم اْ َلَ َع ت‬
َ
.))ْ‫ِمنْأَِِبْبَك ٍر‬
“The sun has not risen and set, after the prophets and
messengers on anyone better than Aboo Bakr.”190

188
Musnad Ahmad, vol. 1, p. 140 and as-Sunnah of Ibn Abee
‘Aasim, nos. 1194-7 and authenticated by al-Albaanee in Takhreej
as-Sunnah, vol. 7, pp. 16-7. There is also a similar narration in
Sahih Al-Bukhari, vol. 5, p. 6, no. 7.
189
Musnad Ahmad, vol. 1, p. 106 and 110 and as-Sunnah of Ibn
Abee ‘Aasim, no. 1201, and authenticated by al-Albaanee in
Takhreej as-Sunnah, vol. 2, p. 570.
190
Fadaa’il as-Sahaabah by Imaam Ahmad, no. 135, and as-
Sunnah, no. 1224, and ruled inauthentic due to the vague narration

241
 74 He was the most deserving of Allaah’s creation
for the caliphate after the Prophet () due to his
merit and excellence; 191 due to the Prophet’s preferring
him for Salaah over the rest of the Companions192 – may
Allaah be pleased with them – and due to the consensus

(‘an‘anah) of Baqiyyah and Ibn Jurayj who were both known for
name-dropping (tadlees). See p. 139 of Ashraf ibn ‘Abdul-
Maqsood’s edition of Lum‘atul-I‘tiqaad.
191
Aboo Sa‘eed al-Khudree related that Allaah’s Messenger said:
ْ‫اْخلِ ًية ِْمن‬ ِ ِِ ِ ِ
َ ‫ْعلَ َّي ِِْفْصحبَته َْوَمالهْأَبوْبَك ٍر َْولَوْكنتْمتَّخ ًذ‬ َ ‫َّاس‬ ِ ‫((إِ َّنْأ ََم َّنْالن‬
ْ‫ني ِِْف ْال َمس َِ ِد‬ ِ ‫أ َّم َِ َْال ََّتَذت ْأ َََب ْبَك ٍر ْولَ ِكن ْأخ َّوة‬
َّ َ ‫ْامس َةِم َْوَم َوَّدته َْال ْيَب َق‬ َ
ِ ِ ٌ ‫َب‬
.))ْ‫َْببْْأَِِبْبَك ٍر‬َ ‫بْإَّالْسدَّْإَّال‬ َ
“The person who has favored me most of all both with his
company and his wealth is Aboo Bakr. If I were to take a dearest
friend [khaleel] other than my Lord, I would have taken Aboo Bakr
as such. But [what relates to us] is the Islaamic brotherhood and
friendship. All the gates of the Mosque should be closed except the
gate of Aboo Bakr.” (Sahih Al-Bukhari, vol. 5, pp. 4-5, no. 6 and
Sahih Muslim, vol. 4, p. 1274, no. 5869.)
192
When Prophet Muhammad () was on his death bed he
instructed that Aboo Bakr should lead the salaah. ‘Aa’ishah told
the Prophet (), “If Aboo Bakr stands in your place, the people
won’t be able to hear him due to his excessive crying. So instruct
‘Umar to lead the prayer.” The Prophet again said, “Instruct Aboo
Bakr to lead the prayer.” ‘Aa’ishah then suggested to Hafsah to tell
the Prophet not to let Aboo Bakr lead the prayer. When she did so,
he said, “Stop! You’re like the women of Yousuf. Tell Aboo Bakr to
lead the prayer.” Hafsah then scolded ‘Aa’ishah saying, “You’ve
never done me any good.” (Sahih Muslim, vol. 1, pp. 230-1, no.
836.)

242
 of opinion of the Companions in giving him preference
and the oath of allegiance,193 and Allaah would not
gather them on misguidance.194

75 Then after him, ‘Umar – may Allaah be pleased

with him – due to his merit195 and Aboo Bakr’s

193
Sahih Al-Bukhari, vol. 5, pp. 12-15, no. 19.
This portion of Ibn Qudaamah’s statement is based on the well
194

known hadeeth:
ْ((ْ:‫ْعلَي ِه َْو َسلَّ َمْيَقول‬ َّ َّ‫ْصل‬ َِّ ‫ول‬ ٍِ
َِ ‫كْي قول‬ ٍ َ‫َعنْأَن‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫َْسعت َْرس‬ َ ‫ِفْب ِن َْمال‬
ْ‫لس َو ِاد ْاألَعإَِم‬ ِ ‫ىْض َةلٍَة ْفَِإذَاْرأَي تم ْاختِ َةفًاْفَ َعلَيكم‬
َّ ‫َْب‬ َ َ َ‫ْعل‬
ِ َ ‫إِ َّن ْأ َّم َِ َْال‬
َ ‫َْتتَمع‬
.))
Anas ibn Maalik related that he heard the Messenger of Allaah ()
say: “Indeed my nation will not gather on misguidance. So if you
see differences, adhere to the greater masses.” (Sunan Ibn-i-
Majah, vol. 5, p. 282, no. 3950.) This hadeeth has been transmitted
through various channels and all demand investigation. However,
according to al-Albaanee, this narration is Da‘eef Jiddan, except
the first sentence that is Saheeh. See Da‘eef ibn-i-Maajah, no. 856)
195
Aboo Hurayrah quoted the Prophet () as saying: “Among the
Israelite nation that lived before you, there were persons who were
inspired with guidance though they were not prophets. If there is
any such person among my followers, it is ‘Umar.” (Sahih Al-
Bukhari, vol. 5, p. 27, no. 38.)
Ibn ‘Umar reported ‘Umar as saying: “My Lord concorded
with [my judgments] on three occasions. In the case of the Station
of Ibraaheem, in the case of the observance of the veil, and in the
case of the prisoners of Badr.” (Sahih Muslim, vol. 4, p. 1280, no.
5903.)
‘Umar had an extraordinarly keen insight in religion. This
narration mentions three occasions when his opinions were
supported by revelation; however, scholars of hadeeth have
mentioned over fifty cases. The first instance mentioned in this

243
entrusting [the caliphate] to him.

76 Then ‘Uthmaan196 –may Allaah be pleased with

him – due to the consultative committee’s giving

narrartion refers to ‘Umar’s suggestion to the Prophet () after the

Hijrah, when he had adopted Jerusalem as the Qiblah, to take
Maqaam Ibraaheem as the direction for prayer. The second
instance was ‘Umar’s advice to the Prophet () to have his wives
veil themselves completely as he was able to identify them. And
this was before the revelation of the veil. The third instance refers
to his opinion that the prisoners of Badr be killed in retalliation for
the torture and murder of Muslim converts in Makkah. Aboo Bakr
had suggested that they be set free and the Prophet () had
accepted Aboo Bakr’s suggestion. Allaah corrected the Prophet ()
in the Qur’aan saying: “It is not befitting for a prophet to keep
captives, until he has establishe himself in the earth. You may
desire the fleeting reward of this world, but Allaah desires [for
you the good of] the Hereafter. And Allaah is Almighty, Wise.”
(Soorah al-Anfaal, 8: 67)
Aboo Sa‘eed al-Khudree narrated that the Messenger of
Allaah () said: “While I was asleep, I saw people being presented
to me, and they wore shirts, and some of these reached up to the
chests and some below that. Then ‘Umar ibn al-Khattaab passed
by and his shirt was dragging on the ground.” They asked: “How
do you interpret it, O Messenger of Allaah?” He replied: “Faith.”
(Sahih Muslim, vol. 4, p. 1277-8, no. 5887.)
‘Abdullaah ibn ‘Umar related that Allaah’s Messenger () said:
“While I was asleep I saw a cup containing milk being presented to
me. I took out of that until I perceived freshness being reflected
through my nails. Then I presented the remainder to ‘Umar ibn al-
Khattaab.” They asked: “O Messenger of Allaah. How do you
interpret it?” He replied: “Knowledge.” (Sahih Muslim, vol. 4, p.
1278, no. 5888.)
196
False accusations have been levelled at Caliph ‘Uthmaan from
the time of his caliphate until now. In his time, it became the

244
excuse for rebellion which ultimately led to his murder. Modern
writers have falsely accused him of negligence, favoritism, and
incompetence. Consequently, very little focus is made on his
caliphate in modern Muslim history books and literature on
Islaamic movements. The following is a refutation of these doubts
from the classical period:
‘Uthmaan ibn Moohib related that an Egyptian came and
performed Hajj and saw some people sitting. He enquired, “Who
are these people?” Someone said, “They are from the Quraysh
tribe.” He asked, “Who is the old man sitting among them?” The
people replied, “He is ‘Abdullaah ibn ‘Umar.” He [went to him
and] asked, “O Ibn ‘Umar! I want to ask you about something
which I would like you to inform me of. Do you know that
‘Uthmaan fled on the Day of [the Battle of] Uhud?” Ibn ‘Umar
replied, “Yes.” The man said, “Do you know that ‘Uthmaan was
absent on the Day of [the Battle of] Badr and did not participate?”
Ibn ‘Umar replied, “Yes.” The man said, “Do you know that he
failed to attend the Pledge of Pleasure (Bay‘atur-Ridwaan) and did
not witness it?” Ibn ‘Umar replied, “Yes.” The man exclaimed,
“Allaahu Akbar!” Ibn ‘Umar said, “Let me explain to you. As for
his flight on the Day of Uhud, I testify that Allaah has excused him
and forgiven him. As for his absence from the Battle of Badr, it
was due to the fact that his wife, who was the daughter of Allaah’s
Messenger (), was sick then. Allaah’s Messenger () told him,
‘You will receive the same reward and share [of the booty] as
anyone of those who participated in the Battle of Badr [if you stay
with her].’ As for his absence from the Pledge of Pleasure, had
there been any person in Makkah more respectable than ‘Uthmaan
[to be sent as a representative], Allaah’s Messenger () would
have sent him. Furthermore, the Pledge of Pleasure occurred after
‘Uthmaan had gone to Makkah. Allaah’s Messenger () held out
his right hand saying: ‘This is ‘Uthmaan’s hand.’ Then took hold
of his other hand saying: ‘This is for ‘Uthmaan.’” Ibn ‘Umar then
told the man, “Take these [explanations] with you.” (Sahih Al-
Bukhari, vol. 5, pp. 34-5, no. 48.)

245
 him preference [for the caliphate].197

77 Then ‘Alee – may Allaah be pleased with him –

due to his merit198 and the consensus of the

197
Sahih Al-Bukhari, vol. 5, pp. 36-43, no. 50.
198
Sa‘d ibn Abee Waqqaas reported that Allaah’s Messenger left
‘Alee ibn Abee Taalib behind him when he set out on the Tabook
Expedition. ‘Alee complained saying, “O Messenger of Allaah!
Are you leaving me behind among the women and children?” He
replied, “Aren’t you satisfied with being to me what Aaron was to
Moses? Except that there will be no prophet after me.” (Sahih
Muslim, vol. 4, p. 1284, no. 5914 and Sahih Al-Bukhari, vol. 5, pp.
46-7, no. 56.)
ْ‫ْالر َحبَِْة ْ َمن‬ ِ ‫بْوعنَْي ِد ْب ِْنْي ث ي ٍعْقَ َاالْنََد‬ ِ ِ ‫عن‬
َّ ‫َّاس ِِْف‬
َ ‫ْعل ٌّيْالن‬ َ ََ َ َ َ َ ٍ ‫ْسعيدْب ِن َْوه‬ َ َ
ْ‫الْفَ َق َام‬
َ َ‫امْق‬َْ َ‫ْعلَي ِه َْو َسلَّ َمْيَقولْيَوَمْ َغ ِدي ِرْخ ٍم ْإَِّالْق‬ َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬
َِّ ‫ول‬
َ ‫ْاَّلل‬ َ ‫ََِس َع َْرس‬
ْ‫ْصلَّى‬ َِّ ‫ول‬ ِ ‫ْستَّةٌْوِمن ْقِب ِل َْي ٍد‬
َِ ‫ْستَّةٌْفَ ََ ِهدواْأ ََّلم‬ ٍ ِ‫ِمن ْقِب ِل ْسع‬
ِ ‫يد‬
َ ‫ْاَّلل‬ َ ‫اْرس‬
َ ‫َْسعو‬ َ َ َ َ َ
ٍ ِ ِ ِ ِ
َّ ‫ْعلَي ِه َْو َسلَّ َم ْيَقول ْل َعل ٍي َْرض َي‬
ِ
ْ‫ْاَّلل ْأَوََل‬
َّ ‫ِف‬ َ ‫ْعنه ْيَوَْم َغدير ْخم ْأَلَي‬ َ ‫ْاَّلل‬ َ ‫اَّلل‬
َّ
ْ‫ال ْاللَّه َّم َْمن ْكنت َْموَاله ْفَ َعلِ ٌّي َْموَاله ْاللَّه َّم َْو ِال َْمن‬ َ َ‫ني ْقَالواْبَلَىْق‬ ِِ
َ ‫َِبلمؤمن‬
ْ‫ْع َاداه‬ ِ
َ ‫َو َااله َْو َعاد َْمن‬
“Whoever heard the Messenger of Allaah () speak on the Day of
Ghadeer Khumm should stand up.” Six people got up from
Sa‘eed’s direction and six from Zayd’s side and they bore witness
that they heard Allaah’s Messenger () say to ‘Alee – May Allaah
be pleased with him - on the Day of Ghadeer Khumm: “Doesn’t
Allaah have more right over the believers?” They replied:
“Certainly.” He said: “O Allaah, whoever I was master over, ‘Alee
is his master. O Allaah, befriend whoever befriends him and be an
enemy to whoever is his enemy.” (Musnad Ahmad, Sunan at-
Tirmithee, Sunan Ibn Maajah, This chain is an authentic narration.
Mishkaah al-Masaabeeh, no. 6049.)

246
 The Prophet () said to ‘Alee: “You are from me and I am
from you.” (Sahih Al-Bukhari, vol. 5, p. 43, (10) Chapter: The
Merits of ‘Alee.)
When Caliph Mu‘aawiyah ibn Abee Sufyaan appointed Sa‘d
as governor he asked him: “What prevents you from abusing Aboo
Turaab? [‘Alee]” Sa‘d replied: “It is because of three things which
I remember Allaah’s Messenger () having said about him that I
would not abuse him and even if I found one of those three things
for myself, it would be more dear to me than red camels… When
the verse, “Let us summon our children and your children…”
(Soorah Aal ‘Imraan, 3: 63) was revealed, Allaah’s Messenger ()
called ‘Alee, Faatimah, Hasan and Husayn and said: ‘O Allaah,
they are my family.’ ” (Sahih Muslim, vol. 4, pp. 1284-5, no. 5915)
Yazeed ibn Hayyaan reported that he went along with Husayn
ibn Sabrah and ‘Umar ibn Muslim to Zayd ibn Arqam and while
they were sitting beside him, Husayn asked him: “O Zayd. You
have been able to acquire a great virtue that you saw Allaah’s
Messenger (), listened to his words, fought by his side in battles,
and offered prayers behind him. O Zayd. You have in fact earned a
great virtue, please narrate to us [some of] what you have heard
from Allaah’s Messenger ().” He replied: “I have grown old and
my time is almost over. I have forgotten some of the things that I
memorized concerning Allaah’s Messenger (). So accept
whatever I narrate to you, and what I don’t narrate, don’t compel
me to do.” He then said: “One day Allaah’s Messenger () stood
up to deliver a semon at a watering place known as Khumm,
situated between Makkah and Madeenah. He praised Allaah,
extolled Him, and delivered the sermon and exhorted us and said:
‘As to what follows; O people, I am a human being. I am aout to
receive a messenger from my Lord and I, in response to Allaah’s
call [bid farewell to you]. But I am leaving among you two weighty
things: one being the Book of Allaah in which there is right
guidance and light, so hold fast to the Book of Allaah and adhere
to it. The second is the members of my household. I remind you of
[your duty] to the members of my family.’ ” Husayn asked Zayd:

247
people of his time for him [to be caliph].

78 These were the Rightly Guided Caliphs about

whom the Messenger of Allaah () said,
ِ ِ ‫ْالر ِاش ِد‬ ِ ِ ِ َ
ْ‫موا‬
ُّ ‫يْع‬ َ َّ ُ‫((ْعلَيكمْبسن ََِّ َْوسنَّةْاَلَ َفا‬
َ ‫ينْمنْبَعد‬
ْ.))ْ‫َعلَي َهاْ َِبلن ََّوِِّ ِذ‬
“Follow my sunnah and the sunnah of the Rightly
Guided Caliphs after me, and bite on to it with your
molars.”199

79 He () also said,

َ ‫((ْاََِةَفَة ِْمنْب ع ِديْثَةَثو‬
ْ.))ًْ‫نْسنَة‬
َ َ
“The caliphate after me will be for thirty
years…”200

“Who are the members of his household? Aren’t his wives

members of his family?” [5920] He replied, “No, by Allaah, a
woman lives with a man for a certain period; then he divorces her
and she goes back to her parents and to her people; the members of
his household include himself and his blood relatives for whom the
acceptance of Zakaah is prohibited.” [5923] He asked: “Who are
they?” Zayd replied: “ ‘Alee and his offspring, ‘Aqeel and his
offspring, Ja‘far and his offspring and ‘Abbaas and his offspring.”
Husayn asked: “These are those for whom the acceptance of
Zakaah is forbidden?” Zayd replied: “Yes.” [5920] (Sahih Muslim,
vol. 5, pp. 1286-7, nos. 5920 & 5923.)
199
Narrated by al-‘Irbaad ibn Saariyah and collected in Musnad
Ahmad, vol. 4, p. 126-7, and authenticated in Saheeh al-Jaami‘, no.
2549.
200
Narrated by Safeenah Aboo ‘Abdur-Rahmaan, freed slave of the
Prophet () and collected in Sunan Abu Dawud, at-Tirmithee, and

248
 an-Nasaa’ee and authenticated in Silsilah al-Ahaadeeth as-
Saheehah, no. 459. The full text of the hadeeth is as follows:
ْ‫ْخ َةفَة ْالنُّب َّوِة‬ِ ((ْ :‫ْاَّلل ْعلَي ِه ْوسلَّم‬
َ َ َ َ َّ ‫ْصلى‬
َّ َ ِ‫ْاَّلل‬
َّ ‫ال َْرسول‬ َ َ‫ْس ِفينَةَ ْق‬
َ َ‫ال ْق‬ َ ‫َعن‬
ْ ِْ ‫ال‬ َ َ‫ْسعِي ٌد ْق‬
َ ‫ال‬َ َ‫ك ْأَو ْمل َكه َْمن ْيَ ََاُ))ْق‬ َّ ِ‫ْسنَةً ْ َّ ْي ؤ‬
َ ‫ْاَّلل ْالمل‬ َ ‫ثََةثو َن‬
ْ‫ْعََرَة َْو َعلِ ٌّي‬
َ ََ َ‫اْوعث َمانْاث ن‬ َ ‫ْعًَر‬ َ ‫ني َْوع َمر‬ ِ َ‫ْسنَ ت‬
َ ‫كْأ َََبْبَك ٍر‬
َ ‫ْعلَي‬ ِ
َ ‫َسفينَةْأَمسك‬
ِ
َّ ‫ْعلَي ِه‬ ِ ‫َن‬ ِ ‫ال ْسعِي ٌْد ْق لت ْلِس ِفينة ْإِ َّن‬
ْ‫ْالس َةم ْ ََل‬ َ ‫ْعليا‬َ َّ ‫ْهؤَالُ ْيَزعمو َن ْأ‬ َ ََ َ َ َ َ‫َك َذا ْق‬
ْ َِ‫ْالزرقَ ِاُْيَع َِْب‬
ْ.‫َْ َمرَوا َن‬ َّ ََِ‫الْ َك َْذبَتْأَستَاهْب‬ َ َ‫يَكن ِِْبَلِي َف ٍةْق‬
Safeenah quoted Allaah’s Messenger () as saying: “The
Prophetic Caliphate will be for thirty years. Then Allaah will give
dominion to whomever He pleases.” Safeenah said to Sa‘eed [the
sub-narrator], hold two years for Aboo Bakr, ten for ‘Umar, twelve
for ‘Uthmaan and like that for ‘Alee.” Sa‘eed said: “I told Safeenah
that those people claim that ‘Alee – peace be on him – was not a
Caliph.” He replied: “… lie the tribe of az-Zarqaa – i.e., the tribe of
Marwaan.”(Sunan Abu Dawud, vol. 3, p. 1303, no. 4629 and
authenticated in Saheeh al-Jaami‘, no. 3257.)
َْْ ِ ‫ْ((ْاََِةفَة ِِْف ْأ َّم‬:‫ْعلَي ِه َْو َسلَّ َم‬ َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬
َِّ ‫ال ْرسول‬
َ ‫ْاَّلل‬ َ َ َ‫ال ْق‬ َ َ‫ْس ِفينَةَ ْق‬
َ ‫َعن‬
ْ‫ْخ َةفَةَْأَِِبْبَك ٍر‬ ِ ‫الِْ ْس ِفينَةْأَم ِسك‬ ِ
َ َ َ‫كْ))ْ َّْق‬ َ ‫كْبَع َدْ َذل‬ ٌ ‫ْسنَةًْ َّْمل‬ َ ‫ثََةثو َن‬
ْ‫ال‬َ َ‫ْعلِ ٍي ْق‬ ِ ِ
َ َ‫ال ِْ ْأَمسك ْخ َةفَة‬ َ َ‫ال َْو ِخ َةفَةَ ْع َمَر َْو ِخ َةفَ َة ْعث َما َن ْ َّ ْق‬َ َ‫َّ ْق‬
َْ‫َنْاََِةفَة‬ َّ ‫ْسعِي ٌدْفَقلتْلَه ْإِ َّنْبََِ ْأ َميَّ َةْيَزعمو َنْأ‬ َ ‫ال‬ َ َ‫ْسنَ ًةْق‬
َ ‫ني‬
ِ
َ ‫فَ َو َِّد ََن َهاْثََةث‬
ِ ‫ْش ِرْالمل‬
ْ.ْ‫وك‬ َ ‫وك ِْمن‬ ٌ ‫وْالزرقَ ِاُْبَلْهمْمل‬ َّ ‫الْ َك َذبواْبَن‬ َ َ‫فِي ِهمْق‬
Safeenah quoted Allaah’s Messenger () as saying:
“Caliphate will remain in my nation for thirty years then kingship
after that.” Then Safeenah said to me: “Hold the caliphate of Aboo
Bakr, that of ‘Umar, ‘Uthmaan and the caliphate of ‘Alee.” Sa‘eed
said: “We found it to be thirty years! I said to him: The Umayyad

249
tribe claim that there is caliphate among them.” He replied: “The
Zarqaa tribe lie. They are kings from among the worst of
kings.”(Sunan at-Tirmithee, vol. 3, no. 2326 and authenticated in
Saheeh Sunan at-Tirmithee, no. 1813)
The author, Ibn Qudaamah, either followed these general
statements in which the caliphate of al-Hasan ibn ‘Alee is
considered a part of his father’s caliphate, or he did not consider it
a caliphate since he abdicated from it. However, careful addition of
the duration of these caliphates indicates that the Prophet’s
prophesy of thirty years of caliphate only comes true if the six
months duration of al-Hasan ibn ‘Alee’s caliphate is included.

Name Years Months Days From To

13 Rabi
Aboo 22 Jumadaa
2 3 9 Awal
Bakr Aakhirah 13
11AH
23
Jumaadaa 26 Thul
‘Umar 10 6 3
Aakhirah Hijjah 23 AH
13
1
18 Thul
‘Uthmaan 12 - -12 Muharram
Hijjah 35 AH
24
19 Thul
19 Ramadaan
‘Alee 4 9 - Hijjah 35
40 AH
AH
Total 29 6 4
19 Rabee‘ al-
al-Hasan 6 Ramadaan Awwal 41
40 AH AH

Al-Hasan’s caliphate completed the thirty years predicted by the

Prophet () and his abdication fulfilled the other prophesy
concerning al-Hasan ibn ‘Alee:

250
 80 We bear witness to the ten [promised] Paradise
as the Prophet () bore witness to them saying,
ْ‫(ْ((ْأَبوْبَك ٍر ِِْف‬)ِْ‫ْاَّلل‬ َّ ‫فْقَ َالْقَ َال َْرسول‬ ٍ ‫ْالرْح ِنْب ِنْعو‬ ِ ‫عن‬
َ َ َّ ‫ْعبد‬ َ َ
ْ‫اْلَن َِّة َْوع َمر ِِْف ْاْلَن َِّة َْوعث َمان ِِْف ْاْلَن َِّة َْو َعلِ ٌّي ِِْف ْاْلَن َِّة َْو َل َحة ِِْف‬
ْ‫ف ِِْفْاْلَن َِّة َْو َسع ٌد ِِْفْاْلَن َِّة‬ ٍ ‫ْالرْح ِنْبنْعو‬ ِ ُّ ‫اْلَن َِّة َْو‬
َ َ َّ ‫الزْبَي ِِْفْاْلَنَّة َْو َعبد‬
ْ))ْ‫َو َسعِي ٌد ِِْفْاْلَن َِّة َْوأَبوْعبَ ي َدةَْبنْاْلََّر ِاح ِِْفْاْلَن َِّة‬
“Aboo Bakr, ‘Umar, ‘Uthmaan, ‘Alee, ‘Talhah, az-
Zubayr, Sa‘d, Sa‘eed, ‘Abdur-Rahmaan ibn ‘Awf, and
Aboo ‘Ubaydah ibn al-Jarraah will [all] be in Paradise.
”201

81 Whomever [else]202 the Prophet () testified

would be in Paradise we also testify to. For

ْ‫ْعلَىْال ِمن َِْب َْوا َ َسنْإِ ََل‬ ِ ‫ىْاَّلل‬ َِ ‫ال‬

َ ‫ْعْلَيه َْو َسلَّ َم‬
َ َّ َّ‫ْصل‬
َ َّ َِّ‫َْسعتْالن‬ َ َ‫َعنْأَِِبْبَكَرَةْق‬
ِ ِ ‫َِّنبِ ِه ْيَنإر ْإِ ََل ْالن‬
َّ ‫اْسيِ ٌد َْولَ َع َّل‬
ْ‫ْاَّللَْأَن‬ َ َِ ‫ْ((ْاب‬:‫َّاس َْمَّرًة َْوإِلَيه َْمَّرًة َْويَقول‬
َ ‫ْه َذ‬
.))ْ‫ني‬ ِِ ِ ِ َ‫يصلَِْبِِهْبنيْفِ ت‬
َ ‫نيْمنْالمسلم‬ َ ََ َ
Aboo Bakrah said: I heard the Prophet () talking at the pulpit
while al-Hasan was sitting beside him. He would look at the people
one time and at al-Hasan one time, and he said: “This son of mine
is a leader, and perhaps Allaah will bring about an agreement
between two sects of Muslims through him.” (Sahih Al-Bukhari,
vol. 5, p. 66, no. 89.)
201
al-Jaami‘ as-Sagheer, vol. 4, no. 5434 and authenticated in
Saheeh al-Jaami‘, no. 4010.
202
Besides the ten, the Prophet () also promised paradise to a
number of others among his companions, his wives, as well as

251
 example, his () statement:
ْ‫ْسيِ َدا‬ َِّ ‫عن ْاب ِن ْعمر ْقَ َال ْقَ َال ْرسول‬
َ ‫( ْ((ْا َ َسنْ َْوا َسني‬)ْ ‫ْاَّلل‬ َ ََ َ
ْ))ْ‫اْخيٌ ِْمن ه َما‬ ِ ِ ‫َشب‬
َ َ‫ابْأَه ِلْاْلَنَّة َْوأَبوُه‬َ
“Al-Hasan and al-Husayn203 are leaders of the youths in
Paradise,”204
or his () statement to Thaabit ibn Qays205:
ْ))ْ‫((ْإِنَّه ِْمنْأَه ِلْاْلَن َِّة‬
“Indeed he is among the people of Paradise.”206

groups who were present at certain major events during his

lifetime. Ibn Qudaamah mentions three as an example of others
besides the ten.
One might imagine that such promises would cause a person
to become spiritually lazy, since their goal has been guaranteed.
However, due to their levels of faith, the promise of paradise urged
them on to greater deeds of righteousness. For example, when
Aboo Bakr was on his deathbed supplicating and seeking Allaah’s
forgiveness, he was reminded of the Prophet’s promise and he
replied, “Even if one of my feet were in Paradise and the other
outside of it, I would not feel secure from Allaah’s plan.”
203
Al-Hasan and al-Husayn were the grandchildren of Prophet
Muhammad () from his daughter Faatimah and his cousin, ‘Alee
ibn Abee Taalib. Al-Hasan was born on the 15th of Ramadaan,
3AH and al-Husayn in Sha‘baan, 4AH. Al-Hasan died in 50AH of
natural causes and al-Husayn was killed at Karbalaa, Iraq, on the
10th of Muharram, 61AH.
204
Sunan Ibn-i-Majah, vol. 1, p. 68, no. 118 and authenticated in
Saheeh Sunan ibn Maajah, no. 96
205
Thaabit ibn Qays was from the Khazraj tribe of Madeenah and
was the spokesman of the Ansaar. He was martyred during the
Battle of Yamaamah against the false prophet, Musaylamah, in
11AH.

252
 82 We do not state positively that any Muslim will
be in Paradise or Hell, except regarding those
who the Messenger of Allaah () designated.207 But we
hope [for Paradise] for the righteous and fear [Hell] for
sinners.

206
Sahih Al-Bukhari, vol. 4, p. 520, no. 810, and Sahih Muslim,
vol. 1, p. 67-8, no. 214. The complete narration is as follows:
ِ ‫ىْاَّلل‬ َّ ‫ك َْر ِض َي‬ ٍ ِ‫ِفْب ِنْمال‬
ْ‫ت‬َ ِ‫ْعلَيه َْو َسلَّ َمْاف تَ َق َدْ َمب‬
َ َّ َّ‫ْصل‬ َ َّ َِّ‫َنْالن‬ َّ ‫ْعنهْأ‬ َ ‫ْاَّلل‬ َ ِ َ‫َعنْأَن‬
ْ‫ِّْالِ ًسا‬ ِ َ َ‫ْاَّللِ ْأ َََن ْأَعلَم ْل‬
َ ‫ك ْعل َمه ْفَأ َََته ْفَ َو َِّ َده‬ َّ ‫ول‬ َ ‫ُْ َْرس‬ َ ‫ال َْرِّ ٌل‬ ٍ ‫ب َن ْقَي‬
َ ‫ِف ْفَ َْق‬
ْ‫ْصوتَه ْفَو َق‬ ِ ِِ ِ
َ ‫ْشٌّر ْ َكا َن ْيَرفَع‬ َ ‫ال‬ َ ‫ك ْفَ َق‬ َ ‫اْشأن‬َ ‫ال ْلَه َْم‬ َ ‫اْرأ َسه ْفَ َق‬
َ ‫ِف ْبَيته ْمنَك ًس‬
ْ‫ْع َمله َْوه َو ِْمنْأَه ِلْالنَّا ِرْفَأَتَى‬ َْ ‫ْعلَي ِه َْو َسلَّ َمْفَ َقد‬ ِ
َ ‫ْحبِ َط‬ َّ َّ‫ْصل‬
َ ‫ىْاَّلل‬ َ ِ َِّ‫صوتْالن‬ َ
ْ‫وسى‬َ ‫ال ْم‬ َ َ‫ْعلَي ِه َْو َسلَّ َم ْفَأَخ ََْبه ْأَنَّه ْق‬
َ ‫ال ْ َك َذا َْوَك َذا ْفَ َق‬ َّ ‫ْصلَّى‬
َ ‫ْاَّلل‬ َ َّ َِّ‫الرِّل ْالن‬َّ
َ ‫ْ((اذ َهب ْإِلَي ِه ْفَقلْ ْلَه ْإِن‬:‫ال‬
ْ‫َّك‬ َ ‫يم ٍة ْفَ َق‬َ ‫ْعإ‬
ِ ٍ‫فَرِّع ْإِلَي ِه ْالمَّرَة ْاْل ِخرَة ْبِبِ ََارة‬
َ َ َ َ َََ
ْ.))‫َّك ِْمنْأَه ِلْاْلَن َِّة‬ َ ‫ت ِْمنْأَه ِلْالنَّا ِر َْولَ ِكن‬ َ ‫لَس‬
Anas ibn Maalik reported that [on one occasion] the Prophet ()
found Thaabit ibn Qays missing and a man said to him: “O
Messenger of Allaah! I will find out about him for you.” He went
to him and found him sitting with his head bowed and asked him:
“What is wrong with you?” He replied: “Evil. He used to raise his
voice above the voice of the Prophet () and his deeds are lost and
he is among the people of the Fire.” When the man returned to the
Prophet () and informed him of what Thaabit had said, “Go to
him and say: Indeed you are not from the people of the Fire,
instead you are from the people of Paradise.”
207
Declaration of Paradise or Hell
Declaration that a person is in Paradise or Hell is not something
that the human intellect can derive or deduce. It is limited to the

253
 Sharee‘ah. Whoever is declared by the sources of Sharee‘ah to be
in either location, Muslims are obliged to declare likewise, and
whoever is not spoken about Muslims are not allowed to speak
about. However, they hope that Paradise will be granted to those
who appear righteous and fear punishment for the unrighteous.
Thus, the Declaration of Paradise or Hell can be divided into two
categories, general and specific.
1. The general declaration is connected to a description. For
example, to declare that every believer will be in Paradise and
every disbeliever will be in Hell. Likewise it may be said of
any of the other descriptions that the Lawgiver made a cause
for entrance into Paradise of Hell.
2. The specific declaration is connected to a person. For example,
to declare that a specific person will be in Paradise of Hell.
Muslims are only allowed to specify those who were specified
by Allaah and His Messenger ().
Specific Individuals in Hell
Those specified by the Qur’aan to be in Hell are the Prophet’s
uncle, Aboo Lahab (whose name was ‘Abul-‘Uzzaa ibn ‘Abdil-
Muttalib), and his wife, Umm Jameel (Urwaa bint Harb, the sister
of Aboo Sufyaan). Soorah al-Masad (111) declares them both to be
among the people of Hell.
From the Sunnah, Aboo Taalib was declared to be in Hell,
based on the following narration:
َ َ‫ْعلَي ِه َْو َسلَّ َمْق‬
ْ‫ْ((ْأَه َونْأَه ِلْالنَّا ِر‬:‫ال‬ َّ َّ‫ْصل‬ َِّ ‫ول‬ ٍ َّ‫ْعب‬
َ ‫ىْاَّلل‬ َ ‫ْاَّلل‬ َ ‫َن َْرس‬ َّ ‫اسْأ‬ َ ‫َعنْاب ِن‬
ِ ‫يْمن هم‬ ِ ِ‫نيْي غل‬ ِ ِ ٍ ِ‫َع َذ ًاَبْأَبوْ َال‬
ْ.))ْ‫اْد َماغه‬ َ َ ِ َ‫ب َْوه َوْمن تَع ٌلْبنَ عل‬
Ibn ‘Abbaas quoted the Messenger of Allaah () as saying: “The
person from the people of Hell receiving the lightest punishment
will be Aboo Taalib. He will be wearing a pair of slippers [from
the fire] which will cause his brains to boil.” (Sahih Al-Bukhari,
vol. 8, p. 369, no. 569 and Sahih Muslim, vol. 1, p. 139, no. 413.
The wording is that of Sahih Muslim.)
The Prophet’s father was also declared a denizen of Hell in the
following narration:

254
 ْ‫ْ((ِْفْالنَّا ِرْ))ْفَلَ َّما‬:
ِ ‫ال‬ َ َ‫ْاَّللِْأَي َنْأَِِبْق‬
َّ ‫ول‬ َ ‫ُْ َْرس‬:
َ ‫ال‬ ٍ َ‫َعنْأَن‬
َّ ‫ِفْأ‬
َ َ‫َن َْرِّةًْق‬
.))ْ‫ْ((ْإِ َّنْأَِِب َْوأ َََب َك ِِْفْالنَّا ِر‬:‫ال‬َ ‫َّىْد َعاهْفَ َق‬
َ ‫قَف‬
Anas reported that a person asked the Prophet (): “O Messenger
of Allaah, where is my father?” He replied: “He is in the fire.”
When the man turned away, he called out to him saying: “Indeed
my father and your father are in the fire.” (Sahih Muslim, vol. 1, p.
136, no. 398.)
The Prophet’s mother was declared to be among those in Hell
in the following statement of the Prophet () narrated by Aboo
Hurayrah:
ِِ ِ
َ ََ‫ْا َذنِْ َْواستَأذَن تهْأَنْأ‬
ْ‫ورْقَ َْبَها‬ َ ‫((استَأذَنت َْرِِبْأَنْأَستَ غفَرْألميْفَلَم‬
ْ.)) ِْ‫فَأ َِذ َن‬
“I asked my Lord’s permission to pray for my mother’s forgiveness
and He did not permit me. When I asked His permission to visit her
grave, He permitted me.” (Sahih Muslim, vol.2, p. 463, no. 2130,
Sunan Abu Dawud, vol. 2, p. 919, no. 3228, and Sunan Ibn-i-
Majah, vol. 2, pp. 431-2, no. 1572.)
Ibn Jud‘aan was declared an inhabitant of Hell in the
following narration:
‘Aa’ishah reported that she said: “O Messenger of Allaah, Ibn
Jud‘aan established family ties and fed the poor. Would that be of
any benefit to him?” He replied, “It would be of no avail to him as
he never once said: ‘O my Lord, pardon my sins on the Day of
Resurrection.’” (Sahih Muslim, vol. 1, p. 139-40, no. 416.)
‘Amr ibn ‘Aamir ibn Luhayy al-Khuzaa‘ee was declared by
the Prophet () to be in Hell:
َ َ‫ْعلَي ِه َْو َسلَّ َمْق‬
ْ‫ْ((إِ َّنْأ ََّو َل َْمن‬:‫ال‬ َّ َّ‫ْصل‬ ٍ َِّ ‫عنْعب ِد‬
َ ‫ىْاَّلل‬ َ ِ َِّ‫ْعنْالن‬ َ ‫ْاَّللْب ِن َْمسعود‬ َ َ
َ ‫ْع ِام ٍر َْوإِِ َْرأَي ته‬
ْ‫ْنُّر‬ َ ‫ْعمرو ْبن‬ َ ‫اع َة‬
َ ‫ب َْو َعبَ َد ْاألَصنَ َام ْأَبو ْخَز‬
ِ َّ ‫سيَّب‬
َ َ‫ْالس َوا‬ َ َ
.))‫أَم َعاَُه ِِْفْالنَّا ِر‬

255
83 We do not excommunicate (takfeer) any Muslim
due to sin nor do we expel him from Islaam due
to a deed.208

‘Abdullaah ibn Mas‘ood related from the Prophet () that he said:
“The first person to dedicate animals to the gods and to worship
them was Aboo Khuzaa‘ah, ‘Amr ibn ‘Aamir. I saw him dragging
his entrails in the Fire.” (Sahih Al-Bukhari, vol. 4, pp. 472-3, no.
723 and Sahih Muslim, vol. 4, pp. 1485-6, no. 6839. The wording
is that of Musnad Ahmad.)
208
Ibn Taymiyyah stated regarding the position of Ahlus-Sunnah,
“… They do not call the people of the Qiblah disbelievers on the
ground of their committing general or major sins as the Khaarijites
do. On the contrary, the brotherhood in faith is established in spite
of committing sins as Allaah Most Glorious said:
   ☺ 
  
☺
 
 
“But if [the killer] is forgiven by his brother [in Islaam] by
some compensation, then [he should] adhere to it with
fairness…” (2:178) … Islaam in its totality should not be negated
from a corrupt person who adheres to the teachings, nor should he
be said to reside eternally in Hell as the Mu’tazilites claim. Instead,
the corrupt is included under the name of faith, as Allaah said:
“Free a believing slave [as expiation for killing a Muslim] (4:92).”
(Sharh al-Aqeedat-il-Wasitiyah, p. 191.)
Among the evidences used by the scholars to prove this point
are verses 9 and 10 from Soorah al-Hujuraat:
   
✓☺
 
☺ ...☺

256
 ☺
✓ 
 
“If two parties among the believers fight, make peace between
them … Indeed the believers are one brotherhood, so make
peace between your two brothers.” (49: 9-10)
Allaah affirmed the brotherhood of faith for both parties in spite of
the fact that fighting the believers is a major sin which the Prophet
() referred to as Kufr (disbelief) in the following narration:
))ْ‫وق َْوقِتَالهْكفٌر‬
ٌ ‫((ْسبَابْالمسلِ ِمْفس‬
ِ  : ْ َِّ‫الْالن‬ َِّ ‫عبد‬
ُّ َ َ‫ْاَّللْق‬ َ
‘Abdullaah quoted the Prophet () as saying: “Cursing a Muslim is
sinful and fighting him is disbelief.” (Sahih Al-Bukhari, vol. 1, p.
41, no. 46 / Sahih Muslim, vol. 1, p. 43, no. 43.)
If fighting a Muslim was disbelief in the full sense, and not just an
act of disbelief, the brotherhood of faith would have been
cancelled.
Furthermore, as stated in the hadeeth of Anas on intercession,
the Prophet () will ask Allaah to permit him to intercede for those
with a mustard seed’s weight of eemaan and it will be granted to
him.
ْ‫ْخرَد ٍل‬ ِ ٍ ‫ ((ْمنْ َكا َن ِِْفْقَلبِ ِه ِْمث َقال‬:ْ‫ْي قولْهللاْتَع َاَل‬ْ َِّ‫الْالن‬
َ ‫ْحبَّةْمن‬
َ َ َ َ ُّ َ َ‫ق‬
ٍ َ‫ِمنْإَِي‬
))ْ‫انْفَأَخ ِرِّوه‬
The Prophet () said that Allaah, Most High, said: “Remove from it
whoever had a mustard seed’s worth of faith in his heart.” (Sahih
Al-Bukhari, vol. 1, pp. 37, no. 42.)
This belief of Ahlus-Sunnah was opposed by both the
Khaarijites, who claimed that one who commits major sins would
remain eternally in the Hellfire, and the Mu‘tazilites who claimed
that he left faith and entered into a state of limbo in which he was
neither a believer nor a disbeliever, who would remain eternally in
the Hellfire. (Sharh Lum‘ah, pp. 109-110.)

257
84 We consider Hajj and Jihaad a continued
obligation209 along with obedience to every
Imaam, righteous or corrupt,210 and that Friday Prayer
behind [the corrupt] is permissible.211

209
Evidence for the continued obligation of Jihaad until the Last
Day can be found in the following narration:
ْ‫ود ِِْف‬ َ َ‫ْعلَي ِه َْو َسلَّ َمْق‬ َّ َّ‫ْصل‬ ِ
ٌ ‫ْ((ْاََيل َْمعق‬:‫ال‬ َ ‫ىْاَّلل‬ َ ‫َعنْعرَوَةْب ِنْاْلَعد‬
َ ِ َِّ‫ْعنْالن‬
ْ.))ْ‫اص َيهاْاََيْإِ ََلْيَوِمْال ِقيَ َام ِة‬
ِ ‫نَو‬
َ
‘Urwah ibn al-Ja‘d reported from the Prophet () that he said:
“Good will remain in the foreheads of horses until the Day of
Resurrection.” (Sahih Al-Bukhari, vol. 4, p. 71, no. 103.)
210
With regard to revolt against the rulers, Imaam at-Tahaawee
said: “81. We do not believe in revolt against our leaders and
rulers, even if they commit injustice, nor do we pray against them
or defy their orders. On the contrary, we believe that obedience to
them is a duty and a part of our obedience to Allaah, so long as
they do not order anything sinful. We pray for their safety and
piety.” (Commentary on the Creed of at-Tahawi, p. 337.)
Ibn Abil-‘Izz in his commentary discusses this issue saying,
“As to the rule that we should obey those in authority even if they
are unjust, it is because the evil that would result from revolting
against them would be many times worse than the evil which
resulted form their injustice. In fact, by patiently bearing their
injustice we atone for many of our misdeeds and add to our
rewards, for Allaah has only inflicted them upon us on account of
our misdeeds. The rule is that the recompense of an act is in
accordance with the act itself.” (Commentary on the Creed of at-
Tahawi, p. 339.)
On the topic of revolt against leaders, Ibn Taymiyyah said,
“Where the adverse effects of enjoining the good and forbidding
evil outweigh its benefits, it is no longer what Allaah has
instructed. It must not be done even if it means abandoning a duty
and committing a sin. The believer should fear Allaah when he

258
 deals with the servants of Allaah. He is not accountable for their
guidance. This is what was meant by the Qur’aanic verse,
  
 
 ➢   
   
“O believers, you are responsible for your own souls. He who
goes astray cannot hurt you if you are rightly guided.” (Soorah
al-Maa’idah, 5: 105) … Many people of innovation, who follow
their desires, have set themselves up as enjoiners of good and
forbidders of evil, and Jihaad and so on, causing more harm than
good. This is why the Prophet () commanded that the injustice of
leaders be tolerated, and forbade us from fighting them as long as
they maintained regular prayers. ‘Abdullaah ibn Mas‘ood quoted
him as saying:
َ َ‫ْاَّللِْق‬
ْ‫ال‬ َّ ‫ول‬ َ ‫ُْ َْرس‬ َ ‫وراْت ن ِكر‬ ِ ِ
َ ‫اْأم رََن‬
َ ‫الْْفَ َم‬
َ َ‫ولَاْق‬ ً ‫ْس ََتو َنْبَعديْأَثََرةً َْوأم‬
َ ‫((ْإنَّكم‬
ْ.))‫اْاَّللَْالَّ ِذيْلَكم‬
َّ ‫أ َُّدواْإِلَي ِهمْْ َحقَّهم َْو َسلو‬
“Indeed you will see after me effects and issues which you will
reject.” He asked: “So what do you instruct us to do, O Messenger
of Allaah?” He replied, “Give them their rights and ask Allaah for
your rights.” (Sahih Al Bukhari, vol. 9, p. 145, no. 175 and Saheeh
Sunan at-Tirmithee, vol. 2, p. 471, no. 2190.) Consequently, one of
the foundations of Ahlus-Sunnah wal-Jamaa‘ah is adhering to the
main body of the Muslim community and abstaining from fighting
the Imaams or fighting in time of tumult and internal strife. While
the people of private whims and fancies, such as the Mu’tazilites,
believe that fighting the Imaams is one of the foundations of their
faith.” (Enjoining Good Forbidding Evil, pp. 62-4 and Ibn
Taymiyyah Expounds on Islam, p. 536 also quoted in General
Issues of Faith, pp. 63-5.)
211
Ibn Taymiyyah stated the following regarding the issue of
prayer behind the corrupt: “One of the principles of Ahlus-Sunnah
wal-Jamaa‘ah is that they offer Friday prayers, ‘Eed prayers, and

259
the daily prayers, and never suspend them as do the proponents of
bid‘ah like the Raafidites and others. If the conduct of the Imaam is
not known or his bid‘ah or wickedness is not open, Friday prayers
and all daily prayers in congregation may be offered behind him.
All the four Imaams of the Muslims as well as others are agreed on
this point. None of them has ever said that prayer is not valid
behind an Imaam whose private life is known. In fact Muslims
have been praying behind persons whose lives have not been
known.
However, if prayer is offered behind a person who is known to
be guilty of bid‘ah or open sin while an alternative Imaam is
available, many scholars say that the prayer of those who pray
behind him is still valid. This is the view of ash-Shaafi‘ee and
Aboo Haneefah, and also one of the two views ascribed to both
Maalik and Ahmad. When there is no other alternative available
and prayer has to be offered behind a heretic or a sinner, as, for
example when you do not get anyone other than a heretic or sinner
to lead the Friday prayer, and there is no other place where it is
conducted, then you must offer the Friday prayer behind that
heretic or sinner. This is the view of Ahlus-Sunnah wal-Jamaa‘ah
in general. Aboo Haneefah, Ahmad ibn Hambal and all the other
Imaams of Ahlus-Sunnah wal-Jamaa‘ah are agreed on this.
The Companions used to offer prayers behind those whose
sins they were aware of. For example, ‘Abdullaah ibn Mas‘ood and
other Companions prayed behind al-Waleed ibn ‘Uqbah [one of
Caliph ‘Uthmaan’s half-brothers, d. 680] who used to drink, and
once while leading the Fajr prayers he prayed four units, for which
‘Uthmaan ibn ‘Affaan punished him with lashes. ‘Abdullaah ibn
‘Umar and other Companions prayed behind al-Hajjaaj ibn Yoosuf
[known as as-Saffaah, the blood-letter]. Similarly, many
Companions and Successors prayed behind Ibn Abee ‘Ubayd [al-
Mukhtaar who called people to pledge fealty to Muhammad ibn al-
Hanafiyyah, and revolted against the Umayyad caliphate, avenged
the blood of al-Husayn by killing Shaamir and others who killed
him. He claimed prophethood and revelation, and fought against

260
 85ْ‫ثَةَ ٌت‬ Anas quoted the Prophet () as saying,
))ْ ْ ْ ()ْ ِ‫ْاَّلل‬ ٍ ِ‫ِف ْب ِن ْمال‬
َّ ‫ك ْقَ َال ْقَ َال َْرسول‬ َ ِ َ‫َعن ْأَن‬
ٍ ‫ْاَّلل ْوالَْن َك ِفره ْبِ َذن‬ ِ ِ ِ َ‫ِمن ْأَص ِل ْا ِمَي‬
ْ‫ب‬ َ َّ َّ‫ْع َّمن ْقَ َال ْالَْإلَهَ ْإال‬
َ ‫ف‬ ُّ ‫ان ْال َك‬
ْ‫ْاَّلل ْإِ ََل ْأَن‬ ِ ِ ِ ِ
َّ ََِ‫اض ْمنذ ْبَْ َعث‬ َ ‫َوالَُْن ِرِّه ْمن ْا ِمسةَم ْب َع َم ٍل َْواْل َهاد‬
ٍ ‫ْم‬
‫ْع ِاد ٍْل‬
َ ‫ْعدل‬
ِ ‫َِّّ َال ْالَ ْي ب ِجله ِّْور‬
َ َ‫ِّْاَ ٍر َْوال‬
َ َ
ِ ‫ي َقاتِل‬
َّ ‫ْآخر ْأ َّم َِ ْالد‬ َ
ِ ‫وا ِمَيَان‬
ْ))ْ‫َْبألَق َدا ِر‬
َ
“Three things are from the foundation of faith: Restraint
from [fighting] whoever says: laa ilaaha illallaah; we do
not excommunicate for a sin; we do not expel from
Islaam for an act. Jihaad is continual from the time
Allaah sent me until the last of my nation fight the False
Christ (ad-Dajjaal). It cannot be nullified by the
corruption of a sinner, the justice of an honest person, or
the belief in Destiny.” It is collected by Aboo
Daawood.212

86 It is from the Sunnah to take the Companions of

Allaah’s Messenger () as friends, to love

‘Abdullaah ibn az-Zubayr and was killed by his brother, Mus‘ab in

Kufah, 687 CE], who was charged with blasphemous views and of
preaching them.” (Majmoo‘aat ar-Rasaa’il wal-Masaa’il, vol. 5,
pp. 198-202 quoted in Ibn Taymiyyah Expounds on Islam, pp. 558-
9)
212
Sunan Abu Dawud, vol. 2, p. 702, no. 2526 It was ruled
inauthentic by al-Munthiree in Mukhtsar Sunan Abee Daawood,
vol. 3, p. 386 due to the presence of Yazeed ibn Abee Nashbah,
who is unknown (majhool), in its chain.

261
them,213 to mention their merits, to ask Allaah’s mercy
for them, to seek forgiveness for them, and to abstain
from mentioning their sins and the conflicts which
occurred between them,214 believing in their superiority

213
The Prophet made loving the Ansaar a sign of the existence of
true faith.
ِ َ‫بْاألَنَصا ِرْآيةْا ِمَي‬
))ْ‫ان‬ َ َ‫ْأَنَّهْق‬ْ ِ َِّ‫ْعنْالن‬
ُّ ‫ْ((ح‬:‫ال‬ ٍ َ‫َعنْأَن‬
َ َ َ ‫ِف‬
Anas narrated from the Prophet () that he said: “To love the
Ansaar is a sign of eemaan.” (Sahih Muslim, vol. 1, p. 46, no. 137)
There is also a narration found in at-Tirmithee in which
‘Abdullaah ibn al-Mughaffal quoted the Prophet () as saying, “O
Allaah, O Allaah, my companions. Do not malign them after me.
Whoever loves them, loves them as a part of his love for me; and
whoever hates them, hates them as a part of his hatred for me.
Whoever displeases them displeases me, and whoever displeases
me displeases Allaah, and whoever displeases Allaah exposes
himself to His punishment.” (Sunan at-Tirmithee, al-Manaaqib, no.
3862, Musnad Ahmad, 4: 87, 5: 54 & 57, Sunan Ibn Abee ‘Aasim,
no. 992)
214
Ibn Mas‘ood, may Allaah be pleased with him, said, “Whoever
among you plans on pursuing a matter, then he should pursue [the
path of] those who have passed [i.e. the Companions]. For indeed
those who are living are not safe from fitnah. Those are the
companions of Muhammad (); they were the best of this Ummah,
the most righteous at heart, the deepest in knowledge, and the least
extreme. [They were] a people chosen by Allaah to be companions
of His Prophet and to implement His deen (religion). So ascribe to
them their rightful virtue, follow them in their tracks, and hold fast
as much as you are able to their characters and deen. For indeed,
they were upon the straight guidance.” (Reported by Ibn ‘Abdul-
Barr in Jaami‘ al-Bayaan (2:97), and Abu Nu‘aym in al-Hilyah as
a statement of Ibn ‘Umar.)

262
 Ibn Mas‘ood also said, “Indeed, Allaah looked into the hearts
of the slaves and found that the heart of Muhammad () is the best
of the slaves’ hearts. So He chose him for Himself and sent him
with His message. Then he looked into the hearts of the slaves after
the heart of Muhammad () and found the hearts of his
companions the best of the slaves’ hearts. So he made them the
ministers of His Prophet, fighting for the sake of His religion. So
whatever the Muslims view as good, then it is good in Allaah’s
sight, and whatever they see as evil, then it is evil in the sight of
Allaah.” (Reported by Ahmad (1/379) and others, and it is hasan,
i.e. authentic.)
Mujaahid reported that Ibn ‘Abbaas said, “Do not revile the
Companions of Muhammad (), for indeed Allaah, Most Glorified
and Exalted, has ordered us to seek forgiveness for them, while He
knew that they would (one day) fight (one another).” (Musnad
Ahmad)
Al-‘Awaam ibn Hawshab said, “Mention the merits of the
Companions of Muhammad (), so that the hearts will be filled
with love, and do not mention other than that, so as to incite the
people against them.”
Imaam at-Tirmithee reported that he asked Ahmad ibn
Hanbal, “What do you say about what occurred in the affair of
Talhah, Zubayr, ‘Alee, and ‘Aa’ishah.” (the narrator said: “and I
think he mentioned Mu‘aawiyah”). So Imaam Ahmad said, “Who
am I to say anything about the Companions of Allaah’s Messenger
()? Something occurred amongst them, and Allaah knows best.”
(As-Sunnah, by al-Khallaal, p. 460.)
Shaykhul Islaam Ibn Taymiyyah said, “From the fundamental
beliefs of Ahlus Sunnah wal Jamaa’ah is to keep their hearts and
tongues pure and safe from (any negativity) toward the Prophet’s
companions…and in obedience to the Messenger’s instruction ‘Do
not revile my companions…’ They (the people of Ahlus Sunnah)
accept what came in the Qur’aan, Sunnah and ijmaa regarding
their virtue and status, …and they refrain (from indulging and
speaking about) that [fitnah, etc.] which took place between the

263
sahaabah. They say regarding these occurences: These narrations
which mention them with negativity are either fabricated, or have
some additions, deletions, or modifications. And whatever is
authentic from these narrations, then they are pardoned for it; for
they did ijtihaad and were either correct or mistaken. And whoever
studies their seerah well and with understanding will know that
Allaah has blessed them with the greatest of virtues and will know
with certainty that they are indeed the best of creation after the
prophets. There has never been and will never be the likes of them,
and they are the chosen generation of this ummah, which is the best
ummah and the ummah of greatest stature with Allaah.” (al-
‘Aqeedah al-Waasitiyyah, pp. 142-151.)
Shaykh Ibn ‘Uthaymeen said, in his commentary of Aqeedah
al-Waasitiyyah (“And they refrain from (talking about) that which
took place between the Sahaabah”): That is, the disputes that took
place between them. For disputes occurred between the Sahaabah –
may Allaah be pleased with them – after the murder of ‘Umar ibn
al-Khattaab, and the affair got heavier after ‘Uthmaan was killed.
So then what happened between them happened, and led to
fighting, and this situation is well known. But without a doubt, this
occurred out of their interpretations and ijtihaad, each of them
believing that he is on the truth. And we cannot possibly say that
‘Aa’ishah and az-Zubayr ibn ‘Awaam fought ‘Alee, may Allaah be
pleased with them all, while they were believing that they were
wrong and that ‘Alee was on the truth. But their believing that they
are on the Truth does not necessarily mean that they were correct.
And if they were incorrect, we know that they surely did not
proceed in this affair except out of ijtihaad. And it was
authentically reported that the Prophet () said, “If a judge makes
a judgment and makes ijtihaad and is correct, he has two rewards.
And if he rules and makes ijtihaad and is incorrect, he has one
reward.” So we say: They were mistaken, out of ijtihaad, so they
have one reward…And as for what we deen Allaah with, is that
whatever took place amongst them was a result of ijtihaad. And if a
person errs in his ijtihaad, then he is pardoned and forgiven. As for

264
 and knowing their excellence.215 Allaah, Most High,
said:
  
 
 
 
 

 ☺
  
 

our stance regarding them: then what is obligatory on us is to

refrain from that which occurred between them. Why should we
take their actions as a cause of insulting and cursing, slandering
them, and hating one other? What is required of us regarding these
affairs is to be silent regarding what took place between the
Sahaabah, and to not look at the news and history regarding these
matters, except if it is absolutely necessary revision or study.”
(Sharh al-Aqeedah al-Waasitiyyah, Shaykh Ibn ‘Uthaymeen 2:
285)
215
‘Imraan ibn Husayn stated that Prophet Muhammad () said:

ْ‫ْاِ ِْمن ْبَع ِد ِهم‬ ِ ِ

َ َّ ْ،‫ْ َّ ْالَّذي َن ْيَلوَلم‬،‫ْ َّ ْالَّذي َن ْيَلوَلم‬، ِ‫َّاس ْقَر‬ ِ ‫((خي ْالن‬ َ
ْ.))‫وها‬ ِ ْ‫ْو ِهبُّو َْن‬،‫قَومْي تَس َّمنو َن‬
َ ‫َّه َادَْةْقَب َْلْأَنْيسأَل‬
َْ َ‫ْي عجو َْنْال‬،‫الس َم َن‬ َ َ ٌَ
“The best of people are [in] my generation, then those in the
following generation, then those in the following generation. Then
there will come after them a people who will become obese and
love obesity; they will testify before being asked to do so.”
(Collected by at-Tirmithee and al-Haakim [S.J.S. 3294]. Also
collected in Sunan Abu Dawud, vol.3, p.1306-7, no.4640 and Sahih
Muslim, vol.4, p.1346, no.6154 from Aboo Hurayrah. See also
Mishkat Al-Masabih, vol.2, no. 1318.)

265
 
 ▪  
“And those who came after them say: “Our Lord!
Forgive us and our brothers who preceded us in
Faith, and do not put in our hearts any hatred
against those who have believed. Our Lord! You are
indeed full of kindness, Most Merciful.”
(Soorah al-Hashr, 59: 10)216

And the Most High also said:

  ▪ ☺ 
 
 
 
  
 
  
  
 ☺

216
The beginning of the verse addresses the Companions:
“[Some part is due] to the indigent emigrants, those who were
expelled from their homes and their property while seeking
grace from Allaah and His pleasure and aiding Allaah and His
Messenger. Such are indeed the sincere ones. But those who
before them had homes [in Madeenah] and had adopted the
faith, show their affection to such as came to them for refuge,
and entertain no desire in their hearts for things given to the
[latter], but give them preference over themselves, even though
poverty was their own lot, and those saved from the
covetousness ot their own souls, they are the ones who achieve
prosperity.” (59: 8-9)

266
  
  
 
 
 
 
 


 
 
 ▪
  
  
☺ 
 
 
 ☺☺
“Muhammad is the Messenger of Allaah. And those
who are with him are severe against disbelievers, and
merciful towards each other. You see them bowing
down and prostrating, seeking bounty from Allaah
and His Pleasure. Their signs are in their faces from
the effect of prostration. This is their description in
the Torah. And their description in the Gospel is that
of a seed which sends forth its shoot, strengthens it,
and makes it firm. It stands straight on its stem,
delighting the sowers, that He may enrage the
disbelievers with them. Allaah has promised those
among them who believe and do righteous deeds,

267
 forgiveness and a mighty reward.” (Soorah al-Fat’h,
48: 29)217

87 ْ ُّ َِّ‫َعن ْأَِِب َْسعِ ٍْيد ْاَد ِر ِي َْر ِضي َّْاَّلل َْعنه ْقَ َال ْقَ َال ْالن‬
The Prophet () said,

َ
ْ‫اْما‬ ٍ ِ َّ ‫(((ْالَْتَسبُّواْأَص َح ِاِب ْفَلَو ْأ‬)
َ ً‫َح َدكم ْأَن َف َق ْمث َل ْأحد ْ َذ َهب‬
َ ‫َنْ أ‬
ْ.))ْ‫صي َفه‬ ِ َ‫ب لَ َ ْمدَّْأَح ِد ِهمْوالَْن‬
َ َ َ
217
There are a number of other verses in the Qur’aan that address
Allaah’s pleasure with the Companions of Prophet Muhammad
(). For example:
“The vangard, the first of those who forsook their homes and
of those who gave them aid, and also those who follow them in
righteousness – Allaah is well pleased with them. He has
prepared for them gardens under which rivers flow to dwell in
them forever. That is the supreme felicity.” (Soorah at-Tawbah,
9: 100)
“Allaah’s good pleasure was on the Believers when they swore
fealty to you under the tree. He knew what was in their hearts,
and He sent down tranquillity to them, and He rewarded them
with a speedy victory.” (Soorah al-Fat’h, 48: 18)
“Those who believed and adopted exile, and fought for the faith
with their property and their persons in the cause of Allaah, as
well as those who gave them asylum and aid – these are all
friends and protectors, one of another… These are in very
truth the Believers; for them is the forgiveness of sins and a
provision most gracious.” (Soorah al-Anfaal, 8: 72-3)
“Not equal among you are those who spent and fought before
the victory [with those who did so later]. Those are higher in
rank than those who spent and fought afterwards. But to all
has Allaah promised a good reward. And Allaah is well
aquainted with all that you do.” (Soorah al-Hadeed, 57: 10)

268
“Do not curse my Companions. For if one of you gave in
charity the equivalent of Mount Uhud in gold, it would
not reach the equivalent of a handful218 of what they
gave or half of it.”219

218
The actual term used in the text is mudd which is a dry measure
of varying value, equal to 18 litres in Palestine, and 46.6 litres in
Tangier or a bushel in other estimations.
219
Sahih Al-Bukhari, vol. 5, p. 17, no. 22, and Sahih Muslim, vol.
4, p. 1348, no. 6167-8. The background to this narration is that
Khaalid ibn al-Waleed had verbally abused ‘Abdur-Rahmaan ibn
‘Awf. By “his companions” the Prophet () meant ‘Abdur-
Rahmaan and others like him who had embraced Islaam in the
early years before Makkah was captured and who had fought for
Islaam. They were the people who swore their allegiance to the
Prophet under the tree. They were better and more honoured than
those who entered the faith afterwards, that is, after the Treaty of
al-Hudaybiyyah, which the Prophet () concluded with the
Makkans. Khaalid ibn al-Waleed embraced Islaam along with
others in this later period… The implication of the hadeeth is that
those who joined the Prophet’s company later should not speak ill
of those who had joined his company earlier since they had honor
no other Companions had and could not have, even if they spent
gold equal to Mount Uhud. If this is the case concerning those who
embraced Islaam after the Treaty of al-Hudaybiyyah and before the
conquest of Makkah, what of those who never joined the Prophet’s
company?” (Commentary on the Creed of at-Tahawi, pp. 430-1.)
However, the popularly quoted hadeeth allegedly reported by
Ibn ‘Umar that the Prophet () said:
ْ))ْْ‫َهمْاِق تَ َدي تمْاِهتَ َدي تم‬ ِ ‫((ْأَص َح ِاِبْ َكالنَُّوِم‬
ِِ‫ِْب‬
“My Sahaabah are like stars. You will be guided by
whichever of them you follow.”
is inauthentic. (It is collected by Ibn Battah in al-Ibaanah, Ibn
‘Asaakir in Taareekh Dimishq al-Kabeer, and Nizaam al-Mulk in

269
 al-Amaalee, See Silsilah al-Ahaadeeth ad-Da‘eefah wa al-
Mawdoo‘ah, vol.1, p.82.)
Ibn Battah recorded an authentic narration from Ibn ‘Abbaas
in which he said: “Do not abuse the Companions of Muhammad
(). An hour of their life with the Prophet () was better than forty
years of your deeds now.” (Sunan Ibn-i-Majah, p. , Sunan Ibn Abee
Aasim, no. 1006 and authenticated by al-Albaanee in Sharh al-
‘Aqeedah at-Tahaawiyyah, p. 532.)
And in a variant of this narration by way of Waqee‘, he said,
“Better than you life-long worship.”
ِ ِ َّْ َّ‫اَْسعت ْالنَِّ ْصل‬ ِ ِ ِ
ْ‫صةَ َْال‬َ ‫ْحف‬َ ‫ىْاَّلل َعلَيه َْو َسلَّ َم ْيَقول ْعن َد‬ َ َّ َ َ َ‫َعن ْأم ْمبََ ٍر ْأ ََّل‬
ِ َّ ‫اب ْالَََّرِة ْأ‬ ِ ‫ْاَّلل ِْمن ْأَصح‬
ْ‫َْتتَ َها‬
َ ‫َْبيَعوا‬ َ ‫ين‬ َ ‫َح ٌْد ْالذ‬
َ ََ َ َّ َُ‫ْشا‬ َ ‫َّار ْإِن‬َ ‫يَدخل ْالن‬
َ ‫صة َْوإِن ِْمنكمْإَِّال َْوا ِرد َهاْفَ َق‬
ْ‫ال‬ َِّ ‫ول‬
َ ‫ْحف‬َ ‫ْاَّللْفَان تَ َهَرَهاْفَ َقالَت‬ َ ‫ىُْ َْرس‬َ َ‫قَالَتْبَل‬
ِ َّ ِ َ َ‫ْعلَي ِه َْو َسلَّ َمْقَد ْق‬ َّ َّ‫ْصل‬
َْ ‫ينْاتَّ َقو‬
ْ‫اْونَ َذر‬ َ ‫ْعَّز َْو َِّ َّلْ َّْن نََيْالذ‬
َ ‫ْاَّلل‬
َّ ‫ال‬ َ ‫ىْاَّلل‬ َ ُّ َِّ‫الن‬
ِ ‫الإَّالِ ِمنيْفِيه‬
‫اِّْثِيا‬ َ َ
Umm Mubashshir reported that she heard the Messenger of
Allaah () saying in the presence of Hafsah: “Allaah willing –
None among the people of the Tree who swore fealty under it will
enter the fire of Hell.” She asked: “Why not, O Messenger of
Allaah?” He scolded her and she replied: “And there is none
among you who will not come to it [i.e., Hell].” (Soorah
Maryam, 19: 71.) The Prophet () replied to her saying: Allaah,
Most Great and Glorious said: ‘Then I will rescue the pious and
leave the wrongdoers in it on their knees.’ (19: 72)” (Sahih
Muslim, vol. 4, p. 1332, no. 6090.)
Ibn Abil-‘Izz said concerning abuse of the Companions: “Who
could be more astray than those who have rancor in their hearts
against the people who are the cream of the Muslim community
and the most honoured of Allaah’s friends after the prophets? They
are, in a sense, worse than the Jews and Christians, for if the Jews
are asked who is the best of their community, their answer is the

270
companions of Moses. Similarly, if the Christians are asked about
the best of their community, they say they were the companions of
Jesus. But when these Raafidites are questioned as to who are the
worst of their community, they say the Companions of Muhammad
(). They make exception, only for a few. But if you compare
them, you will find that many of those whom they malign are many
times better than those they do not.” (Commentary the Creed of at-
Tahawi, p. 433.)
Ibn Qudaamah and other scholars of the Salaf include love for
the Companions as a part of faith to distinguish Ahlus-Sunnah wal-
Jamaa‘ah from the deviant sects like the Khaarijites and the
Shi’ites (Raafidites).
The Ruling on Abuse of the Companions
Maligning the Companions may be divided into three
categories:
1. To malign them with what implies that most of them became
disbelievers or that the majority of them were sinners. This
statement is a statement of disbelief because it denies Allaah and
His Messenger’s statements of praise and being pleased with them.
In fact whoever doubts about the disbelief of one [who makes]
these statements, becomes a disbeliever himself, because the
implication of this statement is that those who conveyed the
Qur’aan and the Sunnah were disbelievers or corrupt.
2. To malign them with curses and filthy words. The scholars were
of two opinions regarding the disbelief of one who did this.
According to the opinion that one who curses them does not
become a disbeliever, he should be lashed and jailed until he dies
or retracts what he said.
3. To malign them with terms that do not deny their faith, like
cowardice, stinginess, etc. Such a person is not excommunicated,
but should be punished (ta‘zeer, discretionary punishment) which
will restrain him from that. Ibn Taymiyyah mentioned this in as-
Saarim al-Maslool, p. 573, as narrated from Imaam Ahmad: “No
one is permitted to mention anything of their conflicts or malign
any one of them with evil deeds or defects. Whoever does so

271
88 It is also from the Sunnah to be pleased with the
wives of Allaah’s Messenger (),220 Mothers of

should be taught proper manners. Either he repents or is lashed in

jail until he dies or repents.”
220
The wives of the Prophet () in this life will be his wives in the
next life and they are known respectfully as “the Mothers of the
Believers”. They deserve honor and admiration befitting wives of
the Seal of the Prophets (). They are from his household, pure
and purfied, good and made good, innocent and made innocent of
all evil accusations that dishonor them. Allaah was pleased with all
of them:
1. Khadeejah bint Khuwaylid was the mother of all of the
Prophet’s children, except for Ibraaheem. She proposed
marriage to the Prophet () after the death of her two previous
husbands, ‘Ateeq ibn ‘Aabid and Aboo Haalah at-Tameemee.
She was 15 years older than the Prophet () who was only 25
at the time of their marriage. The Prophet () did not marry
anyone else until she died in the 10th year of his prophethood
prior to his ascencion into the heavens (al-Mi‘raaj.)
2. ‘Aa’ishah bint Abee Bakr as-Siddeeq. She was shown to the
Prophet () in a dream two or three times and he was told:
“This is your woman.” (Sahih Al-Bukhari, vol. 7, p. 42, no. 57
and Sahih Muslim, vol. 4, pp. 1298-9, no. 5977.) He married
her in Makkah when she was six years old and consummated
the marriage in Madeenah when she had reached puberty at the
age of nine. She was the only virgin whom he married.
‘Aa’ishah was the fourth most prolific narrator of hadeeths
(2,210 narrations) among the Prophet’s Companions. The
Prophet () died as he lay his head on her lap (Sahih Muslim,
vol. 4, p. 1301, no. 5986) and she died in the year 58AH (676
CE) at the age of 65.
3. Sawdah bint Zum‘ah al-‘Aamiriyyah. He married her after her
Muslim husband, as-Sakraan ibn ‘Amr, died. She died at the
end of ‘Umar’s caliphate or in the year 54AH.

272
4. Hafsah bint ‘Umar ibn al-Khattaab. He married her after her
Muslim husband, al-Khunays ibn Huthaafah, was killed in the
Battle of Uhud. She died in the year 41AH.
5. Zaynab bint Khuzaymah al-Hilaaliyyah, known as Umm al-
Masaakeen. He married her after her husband, ‘Abdullaah ibn
Jahsh, was martyred in the Battle of Uhud. She died in the year
4AH, after being married for only a short while.
6. Umm Salamah, Hind bint Abee Umayyah al-Makhzoomiyyah.
He married her after the death of her husband, Aboo Salamah
‘Abdullaah ibn ‘Abdil-Asad, from wounds inflicted during the
Battle of Uhud. Umm Salamah was the first female migrant to
al-Madeenah. She was among the top fifteen hadeeth narrators
among the Companions (she had 378 narrations), and the
second most prolific of the female narrators. Umm Salamah
was the last of the Mothers of the Believers to die. She died in
61AH (679 CE) during the reign of Yazeed ibn Mu‘aawiyah.
7. Zaynab bint Jahsh al-Asadiyyah, a cousin of the Prophet ().
He married her after her divorce from his former adopted son
and freed slave, Zayd ibn al-Haarithah, in 5AH, and she died in
20AH.
8. Juwayriyyah bint al-Haarith al-Khuzaa‘iyyah. He married her
after her husband, Musaafi‘ ibn Safwaan or Maalik ibn
Safwaan in 6AH and died in 56AH.
9. Umm Habeebah, Ramlah bint Abee Sufyaan. He married her
after her husband, ‘Ubaydullaah ibn Jahsh, accepted Islaam
then converted to Christianity. She died in Madeenah in the
year 44AH during the caliphate of her brother, Mu‘aawiyah.
10. Safiyyah bint Huyay ibn Akhtab from the Nadeer Clan. The
Prophet () freed her and made her freedom her mahr, after
two husbands, Sallaam ibn Mashkam and Kinaanah ibn al-
Haqeeq, after the conquest of Khaybar in the year 6AH. She
died in the year 50AH.
11. Maymoonah bint al-Haarith al-Hilaaliyyah. He married her in
7AH during the Make-up ‘Umrah, after two husbands, Ibn

273
the believers,221 purified and innocent of every evil.222
The best of them was Khadeejah bint Khuwaylid223 and

‘Abd Yaaleel and Aboo Haram ibn ‘Abdil-‘Uzzaa. She died in

the year 51AH.
These are the wives who were separated from him by
death. Two of them died before him; Khadeejah and Zaynab
bint Khuzaymah, and the remaining nine were separated from
him by his death. There remain two wives whom he married
and divorced without consummating their marriages.
Consequently, the rules and merits of the others do not apply
to them.
12. Asmaa bint an-Nu‘maan al-Kindiyyah. He divorced her
because of a patch of white skin on her back about which he
was not informed, according to Ibn Is’haaq. She was later
married to al-Muhaajir ibn Abee Umayyah.
13. Umayyah bint an-Nu‘maan ibn Sharaaheel al-Juwayniyyah. He
divorced her because she was tricked into saying “I seek refuge
in Allaah from you,” by the other wives. (Sharh Lum‘atul-
I‘tiqaad, pp. 152-4.)
221
Allaah said,
  
 ✓☺
 

 ☺
“The Messenger is closer to the believers than themselves and
his wives are (as) their mothers.” (Soorah al-Ahzaab, 33: 6)
This great station and rank, the rank of Motherhood of the
Believers, and their relationship to the Messenger () entailed
responsibilities. It is for this reason that Allaah, Most Mighty and
Glorious, said:

  
  
 

274
 “O wives of the Prophet! You are not like any other women.”
(Soorah al-Ahzaab, 33: 32)
Ibn Katheer stated: “ ‘… and his wives are their mothers,’ means
that they were unlawful for marriage. In terms of honor, respect
and veneration, it was not permissible for them to be alone with
them. However, the prohibition of marriage to them did not extend
to their daughters and sisters, according to the scholarly
consensus.” (Tafsir Ibn Kathir, vol. 7, p. 642.)
222
This statement, as exaggerated as it may sound, is based on
Allaah’s statement in the Qur’aan:

  ☺ 

▪  
 
  
“Allaah only wishes to remove evil deeds from you, O
members of the Household and to thoroughly purify you.”
(Soorah al-Ahzaab, 33: 33)
Ibn Katheer says: “That the wives of the Messenger () are
included among the members of his Household is proven by the
textual evidence of Qur’aan because they were the cause for the
revelation of this verse. Scholars are unanimously agreed that they
were the cause for the revelation in this case, even though there
may also be another reason. Ibn Jareer recorded from ‘Ikrimah
used to shout in the market place: ‘Allaah only wishes to remove
evil deeds from you, O members of the Household,’ was only
revealed concerning the wives of the Messenger (). Ibn Abee
Haatim also recorded from Ibn ‘Abbaas concerning the verse:
‘Allaah only wishes to remove evil deeds from you, O members
of the Household,’ was only revealed concerning the wives of the
Messenger (). (Tafseer at-Tabaree, 20: 267) ‘Ikrimah further
said: ‘Whoever disagrees with me that it was revealed solely
concerning the wives of the Prophet, I am prepared to meet him
and pray and invoke the curse of Allaah upon those who are lying
(mubaahalah).’ (Ad-Durr al-Manthoor, 5: 376). Thus, they alone

275
were the reason for the revelation, though others may be included
by way of generalization.” (Tafsir Ibn Kathir, vol. 7: pp. 680-1)
Ibn Katheer continues: “Whoever reflects on the meaning of
the Qur’aan will realize that the wives of the Messenger () are
included in the verse ‘Allaah only wishes to remove evil deeds
from you, O members of the Household and to thoroughly
purify you,’ because the context of the verse points to the fact that
Allaah is addressing them, and the proof of this is that Allaah said
at the end ‘…And remember what is recited in your houses of
the revelations of Allaah and the wisdom.’ (Soorah al-Ahzaab,
33: 34) That is, act according to what of the Qur’aan and Sunnah
Allaah revealed to His Messenger () in your houses. This was the
view of Qataadah and others. (Tafseer at-Tabaree, 20: 268) And
remember this blessing with which you alone of all the people have
been favored, that the revelation came down in your houses and not
those of other people. ‘Aa’ishah as-Siddeeqah bint as-Siddeeq,
may Allaah be pleased with them, was foremost among them in
this blessing and was the most fortunate, and the most favored with
this mercy. For, never did revelation come to the Messenger () on
a woman’s bed except hers.” (Tafseer Ibn Kathir, vol. 7, p. 683)
Al Qasimi, in his interpretation of the Qur’aan, said the Arabic
word “Ahl” in the verse means all those covered by the
Messenger’s () household. Abu Mas’ood while “interpreting the
Folk Members of the Household” said, The Messenger’s () wives
are included in the Members of the Household. Al-Qasimi
reviewed many conflicting opinions regarding who make the
Members of the Household and then finally concluded, his ()
wives are included in the Members of the Household because both
al-Bukhari and al-Muslim narrate that the Messenger () taught the
people how to invoke blessings on him (“Oh Allaah, bless
Muhammad and his wives, his offspring and that of Ibraheem’s”.
Ibraheem’s wife was included in his family and in the Members of
the Household and so was Lot’s wife. The proof of it is Qur’aan
itself. So, how can the Messenger’s () wives be excluded from
the folk of the Household? Why have they been mentioned in

276
Qur’aan? If they are not included in the Members of the
Household, the reference to them in the verse has no meaning.
Umm Salama was ever on the look-out to confirm she was among
the Folk of the Household (Aal Bait). Her purpose was to set her
mind at rest and make sure of her honored connection to the
Messenger’s () family. Amr ibn Shoiab quotes Zaynab bint Abi
Salama having said, “While the Messenger () was in Salama’s
house, Hasan, Husain and Faatima came in. He () placed Hasan
by his side, Husain on the other side and said: Allaah’s Mercy and
His Blessings on you, O Folk of the Household, verily He is
Praiseworthy, Glorious. My mother and I were sitting then. As
Umm Salama began to cry, the Messenger () looked up and asked
her, “What makes you cry?” She said, “O Messenger of Allaah
(), you specified them (singled them out) and omitted me and my
daughter”. Thereupon, the Messenger () said, “You and your
daughter are among the Folk of the Household.” On the other
hand, Ibn Jareer narrates from Umm Salama who said, “The
Messenger of Allaah gathered Ali, Faatima, al-Hasan and al-
Husain and slipped his garment over them, and then supplicated to
Allaah, Mighty and Glorious, saying, “They are the Folk of the
Household”. Thereupon, Umm Salama said, “O Messenger of
Allaah, include me (too) in them”. He () said, “You are amongst
my Folk (or family).”
So, we conclude that the wives of the Messenger () are
included in the Folk of the Household. It is worth noting also that
Umm Salama was justly proud that the aforementioned verse was
revealed in her house, and boasted of this great honor to her co-
wives.
223
‘Abdullaah ibn Ja‘far reported that he heard ‘Alee say in Kufah
that Allaah’s Messenger () said: “Mary, daughter of ‘Imraan, was
the best woman of her time, and Khadeejah bint Khuwaylid was the
best woman of her time.” (Sahih Muslim, vol. 4, p. 1296, no. 5965.)
Aboo Hurayrah related that Gabriel came to Allaah’s
Messenger () and said: “O Messenger of Allaah, Khadeejah is
coming to you with a vessel of seasoned food and drink. When she

277
‘Aa’ishah as-Siddeeqah bint as-Siddeeq224 who was
declared innocent by Allaah in His Scripture, wife of the
Prophet () in this life and in the next life. Whoever
slanders her with what Allaah has declared her innocent
has disbelieved in Allaah, the Magnificient.

89 Mu‘aawiyah is an uncle of the believers,225 a

writer of revelation226 and one of the Muslim

comes, give her greetings from her Lord, the Exalted and Glorious,
and give her glad tidings of a palace of jewels in Paradise, where
there is no noise or toil, on my behalf.” (Sahih Muslim, vol. 4, p.
1297, no. 5967)
‘Aa’ishah narrated: “Of all the wives of Allaah’s Messenger
(), I only felt jealous of Khadeejah, even though I never saw her.”
She further added that whenever Allaah’s Messenger ()
slaughtered a sheep, he would say: “Send it to the close friends of
Khadeejah.” She said “I annoyed him one day and said: ‘It is only
Khadeejah who remains on your mind.’ He replied: ‘Her love was
nurtured in by heart by Allaah Himself.’ (Sahih Muslim, vol. 4, p.
1297, no. 5972.)
224
Aboo Moosaa quoted the Messenger of Allaah () as saying:
“There are many men who attained perfection, but the only women
who attained perfection were Mary, daughter of ‘Imraan, and
Aasiya, wife of Pharaoh. And the excellence of ‘Aa’ishah over
other women is like thareed (thin bread soaked in meat or vegetable
broth) over all other foods.” (Sahih Al-Bukhari, vol. 5, p. 75, no.
113 and Sahih Muslim, vol. 4, pp. 1296-7, no. 5966)
225
The author referred to him as an uncle of the believers because
his sister, Umm Habeebah, was one of the Mothers of the
Believers. Ibn Taymiyyah mentioned that there was a difference of
opinion among scholars about calling the brothers of the Prophet’s
wives “uncles of the believers.” (Minhaaj as-Sunnah, vol. 2, p.
199.)

278
Caliphs – may Allaah be pleased with him.227

90 It is Sunnah to hear and obey the Imaams and

Ameers of Muslims, the righteous among them
as well as the corrupt,228 as long as they do not command

226
Ibn ‘Abbaas reported that the Muslims neither looked to Aboo
Sufyaan [with respect] nor did they sit in his company. He asked
Allaah’s Messenger (): “O Messenger of Allaah, confer on me
three things. He replied: “Yes.” He said: I have with me the most
beautiful and the best woman, Umm Habeebah, daughter of Aboo
Sufyaan; marry her. He replied: “Yes.” He asked: “Accept
Mu‘aawiyah to serve as your scribe.” He said: “Yes.” He
requested: Make me the commander of the Muslim army so that I
can fight against the unbelievers as I fought against the Muslims.
He replied: “Yes.” (Sahih Muslim, vol. 4, p. 1334, no. 6095.)
227
Mu‘aawiyah was the son of Aboo Sufyaan, Sakhr ibn Harb. He
was born five years prior to the beginning of the Prophethood and
he embraced Islaam in the year of the Conquest of Makkah (some
reports say after the Treaty of al-Hudaybiyyah, but he kept his
conversion hidden). ‘Umar ibn al-Khattaab appointed him as the
governor of Syria and he remained in that post until the caliphate
of ‘Alee. He took on the title of ‘Caliph’ after the arbitration
between himself and ‘Alee in 37 AH and the masses rallied behind
him after al-Hasan ibn ‘Alee voluntarily stepped down from the
caliphate in his favor in 41AH. He was among the Prophet’s
scribes who recorded the revelation of the Qur’aan. He died at the
age of 78 in the year 60AH.
Ibn Abee Mulaykah related that someone asked Ibn ‘Abbaas:
“Can you speak to the Leader of the Faithful, Mu‘aawiyah, as he
only prays one unit of prayer as witr?” He replied: “He is a jurist
(faqeeh).” (Sahih Al-Bukhari, vol. 5, p. 74, no. 109.)
The author mentioned Mu‘aawiyah and praised him among all
the remaining Companions in order to refute the allegations of the
Shi’ites, who curse him and the Khaarijites.

279
228
Shaykh Aal ‘Uthaymeen said: “The caliphate is a great position
and an awesome responsibility; it is taking up the responsibility of
running the affairs of the Muslims in such a way that he has the
foremost responsibility. It is a community obligation (fard
kifaayah) because peoples’ affairs will not function properly
without it. The caliphate comes into being by one of three ways:
1. A clear statement of appointment from the previous caliph as
in the caliphate of ‘Umar ibn al-Khattaab which was based on
a statement from Aboo Bakr.
2. The gathering of the people of authority, whether they are
specified by the previous caliph as in the case of ‘Uthmaan’s
caliphate or non-specified as in the case of Aboo Bakr and
‘Alee.
3. Force and conquest as in the case of ‘Abdul-Malik ibn
Marwaan when he killed Ibn az-Zubayr and the caliphate
became his.

The Ruling Concerning Obedience to the Caliph

Obedience to the caliph and others among the authorities is
obligatory in other than disobedience, based on Allaah’s statement:
  
 
 
 ▪
   
  
  
  ▪
 
  
  
 
“O ye who believe! obey Allah, and obey the Messenger, and
those charged with authority among you. if ye differ In
anything among yourselves, refer it to Allah and His

280
 Messenger, if ye do believe In Allah and the Last Day: that is
best, and Most suitable for final determination.”
(Soorah an-Nisaa’, 4: 59)
And the Prophet’s statement narrated by ‘Abdullaah ibn ‘Umar:
ْ‫ْالس مع‬َّ ‫ال‬ َ َ‫ْعلَي ِه َْو َس لَّ َمْق‬ َّ َّ‫ْص ل‬
َ ‫ىْاَّلل‬ َ ِ ِ َّ‫ْع نْالن‬
َ ‫ْعن ه‬ َ ‫ْاَّلل‬ َّ ‫ْعب ِد‬
َّ ‫ْاَّللِ َْر ِض َي‬ َ ‫َع ن‬
ْ‫ص يَ ٍةْفَ ِإ َذاْأ ِم َر‬
ِ ‫بْوَك ِرهْم اْ ََلْي ؤمر ِِْبَع‬ ِ ِ ِ
َ َ َ َ َّ ‫َح‬ َ ‫يم اْأ‬َ ‫ْعلَ ىْال َم رُْالمس ل ِمْف‬ َ َّ‫َوالج‬
َ ‫اع ة‬
َ‫اع ْة‬ َ ‫صيَ ٍةْفَ َة‬
َْ َ ْ‫َْس َع َْوَال‬ ِ ‫ِِبَع‬
“Listening and obedience is an obligation on a Muslim in what he
loves and dislikes as long as he doesn’t command disobedience. If
he is commanded to do disobedience, no listening or obedience is
required.” (Sahih Al-Bukhari, vol. 4, p. 128, no. 203 and Sahih
Muslim, vol. 3, p. 1022, no. 4533.)
The leader is to be obeyed whether he is righteously applying
Allaah’s commands and prohibitions, or whether he is corrupt,
based on the Prophet’s statement:
ْ‫ْعلَي ِه َْو َس لَّ َم‬ َّ َّ‫ْص ل‬
َ ‫ىْاَّلل‬
َِّ ‫ول‬ َِ ‫كْاألَش َعِيْي ق ول‬ ٍ ِ‫فْب نْمال‬
َ ‫ْاَّلل‬ َ ‫َْسع ت َْْرس‬ َ َّ َ َ َ َ ‫َع و‬
ِ َ ُّ‫َْتب‬ ِ ‫ْخيارْأََِ َّمتِكمْالَّ ِذين‬ِ
ْ‫ص لُّو َْن َعلَ يكم‬ َ ‫ْعلَ ي ِهم َْوي‬
َ ‫ص لُّو َن‬
َ ‫ولم َْوهبُّونَكم َْوت‬ َ َ ‫يَقول‬
ْ‫ْويَل َعن ونَكمْقَالواْق لنَ ا‬ َْ ‫ولم‬ َ ‫ولم َْوي بغِم ونَكم َْوتَل َعن‬ َ ‫ينْت بغِم‬ ِ َّ ِ ِ ِ
َ ‫َوش َرارْأََ َّم تكمْال ذ‬
َّ ‫ال َْال َْم اْأَقَ امواْفِ يكم‬
ْ‫ْالص َة َة َْال َْم ا‬ َ َ‫كْق‬ ِ ِ ‫ْاَّللِْأَفَ َةْن نابِ ذهم‬
َ ‫ْعن َدْ َذل‬ َ َّ ‫ول‬
َ ‫َُ َْرس‬
ِْ‫ْاَّلل‬
َّ ‫ص يَ ِة‬ ِ ‫اْم نْمع‬
َ
ِ ‫ْش ي‬
ً َ ِ‫ْا‬ ٍ ِ َ ِ‫الص َة َةْأََالْم نْو‬
َ ‫ْعلَي ه َْوالْفَ َرآه‬ ََ َ َّ ْ‫أَقَ امواْفِ يكم‬
ْْ‫اع ٍة‬ ِ َِّ ‫صي ِة‬ِ ِ
َ َ ْ‫ْاَّلل َْوَالْيَن ِز َع َّنْيَ ًداْمن‬ َ ‫اْاِ ْمن َْمع‬ َ ‫فَليَكَْره َْم‬
“The best of your rulers are those whom you love and who love
you, who invoke God’s blessings upon you and you invoke His
blessings upon them. And the worst of your rulers are those whom
you hate and who hate you, and whom you curse and who curse
you.” It was asked: “Shouldn’t we overthrow them then?” He
replied, “No, as long as they establish prayer among you. Mind

281
you, one who has a governor appointed over him and finds that the
governor indulges in an act of disobedience to God, he should
condemn the governor’s act in disobedience to Allaah, but
shouldn’t withdraw himself from his obedience.” (Sahih Muslim,
vol. 3, pp. 1033, no. 4574.)
Hajj and Jihaad along with the rulers are continuous
obligations to be fulfilled, and congregational prayer behind them
is permissible whether they are righteous or corrupt because
opposing them will cause a break in the ranks of the Muslims, and
a revolt against them.
With regard to revolt against the rulers, Imaam at-Tahaawee
said: “81. We do not believe in revolt against our leaders and
rulers, even if they commit injustice, nor do we pray against them
or defy their orders. On the contrary, we believe that obedience to
them is a duty and a part of our obedience to Allaah, so long as
they do not order anything sinful. We pray for their safety and
piety.” (Commentary on the Creed of at-Tahawi, p. 337.)
Ibn Abil-‘Izz in his commentary discusses this issue saying,
“As to the rule that we should obey those in authority even if they
are unjust, it is because the evil that would result from revolting
against them would be many times worse than the evil which
resulted form their injustice. In fact, by patiently bearing their
injustice we atone for many of our misdeeds and add to our
rewards, for Allaah has only inflicted them upon us on account of
our misdeeds. The rule is that the recompense of an act is in
accordance with the act itself.” (Commentary on the Creed of at-
Tahawi, p. 339.)
On the topic of revolt against leaders, Ibn Taymiyyah said,
“Where the adverse effects of enjoining the good and forbidding
evil outweigh its benefits, it is no longer what Allaah has
instructed. It must not be done even if it means abandoning a duty
and committing a sin. The believer should fear Allaah when he
deals with the servants of Allaah. He is not accountable for their
guidance. This is what was meant by the Qur’aanic verse,

282
the disobedience of Allaah. For no one deserves
obedience [if it involves] disobedience to Allaah.229

  
 
 ➢   
ْ    
“O believers, you are responsible for your own souls. He who
goes astray cannot hurt you if you are rightly guided.” (Soorah
al-Maa’idah, 5: 105) … Many people of innovation, who follow
their desires, have set themselves up as enjoiners of good and
forbidders of evil, and Jihaad and so on, causing more harm than
good. This is why the Prophet () commanded that the injustice of
leaders be tolerated, and forbade us from fighting them as long as
they maintained regular prayers. ‘Abdullaah ibn Mas‘ood quoted
him as saying:
َ َ‫ْاَّللِْق‬
ْ‫ال‬ َّ ‫ول‬ َ ‫ُْ َْرس‬ َ ‫وراْت ن ِكر‬ ِ ِ
َ ‫اْأمرََن‬
َ ‫الْفَ َم‬
َ َ‫ولَاْق‬ ً ‫ْس ََتو َنْبَعديْأَثََرةً َْوأم‬
َ ‫((ْإنَّكم‬
ْْ))ْ‫اْاَّللَْالَّ ِذيْلَكم‬
َّ ‫ْحقَّهم َْو َسلو‬ ِ
َ ‫أ َُّدواْإلَي ِهم‬
“Indeed you will see after me effects and issues which you will
reject.” He asked: “So what do you instruct us to do, O Messenger
of Allaah?” He replied, “Give them their rights and ask Allaah for
your rights.” (Sahih Al Bukhari, vol. 9, p. 145, no. 175 and Saheeh
Sunan at-Tirmithee, vol. 2, p. 471, no. 2190.)
Consequently, one of the foundations of Ahlus-Sunnah wal-
Jamaa‘ah is adhering to the main body of the Muslim community
and abstaining from fighting the Imaams or fighting in time of
tumult and internal strife. While the people of private whims and
fancies, such as the Mu’tazilites, believe that fighting the Imaams
is one of the foundations of their faith.” (Enjoining Good
Forbidding Evil, pp. 62-4 and Ibn Taymiyyah Expounds on Islam,
p. 536.)
229
The Prophet () was authentically reported by ‘Imraan to have
said,

283
 91 It is obligatory to obey whoever administers the
caliphate, whether people agree on him and are
pleased with him, or whether he captures the caliphate
by conquest with the sword and is called Ameerul-
Mu’mineen (Leader of the Faithful). It is forbidden to
oppose and disobey him or to revolt against him and
break the unity of Muslims.230

ْ.ْ))ْ‫صيَ ِةْاََالِ ِق‬ ٍ ‫((ْالَْ َاع َةْلِمخل‬

ِ ‫وق ِِْفْمع‬
َ َ َ
“No obedience is due to the creatures if it involves disobedience to
the Creator.” [Ahmad and al-Haakim, and authenticated in Saheeh
al-Jaami ‘ as-Sagheer, vol. 2, p. 1250, no. 7520]. There is also
another narration related by ‘Alee ibn Abee Taalib in which the
Prophet () said,
َِّ ‫صي ِة‬
ِ ‫ْاَّللْإََِّّنَاْالجَّاعة ِِْفْالمعر‬ ِ
ْ.ْ))ْ‫وف‬ َ َ َ ‫اعةَ ِِْف َْمع‬
َ َ َْ‫((ْال‬
“No obedience is due to anyone if it involves disobedience to
Allaah. Indeed obedience is in what is good.” (Sahih Al-Bukhari,
vol. 4, pp. 128, no. 203 and Sahih Muslim, vol. 3, p. 1022, no.
4534. The wording here is that of Muslim.)
230
This is based on the following hadeeth of ‘Ubaadah ibn as-
Saamit in which he said,
ْ‫اْعلَ ى‬ ِ ِ
َ َ‫َْبيَ َعن‬
َ ‫ْأَن‬،‫ْعلَي نَ ا‬
َ ‫َخ َذ‬
َ ‫يم اْأ‬ َ ‫ْفَ َك ا َنْف‬.‫(ْفَبَايَعنَ اه‬)ْ‫اَن َْرس ولْاَّلل‬
َْ ‫((د َع‬
َ
ِ ِ ِ
َْ‫ْوأَنْال‬.‫ا‬ َ ٍ‫ْوأَثَ َرة‬،
َ َ‫ْعلَي ن‬ َ ‫ْوعس ِرََن َْويس ِرََن‬،‫ا‬
َ َ‫اْوَمكَرهن‬
ِ َ ‫السم ِعْوالج‬
َ َ‫ِْف َْمن ََ جن‬،‫اع ة‬ َ
ِْ‫ْعن َدكم ِْم نْاَّللِْفِي ه‬ ِ ً‫ْ إالْأَنْتَ رْواْكف راًْب واح ا‬:‫ال‬
َ ََ َ َ َِ ‫ن نَ ا‬
َ َ‫ْق‬.‫ُْاألَم َرْأَهلَ ه‬
ْ.ْ)) ‫ب رَها ٌن‬
“The Messenger of Allaah () called us and we made an oath of
allegiance to him. Among the injunctions he made binding upon us
was: listening and obedience (to the ameer) in what is pleasing for
us and what is displeasing, in times of adversity and prosperity,

284
 even when somebody is given preference over us, and without
disputing the delegation of powers to a man duly invested with
them except when we see clear and open disbelief from him, for
which we have evidence from Allaah.” (Sahih Muslim, vol. 3, p.
1023, no. 4541)
Waa’il al-Hadramee related that Salamah ibn Yazeed asked
Allaah’s Messenger, “Prophet of Allaah, if we have rulers who rule
over us and demand that we discharge our obligations towards
them, but they don’t discharge their own responsibilities towards
us, what do you order us to do?” The Messenger of Allaah avoided
giving any answer, so Salamah asked him again, but again he
avoided giving an answer. Ash‘ath ibn Qays pulled him aside and
the Prophet () said, “Listen to them and obey them, for on them
will be their burden and on you will be yours.” (Sahih Muslim, vol.
3, p. 1027, no. 4551.)
Huthayfah ibn al-Yamaan said,
ِ ِ ِِ ِ َّ ُ‫ْاَّللِْإَِنَّْكنَّ اْبِ ََ ٍرْفََ ا‬
َ ُ‫ْاَّللِْبَ ٍيْفَ نَحن ْْفي هْفَ َه لْم ن َْوَرا‬
ْ‫ْه َذا‬ َ َ َّ ‫ول‬َ ‫((ُْ َْرس‬
َ
ِ
ْ‫الْ نَ َع م ْق ل تْفَ َه ل‬ َ َ‫ْخ يٌْق‬ َ ‫ْالَ ِر‬
َّ ‫ك‬ َ ‫ْه ل َْوَراَُْ َذل‬
َ ‫الْ نَ َع م ْق ل ت‬ َ ‫اََ ِي‬
َ َ‫ْشٌّرْق‬
َْ‫الْ يَك ونْبَع ِديْأََِ َّم ةٌْال‬ َ َ‫فْق‬َ ‫الْ نَ َع م ْق ل تْ َكي‬ َ َ‫ْش ٌّرْق‬َ ‫كْاََ ِي‬
ِ
َ ‫َوَراَُْ َذل‬
ْ‫الْق ل وِبمْق ل وب‬ ٌ َِّ ‫اي َْو ْالَْيَس تَ نُّو َنْبِس ن ََِّ َْو َس يَ قومْفِ ي ِهمْ ِر‬ ِ
َ ‫يَهتَ دو َنِْب َد‬
ْ‫ْاَّللِْإِنْأَد َرك ت‬
َّ ‫ول‬َ ‫ُْ َْرس‬ َ ‫فْأَص نَع‬ َ ‫الْق ل تْ َكي‬ َ َ‫ِف ْق‬ ِ ‫ِْفِّْثم‬
ٍ ‫انْإِن‬ ِ ِ ِ َّ
َ ْ ‫الَ يَا ني‬
ْ ‫كْفَاَسَع َْوأَ ِ ع‬ َْ ‫بْظَهرَك َْوأ ِخ َذ َْمال‬ ِ ِ ِ ِ
َ ‫الْ تَس َمع َْوتجيعْاألَم ِي َْوإنْض ِر‬ َ َ‫كْق‬َ ‫َذل‬
ْ.ْ))
“Messenger of Allaah, no doubt, we had an evil time and God
brought us a good time in which we are now living. Will there be a
bad time after this good time?” He said, “Yes.” I asked: “Will there
be a good time after this bad time?” He replied: “Yes.” I then
asked: “Will there be a bad time after this good time?” He again
said: “Yes.” I asked: “How?” He then said, “There will be leaders

285
92 It is Sunnah to boycott the People of
Innovation231 and avoid them,232 to abstain from

who will not be led by my guidance and who will not adopt my
ways. There will be among them men who will have hearts of devils
in the bodies of human beings.” I asked: “What should I do, O
Messenger of Allaah, if I happen to live in that time?” He replied,
“You will listen to the Ameer and carry out his orders; even if your
back is flogged and your wealth is snatched, you should listen and
obey.” (Sahih Muslim, vol. 3, p. 1029, no. 4554)
231
Shaykh Naasirud-Deen al-Albaanee discussed this point saying:
“It is just as necessary for us to know who the innovator (al-
mubtadi‘) is as it is for us to know who the disbeliever is. There is
a question which must be asked at this point. Does anyone who
falls into disbelief through actions become a disbeliever? Likewise,
does the label of “innovator” in its totality apply to anyone who
falls into an act of innovation, or is that not the case? If the answer
is that it is not the case, then we can continue to look into the
subject. And if it is not clear, then it needs to be clarified. I will
repeat the issue involved in this question with additional detail.
What is an innovation? A new affair or a new action which
contradicts the Sunnah of the Prophet (). The one who does it
does so desiring to increase his or her closeness to Allaah, may He
be Blessed and Exalted. Does everyone who commits an
innovation become an innovator?”
Questioner: “No.”
Shaykh Naasir: “Who then is the innovator?”
Questioner: “One to whom clear and convincing evidence has
been brought and he insists on continuing to practice the
innovation which he has committed.”
Shaykh Naasir: “Good.” (Tape: To the Emirati Youth, 31st
January, 1993)
Shaykh al-‘Uthaymeen described the main three characteristics of
the People of Innovation as follows:

286
1. They are known by other than Islaam and the Sunnah, instead
they are known for their innovative statements, acts and
beliefs.
2. They are fanatical about their opinions. They refuse to retract
them or abandon them for the truth even when it is made clear
to them.
3. They hate the leading scholars of Islaam. (Sharh Lum‘atul-
I‘tiqaad, p. 161.)
232
Shaykh al-‘Uthaymeen explained this point as follows:
“Abandonment of the people of bid‘ah means to stay far away
from them, to stop loving them, to cease friendship with them, to
stop giving salaams to them, or visiting them in health or in
sickness, etc. Abandonment of the people of bid‘ah is obligatory
based on Allaah’s statement:
    
 
  
ْ   
“You will not find a people who believe in Allaah and the Last
Day loving one who opposes Allaah and His Messenger.” [al-
Mujaadalah, (58): 22] [It is also obligatory] because the Prophet
() boycotted Ka‘b ibn Maalik and his two companions when they
avoided going to the Battle of Tabook [Sahih Al-Bukhari, vol. 5,
pp. 493-505, no. 702 and Sahih Muslim, vol. 4, pp. 1445-9, no.
6670]. However, if there is in sitting with them a benefit of making
the truth clear to them and warning them of the bid ‘ah, there is no
harm in that. In fact, it may be required based on Allaah’s
statement:
   
☺ 
☺
  
ْ     
“Call to the way of your Lord with wisdom and good speech,
and debate with them with what is better …” (an-Nahl, 16: 125)

287
This could be with sitting and conversation, and it could be with
letters and books. (Sharh Lum‘atul-I‘tiqaad, p. 159.)
Regarding boycotting, Shaykh Naasirud-deen al-Albaanee
said the following: “… A man came to Imaam Maalik and asked
him about the settling above the throne, as regards to Allaah.
Imaam Maalik responded, ‘The settling above is known, and how it
takes place [with regards to Allaah] is unknown, and asking about
it is an innovation. Expel this man, for he is an innovator!’ He did
not become an innovator for merely asking about it; the man
wanted to understand something. But Imaam Maalik feared that
while questioning, he would make some statements, which are
against the belief of the salaf. So he told them to remove the man
from the sitting. ‘Remove the man, for he is an innovator.’ Look
now how the means have differed. What do you think? If I or any
other person of knowledge were asked the same thing by either the
generality of Muslims or by specific groups amongst them who
have more knowledge, do you think we should give the answer,
which Imaam Maalik gave? Would we tell the people to get him
out of our gathering because he is an innovator? No. Why? The
times are different. So the methods, which were used in those
times, were acceptable then, but are not acceptable today because
they will harm more than they will benefit. And we can add to this
the principle of boycotting, which is known in Islaam. We are often
asked, ‘So-and-so, a friend, doesn’t pray, he smokes, and he does
this and that. Should we boycott him?’ I say, ‘No, you should not
boycott him because boycotting him is what he would like you to
do. Your boycotting him would not benefit him. In fact, it is the
opposite; it would make him happy. And it would allow him to
continue in his misguidance.’ … This is because the
companionship of righteous individuals prevents the corrupt
individual from being free to do whatever he wants to do. The
corrupt individual does not really want that [type of
companionship]. Thus, the boycotting of the un-righteous by the
righteous is what the un-righteous prefers. Consequently, the
Islaamically legal boycott is intended to fulfil a legal benefit, which

288
is to teach that individual. So if the boycott in no way teaches him
a lesson, but in fact, it increases him in misguidance on top of his
already misguided state, in such a circumstance, boycotting is not
applicable or appropriate. Consequently, today it is not suitable to
imitate the methods used by the early scholars because they did so
from a position of strength and the ability to prevent. Today look at
the way the situation of Muslims is. They are weak in everything;
not only their governments, but the individuals as well. The
situation is as the Prophet () described it when he said:
ْ))ُِْ ‫وَبْلِلغَرََب‬
َ ‫اْو َسيَ عودْ َك َماْبَ َدأَْ َغ ِريبًاْفَج‬
ِِ
َ ً‫((ْبَ َدأَْامَسةَمْ َغ ِريب‬
‘Islaam began as something strange and it will return again to
become something strange, so give glad tidings to the Strangers.’
[Sahih Muslim, vol. 1, p. 86, no. 270.]

ٍ ‫الْأَنسْصا ِ و َن ِِْفْأَن ِسْس‬

ْ‫وُْ َكثِ ٍي َْمن‬ َِّ ‫ول‬ ِ
َ َ ٌ َ َ َ‫ْاَّللْق‬ َ ‫ُْ َْرس‬
َ ُ‫يل َْمنْالغَرََب‬
َ ‫فَق‬
ْ))ْ‫صي ِهمْأَكثَر ِْقَّنْي ِجيعْهم‬
ِ ‫يع‬
َ
He was asked, ‘Who are they, O Messenger of Allaah?’ He
responded, ‘They are people who believed, a few righteous
individuals amongst many people; those who disobey them are
many more than those who obey them.’ [collected by Ahmed and
Tabraani, see Mujma‘ az-Zawaa'id, vol. 7, Kitaab al-Fatn, no.
12191 and authenticated in Saheeh al-Jaami‘, no. 3921.] So if we
open the door of boycotting and declaring people innovators, we
may as well go and live in the mountains. What is obligatory on us
today is to call to the way of our Lord with wise preaching and a
good expression and discuss with them with that which is better.”
“It is obligatory that we use wisdom in dealing with the
situation. If the faction that has the upper hand and is strong
boycotts the faction that has deviated from the community, will
that benefit the faction that is holding on firmly to the truth? Or
will it harm them? That is relative to them. Secondly, will the
boycott benefit those who have been boycotted by the main group,

289
or will it harm them? That has been previously answered. It is not
appropriate or suitable that we take these issues emotionally or
enthusiastically. Instead it should be done cautiously and with
wisdom. For example, one of them goes off and holds a position
contradictory to the rest of the group. The others quickly say this is
[a case of] gheeratul Allaah (i.e. being jealous about Allaah’s law
that they not be broken), so we will boycott him. It is better to be
kind and gentle with him, try to guide him, advise him, etc. Be his
companion for some time. Then if you give up hope and there does
not seem to be any hope for him to change, first and foremost, and
then it is feared that his sickness will spread to Zayd and Bakr (i.e.
to others), at this point, he would be boycotted if it seems most
likely that boycotting him would be the best treatment. And as it is
said, the last method of treatment is isolation. Today, I do not
advise or encourage the youths to boycott because it hurts and
harms much more than it benefits. The biggest evidence of it is the
fitnah, which exists presently in al-Hijaaz. They’re all brought
together by the call to tawheed, the call to the Qur’aan and the
Sunnah. But some of them have their own unique activities, either
in politics or in some other areas that were not known before from
any of the people of knowledge. [These ideas] could be erroneous
or they could be correct, but we’re not able to bear to hear anything
which is new; especially if it is an affair which is rejected in our
opinion. And immediately, we begin to fight him. This is a
mistake, brother. ‘You wish a friend who has no faults. But does
sandalwood burn without smoke?’ We wish if only the Ikhwaan al-
Muslimeen will be with us on the principle of tawheed so that we
would be with them. But they are not pleased with us even in the
issues of ‘aqeedah. And they say that mentioning the differences
has split up the group. These brothers, from whom some group has
split off or they’ve split off from some group, and Allaah knows
best, they are with us all along the way with regards to the Qur’aan
and the Sunnah and the methodology of the righteous predecessors.
But they have brought something new in reality, some of which is
in error and some of which is correct. So why should we spread

290
argumentation and debate with them about matters of
religion,233 to refrain from reading the books of

division amongst ourselves and factionalism and fanaticism when

before we were one unit? So we then became two. After being two
groupings, we then became three. They became fashariyyoon and
surooriyyoon, etc. Allaahu Akbar. And they were not split up for
anything, which deserves splitting up for. There is no difference in
the great issues that it could not be conceived that the salafees
would differ in. We all know well that the sahaabah had
differences in some issues, but their methodology was one. Thus, if
one was to imagine that a group from Ahlus Sunnah wal Jamaa‘ah
and from the victorious group (at-Taa’ifah al-Mansoorah) has split
off, we should take a hold of them with kindness and gentleness,
brother, and we try to keep them with the jamaa‘ah. And we do not
boycott them and cut them off except if we fear from them. And
that will not become apparent immediately. It is not that simple
when somebody expresses an opinion, in which he goes against the
opinion or position of the group that it is appropriate for us to
immediately boycott that individual. It should be done with
patience, until it becomes clear to us that perhaps Allaah will guide
his heart or it becomes evident to us that cutting him off is the
best.” (Tape: To the Emirati Youth, 31st January, 1993)
233
Shaykh Aal ‘Uthaymeen noted that argumentation and debate in
religion could be divided into two categories:
The First: Where the intent and goal behind it is to establish the
truth and expose the falsehood. This is commanded and it is either
an obligation or a recommendation depending on the situation.
Allaah Almighty said:
   
☺ 
☺
 


291
 innovators234 and listening to their talk, for every
innovation in religion is bid‘ah (a cursed innovation).235

 
  
“Call to the way of your Lord with wisdom and fair preaching
and debate with them with what is better.” (Soorah an-Nahl, 16:
125.)
The Second: That the intent is stubbornness, egoism, defense of
falsehood. This form is disgusting and prohibited according to the
Almighty’s statement:
    
  
 
“… Only the disbelievers argue about the signs of Allaah.”
(Soorah Ghaafir, 40: 4)
 

 
  
   
“… and debate with them with what is better . Indeed your
Lord knows best about those who went astray from His path
and He is most knowledgeable about those rightly guided.”
(Soorah Ghaafir, 40: 5) (Sharh Lum‘atul-I‘tiqaad, pp. 160-1)
234
Whoever abandons the people of bid‘ah should leave reading
their books for fear of being beguiled by them or promoting them
among the masses. Staying clear of places of misguidance is
obligatory based on the Prophet’s statement regarding ad-Dajjaal
(the Anti-Christ) narrated by ‘Imraan ibn Husayn,
ْ‫ْه ِس بْأَنَّهْم ؤِم ٌن‬ َّ ‫اَّللِْإِ َّن‬
َ ‫ْالرِّ َلْلَيَأتِ ِيه َْوه َو‬ َ ‫َِّّ ِالْفَليَ نأ‬
َّ ‫َْعنهْفَ َو‬ َِ ‫((ْمن‬
َّ ‫َْس َْعْ َِبلد‬ َ
ْ))‫ات‬ ِ ‫فَي تَّبِعه ِْقَّاْي ب عثْبِِه ِْمنْالَُّب ه‬
َ ََ َ
292
 “Whoever hears of him should stay clear of him. For, by Allaah, a
man will come to him considering himself a believer and end up
following him due to the doubts which he will spread.” (Sunan Abu
Dawud, vol. 3, pp. 1202, no. 4305, and authenticated in Saheeh
Sunan Abee Daawood, vol. 3, pp. 798, no. 3568, and Saheeh al-
Jaami‘, no. 6301.) But, if the goal of looking in their books is to
become acquainted with their bid‘ah in order to refute it, there is
no harm in that for one who has a sufficiently correct belief to
protect him and is able to refute them. Moreover, it may even be
obligatory, because refuting a bid‘ah is obligatory and whatever is
necessary to complete an obligation is itself obligatory. (Sharh
Lum‘atul-I‘tiqaad, pp. 159-60)
235
The author refers here to numerous narrations in which the
Prophet () labelled every innovation as misguidance. The
following is one example:
ِ ‫ىْاَّلل‬ َِّ ‫ضْب ِنْسا ِريةَْي قولْقَامْفِيناْرسول‬ ِ ‫َع ِنْالعِرََب‬
َ َ‫ْعلَيه َْو َسلَّ َمْذ‬
ْ‫ات‬ َ َّ َّ‫ْصل‬ َ ‫ْاَّلل‬ َ َ َ َ َ َ
ُْْ ِ ِ ِ ِ ِ ِ َ‫ي وٍْمْفَوعإَن‬
َ ‫يل‬
َ ‫اْموعإَةًْبَليغَةً َْوِّلَتْمن َهاْالقلوب َْوذَ َرفَتْمن َهاْالعيونْفَق‬ َ ََ َ
ْ‫ْ((ْعلَيكمْبِتَ ق َوى‬: َ ‫ال‬َ ‫اْمو ِعإَةَْم َوِد ٍُْفَاع َهدْإِلَي نَاْبِ َعه ٍدْفَ َق‬ َِّ ‫ول‬
َ َ‫ْاَّلل َْو َعإتَ ن‬ َ ْ‫َرس‬
ْ‫يدا‬ ِ ً‫السم ِع ْوالجَّاع ِة ْوإِن ْعبداْحب َِياْوستو َن ِْمن ْب ع ِديْاختِةَف‬ َِّ
ً ‫اْشد‬ َ َ ََ َ َ َ َ ً َ َ َ َ َّ ‫اَّلل َْو‬
ْ‫ْعلَي َها ْ َِبلن ََّو ِاِّ ِذ‬ ِ ِ ِ َّ ُ‫فَعلَيكم ْبِسن ََِّ ْوسن َِّة ْاَلَ َْف ِا‬
َ ‫موا‬ُّ ‫ْع‬
َ ‫ني‬ َ ِ‫ين ْال َمهدي‬ َ ‫ْالراشد‬ َ َ
ٍ ِ
.))ٌْ‫ْضةَلَة‬ َ ‫ورْالمح َد َمتْفَِإ َّنْك َّلْبِد َعة‬ َ ‫َوإ َُّكم َْواألم‬
ِ
Yahyaa ibn Abee Moosaa said: “I heard ‘Irbaad ibn Saariyah say:
‘One day Allaah’s Messenger () got up among us and delivered a
profoundly effective sermon which softened our hearts and filled
our eyes with tears.’ Someone asked: ‘O Messenger of Allaah, you
have delivered to us a farewell sermon. So enjoin upon us some
duty.’ He remarked: ‘Hold firmly to God-consciousness, listening
and obedience, even to an Ethiopian slave. You will see after me
great controversy so hold firmly to my Sunnah and the sunnah of
the Rightly Guided Caliphs. Bite on to it with your molars and

293
93 Everyone characterized by other than Islaam and
the Sunnah is an innovator, like the Raafidites,236
Jahmites,237 Khaarijites,238 Qadarites,239 Murji’ites,240
Mu‘tazilites,241 Kurraamites,242 Kallaabites,243 and those

beware of the innovated affairs, for every innovation in religion is

misguidance.” (Sunan Ibn-i-Majah, vol. 1, p. 22, no. 43. There is a
similar narration by Aboo Najeeh in Sunan Abu Dawud, vol. 3, p.
1294, no. 4590 and Sunan at-Tirmithee which is authenticated in
Saheeh Sunan Abee Daawood, vol. 3, p. 871, no. 3851.)
236
The Raafidites are those who went to extremes regarding the
Prophet’s household. They declare the other Companions apostates
or corrupt. They have many subsects. Among them are extremists
who claim divinity for ‘Alee and others less than that. Their
innovation first appeared during the Caliphate of ‘Alee ibn Abee
Taalib, when ‘Abdullaah ibn Saba said to him: “You are God,” and
‘Alee ordered that they be excuted by being burned to death.
However, their leader, ‘Abdullaah ibn Saba fled to al-Madaa’in.
Their position regarding Allaah’s divine attributes is varied.
Some of them are anthropomorphists, others deny the attributes,
while others are moderate. They were named Raafidites (rejectors)
because they rejected Zayd ibn ‘Alee, the son of al-Husayn ibn
‘Alee ibn Abee Taalib, when they asked him about Aboo Bakr and
‘Umar and he prayed for Allaah’s mercy for them instead of
cursing them as they wanted and expected. They rejected him as
Imaam and distanced themselves from him. They named
themselves Shi’ites, claiming that they were followers and
supporters of the Prohet’s Household, and defenders of their right
to leadership (Imaamate). (Sharh Lum‘atul-I‘tiqaad, pp. 161-2)
237
The Jahmites are named after Jahm ibn Safwaan who was
executed by Saalim ibn Ahwaz in 121AH. They are not a group or
sect per se but the label was traditionally given to all who followed
Jahm’s views. Their position regarding Allaah’s attributes was that
of absolute denial as held by the Mu‘tazilites, regarding Qadar was

294
that of Jabriyyah or fatalism, regarding eemaan was that of the
Murji’ites, that it was only in the heart and that deeds were not a
part of it. (Sharh Lum‘atul-I‘tiqaad, p. 162)
238
The Khaarijites (Ar. Khawaarij, meaning “seceders”) were the
first sect to appear among Muslims. The Khaarijite division
occurred during the Battle of Siffeen (657CE) when Mu‘aawiyah
presented a proposal to ‘Alee for the settlement of their differences
concerning the punishment of the murderers of Caliph ‘Uthmaan,
which had provoked civil war. Mu‘aawiyah suggested that the
problem be referred to two arbitrators who would pronounce
judgement according to the Qur’aan. The majority of ‘Alee’s army
readily adopted this proposal. However, one group, mainly from
the tribe of Tameem, vigorously protested against the setting up of
a human tribunal above divine judgment on the battlefield. They
split off from ‘Alee’s army, while loudly protesting that
“judgement belongs to Allaah alone (laa hukma illaa lillaah)” and
withdrew to a village not far from Kufah called Harooraa. There
they elected as their chief an obscure soldier called ‘Abdullaah ibn
Wahb ar-Raasibee and took the name Haaroorites or
Muhakkimites. Their numbers increased due to successive
defections. When the arbitration ended unfavourably, a large group
of ‘Alee’s partisans defected and left Koofah to join Ibn Wahb’s
camp along the Nahrawaan canal. And it is in reference to this
defection that the name Khawaarij or Khaarijites was given.
The fanaticism of the Khaarijites immediately manifested
itself in a series of extremist proclamations and terrorist actions.
They proclaimed the annulment of ‘Alee’s caliphate, condemned
Caliph ‘Uthmaan’s conduct and branded ‘Alee and Mu‘aawiyah
disbelievers along with anyone who did not accept their point of
view. They committed many vicious acts of murder that included
women and children. As their numbers grew their corruption
spread. Eventually Caliph ‘Alee was forced to neutralize their
threat by attacking their camp. Ibn Wahb and most of his followers
were killed in the Battle of Nahrawaan, July 658. However, the
rebellion was far from being suppressed. It continued as a series of

295
local uprisings in the following years. ‘Alee himself was
assassinated in 661 by the Khaarijite, ‘Abdur-Rahmaan ibn
Muljam, whose wife had lost most of her family members at
Nahrawaan.
The Khaarijites were temporarily suppressed during the
caliphate of Mu‘aawiyah, but their rebellions increased during the
successive Umayyad caliphate until exploding into a full-scale
rebellion during the anti-caliphate of ‘Abdullaah ibn az-Zubayr.
During Ibn az-Zubayr’s rebellion, they captured Yamaamah,
Hadramaut, Yaman and the town of Taif and were only destroyed
after the intervention of the ruthless Umayyad general, al-Hajjaaj
ibn Yoosuf. Serious rebellions also took place in the Eastern part of
the empire led by Naafi‘ ibn al-Azraq which gave the Khaarijites
temporary control of Kirmaan, Faars and other eastern provinces
until they were overcome by al-Hajjaaj in 699. Under the last of the
Umayyads caliphs, the Khaarijite rebellion erupted again. Though
they were eventually defeated, their rebellion enabled the
‘Abbaaside insurrection to more easily penetrate to the heart of the
empire in the midst of the irreparable collapse of the central
government.
Under the ‘Abbaaside Caliphs, Khaarijite rebellions continued
to occur sporadically in various parts of the empire. In North and
East Coast Africa and Eastern Arabia, one of the principal branches
of the Khaarijites, the Ibaadites, played an important part in politics
and its religious views have survived there until the present.
(Shorter Encyclopaedia of Islam, pp. 246-8.)
Beliefs: The Khaarijites held that major sins make the sinner
an apostate. Their extreme wing, the Azraqites held that anyone
who became a disbeliever in this way could never re-enter the faith
and should be killed for his apostasy along with his wives and
children. All non-Khaarijite Muslims were regarded as apostates.
On the basis of this they developed the principle of isti‘raad
(religious murder), which was applied from the beginning of the
movement’s appearance, even before it had been formulated in
theory. This ferocious principle formed a strange contrast with the

296
spirit of tolerance shown by the Khaarijites to non-Muslims. They
also held that it was a religious duty to revolt against an Imaam
who has sinned. (Shorter Encyclopaedia of Islam, p. 248, The
Concise Encyclopaedia of Islam, pp. 222-3, Maqaalaat al-
Islaameeyeen, vol. 1, pp. 167-8, al-Milal wan-Nihal, p. 106-110,
and Wastiyyah Ahlis-Sunnah bayna al-Firaq, pp. 291-2.)
239
Qadarites denied destiny and declared human will free and
human action independent of Allaah’s will and power. The first to
make this claim openly was Ma‘bad al-Juhanee who did so towards
the end of the era of the Companions. He learned it from a Magian
in Basra. This sect consists of two main branches. There is one
extreme branch, which denies Allaah’s knowledge, will and power,
and His creation of human actions. This branch has virtually died
out over the centuries. The other less extreme branches believe in
Allaah’s prior knowledge of human actions but deny that human
actions occur according to His will, by His power and due to His
creation. This philosophical school of thought settled on the latter
position. (Sharh Lum‘atul-I‘tiqaad, p. 162)
240
Murji’ites are those who do not consider deeds to be a part of
eemaan (faith). In their view, eemaan consists of acceptance in the
heart alone. Consequently, according to them, a corrupt and sinful
person’s faith is complete, regardless of the sins he commits and
the righteous deeds he abandons. Furthermore, if he is judged a
disbeliever for abandoning some religious rules, it is due to the
lack of conviction in his heart and not because of his abandonment
of a deed. This is the school of thought of the Jahmites, and it is on
the other end of the creedal spectrum from the Khaarijites. (Sharh
Lum‘atul-I‘tiqaad, pp. 162-3.)
Murji’ism comes from the term Irjaa found in verse 106 of
Soorah at-Tawbah (9):
  
  
  
   
 

297
 “Others are made to wait for Allaah’s decree, as to whether
He will punish them or forgive them, and Allaah is All-
Knowing All-Wise.”
The Murji’ites appeared in reaction to the Khaarijites, who
denied the possibility of forgiveness for major sins. The main
thesis of the Murji’ites was the ineffaceable character of faith, in
opposition to the Khaarijites. Their second thesis was, where there
is faith, sins will do no harm. On account of the latter doctrine they
were called the adherents of the promise (ahlul-wa‘d), in contra-
distinction to the Mu‘tazilites who were called the adherents of the
threat (ahlul-wa‘eed). [Shorter Encyclopaedia of Islam, p. 412; The
Concise Encyclopaedia of Islam, pp. 288-9]
Ibn Taymiyyah related that Qataadah identified the time of the
Murji’ite sect’s appearance as being after the revolt of Ibn al-
Ash‘ath and his followers. He further stated: “The first person ever
to voice the Murji’ites’ views was a man from Madeenah, from the
Haashimite clan, by the name of al-Hassan. According to [the
hadeeth scholar] Zaathaan [Aboo ‘Amr al-Kindee (d. 746)], he
went to see al-Hasan ibn Muhammad [Ibn al-Hanafiyyah (d. 719)]
and said: ‘What is this book that you have written?’ [He had
recorded the Murji’ites’ teachings in it.] He replied: ‘O Aboo
‘Amr, I wish I had died before writing this book and letting it see
the light of day! For an error concerning the term eemaan is not
like an error concerning any other word, such as the name of a
transmitter of hadeeths. After all, the meaning of the terms
eemaan, Islaam, kufr and nifaaq have a bearing on judgements
pertaining both to this life and the life to come.’ ” (Kitab Al-Iman,
p. 383.)
Ibn Taymiyyah stated: “Ibraaheem an-Nakha‘ee once said that
the dissension and strife introduced by the Murji’ite sect posed a
greater threat to the Islamic community than that aroused by the
Azraqites. And according to az-Zuhree, there has never arisen a
heresy more harmful to Islam and its adherents than that of the
Murji’ites.” (Kitab Al-Iman, pp. 382-3)
On Murji’ism in Ash‘arite beliefs, Ibn Taymiyyah states: “In
the book at-Tamheed, al-Qaadee Aboo Bakr [al-Baaqillaanee (d.
1013), one of the most outstanding Ash‘arite theologians from

298
Basrah] said: “If they ask: “What is belief?” Say: “Belief is
affirmation of Allaah; and it is knowledge. Affirmation exists in
the heart.” If they ask: “What is your evidence for this?” Say: “All
Arab philologists agree that the meaning of belief is affirmation.
This meaning was confirmed even before the revelation of the
Qur’aan and the Message of the Prophet (). Philologists do not
recognize any other meaning for eemaan. This is confirmed by the
saying of Allaah:
☺   
✓   

“… But you will never believe us even if we were truthful!”
(Soorah Yoosuf, 12: 17). That is, believe in what we say. Further
support is deduced from their saying ‘This man believes in
intercession but that man does not believe in the torment of the
grave after death,’ that is, he does not acknowledge its reality.”
Hence, [Ash‘arites] regard the term eemaan in Islaamic law to
be the same as the eemaan known in the Arabic language because
Allaah neither changed nor transformed the Arabic tongue … In
support of this Allaah says:
   
  ▪
  ✓ 
   
   
 
ْ  
“We never sent a messenger except with the language of his
own people …” (Soorah Ibraaheem, 14: 4). He also says: “We
have revealed it as an Arabic Qur’aan …” (Soorah az-Zukhruf,
43: 3) … This indicates that eemaan is the essence of belief in
Allaah apart from all acts of obedience, both supererogatory acts
and required practices.”(Kitab Al-Iman, pp. 133-4.)
In discussing the arguments of the Murji’ites, Ibn Taymiyyah
summed up their position as follows: “The Murji’ites deviated in

299
this principle from the explanation of the Qur’aan and Sunnah and
the statements of the Companions and those who followed them in
goodness, and depended on their opinions, and their linguistic
interpretations. This is the way of the people of innovation.
Because of this [common methodology] Imaam Ahmad noted:
People mostly make mistakes from the point of interpretation
(ta’weel) and analogous deduction (qiyaas).” (al-Fataawaa
[Maktabat al-‘Ubaykaan], vol. 4, p. 79.)
241
The Mu‘tazilites are followers of Waasil ibn ‘Ataa who
excluded himself from the circle of al-Hasan al-Basree and asserted
that sinners are in limbo between belief and disbelief and that they
will remain forever in the hellfire. ‘Amr ibn ‘Ubayd followed him
in this belief. They denied the divine attributes like the Jahmites,
and denied Allaah’s Qadar relative to human actions like the
Qadarites, and they claimed that one who does major sins will be
eternally in hell. (Sharh Lum‘atul-I‘tiqaad, p. 163.)
242
The Karraamites leaned towards anthropomorphism and
Murjiite thought. They were named after Muhammad ibn Karraam
as-Sijistaanee from the Nizaar tribe (d. 255AH). He studied in
Khurasan, Balkh, Merw and Herat. After spending five years in
Makkah, he returned to Sajistaan, sold all his possessions and
departed to Naysabur, where the governor, Muhammad ibn Taahir,
imprisoned him. Upon his release in 251, he went to Jerusalem
where he stayed until he died four years later.
The Karraamite doctrine spread chiefly in Khurasan. In
403AH a complaint was made against the group in Ghazna and
Muhammad, and the son of Aboo Bakr Is’haaq ibn Mahmashaath,
the chief of the Karraamites in his time, repudiated the doctrine,
while those who openly adhered to it were penalized. However,
many continued to hold it in Nishapur. Ibn al-Atheer in 488 AH
records a civil war in that city between the Karraamites and the
joint forces of the Hanafites and Shaafi’ites. They were still
numerous in Naysabur up until the end of the sixth century. The
sect was practically exterminated when the lieutenants of Gengis
Khan massacred the inhabitants of Khurasan.

300
similar to them.244 These are sects of misguidance and
factions of innovation – may Allaah give us refuge from
them.

Muhammad ibn Karraam’s main theological doctrine, which

led to his sect’s inclusion among the mushabbihah
(anthropormophites), was that Allaah was a “substance (jawhar),”
for which some of his followers substituted “body (jism),” though
without human body parts, and in contact with the Throne, which is
located in space. His followers maintained that Allaah was
speaking before He spoke, and could be worshipped before there
were any worshippers. Ibn Karraam held that Allaah has power,
but not over the world and the objects in it, which were created not
by His will, but by the word kun (be).
His other doctrine was that eemaan is constituted by a single
utterance of the two declarations of faith, and involves neither
conviction (tasdeeq) nor works. This view, though similar to the
chief thesis of the Murji’ites, is said to have been held by no one
before him. (Shorter Encyclopaedia of Islam, pp. 223-4.)
243
The Saalimites are named after an individual by the name of Ibn
Saalim and they are anthropomorphists.
244
For example, the Ash‘arites who were followers of Abul-Hasan
‘Alee ibn Ismaa‘eel al-Ash‘aree (873-935). He was born and raised
in Basra, where he espoused Mu‘tazilite thought as a student of al-
Jubbaa’ee, until he reached the age of forty and he publically
announced his repentance from it and explained its falsehood. Then
he adhered firmly to the way of the People of the Sunnah. As for
those who name themselves after him, they continue following a
particular sect, which only recognizes seven divine attributes that,
according to them, the human intellect indicates. They interpret the
remaining attributes as manifestations of the seven mentioned in
the following line of poetry.
ْْ‫صر‬ َّ ‫يمْقَ ِد ٌير َْوال َكةَمْلَهْ*ْإَِرَدةٌ َْوَك َذ َاك‬
َ َ‫ْالسمع َْوالب‬
ِ ‫حي‬
ٌ ‫ْعل‬
َ ٌَ
Living, knowing, able and speech He has * Will and likewise
hearing and sight

301
 94 As for a leading scholar in the secondary
principles of the religion,245 like the Four

They also have many other innovative statements regarding the

meaning of speech, ability, etc. (Sharh Lum‘atul-I‘tiqaad, p. 163.)
Also the Maatureedites named after Aboo Mansoor
Muhammad (d. 944), a scholastic theologian born in Samarkand,
who, together with the Ash‘arites and others were the founders of
scholastic theology (‘Ilm al-Kalaam.) Little is known about the
man himself as his school became established as the result of the
writings of his disciples, in particular an-Nasafee. The doctrinal
differences between the Maatureedite and Ash‘arite schools are
traditionally listed as thirteen, of which seven are semantic. The
most important difference is that al-Maatureedee held that the just
are saved on account of their justice, whereas the Ash‘arites held
that Allaah’s will is unfathomable; He may send the just to Hell.
(The Concise Encyclopaedia of Islam, p. 262.)
245
The secondary principles (furoo‘) linguistically mean, “what is
based on something else,” and technically it refers to matters not
directly linked to ‘aqeedah like issues of purification (tahaarah),
prayers (salaah), etc. Differences in them are not blameworthy as
they are a product of sincere intentions and ijtihaad, and not
desires and fanaticism as they occurred during the era of the
Prophet () and he did not condemn it. For example, in the
following case of the Battle of Banoo Qurayzah:
ِ ‫ْعلَي ِهْوسلَّمْلَنَاْلَ َّماْرِّع ِْمنْاألَحز‬ َّ َّ‫ْصل‬ َ َ‫َعنْاب ِنْع َمَرْق‬
ْ‫اب‬ َ َََ َ َ َ َ ‫ىْاَّلل‬ َ ُّ َِّ‫الْالن‬ َ َ‫الْق‬
ْ‫مهم ْال َعصر ِِْف ْالجَّ ِر ِيق‬ ْ ِ َّ‫َح ٌد ْال َعصَر ْإِال‬
َ ‫ِْف بََِ ْق َريإَةَ ْفَأَد َرَك ْبَع‬ َّ َ ِ‫صل‬
َ ‫ني ْأ‬ َ ‫الَ ْي‬
ِ ِ ‫الْب عمهمْبلْن‬ ِ َ ‫الْب عمهم َْالْنصلِيْح ََّّت‬
َ ‫صليْ ََلْي َرد ِْمنَّاْذَل‬
ْ‫ك‬ َ َ َ َ َ‫اْوق‬
َ ‫َْنتيَ َه‬ َ َ َ َ ‫فَ َق‬
ِ ‫اح ًد‬
ْْ‫اْمن هم‬ ِ ‫ىْاَّللْعلَي ِهْوسلَّمْفَلَمْي عنِفْو‬ َّ َ ِ َِّ‫فَذكِرْلِلن‬
َ َ َ َ َ َ َّ ‫ْصل‬ َ
Ibn ‘Umar related that when the Prophet () returned from the
Battle of the Clans (al-Ahzaab), he said to them, “Let no one pray
‘Asr except at [the fortress of] Banoo Qurayzah.” The time for

302
Denominations,246 they are not objectionable. For
differences in secondary legal issues is a mercy, 247 and
those who differed in them are praised in their
disagreements,248 rewarded for their rulings based on
ijtihaad (independent judgments),249 their disagreements

‘Asr prayer caught some of them on the way. Some among them
said: “We won’t pray until we get there.” Others said: “Indeed, we
will pray. This was not what was intended for us.” When it was
mentioned to the Prophet (), he did not scold any of them. (Sahih
Al-Bukhari, vol. 5, p. 306-7, no. 445.)
Also because differences in the secondary principles existed
among the Companions, who were the best of generations and
because differences in secondary principles do not breed enmity,
hatred and splitting of the ranks the way it does in the case of
differences in fundamental principles. (Sharh Lum‘atul-I‘tiqaad, p.
164.)
246
Maalikites, Hanafites, Shaafi‘ites and Hambalites.
247
His statements, “differences in secondary legal issues is a mercy
and “their differences is a great mercy,” mean that, it is within
Allaah’s mercy and forgiveness, whereby He has not made them
responsible for what they are unable to do, nor has He required of
them more than what appears to them. Thus, there is no sin in this
type of difference. If they are correct in their judgments they get
two rewards and if they are in error they receive one reward.
(Sharh Lum‘atul-I‘tiqaad, p. 165.)
248
The author’s statement “those who differed in them are praised
in their disagreements,” is not in praise of differences, for
agreement is better. The intent of his statement was to remove
blame from their disagreements and to affirm that each one is
praised for what he said because he made ijtihaad seeking the
truth, and as such he is praised for his ijtihaad and his following of
what appeared to him to be true, even though he might not be
correct. (Sharh Lum‘atul-I‘tiqaad, pp. 164-5)
249
Based on the hadeeth of ‘Amr ibn al-‘Aas who related that he
heard the Messenger of Allaah () say,

303
 are a great mercy250 and their agreement is irrefutable
evidence.251

َّْ ْ‫اْح َك َمْفَاِّتَ َه َد‬ ِ ِ ِ ِ

َ ‫ابْفَلَ هْأَِّ َران َْوإ َذ‬
َ ‫َص‬
َ ‫اْح َك َمْا َ اكمْفَاِّتَ َه َدْ َّْأ‬
َ ‫((ْإ َذ‬
))ْ‫أَخجَأَْفَلَهْأٌَِّر‬
“If a ruler makes a ruling striving [to find what is correct] and is
correct, he gets two rewards. But if he rules striving [to find what
is correct] and is mistaken, he gets one reward.” (Sahih Al-
Bukhari, vol. 9, p. 331, no. 450 and Sahih Muslim, vol. 3, p. 930,
no. 4261.)
250
The author’s statements concerning the mercy in disagreements
are based on the following often quoted “hadeeth”:
ْ)) ٌ‫(( اِختِةَفْأ َّم َِّت َْرْحَْة‬
“Disagreement among my nation is a mercy.”
With regard to this “hadeeth”, it has no chain of narration
connecting it to anyone, much less to the Prophet (); nor is it to
be found in any of the books of hadeeth. It is therefore incorrect
even to refer to it as a hadeeth, as it is fabricated. Not only is this
so-called hadeeth unauthentic, but also it’s meaning is in obvious
conflict with the Qur’aan itself. Throughout the Qur’aan’s one
hundred and fourteen chapters, Allaah has clearly cursed and
forbidden religious disagreement and has ordered unity and
agreement. Disagreement has been explicity forbidden in verses
such as:
  
 
 
“Do not dispute among yourselves and cause your own failure
and loss of power.” (Soorah al-Anfaal, 8: 46)
and
   
  ✓☺
▪ 

304
  
☺   
ْ   
Do not be like those among the idolaters who split up their
religion into sects, each group happy with what they had.”
(Soorah ar-Room, 30: 31-2)
Implicity, too, Allaah has forbidden it, for example,
   
  
   
   ✓
   ▪
“If your Lord had so willed, He could have made mankind one
people; but they will not cease to dispute, except those on
whom your Lord has bestowed His mercy.” (Soorah Hood, 11:
118-9)
If Allaah’s mercy puts an end to dispute among men as is implied
in the above, how then could disagreement and dispute be a mercy?
In the unmistakable terms of the following verse and others like it,
Allaah has ordered unity and agreement:
 ☺ 
 ☺ 
  ▪
   ☺
  
 ✓
 
 
“Hold fast to the rope of Allaah together and do not split up.
And remember Allaah’s mercy on you when you were enemies,
then He put love in your hearts and with His blessing you all
became brothers.” (Soorah Aal ‘Imraan, 3: 103)
Differences Among the Sahaabah
The differences of opinion that occurred among the Sahaabah
were, for the most part, natural and unavoidable. A large portion of

305
 it was due to their different reasoning abilities that showed up in
their various interpretations of Qur’aanic verses and hadeeths.
There were other causes which led to differences during their time
which later disappeared; for example, the wide distribution of
hadeeths made it impossible for any individual Sahaabee to be
aware of them all, and thus wrong decisions were bound to be
made where information was lacking. Obviously, they cannot be
blamed for these and similar mistakes, which were not intentional.
Furthermore, it is clear that they readily corrected their wrong
decisions when authentic information or more relevant evidence
indicated that this should be done. It is this willingness to cast aside
wrong decisions in the search for truth that excludes these
conflicting rulings from the category of accursed disagreements. In
this connection, the Messenger of Allaah () was quoted by
‘Abdullaah ibn ‘Amr ibn al-‘Aas as saying:
َّْ ْ‫اْح َك َمْفَاِّتَ َه َد‬ ِ ِ ِ ِ
َ ‫ابْفَلَ هْأَِّ َران َْوإ َذ‬
َ ‫َص‬
َ ‫اْح َك َمْا َ اكمْفَاِّتَ َه َدْ َّْأ‬
َ ‫((ْإ َذ‬
ْ.))ْ‫أَخجَأَْفَلَهْأٌَِّر‬
“If a judge strives his utmost and makes a correct ruling, he
receives two rewards, but if he strives and errs he still receives
one.” (Sahih Al-Bukhari, vol. 9, pp. 330-1, no. 450 and Sahih
Muslim, vol. 3, p. 930, no. 4261). Based on this hadeeth, the
Sahaabah are considered absolved from blame for conflicting
rulings. However, any discrepancies apparent in their different
rulings are not to be glorified and perpetuated. In fact they
themselves disliked disagreements, as is shown in the following
narration quoted by ash-Shaafi‘ee’s student, at-Muzanee: “‘Umar
ibn al-Khattaab, the second Righteous Caliph, got angry because of
a dispute between the Sahaabee, Ubayy ibn Ka‘b, and another
Sahaabee, Ibn Mas‘ood, over the performance of Salaah in a single
piece of cloth. Ubayy considered it quite all right while Ibn
Mas‘ood felt that was so only when cloth was scarce. ‘Umar
angrily left his residence and declared, ‘Have two of the
companions of Allaah’s messenger disagreed, and they are among
those whom the masses watch closely and imitate?’ Ubayy is
correct and Ibn Mas‘ood should desist! If I hear of anyone

306
disputing about this matter after his point, I will deal with him.”
(Jaami‘ Bayaan al-‘Ilm, vol. 2, p. 83-4.)
Indeed, the early scholars were well aware of the causes of
differences between the Sahaabah and the tendency for people to
want to perpetuate them. Accordingly, they made definitive
statements on the matter in an effort to stave off dogmatism and
sectarianism based on conflicting rulings of the Sahaabah. The
following are a few examples of their statements on this vital
subject. Ibn al-Qaasim, who was among the leading students of
Imaam Maalik, said, “I heard Maalik and al-Layth both say the
following concerning the differences among the Sahaabah: ‘People
say there is leeway for them in it, but it is not so; it was a case of
wrong and right rulings.” (Jaami‘ Bayaan al-‘Ilm, vol. 2, pp. 81-2.)
Ash’hab, another of Imaam Maalik’s students, said, “Maalik
was once asked whether one was safe to follow a ruling related to
him by reliable narrators who had heard it from companions of the
Prophet (). He replied, ‘No, by Allaah, not unless it is correct: the
truth is only one. Can two opposing opinions be simultaneously
correct? The opinion which is correct can be only one.” (Jaami‘
Bayaan al-‘Ilm, vol. 2, pp. 82, 88-9.)
Imaam ash-Shaafi‘ee’s student, al-Muzanee, put it this way,
“The Companions of Allaah’s Messenger () disagreed from time
to time and declared each other mistaken. Some of them examined
the statements of others and researched them thoroughly.
Therefore, if all of them felt that whatever they said was correct,
they would never have investigated each other’s statements or
declared each other mistaken.” Al-Muzanee also said, “The
following question should be put to the one who allows
disagreement, claiming that if two scholars strive to arrive at a
decision concerning the same incident one ruling that it is Halaal
and the other that it is Haraam, both are correct. ‘Are you basing
that judgement on a fundamental text [the Qur’aan or the Sunnah]
or on Qiyaas?’ If he claims that it is based on a fundamental text,
he should then be asked, ‘How could it be based on a fundamental
text when the Qur’aan, [which is the major fundamental text]
condemns disagreement?’ If he claims that it is by Qiyaas, he
should be asked, ‘How could the fundamental text reject dispute

307
95 We ask Allaah to protect us from innovation and
turmoil and bewitchment, and to keep us alive

and you in turn deduce from it that dispute is allowed?’ No

common person capable of reason would allow that, much less a
scholar.” (Jaami‘ Bayaan al-‘Ilm, vol. 2, p. 89)
Although the Sahaabah differed in the application of some
principles, they used to go to great lengths to preserve an
appearance of unity and avoid things that would divide their ranks.
But, among later scholars and followers who blindly and
dogmatically clung to the inherited Math’habs, we find the
complete opposite. Their differences at one point even led to the
splitting of their ranks over Salaah, the greatest pillar of Islaam
after the two testimonies of belief. (The Evolution of Fiqh )
251
Agreement (Ijmaa‘) is defined as the agreement of leading
scholars of the Ummah on a legal ruling after the time of the
Prophet (). It is evidence based on the Almighty’s statement:
   
   
 ▪
“If you dispute about anything, refer it to Allaah and the
Messenger.” (Soorah an-Nisaa, 4: 59)
and the Prophet’s statement:
ْ)) ‫ىْضةَلٍَْة‬ ِ َ َ‫((ْال‬
َ َِ ‫َْتتَمعْأْ َّم‬
َ َ‫ْعل‬
“My nation will not agree on misguidance.”
(Sunan at-Tirmithee, no. 2167)
Taqleed literally means “putting a necklace on one’s neck”,
however according to its technical meaning it refers to “following
the opinions of others without evidence.” It is permissible for one
who has not gained knowledge of the evidence based on the
Almighty’s statement:
َ ‫م‬
‫ون‬ ُ َ‫ٱلذ ۡك ِّر إِّن ُكن ُت ۡم ََل ت َ ۡعل‬
ِّ ‫ل‬َ ‫سـَٔلُو ْٓا أَ ۡه‬
ۡ ‫َف‬
“Ask those who know if you do not know.”
(Soorah an-Nahl, 16: 43)

308
following Islaam and the Sunnah, and that He make us
among those who follow the Messenger of Allaah () in
this life and gather us in his group after death, by His
mercy and grace. Aameen.
This is the end of the creed, all praise is due to Allaah
alone and may Allaah’s peace and blessing be upon our
master Muhammad, his family and Companions.

309
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