 
# Identifying Islaam's Saved Sect

by Muhammad Sulaiman

_A study of the means by which the true beliefs and the true scholars of Islaam can be identified._

### Please note that this e-book does not include the accompanying Arabic text of the .pdf version.
First Edition 2014

© Copyright 2014 by Muhammad Sulaiman

_All rights reserved. This e-book may be downloaded and shared with others only in its original format. It may not be changed in any way, or used commercially._

Published by Aqeedah Publications

http://aqeedahpublications.com/

e-mail: aqeedah.publications@gmail.com

### Other free publications:

_Aqeedah at-Tahaawiyyah in English: A Study Aid_ – A word-by-word analysis of the 'aqeedah, with Arabic text, transliteration, Arabic root word listings, verb analysis, and staged translation from literal to sense meanings. .pdf e-book. A4.

_Aqeedah at-Tahaawiyyah: Arabic Text_ – Arabic text with full diacritical markings. .pdf e-book. A5 Landscape.

_Aqeedah at-Tahaawiyyah: English Translation_ – A close-to-literal translation, grouped by subject matter. .pdf e-book and e-book. A5.

_Identifying Islaam's Saved Sect_ – A study of the means by which the true beliefs and the true scholars of Islaam can be identified. .pdf e-book, with Arabic text. A4.

Seventy-Seven Branches of Faith – Description of the branches of the Islamic faith. .pdf e-book and e-book. A5.
****

## Contents

Introduction. 9

1. Taqleed. 14

1.1 Islamic Sects. 14

2. Intellectual Honesty. 17

2.1 Examining Claims. 20

2.2 Sunnee versus Shee'ah. 25

3. Evidence for Methodology. 27

3.1 Methodology. 27

3.2 Original Sources of Belief. 30

4. Means of Misguidance. 32

5. Kalaam.. 35

5.1 Introduction. 35

5.2 Jahmiyyah and Mu'tazilah. 38

5.3 The Salaf's Views on Kalaam.. 39

5.4 Discipline Claim.. 40

5.5 Reasoning and Debating. 42

6. Ash'arees. 47

6.1 History. 47

6.2 Ash'aree Kalaam.. 48

6.3 Terminology. 55

6.4 Concepts. 61

6.5 Change. 65

6.6 Creation and Will 76

7. Kalaam Limitations. 86

7.1 Bodies and Boundaries. 86

7.2 Fallibility. 91

7.3 Kalaam Outcomes. 93

7.4 Summary. 95

7.5 Conclusion. 98

8. Traditional Stance. 101

9. Communication and Understanding. 104

9.1 Language. 104

9.2 Differences. 106

9.3 Textual Answer to Allaah's Use of Language. 107

9.4 Process of Communication and Understanding. 111

9.5 Other Attributes. 116

10. Ash'aree and Maatureedee Methodology. 120

10.1 Time. 125

10.2 Love, Anger and Pleasure. 128

10.3 Hearing and Seeing. 134

10.4 Tanzeeh. 136

10.5 Ta'weel 139

10.6 Seeing Allaah (a.w.j.). 148

10.7 Mutashaabiha. 156

10.8 Speech. 163

10.9 Qur'aan. 167

10.10 Above. 191

10.11 Negation. 204

10.12 Misconceptions. 206

10.13 False Accusations. 209

10.14 How.. 218

10.15 Use of Source Text. 220

10.16 Ash'aree and Maatureedee Sanad. 223

10.17 Summary. 225

11. Understanding Attributes. 229

11.1 Linguistic and Literal Meanings. 234

11.2 Methodology of Imaam at-Tahaawee. 237

11.3 Use of Attributes in Communicating. 238

11.4 Correct Understanding. 243

12. Names. 245

13. Individual Study. 247

14. Da'wah. 253

15. Summary. 256

16. Conclusion. 263

17. Next Steps. 267

Appendix A.. 272

Allaahu ta'aalaa's Description of Himself. 272

Face. 272

Eyes. 274

Hands. 275

Fingers. 278

Foot. 279

Shin. 279

Speech and Words. 280

Ascending / Istawaa 'alal 'Arsh. 287

Descending. 288

Encompassing. 289

Above. 289

Close. 293

With. 294

In front. 295

Anger. 296

Pleased. 298

Laughing. 300

Love. 301

Seeing. 302

Hearing. 303

Seeing Allaah (a.w.j.). 304

Appendix B. 307

Actions in Time. 307

Appendix C. 326

Future Actions. 326

Glossary. 332

### In the Name of Allaah,

### the Beneficent, The Merciful

# Introduction

Whilst doing research to further my own knowledge and understanding of Islamic beliefs ( _'aqeedah_ ), I decided to focus on a classical treatise known as _'Aqeedah at-Tahaawiyyah_ , by Imaam Aboo Ja'far Ahmad ibn Muhammad al Azdee at-Tahaawee—with the intention of memorising the Arabic text and English meanings as a starting point. I chose this _'aqeedah_ because it is accepted as genuine by most if not all Sunnee Muslims. As the Imaam states in his introduction:

_This is a statement of elucidation for the creed of the people of the Prophetic Way and the main body of Muslims, according to the school of the jurists of the religion: Aboo Haneefah an-Nu'maan ibn Thaabit al Koofee and Aboo Yoosuf Ya'qoob ibn Ibraaheem al Ansaaree and Aboo 'Abdullaah Muhammad ibn al Hasan ash-Shaybaanee—may the pleasure of Allaah be on them all. And what they believe regarding the fundamentals of the religion._

During my search online, I came across a commentary on _'Aqeedah at-Tahaawiyyah_ by Sheikh Muhammad Bin Yahya Ninowi called _Satisfying The Need With The Obligatory Creed Of 'Ilm At-Tawheed_ which he has made available on his website _ihsanpath.com,_ along with the recording of a series of lectures he gave on the subject in 2003 while visiting the U.K. It was while reading the introduction that it struck me, as it has many times in the past, that scholars of Islaam don't seem to fully appreciate the situation that New Muslims (Reverts) and the Muslim youth find themselves in when they are eventually confronted with the issue of determining which among the many groups in Islaam actually have the beliefs taught to us through our Prophet peace be upon him (p.b.u.h.).

The Sheikh says:

_Islamic 'aqeedah, and specifically tawheed (beliefs pertaining to Allah), came to us from The Almighty Allah ready for use by the mind then belief by the heart._

Then he goes on to discuss the importance of taking knowledge of this _'aqeedah_ from someone of genuine knowledge, inherited from an unbroken chain of narration ( _sanad_ ) going back to the Prophet (p.b.u.h.).

His discussion on this issue highlights the multiple _Catch-22_ situations that we as seekers of knowledge find ourselves in. We know after even the briefest lessons or research that Islamic beliefs were revealed in the Qur'aan, and came to us through the _sunnah_ (practice and teachings) of the Prophet (p.b.u.h.), and that they have been protected by Allaah _'azza wa jall_ (a.w.j.), and passed down to our time through unbroken chains of narration through the scholars of Islaam (may Allaah reward them all). Our difficulty is in knowing which scholars' claims to being part of this unbroken chain are true. For themselves, they are all convinced that they are correct, and are convinced that they have the evidence to support their beliefs. It is not possible, however, for everyone to be correct on the fundamentals when the fundamentals differ in such a meaningful way between the different groups. All scholars can "reverse engineer" their beliefs—working backwards and relating their beliefs to textual sources of Islaam—as after all that comprised part of their studying for nine years and more—but it needs to be asked whether they would arrive at the same beliefs starting purely from the sources of Islaam and working forwards.

So where does that leave us non-scholars, and how are we supposed to differentiate between truth and falsehood? If all groups claim to follow, and back up their claims with, the Qur'aan and _ahaadeeth_ (sayings of the Prophet), how is it possible to find the truth over 1400 years after the death of our Prophet (p.b.u.h.)? This question is the reason for writing this examination of Islamic beliefs—with specific reference to belief in Allaah—and analysing how they came to us through His chosen methods of communication and preservation. Once these methods are understood, it is easy to examine the competing claims of the different groups in the light of the Qur'aan and _ahaadeeth_. After identifying the group of scholars having the correct methodology of understanding and communicating our beliefs, the rest of the branches of faith can be studied with confidence from their published works and recordings, or directly from them if one is fortunate enough to have access to their company.

I hope to be able to show in the following pages that it is in fact very easy to find the truth, and that for the vast majority of Muslims their belief in Allaah (a.w.j.) is instinctively and naturally correct. It is only when people delve into _analysis_ of belief in Allaah that matters become clouded, and I will discuss the reasons for this delving and how to recognise the contradictions and falsehoods that are plainly identifiable from it. The central issues will be looked at from various perspectives, to identify the falsity of argumentation often used by followers of incorrect beliefs.

I have tried as much as possible to keep my references to works which are readily available for English speakers, so they can be checked by the reader and their correctness established. References to the stated beliefs of the earliest scholars of Islaam are plentiful, but finding and being able to understand the original reference materials is difficult for an English speaker, as most are not fully translated or widely distributed. By _earliest scholars_ I mean the Imaams of the first three generations, the earliest compilers of _ahaadeeth_ and Qur'anic commentary, and their teachers.

My conclusions are the same as the beliefs of the earliest scholars, but the reader needs to have confidence that having the sayings of these scholars available to them isn't absolutely necessary in their search for the fundamentals of belief concerning Allaah (a.w.j.). There is nothing to stop anyone searching for the quotes of these scholars for him- or herself should they wish to, to verify my claim. If you do choose to search, you will find a few sayings which can be interpreted favourably for different groups, but the sheer volume of sayings for one particular methodology and set of beliefs is overwhelming. A word of advice would be to look at the dates of death of the scholars being quoted.

#  1. Taqleed

It is generally accepted that _taqleed_ (following without having to investigate), while permissible, is not recommended for our beliefs. Some even say it is not permitted at all, although that is obviously dependent on the level of someone's intellect, and the availability of source materials.

Some say that _taqleed_ is not permitted, but at the same time insist that their principles must be accepted in order to understand the Qur'aan and _ahaadeeth_ correctly. When their principles define the understanding of the Qur'aan and _ahaadeeth_ , how is accepting their principles without investigating their sources anything other than _taqleed_? How can anyone study and understand the Qur'aan and _ahaadeeth_ to find their beliefs if the apparent meaning of them is incorrect until the very principles which are disputed are applied? Logically, the source materials can't be understood by defining them in terms of humanly-derived principles. Any principles have to comprise part of the source materials, or be unambiguously derivable directly from them. For example:

_...There is nothing as His Likeness, and He is The All-Hearing, The All-Seeing. (42:11)_

## 1.1 Islamic Sects

As a starting point, we need to appreciate the importance of the issue of belief. The _hadeeth_ (saying) of the Prophet (p.b.u.h.) concerning the seventy-three sects is relevant to this.

_It was narrated from 'Awf bin Maalik that the Messenger of Allaah (p.b.u.h.) said "The Jews split into seventy-one sects, one of which will be in Paradise and seventy in Hell. The Christians split into seventy-two sects, seventy-one of which will be in Hell and one in Paradise. I swear by the One in Whose Hand is the soul of Muhammad, my ummah (nation) will split into seventy-three sects, one of which will be in Paradise and seventy-two in Hell." It was said "O Messenger of Allaah, who are they?" He said "The main body (jamaa'ah)."_

_(Ibn Maajah Volume 1: Book 36: Hadeeth 3992)_

The term _ummah_ in this _hadeeth_ is generally considered to be the _ummah_ of those who responded to the call to Islaam, and which will be divided into seventy-three sects. Seventy-two of the sects are not apostates, but are deviant and are often involved in innovated religious practices. Each will be punished in accordance with the innovations and deviation it practiced—unless Allaah (a.w.j.) pardons and forgives them—and rewarded according to the best of their deeds. Their final destination will be Paradise. The only sect that will be safe is known as _Ahlus Sunnah wal Jamaa'ah_ , who adhere to the beliefs and practices of the Prophet (p.b.u.h.) and his Companions (r.a.a.). The following _ahaadeeth_ concern _Ahlus Sunnah wal Jamaa'ah_ :

_Narrated Mu'aawiyah "I heard the Prophet (p.b.u.h.) saying 'A group of people amongst my followers will remain obedient to Allaah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allaah's Order (the Last Day) comes upon them while they are still on the right path.'" (Bukhaaree Book 4: Volume 56: Hadeeth 835)_

_Mu'aawiyah bin Qurrah narrated from his father that the Messenger of Allaah (p.b.u.h.) said "When the inhabitants of Ash-Shaam become corrupt, then there is no good in it for you. There will never cease to be a group in my Ummah who will be helped (by Allaah). They will not be harmed by those who forsake them until the Hour is established." Muhammad bin Ismaa'eel said "'Alee bin al Madinee said 'They are the people of Hadeeth.'"_

_(Saheeh) (Tirmidhee Volume 4: Book 7: Hadeeth 2192)_

So it can be seen that those of the seventy-two sects are justifiably liable to punishment due to their incorrect beliefs, but their beliefs are only one thing on the scales. The forgiveness of Allaah (a.w.j.) extends to everything except _shirk_ (associating partners with Him).

A first question then might be whether it is even important what particular set of beliefs we hold. If someone can be forgiven for mistaken beliefs and still enter Paradise without being punished, why not just focus on trying to be good and doing good? The responses to that come down firstly to sincerity to Allaah. Why would we not want to believe in Allaah (a.w.j.) as He actually is, and worship Him as He actually wants to be worshipped, if we claim to love Him and His Messenger (p.b.u.h.)? Secondly, why gamble on forgiveness when the price of losing is so great?

# 2. Intellectual Honesty

_Aboo Hurayrah reported Allaah's Messenger (p.b.u.h.) as saying "There is none born but is created to his true nature (fitra). It is his parents who make him a Jew or a Christian or a Magian quite as beasts produce their young with their limbs perfect. Do you see anything deficient in them?" Then he quoted the Qur'aan: "The nature made by Allaah in which He has created men. There is no altering of Allaah's Creation; that is the right religion." (30:30)_

_(Muslim Book 33: Hadeeth 6423)_

_Aboo Hurayrah reported Allaah's Messenger (p.b.u.h.) as saying "The mother of every person gives him birth according to his true nature (fitra). It is subsequently his parents who make him a Jew or a Christian or a Magian. Had his parents been Muslim he would have also remained a Muslim..." (Muslim Book 33: Hadeeth 6429)_

First of all it's as well to state openly that our routes into Islaam are many, and that we had no say in where we first learnt the fundamentals of Islaam, or who we befriended, associated with and learnt from in our early days. People raised in Muslim families similarly had no say in whom they were born to, or what sect of Islaam their parents and community belonged to. If we cannot accept these facts and accept the possibility that we may have been taught wrongly, we can't hope to look at this issue dispassionately. Looking at evidences, arguments and counter-arguments with any kind of bias towards trying to stick with what we are already on is intellectual dishonesty. To just choose to accept as correct whichever scholar seems knowledgeable, trustworthy, pious and confident in the rightness of his or her position is, in effect, to just accept our beliefs on trust. I hope you can see that such a subjective judgement is not a basis for determining our beliefs.

I mention this, as it is commonly seen that even when the evident falsehood of a position stares someone in the face, it is difficult for them to let go of what has led them to that falsehood. It means having to question the correctness of elders and teachers; having to re-evaluate beliefs using new criteria, and possibly being ostracised from family and community if they leave what they are on. This is a taste of what many reverts had to go through when realising the truth of Islaam for the first time.

If one were to ask how anyone could reject the truth despite recognising it, just look at the stories of how the people of Abraham (a.s.) recognised the falsehood of the large idol cutting up the small ones with the axe; how the people still disbelieved after seeing the she-camel walking out of the rock and giving birth; how Pharaoh knew that Moses (a.s.) was speaking the truth but still rejected his message; how the people recognised the Qur'aan as they recognised their own children, yet still rejected it. It is human nature not to want to change—even in the face of clear evidence. We have to overcome our human nature and use the gifts of intelligence and evidence which Allaah has given us.

One major barrier to the dispassionate analysis of evidence that I mentioned is that of respect for our elders. When we've known or grown up with someone of evident knowledge and piety; having the qualities of sincerity, asceticism, good character and others that faith leads to; and who their family and associates have seen clearly that Allaah (a.w.j.) has befriended them and assisted them throughout their lives, it is extremely difficult to even begin to imagine that they may have had incorrect knowledge of basic Islamic beliefs.

A starting point for this way of thinking is the false belief that Allaah (a.w.j.) only helps and accepts as His Friends people whose beliefs and practices are one hundred percent correct. Allaah (a.w.j.) responds to people even outside Islaam who try and lead good lives according to their misguided beliefs.

I myself have worked with and among many Hindus, Sikhs and Christians who had unshakeable belief in the existence of "God" through their experience of His Help and response to their supplications. I still remember seeing a television interview many years ago, before I accepted Islaam, when Mother Teresa was talking about her work among the poor in India. When asked about the material needs of her work, and how she acquired them, her answer was a firm and sincere statement that God provides. Those of you working in Interfaith groups will have more appreciation of this aspect of Allaah's Generosity and Compassion than those who don't.

If such are Allaah's dealings with non-Muslims, then why should we expect anything less for a Muslim who tries to live sincerely according to what he or she has been taught to believe is correct? Questioning their beliefs and practices does not condemn them in any way. As already stated, their and our lives will be weighed on the Day of Judgement, and we know that the weightiest thing on the scales will be good character.

## 2.1 Examining Claims

The first difficulty we face in trying to find which beliefs are true is that everyone who claims to have a _sanad_ (chain of narration) and _ijaazah_ (permission to teach) cannot automatically be accepted as having the correct _'aqeedah_. For example, there must be many thousands of Shee'ah scholars with claims for chains of narration going back to _Ahlul Bayt_ (the Prophet's household, may Allaah be pleased with them).

Secondly, regarding Sunnee scholars claiming to have a _sanad_ back to Imaam at-Tahaawee: the transmission of the actual _matn_ (text) is one aspect common to them all, as one would expect, but they have vastly different beliefs concerning Allaahu _ta'aalaa_ detailed in their _sharh_ (commentary) of his book; all claiming at the same time that their _understanding_ has _also_ been passed down from the earliest generations.

Both of these problems from the requirement to learn from someone with a _sanad_ and _ijaazah_ lead to the third issue: seekers of knowledge having to learn from books and recordings of the different scholars to try and discover for ourselves which of them is correct. This can then open one up to being labelled as merely a book learner ( _suhufee_ ) and having ones conclusions condemned as incorrect due to not having being learnt according to the Islamic principle of face-to-face transmission (i.e. part of a _sanad_ ).

While this situation is not ideal, very few of us can undertake the alternative of visiting and revisiting scholars of every sect and learning from all of them; questioning and re-questioning until we arrive at an evidential and intellectual conclusion as to who is correct in their claim to be one of those described as the sect of Paradise. The only workable alternative for the vast majority of us is to arrive at correct belief through long searching and in-depth examination of all evidences, arguments and counter-arguments available to us, and to identify the group of scholars through whom this belief has been transmitted. It would seem unreasonable for there to be a further requirement to validate our beliefs by visiting these same scholars at their place of residence to be told (in a different language probably) what we have already discovered, although it would be beneficial if we are able.

As I stated, this situation is not ideal and we are forced down this route by circumstances, not by choice, but this can lead to a whole range of unintended, negative consequences. Inexperienced Muslims, through lack of trust, can move away from the scholars of their communities, and thus lose connection with people having the qualities which are part of the objectives of Islaam. Through this separation they may not learn the manners, respect and good character which are so integral to being an example of Islaam. By mixing instead with other inexperienced Muslims, and learning Islaam via books, tapes and people who themselves are not traditionally-trained scholars of Islaam, it can lead them to arrogance and compounded ignorance (ignorant while thinking themselves knowledgeable), and to a gradual dehumanising in their eyes of the people with whom they don't agree. A minority then get caught up in the _takfeeree_ mindset (condemning people as being apostates), and can be misguided to the worst of the atrocities we've seen over the last few decades.

A further, negative consequence arising from this approach is a tendency to reduce Islaam to just a shell of dos and don'ts and mechanistic behaviour patterns. I have, for example, asked several Arabs involved in knowledge what it means to love Allaah, and have always had the reply "To obey Him." It doesn't mean that—it means to love Him. If one is hard-hearted, lacking in emotion, autistic or has simply never known love, then obedience may seem sufficient, but for most of us, loving Allaah and feeling Loved by Him are indispensible parts of belief.

Despite the possible consequences mentioned, Sheikh Ninowi himself indicates in his introduction that, complementary to his encouragement to learn from someone with a _sanad_ and _ijaazah_ , finding the truth via self-study in this day and age is both necessary and, more importantly, possible. He expresses the hope that his explanation of and expansion on the aspects of belief, and his discussions concerning differing beliefs, will be sufficient to convince the reader to accept his claim to be correct—without having to learn from him face-to-face.

Before proceeding with the methods and conclusions of my own search, and from which I hope you might benefit, I would firstly like to mention a few things concerning my background. I was a 26-year-old atheist when I accepted Islaam over 20 years ago, and was a postgraduate research scientist. I have no family either outside or inside Islaam whom I have to appease in any way when deciding my beliefs, and have no stake in any community or Islamic group which necessitates conformity with their status quo or with the views of their scholars. It is immaterial to me which set of beliefs I accept, as long as I intellectually and sincerely believe them to be correct.

It can be observed that this same dispassionate perspective cannot be attributed to the main body of Muslims today—even their scholars. Very few Muslims leave the beliefs and practices of their parents and the scholars of their communities, and the ones who do so are often severely ostracised. The scholars themselves are, in the main, raised in scholarly families or taken from their families at a very young age and indoctrinated into the beliefs of their teachers. As Sheikh Ninowi says:

_Children by nature are vulnerable creatures, simply stated, they are a product of their environment._

Later maturity and experience rarely bring about any change from what was imprinted at such a tender age, otherwise we would see, for example, most young Sunnee scholars becoming older Shee'ah scholars or vice versa, or most young Salafee scholars becoming older Ash'aree scholars or vice versa. In reality, how many of the scholars in your own communities or _madrasa_ class fellows have changed their beliefs while you have known them? You will find a similar situation among the scholars of the Shee'ah, Deobandees, Baraylawees, Naqshabandees, Ahle Hadeeth and others. This shows that formal Islamic education, long chains of authority, knowledge of the sources of Islaam, and knowledge of other beliefs and their proofs and arguments play very little role in the sect to which a scholar belongs; the deciding factor is mostly what his or her teachers and community were upon. This does not mean, however, that they cannot be recognised as authorities in areas such as _hadeeth_ , _tafseer_ and _fiqh_.

As I mentioned earlier, what you will find from the scholars of the different sects is that they are all convinced that they are correct, and are convinced they have the evidence to support their beliefs. The only solution then is to accept that we have to find the truth ourselves (as I have already established is possible) directly and collectively from the Qur'aan itself, the sayings of the Prophet (p.b.u.h.), and the text (but not directly the _sharh_ ) of books such as _'Aqeedah at-Tahaawiyyah_ which are accepted by the majority if not all of the Sunnee groups. The _sharh_ should only be used initially to investigate the differences between opinions, and the evidences, arguments and counter-arguments for and against each view.

It has to be understood though, that we can't apply intellect and reasoning to try to understand anything of the _reality_ of Allaah (a.w.j.). Intellect can only be used to examine evidences and arguments from the knowledge which has been made available to us. Intellect can lead to reaffirmation and deeper understanding of text (leaving the text " _ready for use by the mind then belief by the heart_ " as Sheikh Ninowi states), but not to negate or change textual meaning without other, specific, textual justification. Doing so puts human intellect above Allaah's and His Prophet's (p.b.u.h.) communication skills, which is not possible.

## 2.2 Sunnee versus Shee'ah

This must necessarily be the first difference that needs clarification, and this can only be carried out with what is agreed upon as being correct by both groups. Sayings of the Prophet (p.b.u.h.) and his Companions (r.a.a.) can be and have been fabricated, and genuine sayings can be and have been dismissed as fabrications, so any definitive proof can _only_ come from the Qur'aan. If the fundamental differences between Sunnee and Shee'ah cannot be established from the Qur'aan alone—which Allaah Himself guaranteed as being free from fabrication or change—then there is no basis on which a person can differentiate truth from falsehood, and so be judged and held personally accountable.

As an example, the Shee'ah quote the following verse:

_O Messenger! Make known what has been revealed to you from your Lord, for if you do not, you will not have conveyed His message. Allaah will protect you from mankind. Lo! Allaah guides not the disbelieving folk. (5:67)_

And then quote a supposed _hadeeth_ which states that " _what has been revealed to you_ " was to inform the Companions that his nephew and son-in-law 'Alee (r.a.) was to be Caliph after the Prophet's death. The verse itself doesn't specifically state this, and nor does any other verse, so this belief of the Shee'ah is not established independently of their disputed saying.

The Shee'ah also claim that barring a few, all the Companions (r.a.a.) apostated after the Prophet's death. The Qur'aan, however, says:

_And the first to lead the way, of the Muhaajireen and the Ansaar, and those who followed them in goodness—Allaah is well Pleased with them and they are well pleased with Him, and He has made ready for them Gardens underneath which rivers flow, wherein they will abide forever. That is the supreme triumph. (9:100)_

The Muhaajireen (Emigrants) and Ansaar (Helpers) mentioned in this verse are known and accepted by both sides, and it is also accepted that most of them were still alive after the death of the Prophet (p.b.u.h.), and included the first three Caliphs of Islaam. No other verse _specifically_ revokes this verse for the Companions mentioned, so the foundation of the Shee'ah belief is rendered baseless. External sayings stating otherwise can be and were fabricated.

# 3. Evidence for Methodology

Allaahu _ta'aalaa_ says:

_O you who believe! Obey Allaah, and obey the Messenger and those of you who are in authority; and if you have a dispute concerning any matter, refer it to Allaah and the Messenger if you are believers in Allaah and the Last Day. That is better and more seemly in the end. (4:59)_

A command which indicates that it is necessary and also _possible_ to do so, otherwise why would Allaah say "... _if you have a dispute concerning any matter, refer it to Allaah and the Messenger..._ " if it were not possible to understand the answer from the words which Allaah (a.w.j.) and the Messenger (p.b.u.h.) used?

Sheikh Ninowi puts it this way:

_If we are seeking success in this life and in the hereafter, then it is time to go back to basics. The Honourable Qur'aan and the Saheeh of the Sunnah are the key to any success. Therefore acquiring knowledge in the Qur'aan and Sunnah is the way to success._

## 3.1 Methodology

I won't be writing a refutation of anyone's beliefs as such, but will obviously propose conclusions based on the sources of knowledge and methodology upon which people have based their beliefs. I will look at the validity of their sources and the consistency in application of their methodology.

I intend to examine the area of belief in Allaah's Attributes by using the evidences, methodologies, arguments and conclusions of the main Sunnee groups existing at this time—the Ash'arees, Maatureedees and Salafees—using the Qur'aan; _ahaadeeth_ ; the text of _'Aqeedah at-Tahaawiyyah_ ; the translations and commentaries on it by Sheikh Ninowi and Sheikh Hamza Yusuf ( _The Creed of Imam Al-Tahawi_ ), and Imaam Ghazzaalee's _Ihyaa 'Uloom ud Deen_ and _Tahafut al Falasifah_. I chose these three scholars because they are representative of the Ash'arees past and present and their works are readily available in English. Sheikh Ninowi is also very active in _da'wah_ and the teaching of _'aqeedah_ in North America and other parts of the English-speaking world, as is Sheikh Hamza Yusuf.

A complimentary aspect to this methodology is that it can be seen from other religions that any falsehood introduced into Allaah's revelations results in inconsistencies within the falsehood itself, changes in belief in the Nature of Allaah, changes in the Laws of Allaah, and conflicts with clear, textual evidence of the Qur'aan and _ahaadeeth_. The case is the same, to varying degrees, with any falsehoods introduced into Islaam itself. If it were not, there would be no way of differentiating truth from falsehood. This necessitates that the mistakes and the reasons for the astray groups' misguidance must be clearly identifiable from what has been given by Allaah, and is corroborated by the following:

_It was narrated from 'Abdur Rahmaan bin 'Amr as-Sulamiyy that he heard al 'Irbaad bin Saariyah say "The Messenger of Allaah (p.b.u.h.) delivered a moving speech to us which made our eyes flow with tears and made our hearts melt. We said 'O Messenger of Allaah. This is a speech of farewell. What did you enjoin upon us?' He said 'I am leaving you upon a (path of) brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed. Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it. And you must obey, even if (your leader is) an Abyssinian leader. For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies.'"_

_(Saheeh) (Ibn Maajah Volume 1: Book 1: Hadeeth 43 and al-Haakim)._

_Aboo Dardaa' said "The Messenger of Allaah (p.b.u.h.) came out to us when we were speaking of poverty and how we feared it. He said 'Is it poverty that you fear? By the One in Whose Hand is my soul, this world will come to you in plenty, and nothing will cause the heart of anyone of you to deviate except that. By Allaah, I am leaving you upon something like Baydaa' (white, bright, clear path) the night and day of which are the same.'"_

_(Hasan) (Ibn Maajah Volume 1: Book 1: Hadeeth 5)_

_'Umar ibn 'Abdul 'Azeez (r.a.a.) said "There is no excuse for anyone, after the Sunnah, to be misguided upon error which he thought was guidance."_

_(Al Marwazee, as-Sunnah: Hadeeth 95)_

## 3.2 Original Sources of Belief

Islaam was revealed and established only on the Qur'aan and _ahaadeeth_ , so any claim of outside evidences or principles also being necessary to correctly understand Islamic beliefs is self-evidently false. If those principles were not needed by Allaah's Messenger (p.b.u.h.) and his Companions (r.a.a.), then they are not needed by any of us. It could possibly be argued that the direct, unmodified understanding derived from the Qur'aan and _ahaadeeth_ , and that arrived at through the additional incorporation of external principles, is the same—so this will be examined later.

Allaahu _ta'aalaa_ said:

_Indeed this is My Straight Path, so follow it. And do not follow other paths; they will separate you from His Path... (6:153)_

It is obvious that correct belief in the Attributes of Allaah (a.w.j.) has to be part of His Path, and that the Messenger of Allaah (p.b.u.h.) knew and conveyed this belief to his Companions (r.a.a.) clearly, succinctly and without any deficiency. There is no need for anyone coming along later having to try to determine what Islaam is, or imply indirectly that the job of explanation was only partially completed.

If anyone claims an understanding of Allaah's Attributes without clear references to _ahaadeeth_ detailing that same belief, then it would have to be asked of them whether the narrations where the Prophet (p.b.u.h.) taught the Companions (r.a.a.) the "true" meanings of the Attributes have been lost. If they were not lost, then why would those lessons in "correct" understanding not be in profusion, and at the forefronts of the books of belief of such as Imaams Bukhaaree and Muslim? Or would we be expected to believe that they were passed down secretly to the scholars of their group, or that they were considered to be so unimportant as to be not worth writing down prior to that? For any of these scenarios, a person looking for evidence to back up such claims of understanding can't be expected to believe just on someone's say-so.

# 4. Means of Misguidance

These are some of the means by which a group's false beliefs are introduced, and true beliefs denigrated:

1. Bringing in external principles, concepts and terminology not found in the Qur'aan and _ahaadeeth_ to justify their beliefs—not relying only on text.

2. Relying on the sayings of later scholars of their own group when providing "evidence" of the correctness of their beliefs. These are then often treated as having the status of Qur'aan and _ahaadeeth,_ with subsequent arguments and "proofs" based on them.

3. Using _ahaadeeth_ and other narrations recognised as being doubtful to support their arguments.

4. Ignoring or concealing _ahaadeeth_ and verified sayings of the earliest scholars which disagree with their own beliefs.

5. Refuting other groups by misrepresenting their beliefs and evidences.

6. Mistranslating and changing source material.

7. Applying layers of explanations and clarifications (not specific verses or _ahaadeeth_ ) to change what would ordinarily be understood from the text—particularly when that ordinary understanding of text supports another group's belief.

8. Inconsistent application of principles, terminology and definitions in discussions, to conceal contradictions and to misrepresent opposing evidences and arguments.

9. The "squid" approach of throwing up a cloud of ink—behind which they make their escape from inconsistencies in their beliefs, and from criticisms of their opponents. They seem to start explaining their position, or replying to a criticism, but ultimately they don't do either.

10. Trivialising false beliefs in an attempt to bring them within the realm of acceptable difference.

Instances of these methods will be given throughout the discussion.

To start with the first method: The group calling themselves Salafees claim to base their understanding only on text. They claim to not bring anything fundamental from outside the Qur'aan and _ahaadeeth_ to determine or modify their beliefs.

It can be seen after a little research that the groups calling themselves Ash'arees and Maatureedees, who currently represent the main Sunnee groups other than the Salafees, base part of their understanding and interpretations on some of the principles of _kalaam_ (theological rhetoric) which are also found in the works of the known deviant groups the Jahmiyyah and Mu'tazilah. These principles (which will be discussed later) were used to refute the beliefs of the Jahmiyyah and Mu'tazilah, and have become the basis through which the Ash'arees and Maatureedees interpret the Qur'aan and _ahaadeeth_.

To give a little historical context to this, the Mu'tazilah as a theological group got their name from their founder's "separating from" ( _i'tazala_ ) one of the study circles of al Hasan al Basri (one of the recognised scholars of _Ahlus Sunnah wal Jamaa'ah_ ) due to not agreeing with an aspect of belief which had been passed down through the _sanad_ of Islaam. They divorced themselves from the _sanad_ and set about reassessing " _sanadee_ " beliefs from a rational perspective ( _kalaam_ ), particularly in relation to the Nature of Allaah (a.w.j.) and the Laws of Islaam. This was condemned by the earliest scholars.

# 5. Kalaam

This section will look at the reasons for the initial development of _kalaam_ , and the justifications given for its validity and continuing necessity.

## 5.1 Introduction

Theology can't be discussed in detail if both parties to the discussion are using different sets of definitions and rules of analysis and debate, so to help in their attempts to convince non-Muslims of the truth of Islaam, some early Muslims felt it necessary to be able to prove the Existence and Nature of Allaah (a.w.j.) without recourse solely to revelation. In reality, this was somewhat of a futile, unnecessary, intellectual exercise given the existence of the Qur'aan and _ahaadeeth_.

For such a philosophical debate concerning Allaah (a.w.j.), one of the first things requested by a non-Muslim would have been: " _Define your God for me_." Without a definition of Allaah, the arguments for and against His Existence and Nature couldn't be entered into using the methods of argumentation of their target audience, so there arose a "need" for precise terms and arguments for use in debate. As early Muslims had no such definitions or rules, the ones who wanted to adopt this argumentative, rather than purely textual approach, to discussions with non-Muslims seem to have adopted what was available—the definitions and rules of their opponents.

Evidence for this can be found by creating a list of what they and later the Ash'arees and Maatureedees affirm and negate in their writings and speeches concerning Allaah (a.w.j.), then comparing it with Aristotle's (384-322 B.C.) _Ten Categories_. These are classifications of attributes relating to objects ( _ta legomena_ —things that are said/spoken of/about).

The following is a list of these, with Greek and Arabic equivalent terms, and brief descriptions of them. The actual descriptions are not as simplistic as this, however, as the definition and derivation of the various categories are still disputed among Philosophers.

The first category states "what something is":

**Substance** ( _ousia, jawhar_ —essence/substance). Bodies of various categories, for example the heavens, elements, atoms, angels, animals, plants, and humans.

The remainder are incidental attributes ( _a'raad_ —"accidents") which state "how it is":

**Quantity** ( _poson, al kam_ —how much). Dimensions, length, breadth, width and so on.

**Quality** ( _poion, al kayf_ —what kind or quality). Characteristics, colour, shape, and so on.

**Relation** ( _ta pros ti, al idaafah_ —"thing toward something"). How a substance is in relation to others—above, below, right, left, double, half, greater, and so on.

**Place** ( _pou, al ayn_ —where it is). Place, location.

**Time** ( _pote, mataa_ —when?). Position in relation to the course of events—today, last year.

**Position** ( _keisthai, al wad'_ —"to lie"). Being situated—lies, sits, lying, sitting.

**Action** ( _poiein, yaf'al_ —acting). What a substance is doing—hits, burns.

**Affection/Passion** ( _paschein, yanfa'il_ —"to suffer" or "to undergo"). A substance being acted upon—burnt, stricken.

**Having** ( _echein, al mulk_ —to have). Having, possession—is clothed, is armed, ones clothes, ones arms.

Aristotle is known to have accepted meanings of words in accordance with how they conventionally signify concepts relating to objects in the world, and it can be seen that all these categories are identifiable by such common, literal meanings.

Philosophers and the People of Kalaam believed that these relationships between bodies and their attributes, which have been derived from observation of the Creation, must apply to everything that exists—including Allaah (a.w.j.).

Salafees object to extending the use of these Categories to Theology in this way. Allaah (a.w.j.) is not subject to the relational laws of Creation and has no similarity with anything in Creation, so _by definition_ any Attribute relating to Allaah (a.w.j.) which is also used for Creation (a "shared" Attribute) cannot be categorised according to its common, literal meaning, and hence cannot be automatically assigned to a particular Category.

You will see in what follows that the Ash'arees and Maatureedees claim that these "shared" Attributes of Allaah (a.w.j.) cannot be included in _any_ of their Categories. You will also see that they often (but not always) use the common, literal meaning of the words used for these "shared" Attributes as a starting point for their reasoning. These positions are at the root of their differences with the Salafees on the issue of the "shared" Attributes.

## 5.2 Jahmiyyah and Mu'tazilah

The Jahmiyyah and Mu'tazilah accepted the principle that anything which has attributes, actions, or events that happen to them must be a "body" through which these things are manifested. They applied this principle of _kalaam_ to the Nature of Allaah, and to uphold Allaah (a.w.j.) not being a body, they came to conclusions that necessitated denying His Names and Attributes or accepting them as words but stripping them of meaning ( _ta'teel_ ).

They also had a concept of Attributes being distinct, different "things", with their eternal co-existence equating to multiple, eternally-existent "things", and as they believed that anything eternal can only be classed as a god, they considered belief in real Attributes to be polytheism. The Mu'tazilah did however accept a limited number of _concepts_ relating to Allaah, and by using analogy as a means to analyse text, they came to conclusions such as the Existence of Allaah (a.w.j.) being equivalent to the face of a human (hence they took the Face of Allaah to mean His Existence), and His Generosity and Power being equivalent to the hand of a human (hence they took the Hands of Allaah to mean His Generosity and Power).

Specifically, Ja'd bin Dirham and al Jahm bin Safwaan (from whom the Jahmiyyah take their name) denied that a) Allaah (a.w.j.) has any Attributes, b) Allaah has any actions, c) Allaah is above His Throne, d) Allaah will be seen in the Hereafter by vision of the eyes, e) Allaah spoke the Qur'aan, or spoke to Moses (a.s.), or has Speech, f) Allaah took Abraham (a.s.) as His Khaleel (friend).

The Mu'tazilah even went so far as to subject the Laws of Islaam to their intellectual principles.

## 5.3 The Salaf's Views on Kalaam

There is no dispute between groups that Imaams Aboo Haneefah, Shaafi'ee, Maalik, Ahmad, Sufyaan ath-Thawree and other scholars of the first generations considered that _kalaam_ theology was unlawful, although it is recognised that they were saying this concerning the Jahmiyyah and Mu'tazilah who were the people of _kalaam_ at that time (although Imaam Ahmad was alive at the time of Ibn Kullaab, who will be discussed later.) They considered that the People of Kalaam spoke of matters on which the Prophet (p.b.u.h.) and his Companions (r.a.a.) remained silent, using terminology, definitions and principles which they never used, and arrived at conclusions which were unheard of and which contradicted established beliefs and practices.

This rejection of _kalaam_ provides evidence that _kalaam_ formed no part in proving or explaining the beliefs of the Prophet (p.b.u.h.), his Companions (r.a.a.) or the Imaams, and played no part in any of their refutations of non-Muslims.

## 5.4 Discipline Claim

The subjection of the Laws to reasoning is condemned by Ash'arees and Maatureedees, and they reject the conclusions of the Jahmiyyah and Mu'tazilah concerning Allaah (a.w.j.) having no Attributes. Due to this, they consider that the condemnation of _kalaam_ by the early Imaams does not apply to their own use of _kalaam_ principles and techniques, nor their own conclusions. They believe that the Imaams only rejected _kalaam_ because they saw the clearly deviant results of that of their time.

Ash'arees and Maatureedees consider _kalaam_ to be a branch of Islamic science dealing with _'aqeedah_ , and to be comparable with _Usool ul Fiqh_ (Principles of Islamic Jurisprudence) and _Usool ut Tafseer_ (Principles of Qur'anic Commentary), with each discipline having its own new terminology, definitions and Principles.

Its not existing at the time of the Companions or the later Salaf doesn't of itself negate the post-Salaf discipline of _kalaam_ , nor indeed those of _Usool ul Fiqh_ and _Usool ut Tafseer_ , as earlier Companions and their students had objected to even the writing down and compilation of _ahaadeeth_ , with valid arguments for their position. Resistance to or misgivings over change and development are not proofs against something.

The principles of _Usool ul Fiqh_ and _Usool ut Tafseer_ are known to be based on the sources of Islaam, so there is no resistance to or condemnation of them among the scholars of _Ahlus Sunnah wal Jamaa'ah_. A proof for their validity is that they do not change the overall nature of Islamic beliefs and practices, despite differences of opinion in the meanings of, or concerning the reasons and occasions of revelation of, certain Qur'anic verses, and despite differences of opinion in even such a fundamental thing as how to perform the ritual prayer. What we need to establish is whether the same can be said about _'Ilm ul Kalaam_ as a claimed equivalent discipline.

Whether the principles of _kalaam_ were adopted directly from outside Islaam, or whether they were arrived at through the independent reasoning of the scholars of _kalaam_ is irrelevant to this discussion, although a comparison between the non-Islamic and Islamic _kalaam_ analysis of bodies and attributes has already been given. What is important is what those principles are; whether they can be derived directly from the sources of Islaam, and whether they change the understanding of _'aqeedah_. If they are derivable from the Qur'aan and _ahaadeeth_ , and don't negate or contradict the beliefs held by the Salaf, then there is a justifiable claim for _kalaam_ being another branch of Islamic science, comparable with _Usool ul Fiqh_ (Principles of Islamic Jurisprudence) and _Usool ut Tafseer_ (Principles of Qur'anic Commentary.)

Salafees claim that _kalaam_ principles relating to the Nature of Allaah (a.w.j.) are _not_ derivable directly from the Qur'aan and _ahaadeeth_ , and _do_ negate and contradict the beliefs held by the Salaf.

## 5.5 Reasoning and Debating

The use of reason ( _'_ _aql_ ) forms a major constituent in _kalaam_ , and is known to have always been part of traditional Islaam. It has its origins in some of the arguments used in the Qur'aan, and plays a major part in _Usool ul Fiqh_ , which relies heavily on trying to understand the rationale behind certain (but not all) commands of Allaah (a.w.j.) and of the Prophet (p.b.u.h.). This then serves as a basis for the new decisions needed for new situations. As an extreme example, one of the reasons for the prohibition of alcohol is the impairment of mental faculty that it can cause. Using this same reason of impairment, judgements for the impermissibility of new drugs such as heroin or crack cocaine have been made. From this example it can be seen that reason, of itself, is not rejected by the scholars of _Ahlus Sunnah_.

The use of reason to defend belief against disbelief was part of the justification given for the development of _kalaam_ —for use in argument and disputation. There is no disputing the acceptability of this use of reason, as the defence of belief against unbelief and deviation had been carried out using argument, reasoning and analogy by previous Prophets (a.s), as can be seen in the stories of Abraham (a.s.) (2:258) and Moses (a.s.) in the Qur'aan.

Some of the basic concepts of _kalaam_ —reasoning and analogy—are used by Allaah (a.w.j.) Himself within the Qur'aan, where men and _jinn_ are asked questions such as:

_The Originator of the heavens and the earth! How can He have a son, when He has no consort, when He created all things and is Aware of all things? (6:101) Or are they the creators? Or did they create the heavens and the earth? Nay, but they are sure of nothing! (52:35-6)_

The logical fallacies of their beliefs are pointed out in such as:

_If there were therein gods beside Allaah, then verily both (the heavens and the earth) would have been disordered. Glorified be Allaah, the Lord of the Throne, from all that they ascribe (unto Him). (21:22) Allaah has not chosen any son, nor is there any god along with Him; else each god would have assuredly championed that which he created, and some of them would assuredly have overcome others. Glorified be Allaah above all that they allege. (23:91)_

They are also asked to contemplate over the observable universe to arrive at a logical conclusion that for design and existence there must be a Fashioner and Creator:

_Have We not made the earth an expanse, and the mountains as pegs? And We have created you in pairs, and have appointed your sleep for repose, and have appointed the night as a cloak, and have appointed the day for livelihood. (78:6-10) Don't you see how Allaah has created seven heavens in harmony, and has made the moon a light therein, and made the sun a lamp? And Allaah has caused you to grow as a growth from the earth. (71:15-17) Have you ever considered that (seed) which you emit? (56:58)_

To paraphrase or contemporise these arguments can be given the name _kalaam_ by some, but in reality it is just a form of the instruction to:

_Call unto the way of your Lord with wisdom and fair exhortation, and reason with them in the better way. Lo! Your Lord is Best Aware of him who strays from His way, and He is Best Aware of those who go aright. (16:125)._

Many scholars have used and will use these techniques, but will not consider themselves to have indulged in _kalaam_. It is not contradictory to using just the Qur'aan and _ahaadeeth_ as evidence, and does not lead to conflicts with other text.

For this _ummah_ , Allaah (a.w.j.) promised to protect His religion, and the defence of belief against unbelief and deviation had been carried out using argument, reasoning, analogy and the primary evidence of the Qur'aan and _ahaadeeth_ against such as the Khawaarij and the Qadariyyah from the time of the Companions through to the time of the scholars of the main schools of thought of Islaam still in existence today—Imaams Aboo Haneefah, Maalik, Shaafi'ee and Ahmad bin Hanbal. These _mujtahid_ Imaams had knowledge of all of these incidents, but never described them as _kalaam_.

There is a claim that _kalaam_ had to be used by Imaams al Ash'aree and Maatureedee to combat the heresies of the Jahmiyyah and Mu'tazilah, but these groups originated in the era of the earlier scholars, and were refuted by them without the principles of _kalaam_. Imaam Ahmad used verses of the Qur'aan and reasoning to defeat the arguments of the Mu'tazilah during his trial. Allaahu _ta'aalaa_ says:

_Nay, but We hurl the truth against the false, and it breaks its head and lo! It vanishes. And yours will be woe for that which you ascribe (to Him). (21:14)._

The " _truth_ " that we still have after the death of the Prophet (p.b.u.h.) is the Qur'aan and _ahaadeeth_. To suggest that _kalaam_ is also necessary to defeat falsehood implies that the Qur'aan and _ahaadeeth_ are deficient. If the Qur'aan and _ahaadeeth_ are not deficient, then there is no need for _kalaam_ —which was the position of the earliest scholars of _Ahlus Sunnah wal Jamaa'ah_.

It would seem from the points raised that these specific aspects of _kalaam_ which are cited as justification for its development and use have in fact always existed in Islaam, although they were not referred to as _kalaam_ , and were only based on text. _Kalaam_ has nothing superior to offer over and above what has always existed for Islaam's defence and propogation.

Salafees claim that the unjustified, unnecessary development of _kalaam_ principles to defend Islaam, rather than just using the Qur'aan and _ahaadeeth_ _,_ was the cause which led to the deviation in _'aqeedah_ of the Ash'arees and Maatureedees. This will now be discussed in more detail.

# 6. Ash'arees

## 6.1 History

Imaam Aboo al Hasan al Ash'aree (260-324 AH) (from whom the Ash'arees get their name) is known to have originally been a Mu'tazilite (which is accepted by all except themselves as being a deviant sect) and thus can have had _no_ _sanad_ of understanding of _'aqeedah_ back to Allaah's Messenger (p.b.u.h.) during his time with them. When he left the Mu'tazilah, his only means of learning true Islamic beliefs would have been to study under one of the extant chains of narration of his time. Ash'arees claim that he did so under the supervision of the Shaafi'ee scholars of his time. Salafees claim that he didn't do so, but learnt instead from the school of thought of 'Abdullah ibn Sa'eed ibn Kullaab (d. 240 AH). This belief is also stated by the historians Shahrastaanee and Ibn Khaldoon.

What isn't disputed is that Imaam al Ash'aree's new, post-Mu'tazilah stance on the Attributes of Allaah (a.w.j.) contained philosophical reasoning techniques and principles as part of the intellectual proofs for his belief. He cannot have been taught this _kalaam_ as part of the original Shaafi'ee methodology, as we have already seen that Imaam Shaafi'ee was not a scholar of _kalaam_ , and he condemned the _kalaam_ of his era—that of the Jahmiyyah and Mu'tazilah. The only conclusions from this are that either:

a) Whatever Imaam al Ash'aree learnt from the scholars of his time after leaving the Mu'tazilah, he added to it aspects of the _kalaam_ he had learnt from the Mu'tazilah, or which he himself had developed afterwards, or

b) The later students of Imaam Shaafi'ee developed a science of _kalaam_ of their own, in defiance of the rejection of _kalaam_ of their Imaam, and taught this "acceptable" _kalaam_ to Imaam al Ash'aree.

In either of the above cases, there can be no valid claim for a _sanad_ of understanding of _'aqeedah_ back to Allaah's Messenger (p.b.u.h.) through the methodology of _kalaam_ , as both possible means for the introduction of Ash'aree _kalaam_ clearly had their origins _after_ the scholars of the first generations. This in turn negates any claim to being part of _Ahlus Sunnah wal Jamaa'ah_ , as its _sanad_ comprises an unbroken chain of both evidence _and_ understanding.

## 6.2 Ash'aree Kalaam

Ibn Kullaab, and later al Ash'aree (directly or independently), tried to combine elements of _kalaam_ principles and conclusions with the _Ahlus Sunnah_ belief in the eternal Attributes of Allaah (a.w.j.), to refute the conclusions of the Mu'tazilah and Jahmiyyah using their own language and methods, and to affirm the Attributes more in line with the way of the Salaf:

_He was ever with His Attributes eternally before His act of creation. He didn't gain anything by their existence that wasn't part of His Nature before them. And just as He was with His Attributes eternally in the past, likewise He will not cease to have them eternally in the future. It was not after creating the Creation that He acquired the name The Creator, and not by origination of the animate beings that He acquired the name The Maker. He has the concept of Lordship even when there is no bondsman; the concept of being The Creator even when there is nothing created. In the same way that He will be Giver of Life to the Dead after He gives life, and merited this Name before their being brought to life; likewise He merited the Name of The Creator before their being brought into being. (at-Tahaawee)_

They accepted as a starting point the same principle of the Philosophers, Jahmiyyah and Mu'tazilah that everything that exists is bound by the rule that " _All bodies have attributes, and anything with attributes is a body_ ", but modified it to something like " _Everything has attributes, and anything with_ _incidental_ _attributes is a body._ "

This was achieved this by devising a new principle based on atoms and "accidents" ( _a'raad_ ). They defined an "accident" as an _incidental_ attribute of bodies _(ajsaam)_ —something that is non-permanent and " _does not last two instances of time_ "—and proposed that atoms and the accidents which are manifest through them are continually created by Allaah (a.w.j.) in the medium of time. These "accidents" conform to the Category definitions listed in section 5.1. This modification of the Philosophers' principle allowed them to then differentiate between what they considered to be created, impermanent, time-bound "accidents" and the eternal, uncreated, non-time-bound Essence and Attributes of Allaah (a.w.j.)—which don't necessitate a body for their existence and manifestation.

Once this new principle of the continually-created, time-based nature of the Creation had been developed, other principles and conclusions had to be developed also, to maintain logical consistency. Their initial principle of " _anything time-based is created_ " logically led them to the conclusion that none of the Attributes of Allaah (a.w.j.) can change, nor be interactive in any way with the Creation, as any change or any interaction of an Attribute with the Creation would have to be within the medium of time. By the same reasoning they came to the conclusion that Allaah (a.w.j.) does not carry out any _action_ in the medium of time either, as this would similarly come under their definition of being created.

None of this is related in the Qur'aan or _ahaadeeth_ , so cannot have formed any part of the belief of the Prophet (p.b.u.h.) or his Companions (r.a.a.). The actual texts of the Qur'aan and _ahaadeeth_ indicate the opposite to be true—that Allaah (a.w.j.) has actions, interactions and differing manifestations of Attributes in the medium of time, as circumstances warrant them. See Appendix B (Actions in Time).

The Ash'aree proof for a Creator—that everything which is dependent on something else for bringing about its existence, or which is subject to change, cannot be eternal, so must have been created—led to a further principle; that as there _is_ an actual Creation, with bodies having impermanent attributes, actions, events, happenings etc., there must be something which is not itself created or subject to the impermanent attributes and events which necessitate a Creator for their existence. One cannot keep going back to a cause preceding a cause for eternity, otherwise there would never be an Ultimate Cause to start the chain. The principles are complementary to each other and are based on the same premises.

The latter principle is known as _tasalsul_ , and states that infinite regress, or an endless chain of events in the past, is impossible, and is used by Ash'arees and Maatureedees to disprove the early Philosophers' belief in the eternal existence of the universe. Despite this, Imaam Ghazzaalee (an Ash'aree) rebuked the Philosophers by saying in his _Tahafut al Falasifah_ (Problem IV):

_It does not behove you to say that an infinite regress of causes is impossible. For, we will say, do you know it as a matter of immediate inference necessitated by reason, or through some deductive argument?_

indicating _his view that the principle cannot actually be proven through_ _kalaam_ _, and is only an assertion._

_The Salafee view on this is_ that Allaah's actions arise through His Will and Power, and He (a.w.j.) has the choice of whether to do a particular act or not.

_Your Lord Creates what He Wills and chooses. They have never any choice. Glorified be Allaah and Exalted above all that they associate (with Him)! (28:68)_

_...Truly Allaah does what He Wills. (22:18)_

They believe that He has eternally been able to Act and Speak as and when He Wills, and since He is Eternal, there is no beginning or end to His ability to Act and Speak. For any event or entity that was brought into existence, they consider it possible and permissible for there to have been one before it, or one to be after it, going back to infinity in the past, or to infinity in the future.

For Ash'arees and Maatureedees, their principles of atoms and accidents, bodies and events, and _tasalsul_ now formed the foundation for proof of the createdness of the universe; the eternal Essence and Attributes of Allaah; Allaah (a.w.j) not being a body; and the impossibility of something uncreated and eternal being dependent on something else for its existence or state. Unfortunately, if any of these principles or proofs is negated, the rest come crashing down due to their interdependence.

To just step back for a moment and see what situation the Ash'arees and Maatureedees were in, we can see that the premises and principles which they subjected Allaah (a.w.j.) and His Creation to are not direct verses of the Qur'aan, or texts of _ahaadeeth_ (which answers the earlier question in section 5.4 concerning their validity). They have been arrived at by reason and analogy based on observable Creation. As will be discussed later, this methodology is not infallible, and some of it can be correct and other of it not so. The only way to see what is correct and what is false is to check it against what has been revealed and handed down.

When the Ash'arees and Maatureedees, after deriving their principles, then looked at the Qur'aan and _ahaadeeth_ , they saw that the language used to describe certain of Allaah's Attributes indicated that they were actively subject to His Will and His choice in the medium of time, and involved elements of change and interaction with Creation, for example His Speaking to a human being (Adam (a.s.)) for the first time; His Speaking to Moses (a.s.) in a two-way conversation; His Punishing and Destroying communities when His Patience reached its limit for that situation and His Anger overtook them; His Descending to the lowest Heaven in the last third of the night and on the Day of 'Arafah in the Hajj, or becoming Pleased when one of His servants repented to Him.

If taken on their linguistic meaning, these would all be dependent "events" and changes in time and would, by their definition, be impermanent and created—something which is impossible for an Attribute of Allaah's Essence. By implication, participating in "events" in time would also necessitate Allaah (a.w.j.) being a body by their principles. Furthermore, a literal understanding of Attributes being subject to Allaah's Will and choice would lead to infinite chains in the past and future. If He chose, for example, to Create something by His Will and Power, He could also have chosen to Create something before that or after that. Similarly if He Spoke when He chose to, by His Will and Ability to do so, He could have chosen to Speak before that or after that. All of these concepts are impossibilities according to the logical application of the Ash'aree and Maatureedee principles.

Seeing the corner into which their man-made rules had painted them, they were now faced with a choice of rejecting their own conclusions, or accepting the clear, unambiguous, linguistic meaning of the only sources of knowledge and understanding available to the first generations ( _Salaf_ ). Choosing the latter would mean that all their _kalaam_ principles "needed" to prove the created nature of the universe; the need for a Creator; and that the Creator has eternal Attributes and no "body", and thus to defeat the atheists, Philosophers and previous deviant sects "on their own ground", would be nullified.

It can be seen that they chose to stand by their conclusions and project them onto Allaah (a.w.j.). They put their belief in the power of their own intellects to arrive at "truth" above the communicative powers of Allaah (a.w.j.) and His Messenger (p.b.u.h.) to express truth. Rather than start from the linguistic meanings of the Qur'aan and _ahaadeeth_ , and the beliefs contained in them, their starting points and foundations were their "logical" principles; a classic case of believing first, then looking for and modifying evidence afterwards. As someone coming into Islaam from the outside, I cannot see how this can be justified.

Their methodology necessitated that they change the clear, unambiguous, linguistic meaning of the statements of Allaah (a.w.j.) and His Messenger (p.b.u.h.) to try and make them fit in with their principles—by subjecting them to _ta'weel_ (reinterpretation) and _tafweed_ (committing the whole meaning of a word to Allaah due to its being supposedly incomprehensible).

Any words used for Attributes or actions of Allaah which would indicate any time-based activity, interaction or change were reinterpreted or "commited", to remove the "time-based" element of their linguistic meanings and thus avoid them falling under the definition of created things and their attributes. Stative verbs such as "have" and "be" on the other hand, when used for Allaah (a.w.j.) in situations that don't involve actions or changes in time—"having" a Face, "being" Above etc.—were accepted without reinterpretation (but with the understanding that they did not resemble anything of Creation and were beyond anyone's comprehension or imagination) due to their linguistic meanings already falling outside the event-in-time-based definition of Creation. Later Ash'arees and Maatureedees reclassified these stative terms as being in need of reinterpretation, to avoid their literal meanings being mistakenly assigned to the _kalaam_ Categories of Having and Place (for the Face and Above examples given).

Having looked at the broad issues relating to the differences between the Ash'arees and Maatureedees and the Salaf, I now want to examine specific areas and evidences of divergence in more detail.

## 6.3 Terminology

A problem that arises from the _kalaam_ methodology of categorising Attributes along the lines of Aristotle comes from the drive towards a precise definition of terms. Use of a language in debate necessitates understanding words of that language according to their common usage. If that common usage actually negates the claims which you are trying to prove, you have lost your argument before it has begun. In _'aqeedah_ , Allaah (a.w.j.) has used words normally associated with created things and qualities to describe Himself, so if some of these are used in argument carrying their common, literal usage, the argument with an atheist, for example, is immediately lost.

The need to use these words concerning Allaah (a.w.j.) in _kalaam_ debates and arguments demanded, by necessity, their redefinition using other words which _could_ be used according to their common usage to support the Ash'aree and Maatureedee principles and arguments. This is what can be seen for many of the Attributes—a push towards lowest-common-denominator redefinitions using different words of precise meaning. These _different_ wordings and meanings are then used in argument. The _principles and methodology of kalaam_ have driven the claim that _ta'weel_ (reinterpretation) and _tafweed_ (committing the whole meaning of a word to Allaah due to its being supposedly incomprehensible) are needed, not any textual imperative.

Due to this need for a usable, precise starting point for their _kalaam_ , Ash'arees and Maatureedees have an inbuilt tendency towards understanding the meanings of words used for Attributes according to their common, literal usage for Creation—implying that there has to be an equivalence between, for example, _Hand_ as used to describe Allaah and _hand_ as used to describe a man; that the specific, literal meaning of the latter must also apply to the former. For example, from Sheikh Ninowi who is an Ash'aree:

_(48:10) The literal translation of the ayah would be "The hand of Allah is above their hands." Yet, we have already established that Allah Ta'ala is clear of being attributed with organs and limbs, as that resembles humans. Therefore, we can unequivocally state that the meaning here does not refer to an actual physical limb which is a hand. The true meaning is known only to Allah, and among the suitable meanings could be the blessings of Allah are bestowed upon them, etc. The best way though, is to submit the entire meaning to Allah. Submission (Tafweedh) is the best and safest methodology._

They are not consistent in this though, as they don't consider any equivalence between Seeing and Hearing as used for Allaah (a.w.j.) and the specific, literal meaning of seeing and hearing as used for a man—so they leave the words as they are.

_It is true that humans are attributed with hearing and sight, and Allah is attributed with Hearing and Sight. Although the name of the attribute is similar, but that is the extent of this sharing relationship. In other words, nothing else other than the name of the attribute is common between the hearing and sight of humans, and that of Allah, Ta'ala. Allah, Ta'ala, is attributed with Hearing, simply as such. His attribute is eternal, everlasting, not created, and not subject to change. (Ninowi)_

A further example of this kind of selective literalism, combined with the "ink-cloud" approach of avoiding objections, can be found in _Al-Kayfiyyah—How to Debate With the So-Called Salafiyyah (Wahhaabiyyah)_ : [My comments in brackets.]

_...The Wahhaabiyyah have tricks to avoid being cornered by this verse_ [...Nothing is as His Likeness...(42:11)] _._ [Misguidance by misrepresentation; Salafees believe that nothing is whatsoever like Him.] _Among them is that they say, "When reciting this verse, you should not stop there, rather, you must continue and read the rest of the verse:_ _And He is the one who hears and sees_ _. From there they will accuse you of distorting the meaning of the verse by saying, "Just as it is valid that He hears and sees while nothing is like Him, it is valid that He has a face and hands while nothing is like Him." The answer for this is in two steps. The first is to prove the validity of reciting: Nothing is whatsoever like Him and stopping there. That is achieved in two ways: The first is the fact that if one looked into the book of the Qur'aan, he would find a sign over top of the verse proving that the reciter is allowed to stop there. If the Wahhaabiyy says, "That is for the recitation, not the meaning," respond by saying, "Would it be valid for the recitation to give an invalid meaning?"_ [Answer: No, but it is valid for it to give a partial meaning. If nothing is like Him, then does the creation have no attributes while Allaah (a.w.j.) has, or does Allaah have no Attributes while the creation has? The qualifying statement " _and He is The All-Hearing, The All-Seeing_ " is indispensable for correct understanding.] _The second way to thwart the Wahhaabiyy's attempt to dodge this verse's ruling is to say to him, "Even if we recited the saying: 'Nothing is whatsoever like Him, and He hears and sees' that is not the beginning of the verse, so what made it permissible for you to start at 'Nothing is whatsoever like Him' when it is in itself the continuation of previous statements? Why have you not recited the entire verse from its beginning to its end?" If he says, "Because this is the part of the verse related to our topic," We answer, "For the same reason we have recited the amount that we have recited."_ [The statement " _and He is The All-Hearing, The All-Seeing_ " is also inextricably related to what he has recited, whereas the beginning of the verse " _The Creator of the heavens and the earth. He has made for you pairs of yourselves, and of the cattle also pairs, whereby He multiplies you_..." (42:11) is not related to the topic under discussion to the same extent, and is not indispensable for understanding the issue concerning Attributes, i.e. this is not the part of the verse related to our topic.]

_The second step is to clarify that the hearing and sight of Allaah are not by eyes and ears, have no beginning or end, and are not restricted to time, direction, volume, or light, and thus do not resemble the hearing and sight of the creatures. The scholars said that this was the benefit of being mentioned after the confirmation that He does not resemble anything. In other words, Allaah told us in His book: Nothing is whatsoever like Him then, after knowing that He does not resemble anything, we are informed that: He is the one Who hears and Sees so that we would know that His hearing and sight are different from that of the creations._

_This is the key for answering their question to us, "Why is it valid for you to say that Allaah has hearing, sight, knowledge and power, but you prevent us from saying that He has hands, fingers, face and eyes?"_ [Note the rewording to avoid answering the original Salafee objection "Just as it is valid that He hears and sees while nothing is like Him, it is valid that He has a face and hands while nothing is like Him."] _You can respond by saying that hearing, sight, knowledge and power do not necessitate a body. They are meanings that do not dictate composition and physical structure..._ [Again refusing to answer why Allaah's Hands, Face etc. necessitate a body, composition or physical structure when nothing is like Him and He (a.w.j.) is like nothing.]

Hence they deny that Allaah (a.w.j.) has a Hand, because a _created_ hand is a body part, but believe that He has Seeing and Hearing, despite _created_ seeing and hearing being generated from the interaction of light and sound waves and receptor organs. They claim, correctly, that His Seeing and Hearing are eternal and completely unlike created seeing and hearing, but deny that He can have an eternal Hand which is completely unlike a created hand. Their starting point of selectively and inconsistently demanding that words relating to Allaah's Attributes can only be understood by their common, literal usage is found throughout their understanding and their arguments.

Salafees believe that the names of some of the Attributes are exactly the same as some of those of Creation, but there is no likeness in their reality. Even for the "awareness" aspect of hearing for example, man's awareness of sound is subject to a time delay and is limited in ability and scope. Allaah's Hearing is instantaneous with the event and comprehensive. Whatever He Hears has also been in His Knowledge from eternity; He doesn't learn anything from His Hearing.

## 6.4 Concepts

The principles and proofs for _kalaam_ arguments vary, by necessity, from scholar to scholar, depending on the disputant and the nature of their own argumentation principles and methods, so no definitive list of _kalaam_ principles and conclusions can be given. An example of some of them which will be relevant to this book can easily be found in Imaam Ghazzaalee's _Ihyaa 'Uloom ud Deen_ Vol 1 Chapter II Section 1 _Foundation of Belief—_ 1 Transcendence, 6 Speech; _Excellence of Belief,_ which gives distinctions between "beginner level" _taqleed_ (blind acceptance) on one hand, and speculative theology on the other; Section 3 _Proof of Belief_ —First pillar, fourth to ninth basic principles: and Second pillar, sixth and seventh basic principles. Some of the following quotes are also taken from his _Tahafut al Falasifah_. Other quotes are from Sheikh Ninowi's explanation of _'Aqeedah at-Tahaawiyyah_.

_First Pillar: It is the knowledge of the essence of God and it is established upon ten bases. They are the knowledge and belief that God is existing, eternal, ancient, without form, without body, without length and breadth, without any special direction, occupying no space, object of vision of the next world and He is one without any partner. (Ihyaa)_

_To believe in His transcendence. He is without body and form, free of restriction, limitation and resemblance, not divisible. Nothing is like Him and He is not like anything. He is not limited by measure, space and time. He is free from diligence, rest and change. Everything is in His grasp. He is above Arsh, above heaven and above everything. He is nevertheless below the deepest depth. Yet He is near, very close to a thing, nearest to the jugular vein of a man. He's not in anything and nothing is in Him. He is beyond space and beyond time. He is now as He was before. He expresses Himself through His creatures and not by existence. He is free from change, increase or decrease. (Tahafut)_

_Allah Ta'ala, is Eternal, He existed eternally when nothing else existed. No space, no time, no sun, no moon, no galaxies, absolutely nothing, but Allah. Allah willed for entities to be created, and then space was created, and planets, and earth, that's how space, place, and time was created and used. (Ninowi)_

_Hence, Allah existed when nothing else existed, that includes space and place, and therefore, Allah does not exist in a place, as He is not in need of a place, because He eternally existed before creating the place. Creation need places, spaces and time to exist, Allah is not similar to the creation. (Ninowi)_

_Time and place do not apply to Him. Time is a creation and a standard for the creation. Allah is The Creator, He created time and place, hence, for His existence there is no beginning and there is no end. Because both beginning and end imply time and a starting point, which are attributes of the creation not The Creator. (Ninowi)_

_The world is a new or originated thing. Its proof is found in the fact that it is not free from motion and rest which are the characteristics of every new material thing. Even motion and rest are two new originated things not free from changes. The world and whatever exists in it are originated things. There are three matters in this argument. Firstly, a body is not free from motion and rest. It requires no meditation. (Ihyaa)_

_Secondly, motion and rest themselves are originated things. Its proof is that one comes after another. It is found in all bodies. What is static can move and what is moving can become static according to the dictates of intellect. If any of the above two things is predominant over the body, it becomes a new event. A new thing is originated because of its emergence; an old thing is distant because of its extinction. If the eternity of a thing is established, its extinction is impossible as we shall prove it by the subsistence of the creation. (Ihyaa)_

_Thirdly, what is not free from changes is an originated or new thing or whatever is not independent of originated things is itself originated. Its proof is that if it were not so, the world before every new thing may change, which has got no beginning, and unless these new things come to nought, the turn for the present new things to come into being would never come. But it is impossible for a thing which has no end to come to nought. (Ihyaa)_

If you study these and later quotes carefully, you will see that the proofs used come from principles and arguments derived from the Ten Categories by logic and reasoning. The use of logic isn't wrong in itself, as after all Allaahu _ta'aalaa_ uses exactly these things in the Qur'aan, as mentioned earlier (section 5.5). Man's _independent_ logic and reasoning however, can only be founded on what is known and experienced—the Creation around us—and are therefore fallible.

Salafees don't work from knowledge of the Creation to knowledge of Allaah (a.w.j.). They just accept the linguistic meaning of what Allaah Himself told us about Himself, without likening Him to His Creation.

## 6.5 Change

If we look at the last statements of Imaam Ghazzaalee concerning change for example, they are based on the Category of Affection (a subject being acted upon) and the concept of _tasalsul_. Change is also the subject of many statements by Sheikh Ninowi:

_(2:255) "Allah, there is no God but Him, The One attributed with Life and Everlastingness, and is not subject to somnolence nor sleep." Note that sleep or death is a change. Allah is not subject to change. (Ninowi)_

_Moreover, perishing entails changing from a state to another. Only the creation undergoes changes. Change implies imperfection, since change may be due to aspects that have effects of an entity whether positively or negatively. Therefore, change and changes happen with the creation not to The Creator. Allah is not similar to the creation, and Allah is by definition not subject to change, nor His attributes of perfection. (Ninowi)_

_Allah, Ta'ala, is The One who created change, and is not subject to change. Change in state, attributes or characteristics, entails a deficiency and an imperfection. Anyone who is subjected to change is either forced to undergo change or opts to change his attributes for better or less. Allah Ta'ala is God, and by definition cannot be forced to change, otherwise it would entail a weak entity, and weak entity cannot be God. The second option to change His attributes for better entails that His attributes were imperfect before, and now He is achieving perfection, which would negate the definition of God. (Ninowi)_

_Al-imam Al-Bayhaqi, radiyallahu anhu, related in his book "Al Asmaa' was- Sifat" explaining the name of Allah Al-Muta'ali: "It means the One Who is above being attributed with the attributes of the creatures like marriage, children, limbs, organs, sitting on the sarir (Arsh), being hidden behind veils so that the eyes wouldn't see Him, moving from one place to another, and the like. Some of these attributes dictate ending, some dictate need, and some dictate change. All of that is non-befitting and not permissible to attribute to He Whose Existence is without a beginning." (Ninowi)_

_...Among the attributes of humans are having a beginning, change, development, impacted or affected... (Ninowi)_

The above statements that Allaah (a.w.j.) is not subject to change; that change is only for created things and indicates a superiority of the one inducing change over that being changed etc. are only based on the Categories of Affection and Time and the literal meanings of certain words used for Allaah (a.w.j.) which would normally indicate an aspect of change for created things. There is no verse of the Qur'aan, nor any _hadeeth_ which states that Allaah (a.w.j.) is not subject to _any_ form of change. The only verses relating to change concern His _Sunnah_ (mode of behaviour or dealings), His Favours and His Words (commands and promises) (33:62, 35:43, 48:23, 8:53, 13:11, 10:64, 6:34, 6:115, 18:27, 50:29 etc.).

Even at a most basic level, the claim that Allaah is not subject to change is demonstrably false. Allaah (a.w.j.) has chosen to change His _state_ from being One who Existed alone, to a state of being One who Exists with the Creation.

Initially, nothing had been created, there was nothing to control or sustain, and nothing to interact with. Now He Exists with His Creation; He has actually Created something which He controls and sustains and interacts with. Without doubt, He has not increased or decreased in His Essence or His Attributes; He is the same _with_ Creation as without Creation with regard to His Essence and Attributes and is above change in that sense (see quotes in section 6.2), but to say He has not changed _in any sense at all_ is absurd. Something which had the capacity to do something, but hadn't yet done it, is different from something which had the capacity to do something and has also done it. The One with the ability to Create and Sustain, but Who hadn't yet created or sustained, _changed_ to become that same One Who has the ability to Create and Sustain and has actually Created and is now Sustaining others.

Also, in relation to the changes involved in Allaah (a.w.j.) Existing alone and His Existing with Creation; without Creation He was capable of Creating, for example, the first apple and existed without it. He then Created the first apple and existed with it. When the apple ceased to exist, He became the One who had Created the first apple and now existed without it. His Creative ability has not changed. It has existed since eternity, and didn't increase or decrease with His act of creating the apple. These examples show the reality of changes in His circumstances due to changes in His Creation in the medium of time, but the changes are not brought about under compulsion or through weakness. He (a.w.j.) Created these changes in His circumstances by choice.

Scholars of _kalaam_ argue against Allaah (a.w.j.) becoming Angry or Pleased or more or less Loving, due to these words indicating change or increase or decrease brought about by influence from man's behaviour (Affection and Time Categories). Being affected and thus changing in emotion at certain times is only a quality of a created body as far as they believe. Looking at this from the perspectives of logic and scripture, in what sense is Allaah (a.w.j.) being _compelled_ to become Angry for example? He is As-Saboor (The Patient). He has complete control over Himself, and He has choice as to how to feel and how to act.

_Your Lord Creates what He Wills and chooses. They have never any choice. Glorified be Allaah and Exalted above all that they associate (with Him)! (28:68)_

_If Allaah took mankind to task by that which they deserve, He would not leave a living creature on the surface of the earth; but He reprieves them unto an appointed term, and when their term comes—then verily (they will know that) Allaah is ever Seer of His slaves. (35:45)_

_Aboo Moosaa reported that the Prophet (p.b.u.h.) said "No one—or nothing—is more patient in enduring an injury which he hears than Allaah Almighty. They claim that He has a son, and yet He still cures them and provides for them." (Al-Adaab Al-Mufrad 389)._

Allaah (a.w.j.) also Knew before creating man what the actions of man would be, and what His responses to them would be—again indicating His choice in the matter.

_Should He not know what He created? And He is the Subtile, the Aware. (67:14)_

Having the Attribute of Anger doesn't have to mean that He (a.w.j.) suffers from the "red-mist" blind rages of men, where they lash out and commit acts and behave in ways they would never seriously contemplate in a normal state of mind. Having the Attribute of Love doesn't have to mean that He is subject to the distracted state of mind or other weaknesses of human lovers. His Attributes are perfect in every sense and appropriate to every situation.

Allaah's varying in the degree of His Loving someone or being Pleased with someone is not a sign of compulsion, deficiency, imperfection, inferiority, having a lack of control over His emotions, improving or degenerating in these Attributes, or increasing or decreasing in His capacity for these Attributes. He (a.w.j.) isn't less or more able to Love or be Angry or Pleased. Changing from Anger to Love and Pleasure, or changing in the degree of any of them is not changing from better to worse or worse to better. It is a manifestation of Allaah's character, and His changing from expressing one dominant, perfect Attribute to another as circumstances warrant it.

These are interrelationship matters that are experienced and recognised by every believer, as changes in Allaah's Love, Pleasure or Anger for us at various times often bring about a change in our circumstances or inner state. For these very reasons we specifically try to avoid things which will cause Allaah (a.w.j.) to become Angry or displeased with us, and we try to do the things which will increase His Love and Pleasure with us. It is nothing to do with any false implication that we have some kind of irresistible control over Allaah's emotions or actions, or that He is somehow enslaved to His behaviour in relation to us.

The Companions (r.a.a) knew that Allaah (a.w.j.) has a character and emotions, and were happy to learn the fact.

_Wakee' bin Hudus narrated that his paternal uncle Aboo Razeen said "The Messenger of Allaah (p.b.u.h.) said 'Allaah Laughs at the despair of His slaves although He soon changes it.' I said "O Messenger of Allaah, does the Lord Laugh?" He said 'Yes.' I said 'We shall never be deprived of good by a Lord Who Laughs.'"_

_(Hasan) (Ibn Maajah Volume 1: Book 1: Hadeeth 181)_

A further example of this kind of change from manifesting one Attribute to another, is when He (a.w.j.) was the Giver of Life to Adam (a.s.), then Giver of Death, and will later be Giver of Life to him again. One Attribute is not superior or inferior to another, and neither ceases to exist nor degenerates when the other is being manifested.

With regards to the Speech of Allaah (a.w.j.), the contemporary scholars of _kalaam_ have two main objections to the belief that Allaah Speaks as and when He wishes to; both imposed on them by the principles derived from the Ten Categories, and mentioned earlier by Imaam Ghazzaalee and Sheikh Ninowi. The first is that they consider anything newly Spoken by Allaah (such as Speaking to Adam (a.s.) for the first time) would by their definition be created in time, and no Attribute of Allaah is created. Secondly, they consider that any first-spoken (to the Creation) or repeated words Spoken by Allaah would constitute an increase in the number of His Spoken Words and thus an increase in His Attribute of Speech, whereas His Attributes neither increase nor decrease. Also see section 10.8 on Speech for a more detailed discussion.

The first objection, derived from the Time Category, is that:

_Created things occur at a point in time, so everything that occurs at a point in time is created, therefore an uncreated thing (Allaah (a.w.j.) and His Attributes) cannot occur at a point in time._

This objection can only be derived via the categoric assertion that the rules of Creation also apply to Allaah (a.w.j.). Recognising that the rules which Allaah (a.w.j.) Created for His Creation don't apply to Him, it can be understood that whilst created things come into existence or occur at a point in time, not everything that comes into existence or occurs at a point in time has to be created. See section 10.1 for a further discussion on the topic of Time.

As for the second objection, as stated by Imaam Ghazzaalee:

_The words emanating from God are eternal along with His attributes, since it is impossible that He is subject of change. Rather it is necessary that His attributes should become eternal as His being is eternal._ _He is without change and without novelty_ _. He exists with His attributes from eternity. What is not free from change is originated. Origination is an attribute of body as it is subject to change and the attribute of body is also subject to change. How can the Creator be sharer with it in the attribute of change? For this it can be said that He is eternal, His words are eternal but our words and sounds are new and originated. (Ihyaa)_

A simple response to this is to compare the Speech of Allaah (a.w.j.) with the speech of man. When man says a word for the first time, it was at one time unknown to him and had to be learnt or invented. It increases his vocabulary. When Allaah (a.w.j.) uses time as a medium in the manifestation of His ability to Speak to His Creation, His Words, when Spoken for the first time, occur sequentially in time after having been eternally in His Knowledge, but not previously Spoken. They have a beginning and an end in the medium of created time, but they are not created. His newly Spoken and repeated words do not constitute an increase in His Attribute of Speech, as He is not less or more capable of Speaking and doesn't have a greater or lesser vocabulary. By Speaking, the number of Words that He has Spoken changes (increases), but this is not a change in His ability to Speak.

If we compare this _kalaam_ belief concerning Speech with its application to another Attribute that we all observe for ourselves, we can also see the illogicality of it. (It may be advisable to read the next section on Creation and Will before continuing with this discussion.)

It is clear that the bodies and actions of our parents, grandparents, great-grandparents etc. were not all created at the same instant in time. We witness for ourselves newly created actions, events and creatures every day of our lives. From this, it follows that Allaah (a.w.j.) Creates, consecutively, by multiple acts of creation in the medium of time (which is also the basis for the _kalaam_ belief of atoms and accidents). Similarly, He also Speaks, consecutively, by multiple Words in the medium of time. Neither His continuous, uncreated acts of creation nor His continuous, uncreated Words of Speech are created. His acts of creation are not created, and do not increase or decrease His Attribute of Creating, and His Words are not created and do not increase or decrease His Attribute of Speech. He (a.w.j.) isn't less or more able to Create or Speak before or after Creating and Speaking.

His ability to Create results in more and more _uncreated acts of creation_ , and His ability to Speak results in more and more _uncreated Words of Speech._ The created things that come about through His acts of creation are no different from the created hearing and understanding of the creatures which hear His Words. The effects arising from both uncreated things are created.

Ibn Kullaab, and the Ash'arees and Maatureedees, through having to work backwards from their derived, blanket " _no changes or events_ " principles, came to the newly invented concept (with no textual evidence) that Allaah's Speech is one single, internal Speech which has existed since eternity (see Ghazzaalee, sections 6.4 and 10.9), of singular, indivisible meaning, without words or sounds, and not an active Attribute—something for which Ibn Kullaab was condemned by Imaam Ahmad (164–241 AH). They believe that this singular, eternal Speech was then transformed by Allaah's Creative ability into multiple, sequential-in-time words of Speech of different meanings and functions (command, prohibition, information, inquiry and calling out) for the Creation, or directly into the created understanding of the recipient.

To be consistent in their reasoning, they would also have to claim that all the individual acts of creation by Allaah (a.w.j.) that we see every day are not creation _events_ but are also created sequentially in time from one single, indivisible act of creation in the Essence of Allaah since eternity, i.e. they are created acts of creation. Nobody but Allaah (a.w.j.) creates, so this would leave His own unique Attributive power as being created, which is impossible. If they deny that His temporal acts of creation are created, then their insistence that His temporal Words of Speech have to be created is untenable.

The instances of Allaah's Speech and conversations with His Creation in the Qur'aan and _ahaadeeth_ testify abundantly to the real nature of His Speech (see the Speech section and Appendix A), whereas the _kalaam_ objections and subsequent, alternative "explanations" are only derived from the above, demonstrably false, intellectual assumptions.

The _kalaam_ principles of " _All things subject to change are themselves created_ " and " _Any new thing or event is created_ " are not revelation from Allaah (a.w.j.) concerning _Himself_. They are conclusions drawn from Creation which have also been applied to The Creator. Their statements are not revelation, and the _actual_ revelation from The Creator indicates the opposite to their statements (see Appendices B and C). Why would anyone take their beliefs from _kalaam_ and deny the beliefs from Allaah's and His Messenger's own words?

The answer to the difficulties thrown up by the use of _kalaam_ principles is that neither the Attributes of Allaah (a.w.j.) nor the manifestations of those Attributes are created. His Speech and Actions are by His Will, His choice and His Power. When Allaah (a.w.j.) Spoke yesterday and today, and when He Speaks again tomorrow, His Speech is not created—it is just a manifestation of His ability to Speak. His becoming Pleased, or Angry when He considers that events warrant it are manifestations of His character, which is uncreated. Similarly, His initial act of Creation to bring about something other than Himself was a manifestation of His ability to Create, as have been all His acts of creation since.

_His command is only when He intends a thing that He says to it "Be" and it is. (36:82)_

This topic is also discussed in the sections Hearing and Seeing, and Time.

## 6.6 Creation and Will

The issue of creation mentioned in the previous section highlights one of the major flaws in _kalaam_ principles, and also shows the flaws and contradictions in the "patch-jobs" needed to try and cover this flaw. Before discussing this, a further principle of the Ash'arees and Maatureedees needs to be introduced; a principle derived from those already mentioned, and quoted earlier from Imaam Ghazzaalee and Sheikh Ninowi (section 6.4): Time, space and matter only came into existence with the Creation. There is thus no concept of time related to Allaah (a.w.j.) and there is no concept of before or after for Him.

Due to their rejection of Allaah (a.w.j.) "doing" things when He wishes to by His Will, choice and Power and Ability to do so, as that comes under their Time category and "change" objections, Ash'arees have to deny that Allaah (a.w.j.) _chose_ to Create the Creation, before doing so by His Will and Power and Ability. His Creative ability acting according to His choice and Will is an event or happening in time, so is impossible, as it would define Him as a body and would also bring about infinite chains of possibilities—He could have chosen to Create earlier, or later.

This problem is described in an attributive way to the Philosophers by Imaam Ghazzaalee in _Tahafut al Falasifah_ : Problem I (Philosophers' view of _kalaam_ arguments):

_The nearest thing to imagine is to say that He had not willed the world's existence before. From this it follows that one must also say "The world is the result of His having become a willer of its existence—after not having been a willer." So the will should have had a beginning in time. But the origination of the will in the Divine being is impossible; for He is not subject to temporal events. And the origination of the will not-in-His-being cannot make Him a willer._

To try and get round this, and deny that there was an _Act_ of creation, Ash'arees came up with a statement that:

_The act is synonymous with the result of the act._

meaning that an act is simply its result i.e. the act of creation is only the Creation itself. In essence, they are trying to claim that there is no separate thing distinguishable as an act which can be ascribed to a "doer." They claim that the Creation came into existence by Allaah's Will and Power, but that He didn't _actively_ Will it into existence by His choice. Nor did His Will act to initiate His Power (although they claim that there is a relationship between the two from eternity), and nor did He Create it as an Act of creation, as all of these would have been events in time. This concept is intimated at but not spelt out fully in Sheikh Ninowi's statement in section 6.4:

_Allah willed for entities to be created, and then space was created..._ and elsewhere in his commentary on at-Tahaawee _...He, subhanahu wa Ta'ala, willed for the creation of Humans and Jinn so they worship Him correctly._

To try and explain how the Creation came to be if there was no active Will on Allaah's part, i.e. why it came into existence rather than not come into existence, Ash'arees claim that the Will for Creation was inherently Allaah's Will from eternity (with an eternal relationship to His Power), and after the effect of that relationship had been delayed for a period in eternity, it then took effect and the Creation existed. This allows for a scenario where Allaah (a.w.j.) Exists alone, eternally, in accordance with the _ahaadeeth_ and their principle of an Ultimate Cause, and another scenario where He Exists with His Creation.

They sometimes try and use the following verse as proof for this single creation occurrence:

_And Our command is but one, like a glance of the eye. (54:50)_

However, there is an explanatory verse for this:

_His command is only when He intends a thing that He says to it "Be" and it is. (36:82)_

Unfortunately for the Ash'arees, as stated earlier, they claim that there is no "time" concept for Allaah (a.w.j.), and no before or after for Him, as time only came into existence with the creation of the heavens and earth. If there was no form of time before this, then there can be no " _delay for a period_ " of the eternal Will for Creation, and the Creation could only have existed _eternally_ with Allaah (a.w.j.) through His Will and Power, as both are eternal and supposedly not subject to any form of time or change. This would make the heavens and earth coeternal with Allaah, which destroys their arguments for proving that they are created.

If they claim that Creation is not eternal, and that it came into existence not through an Act of creation by Allaah's choice, Will and Power but only by some unchanging, built-in-since-eternity mechanism of Allaah's Will working on His Power, then they have to admit that there was a delay in creation in a form of time relating to Allaah (a.w.j.) i.e. there was a time when the "mechanism" was in place, but had not yet "activated", so Allaah (a.w.j.) was still alone. This would destroy their principles of regression and Time though, so they are not permitted to believe it. Affirming a form of time relating to Allaah (a.w.j.) would also negate their "need" for a singular Speech in eternity, as it would allow for individual, sequential Words of Speech before creation.

We can see that each falsehood contradicts another, and always will no matter how many further patches are applied. On the other hand, one of the proofs given by Allaah (a.w.j.) for the Qur'aan is that there are no contradictions in it (4:82).

Imaam Ghazzaalee's attempt to refute the criticism of the Philosophers over this issue was to say:

_How do you know the impossibility of ascribing the origin of something to an eternal will? Is it the self-evident rational necessity, or theoretical knowledge, which is the ground of your judgment?...It is therefore necessary for you to prove, in accordance with the rules of Logic, that it is impossible to ascribe the origin of the world to the eternal will. (Tahafut)_

The way Imaam Ghazzaalee shows the opinion concerning eternal Will to be not disprovable is by highlighting the flaws in some of the arguments of the Philosophers which depend on their own concept of infinity; in effect claiming that the proposition is no more absurd when analysed than some of their own. To use the inherent flaws exposed by an examination of principles derived from falsehood as a justification for having the same flaws in ones own principles is not however a proof for their truth, as Imaam Ghazzaalee recognised and stated. To demand a refutation based on theoretical, foundational principles, as Imaam Ghazzaalee did, is to presuppose that this is a valid means of refutation. When the foundational principles are derived from observations of Creation and the use of imagination, how _can_ it be?

Rather than go into the semantics of acts being synonymous with the result of the acts, or "delayed" eternal Wills, it is easier just to quote the Qur'aan and the _'aqeedah_ which the Ash'arees claim to believe in, all of which have a doer of an act, an act and the result of that act:

_Your Lord Creates what He Wills and chooses. They have never any choice. Glorified be Allaah and Exalted above all that they associate (with Him)! (28:68)_

_...Truly Allaah does what He Wills. (22:18)_

_He created (khalaqa) the heavens and the earth (6:73)_

_And whether you keep your talk secret or disclose it, verily, He is the All Knower of what is in the breasts (of men). Should not He Who has created know? (67:13-14)_

_He was ever with His Attributes eternally before His act of creation. He didn't gain anything by their existence that wasn't part of His Nature before them. (at-Tahaawee)_

_It was not after creating the Creation that He acquired the name The Creator, and not by origination of the animate beings that He acquired the name The Maker. (at-Tahaawee)_

_Nothing was hidden from Him before He creates them, and He knew what they will be doers of before He creates them. (at-Tahaawee)_

_Everything happens by means of His Decree and His Will, and His Will is carried out._

_(at-Tahaawee)_

_The slaves have no will except what He Willed for them, so what He Willed for them will have existed and happened, and what He didn't Will won't have existed or happened._

_(at-Tahaawee)_

_He guides whom He Wills, and He graciously protects and excuses them. He also causes to stray whom He Wills, and He justly forsakes and afflicts them. (at-Tahaawee)_

All of these statements, and many others in the Appendices, flatly contradict the derived beliefs of the Ash'arees.

Recognising the untenable Ash'aree position of denying actions for Allaah (a.w.j.), Maatureedees, despite the impermissibility of ascribing Attributes to Allaah (a.w.j.) which He doesn't ascribe to Himself (7:33), invented—over 200 years after the death of the Prophet (p.b.u.h.)—a patch-the-gap concept of an eternal Attribute called _takween_ (formation, creation), which is related to Allaah's Will and incorporates all of Allaah's actions that entail an object to His action (such as creation, provision and punishment). It still leaves them with the problem of how this is not initiated from eternity if there is no concept of time, change or before or after for Allaah (a.w.j.).

Imaam Ghazzaalee's conclusion on the question of creation and how it came about is given in _Tahafut al Falasifah_ Problem III last 2 paragraphs (one would have to read the Philosophers' rebuttals of this and the counter-rebuttals etc.)

_...As regards the inquiry into the manner in which the world proceeded from God's Will, it is an idle and aimless venture... Therefore, let us accept the authority of the Prophets in regard to the fundamentals of these things. Let us submit to that authority; for reason has not been able to contradict it. Let us give up the inquiry concerning the "Why?" and "How much?" and "What?", for these are beyond the power of man. This is the reason why the Law-Giver said "Think over the product of God's creative activity: do not think over His Essence."_

Salafees accept this statement and accept the beliefs concerning Allaah's Creating of the Creation quoted earlier from the Qur'aan and Imaam at-Tahaawee. As for the classical Ash'aree and Maatureedee concepts of creation, and that of Imaam Ghazzaalee, it can be seen that logic and reasoning have arrived at differing, contradictory conclusions; a different path of reasoning yielding different beliefs.

This a further proof for the fallibility of reason, in that the reasoning of different theologians even on the same issue has led to conflicting conclusions. This is a common feature of _kalaam_ , as already discussed in the example of Imaam al Ash'aree and Sheikh Baaqillaanee (a later Ash'aree scholar) arriving at conclusions very similar to the Salaf on Attributes such as being Above, having Hands, a Face, Feet etc., while later _kalaam_ scholars adopted a line of logic which necessitated their reinterpretation, thus arriving at conclusions more in line with those of the Mu'tazilah.

A further example within the same school of thought is that Imaam al Ash'aree is attributed with the stance that:

_It is not to be said that Attributes are He or other than He, or not He or not other than He._

whereas Sheikh Baaqillaanee held the stance that:

_Allaah has fifteen Attributes, all of them coeternal with Allaah, and all of them other than Allaah and different from Allaah, and every one of them other than the others and different from the rest, and Allaah is other than they and different from them._

_Kalaam_ also leads to sayings such as:

_"Allaah's Knowledge is not Allaah and is not other-than-Allaah." "Allaah's Knowledge subsists in Allaah by virtue of His Essence." "The Knowledge of Allaah is other than Allaah and different from Allaah, but despite this it is uncreated and eternal."_

Compare these with phrases such as:

_"Allaah is the All-Knowing." "Allaah Knows." "Allaah's Knowledge."_

We understand the latter statements, so why create confusion and doubt by trying to analyse what is already clearly understood? The purpose of analysis should be to derive further, certain knowledge, or to derive principles which can be applied to solve other problems. Imaam at-Tahaawee's statement applies to this kind of situation:

_We don't enter into vain discourse about Allaah._

Readers who read this section in preparation for the discussion in section 6.5 may wish to return there.

# 7. Kalaam Limitations

## 7.1 Bodies and Boundaries

To give an example of a problem with using _kalaam_ logic and reasoning in drawing conclusions about the Nature of Allaah (a.w.j.), I'd like to paraphrase then expand on a simple _kalaam_ principle and its reasoning (see Ninowi, section 6.4), which is used against the Mujassimah (those who attribute a body to Allaah) and is at the very foundation of _kalaam_ understanding of Allaah (a.w.j.):

1. Allaah (a.w.j.) is not a body, as a body has boundaries. Any boundary must have something beyond it, i.e. a space or place in which it is located. This space would also, by necessity, have existed eternally, therefore Allaah would not be unique. The boundaries would also, by definition, suggest Allaah as having dimensions.

2. The following is the belief of _Ahlus Sunnah wal Jamaa'ah_ , as stated by Imaam at-Tahaawee:

_He is Exalted above having boundaries and extremities, and supports and body parts and implements. The six directions don't encompass Him as they do the rest of the originated things._

3. Creation is finite: _"_ _The six directions don't encompass Him as they do the rest of the originated things._ _"_

4. Finite objects, by linguistic definition, have a boundary.

5. From the first premise: _"Any boundary must have something beyond it"_ —if this were _not_ true, it would allow Allaah (a.w.j.) to have a body with boundaries, beyond which there was nothing. From the logic we have, based on observable Creation, this is not possible.

6. From premises 1, 3 and 4, if something with a boundary must have something beyond it, the finite Creation has a boundary and therefore _must_ have something beyond it. Logically, this can only be Allaah (a.w.j.), as He is not part of Creation. If it is not Allaah, then it is nothing, which negates premise one: " _Any boundary must have something beyond it._ " If Creation has a boundary and nothing beyond it, this logically allows Allaah to also have a boundary with nothing beyond it. We have not proved by logic that Allaah is not a body.

7. If we say that finite Creation has a boundary, beyond which is Allaah (a.w.j.), then by logic, any boundary between two different things is a boundary for both. This negates the first premise that Allaah doesn't have a boundary and therefore isn't a body.

8. Using logic and the belief of _Ahlus Sunnah wal Jamaa'ah_ that _"He is Exalted above having boundaries"_ , one conclusion we can arrive at is that we live in a finite Creation which has a boundary, but Allaah (a.w.j.) cannot be beyond that boundary. Beyond the boundary is nothing, as anything beyond it would also be Creation, and all Creation is bound by the six directions and is not infinite _"_ _The six directions don't encompass Him as they do the rest of the originated things._ _"_ In fact _beyond_ indicates distance, which is part of Creation, so we can't even logically say; _"Beyond the boundary is nothing"_ because there is no "beyond" Creation.

9. This negates the pure logic of the first premise that _"Any boundary must have something beyond it, i.e. a space or place in which it is located"_ and fails to prove again, by logic, that Allaah (a.w.j.) is not a body.

10. Any claim that the bounded Creation is its _own_ space or place, would lead to a logical counterclaim that Allaah (a.w.j.) can also be bounded and be His own space or place—logic failing yet again to prove that Allaah is not a body with boundaries.

11. Once we open up the possibility of having a concept which can be understood but not imagined—Creation having a boundary but no "beyond"—logic necessitates that other concepts which can be understood but not imagined can also be possible, such as:

_a) Allaah (a.w.j.) as a body without boundaries; b) Allaah (a.w.j.) as a body with boundaries, but no "beyond"; c) before creation, Allaah (a.w.j.) as a body without boundaries, but then one boundary set up with Creation; d) before creation, Allaah (a.w.j.) as a body with boundaries but no "beyond", but then Creation beyond; e) Allaah (a.w.j.) as a body with boundaries, but no "beyond", and Creation with a boundary but no "beyond"..._

Highlighting that Allaah (a.w.j.) is not physically beyond Creation in terms of boundaries and distance can also cause doubt and confusion, and such lines of questioning as:

_a) "Where is He then?"; b) "How can He be somewhere when what we know of as "somewhere" has dimensions and boundaries?"; c) "How can there be a somewhere without boundaries and dimensions?"; d) "How can He be nowhere if He is real and actually exists?"; e) "If He is nowhere, then why did He use so many words and phrases that make us think He is above us? Why didn't He just say He is nowhere outright and avoid any confusion?"; f) "If He is nowhere, then why did He and our Prophet tell us we will see Him with our eyes in the Hereafter? How can you see something that's nowhere?"; g) "Is He real and infinite in a different dimension, so when we see Him, it's a view into His dimension?"; h) "Is this why we won't be able to encompass Him in our sight, due to Him being infinite in His own dimension?"; i) "Does that mean He is His own dimension?"; j) "If you can explain the truth of this to us, then why couldn't our Prophet (p.b.u.h.)?"..._

and a whole series of follow-on questions from the attempts to answer these.

Ash'arees and Maatureedees are intelligent enough to know that such questions would be posed, so they ignore the verses and _ahaadeeth_ relating to the Prophet's (p.b.u.h.) obligation to convey Islaam to the _ummah_ , and claim instead that he remained silent to avoid leading us into confusion with the "realities"; a confusion that may even lead to us rejecting the "true" concept of Allaah (a.w.j.). The only positive spin that can be put on this invented statement of the Prophet's (p.b.u.h.) " _remaining silent about the realities_ " is that they probably consider that they are doing it as an act of compassion and necessity, to avoid the greater evils of doubt and rejection in the common masses.

From the simple line of reasoning given, we can see that the _kalaam_ principle _"_ _Allaah (a.w.j.) is not a body, as a body has boundaries. Any boundary must have something beyond it, i.e. a space or place in which it is located_ _"_ is demonstrably not able to able to fulfil its primary purpose—to prove that Allaah (a.w.j.) is not a body, does not have boundaries, and therefore existed uniquely alone before creating anything—and can in fact lead to doubt and confusion through a whole host of other logical possibilities, due to its failure to negate the opposite. It is also demonstrably false in relation to Creation as a totality.

Despite their claims to be able to confirm their belief using their principles, people of _kalaam_ have to accept the belief that Allaah (a.w.j.) was eternally alone in His Existence _only_ because it is our belief as related from our Prophet (p.b.u.h.) and the earliest scholars—not because they can prove it by their principles. For the early scholars, their belief in this matter came from such as the verse:

_He is the First and the Last, and the Outward and the Inward; and He is Knower of all things._ _(57:3)_

and the saying of Allaah's Messenger (p.b.u.h.):

_There was Allaah and nothing else before Him and His Throne was over the water, and He then created the Heavens and the Earth and wrote everything in the Book..._

_(Bukhaaree Book 9: Volume 93: Hadeeth 514)_

This failure of the _kalaam_ principle occurs because it was drawn from the parts of Creation that we can see, which have boundaries set in a space or place. It introduces concepts and ideas that are not found in the sources of Islaam; does not do what it sets out to do, and can cause confusion and doubts in the minds of believers. This was part of the reason for condemnation of the _kalaam_ of the Jahmiyyah and Mu'tazilah and it still exists in the _kalaam_ of the Ash'arees and Maatureedees. Just as the early scholars condemned the _kalaam_ of the Jahmiyyah and Mu'tazilah, the early scholars would also have condemned the _kalaam_ of the Ash'arees and Maatureedees, unlike the opposing claim detailed in section 5.4.

## 7.2 Fallibility

The problem with _kalaam_ comes when assuming that logic and reasoning based on analogy with the Creation can _always_ be a valid means of proving the Nature of Allaah, and is thus infallible. A question to ask is, given that their methodology is demonstrably fallible, how would Ash'arees and Maatureedees know whether they were right or wrong by any other method than comparing their conclusions with the understanding which has been handed down?

The very fact that many of their conclusions conflict with the apparent, linguistic meaning of the Qur'aan and _ahaadeeth_ , and thus necessitate _ta'weel_ and _tafweed_ , means that they have to prove conclusively that this was the way and understanding of the first generations. There is nothing of this _ta'weel_ or _tafweed_ from the Prophet (p.b.u.h.), and nothing of it in the collections of _ahaadeeth_ of the first generations of _hadeeth_ collectors such as Maalik, Bukhaaree, Muslim etc. (again answering the question posed in section 5.4). If understanding is incorrect without _ta'weel_ and _tafweed_ of the apparent, linguistic meaning, then the Prophet (p.b.u.h.), his Companions (r.a.a.) and the earliest scholars of _ahaadeeth_ have not conveyed correct beliefs to the _ummah_ following them.

Any claim that the Prophet (p.b.u.h.) and his Companions (r.a.a.) understood the Attributes of Allaah (a.w.j.) as the Ash'arees and Maatureedees do, but in an _implicit_ way—without having to state it aloud—due to their knowledge of Arabic or underlying understanding of _tawheed_ (knowledge of the Oneness of Allaah), would be just that—a claim. To back it up, there would need to be clear, definitive, widespread proof. A claim _without_ proof—verbal or written—is not a basis for a fundamental aspect of our beliefs. If it were, then the door would be open for anyone to say whatever they liked, and claim that it is contained implicitly in the sources. It would also imply that the Companions (r.a.a.), whose job it was to convey Islaam to non-Arabs—people _without_ this necessary foundation in the Arabic language and _tawheed_ —failed in their duty of explanation if they didn't expound upon the principles and conclusions of _kalaam_ necessary for correct understanding.

The one or two examples which Ash'arees and Maatureedees try to give of _ta'weel_ from the Companions and early scholars don't match up to the overwhelming absence of them in the primary sources of _ahaadeeth_ , and the examples themselves are rejected by many scholars of the past and present due to not meeting the standards of narration required for acceptance. The examples also contradict well-documented statements of the Companions and early scholars quoted which negate _ta'weel_. The arguments for and against such evidences are readily available for anyone who wishes to investigate further. See also the section 10.5 on Ta'weel.

## 7.3 Kalaam Outcomes

From the examples I've given, it can be seen that there are issues relating to the reality of Allaah (a.w.j.) which don't lend themselves to logic and reason based on analogies with our experience and knowledge of created things. It logically follows that there are various possible outcomes from applying such a methodology:

a) We arrive at new, correct knowledge concerning Allaah (a.w.j.) which is not narrated in the Qur'aan or _ahaadeeth_. From previous statements, this would imply that it was not known by the Prophet (p.b.u.h.) or his Companions (r.a.a.).

b) We arrive at correct knowledge which is confirmed by the apparent meaning of the Qur'aan and _ahaadeeth_ and the understanding passed down.

c) We arrive at correct knowledge which conflicts with the apparent meaning of the Qur'aan and _ahaadeeth_. They can be harmonised by interpretation ( _ta'weel_ ) and it conforms to the understanding passed down.

d) We arrive at correct knowledge which conflicts with the apparent meaning of the Qur'aan and _ahaadeeth_. They cannot be harmonised by interpretation, so we leave all of the understanding of it to Allaah ( _tafweed_ ) in accordance with the practise of the first generations.

e) We arrive at incorrect knowledge which conflicts with the apparent meaning of the Qur'aan and _ahaadeeth_. We reject it and accept the understanding passed down.

f) We arrive at incorrect knowledge which conflicts with the apparent meaning of the Qur'aan and _ahaadeeth_. We harmonise them by interpretation ( _ta'weel_ ), rejecting the understanding passed down.

g) We arrive at incorrect knowledge which conflicts with the apparent meaning of the Qur'aan and _ahaadeeth_. We cannot harmonise them by interpretation, so we leave all of the understanding of it to Allaah ( _tafweed_ ), rejecting the understanding passed down.

h) We arrive at incorrect knowledge which is seemingly confirmed by the apparent meaning of the Qur'aan and _ahaadeeth_. We accept our own understanding and reject the understanding passed down.

i) We arrive at incorrect knowledge which is seemingly confirmed by the apparent meaning of the Qur'aan and _ahaadeeth_. We reject it and accept the understanding passed down.

j) We arrive at no conclusion, but there is knowledge in the apparent meaning of the Qur'aan and _ahaadeeth_. We accept the understanding passed down.

k) We arrive at no conclusion, but there is knowledge in the apparent meaning of the Qur'aan and _ahaadeeth_. We reject the understanding passed down.

l) We arrive at no conclusion and there is nothing on the subject in the Qur'aan and _ahaadeeth_. We say nothing, or we invent something.

Ash'arees and Maatureedees will claim they fall into scenarios b, c and d.

Salafees say Ash'arees and Maatureedees fall into categories b, f, g and k, but should follow scenarios b, e and j.

## 7.4 Summary

Aristotle defines "God" in accordance with the Four-Fold and Ten-Fold Categories which he derived from observation and semantics. To him, everything that exists must be definable in accordance with his Categories, and must, by implication, also be subject to the interrelationships between them. This is why he derived a concept of "God" being inactive, static and having no ongoing consciousness of or interrelationship with His Creation.

Revelation is a source of true knowledge concerning Allaah (a.w.j.). Aristotle did not have a revealed, uncorrupted Book from which to learn about Allaah (a.w.j.), so he was trying to do the best he could from what he had—reasoning and logic based on observation. We as Muslims don't _need_ to derive understanding of Allaah (a.w.j.) from such means, as we have Allaah's final, uncorrupted Message to mankind where He _told_ us about Himself. This is why the Salaf were so vehement in their opposition to _kalaam_ ; their contemporaries had Allaah's descriptions of Himself in His own Words, but had put them to one side and were trying to derive their understanding of Allaah from _kalaam_ —and coming up with concepts which contradicted what Allaah (a.w.j.) said about Himself. To compound their mistakes, they then had the arrogance to say that the Salaf had misunderstood Allaah's own Words in their own language, and that they had to be understood in the light of what had been derived from _kalaam_. This is what we still see in the Ash'arees and Maatureedees.

_Kalaam_ disputation required the derivation of fundamental principles on which arguments could be built, analysed, proved or disproved. This necessitated formulation of primary principles relating to the Nature of Allaah (a.w.j.); He being the Ultimate Source of everything to be discussed. Everything needed for such debates had to be in definable statements capable of being expressed and understood. It also necessitated the use of precisely definable words on which to build these principles and statements—words which included those used for the Attributes of Allaah (a.w.j.).

This is where the conflict arose with the scholars of _Ahlus Sunnah wal Jamaa'ah_ , as the methodology of all of them in the matter of the Nature of Allaah (a.w.j.) had been, as much as possible, to just relate the verses of the Qur'aan and the _ahaadeeth_ on this issue and let them speak for themselves. Some would add what further explanation may have come down to them through their _sanad_ , but these comprised only of expansions of what was in the sources. If questioned further, they would remain silent or condemn the questioning.

The position of the Salaf can be summarised as:

_We have the Speech of Allaah (a.w.j.) and the words of His Messenger (p.b.u.h.). What did Allaah and His Messenger (p.b.u.h.) say?_

compared with the People of Kalaam's:

_We have proved the existence of Allaah (a.w.j.), His eternal Attributes, and that the universe was created, using several fundamental principles. These principles are true and must be adhered to, otherwise our proofs for the createdness of the universe fail, and by association, our proofs for the eternal existence of Allaah (a.w.j.) and His Attributes fail. How do we understand the Qur'aan and the ahaadeeth in the light of these principles?_

Ash'arees and Maatureedees were able to modify their "like-for-like" analogies to incorporate the fact that Allaah's eternal Attributes are not like created attributes, but were unwilling (because they were unable) to modify them to incorporate the fact that Allaah's "doing something" in the medium of time is not like a created "event." If they had been able to modify their "proof" to incorporate this fact, then they would have been able to accept the texts concerning these Attributes as they are.

In summary, it can be seen that rather than just stating their belief in Allaah's Eternal Attributes by quoting the Qur'aan and _ahaadeeth_ , and leaving it to the individual whether to accept or reject it, as the Salaf had done, Ash'arees and Maatureedees tried to _prove_ their belief—using some of the principles and methods of argumentation of their audience. While they have undoubtedly been successful in convincing many non-believers of the truth of Islaam, they have also, due to the principles and argumentation methods used, undoubtedly changed the Nature of the God to Whom they have been inviting.

## 7.5 Conclusion

For the purposes of the present discussion, I hope I have shown that some of the methodological weaknesses which led to the condemnation of the Jahmiyyah and Mu'tazilah _kalaam_ are still present in the Ash'aree and Maatureedee _kalaam_ , so would have been similarly condemned by the scholars such as Aboo Haneefah, Shafi'ee, Ahmad and Maalik. I hope I have also shown that the methodology and conclusions lead to a different understanding of some aspects of Islaam than that which is contained in the apparent, linguistic meaning of the sources of Islaam. As such, it differs from the accepted disciplines of _Usool ul Fiqh_ and _Usool ut Tafseer_ where no such change occurs, and so is unacceptable in those aspects which lead to the differences in understanding.

In the absence of conclusive, widespread narrations confirming the necessity for the _ta'weel_ and _tafweed_ of the Ash'arees and Maatureedees, the only conclusion can be that there is no such necessity, and that Islaam is to be understood from the apparent, linguistic meanings of its sources—the only other logical choice. This is also the simplest, most straightforward, unambiguous form of communication—say what you want to say in the way that it is usually said.

Having shown that the methodology of _kalaam_ and the principles derived from it can be subject to error, and having shown that this error can be clearly identified from the need for _ta'weel_ and _tafweed_ of otherwise clearly understandable text, there is no need to now analyse each false principle, conclusion and belief of the Ash'arees and Maatureedees in the light of the Qur'aan and _ahaadeeth_. Once a road has been proven to be the wrong route, there is no need to examine and analyse the town you have arrived at to show that it is not the town you should be in.

The rest of this book will, however, demonstrate the ways in which Ash'arees and Maatureedees try to portray the scenarios f, g and k from earlier (section 7.3) as scenarios c and d, and will show how this can be recognised. It will also highlight some of the other weaknesses in the _kalaam_ methodology of applying the rules of Creation to derive principles concerning Allaah (a.w.j.) and His Attributes, and how these contradict clear text in the Qur'aan and _ahaadeeth_.

# 8. Traditional Stance

The mistake of the Jahmiyyah and Mu'tazilah, and subsequently the Ash'arees and Maatureedees was to leave the traditional stance of avoiding the use of reason in trying to understand Allaah Himself (a.w.j.).

The traditional stance was based, as would be expected, on the Qur'aan and _ahaadeeth_ :

_Say "My Lord forbids only indecencies, such of them as are apparent and such as are concealed, and sin and wrongful oppression, and that you associate with Allaah that for which no warrant has been revealed, and that you say concerning Allaah that which you do not know." (7:33)_

_He (Satan) enjoins upon you only the evil and the foul, and that you should say concerning Allaah that which you don't know. (2:169)_

_And of the camels two and of the oxen two. Say "Has He forbidden the two males or the two females, or that which the wombs of the two females contain; or were you witnesses when Allaah commanded you (all) this? Then who does greater wrong than he who devises a lie concerning Allaah, that he may lead mankind astray without knowledge. Lo! Allaah guides not wrongdoing folk." (6:144)_

_(O man), don't follow that whereof you have no knowledge. Lo! The hearing and the sight and the heart—of each of these will be asked. (17:36)_

The traditional attitude to what constitutes Islamic knowledge is given in the saying of Imaam Shaafi'ee:

_Knowledge is what came from Allaah and His Messenger. The rest is opinion._

Imaam at-Tahaawee said:

_We don't enter into vain discourse about Allaah._

Imaam Ghazzaalee mentioned the continuing existence of scholars on this traditional methodology in his time (to the Philosophers):

_...let it be borne in mind that there are some people who believe that the realities of the Divine things cannot be discovered by intellectual investigations, and that, on the contrary, it is beyond man's power to discover them. For this reason, the Law-Giver has said "Think over the product of God's creative activity; do not think over His Essence._

_How will you disprove the people who believe in the truth of the Apostles, regarding the miracles performed by them as their arguments; who refrain from expressing an intellectual judgment regarding Him who sent the Apostles; who refrain from attempting intellectual investigations into the Divine attributes; who assert to whatever the Law-Giver has told them with respect to God's attributes; who follow the Law-Giver's example in using words like "the Knowing one", "the Willing one", "the Omnipotent" etc. about God; who refuse to apply to Him words which have not been recommended to them; and who confess that they are unable to understand these things with the help of reason?_

_You disagree with these people, because you think that they are ignorant of the methods of rational demonstration, and cannot arrange their premises in the form of syllogisms. And you claim to have discovered the realities of the Divine things by your rational methods. (Tahafut)_

# 9. Communication and Understanding

To help get to the root of the differences between the Ash'arees and Maatureedees and Salafees, and to identify the means by which their points of deviation can be identified, we need to analyse the whole concept of communication and understanding, by which Allaah (a.w.j.) taught us about Himself and His religion.

## 9.1 Language

The starting point for any understanding of _tawheed_ is revelation. Allaah (a.w.j.) says in Soorah Rahmaan (55:3-4):

_He created man. He taught him eloquent speech._

One of the limitations of the speech taught by Allaah is that it cannot convey true meanings for things which are completely outside and beyond our experience, intellect and imagination. This is a common theme in the mystical experiences of various religions; they are allowed by Allaah (a.w.j.) to experience things outside the norm, and then find themselves unable to explain what they have experienced to the non-mystic, due to this limitation in language. It is also a problem encountered in the field of Quantum Physics. _The Tao of Physics_ by Fritjof Capra has a section on this topic, which is worth reading.

Allaah (a.w.j.) is even more beyond experience, intellect and imagination than anything experienced by the mystics.

On the one hand then, we have experience of Creation—describable by language—and on the other hand we have the Reality of Allaah, which is beyond our experience and so, by definition, beyond our language. This being the case, how was Allaah (a.w.j.) to provide information about Himself using this limited tool of language?

Option 1—He could have selected totally new, unknown words to describe Himself—but we would have had no concept of what they meant. The words would have conveyed nothing except a sound, a sense of not-knowing, and a grouping of letters when written down. This method was obviously a non-starter as it would serve no purpose except to show our lack of knowledge of Allaah, which defeats one of the purposes of revelation—which is to inform. A simple statement of Allaah's existence and our inability to comprehend Allaah (a.w.j.) in any other way at all would have sufficed.

Option 2—Allaah (a.w.j.) could have also chosen to use existing words to describe Himself; words for which we have some understanding due to experience. This then leads to the difficulty that our only experience is with created things, so using words for created things to describe Allaah could be construed as disbelief, as Allaah has no likeness at all to anything which He created.

From text—the Qur'aan and _ahaadeeth_ —we know that Allaah (a.w.j.) chose the second option.

_And We never sent a messenger except with the language of his folk, that he might make (the message) clear for them. Then Allaah sends whom He will astray, and guides whom He will. He is the Mighty, the Wise. (14:4)_

_And We know well that they say "Only a man teaches him." The speech of him at whom they falsely hint is outlandish, and this is clear Arabic speech. (16:103)_

## 9.2 Differences

The first point of difference between the different groups is then the question of whether the Arabic words used concerning Allaah Himself (a.w.j.) convey any meaning or information at all, or whether they don't, and thus give the effect of using the first option (using completely new words) described above, i.e. they convey nothing but a sound and a sense of not-knowing. There have been three main viewpoints:

1. The words are incomprehensible, and thus convey no meaning or information to us. To say otherwise is to liken Allaah to His Creation ( _tashbeeh_ ), which is disbelief ( _kufr_ ). (Jahmiyyah)

2. Some of the words convey meaning or information to us, but others don't. (Mu'tazilah, Ash'aree and Maatureedee)

3. All of the words convey meaning or information to us. (Salafee)

The second point of difference has then been whether the words which convey information convey it through the commonly known meaning of the words in use by the Arabs, or whether the words have to be changed or paraphrased first. There are two main viewpoints:

1. Ash'arees and Maatureedees claim that some verses of the Qur'aan and some _ahaadeeth_ relating to Allaah's Attributes cannot be understood directly from the contextual meanings of the words used by Allaah and His Messenger (p.b.u.h.). A small number convey information as they are, but the others have to be changed or paraphrased to define them in terms of other, acceptable words. They accuse Salafees of being Literalists.

2. Salafees claim to accept the Qur'aan and _ahaadeeth_ directly, and believe that words convey meaning as they are (as generally accepted from the context in which they are used, or as modified by other specific text). They claim that Ash'arees and Maatureedees unjustifiably deny some of Allaah's Attributes by changing or not affirming the contextual meanings of the words used for the Attributes.

## 9.3 Textual Answer to Allaah's Use of Language

The following are statements of Allaah (a.w.j.) and His Messenger (p.b.u.h.) on this issue:

_Haa, Meem. By the clear Book. (44:1-2)_

_Alif, Laam, Raa. (This is) a Book whose verses are perfected and then presented in detail from (one who is) Wise and Acquainted. (11:1)_

_And (mention) the Day when We will resurrect among every nation a witness over them from themselves. And We will bring you, (O Muhammad), as a witness over your nation. And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims. (16:89)_

_There was certainly in their stories a lesson for those of understanding. Never was the Qur'aan an invented narration, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe. (12:111)_

_O People of the Scripture! Now has Our messenger come to you, expounding to you much of that which you used to hide in the Scripture, and forgiving much. Now has come unto you light from Allaah and plain Scripture, whereby Allaah guides him who seeks His good pleasure unto paths of peace. He brings them out of darkness into light by His decree, and guides them to a straight path. (5:15-16)_

The duty of conveyance and explanation of Allaah's message was given to our Prophet (p.b.u.h.).

_Say (O Muhammad): "O mankind! Lo! I am the messenger of Allaah to you all—(the messenger of) Him unto Whom belongs the Sovereignty of the heavens and the earth. There is no God save Him. He gives life and He gives death. So believe in Allaah and His messenger, the Prophet who can neither read nor write, who believes in Allaah and in His Words (kalimaat), and follow him that haply you may be guided." (7:158)_

_And We sent not (as Our messengers) before you other than men whom We inspired—Ask the followers of the Remembrance if you don't know!—With clear proofs and writings; and We have revealed to you the Remembrance that you may explain to mankind that which has been revealed for them, and that haply they may reflect. (16:43-44)_

_Allaah has certainly shown grace to the believers by sending to them a messenger of their own who recites unto them His revelations, and causes them to grow, and teaches them the Scripture and wisdom; although before (he came to them) they were in flagrant error. (3:164)_

_Say: "Obey Allaah and obey the messenger. But if you turn away, then (it is) for him (to do) only that wherewith he has been charged, and for you (to do) only that wherewith you have been charged. If you obey him, you will go aright, but the messenger has no other charge than to convey (the message) plainly." (24:54)_

_O Messenger! Make known what has been revealed to you from your Lord, for if you do not, you will not have conveyed His message. Allaah will protect you from mankind. Lo! Allaah guides not the disbelieving folk. (5:67)_

And further clarification from the Prophet of Allaah (p.b.u.h.) and others:

_There was no Prophet who came before me except that it was obligatory on him to tell his people of the good he knew for them, and to warn them against the evil that he knew for them._

_(Riyaadus Saaliheen Book 1: Hadeeth 668, Ibn Maajah Volume 1: Book 36: Hadeeth 3956)_

_There is nothing that brings you closer to Paradise except that I have informed you about it, and there is nothing that brings you closer to the fire of Hell except that I have warned you against it. (At-Tabaraanee)_

_...I am leaving you upon a (path of) brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed..._

_There is no excuse for anyone, after the Sunnah, to be misguided upon error which he thought was guidance._

_Narrated 'Aa'ishah "Whoever tells you that the Prophet (p.b.u.h.) concealed something of the Divine Inspiration, do not believe him, for Allaah said 'O Messenger! Make known what has been revealed to you from your Lord, for if you do not, you will not have conveyed His message.'" (5:67) (Bukhaaree Book 9: Volume 93: Hadeeth 622)_

The logical conclusion from these statements would seem to be that the Qur'aan and _ahaadeeth_ convey generally accessible, clear, easily understandable, _fully explained_ information—with no requirement for anything additional to them. The Salafee position.

## 9.4 Process of Communication and Understanding

Having discussed that known language is the method by which Allaah chose to communicate things about Himself, we now need to try and understand how we actually get from a language-of-the-known to any understanding-of-the-unknown. What is the bridge between what we know through experience and what we can't know through experience, and how does this relate to the differences between Salafees, Ash'arees and Maatureedees?

When we hear words such as hearing, seeing and speech, our first response is to relate them to what we know, which is based on sensual and emotional experience; knowledge of "how" things are; descriptions; inter-relationships etc. There is an initial, quick linkage to a concept stored in our memory (which I have referred to as the _linguistic_ meaning throughout this book), and if we wish to, or have need to, we can recall more information about a word and its implications and relationships with others. The quick, initial understanding is what gives us the ability to speak, hear and understand fluently, without having to recall everything we know about a word before being able to process the next one. Language learners can struggle with this initial stage, as they have to first translate into their own language, which affects their fluency and speed.

This is how language works in the brain. We have no choice in this matter, as it's something innate within us. Allaah (a.w.j.) knew all this when He decided to use known words to communicate things about Himself. For information concerning Allaah (a.w.j.), once that information has been conveyed through the words chosen by Allaah, via the quick, initial understanding of the words, we are expected to negate that they in any way resemble the Creation, or in any way describe the reality of Allaah, i.e. we do not believe that they represent what I have referred to throughout this book as the _literal_ meaning of the words.

For example, our knowledge or experience of hearing is that a body vibrates and sends out energy waves through a medium such as air, water or solids. These waves then enter some medium of collection after some time—usually an ear—then pass to a processing unit—usually a brain—where a sense of hearing is generated. Anything other than this is something different from what we know as hearing, so linguistically it deserves its own word to associate it with. Hearing can't be redefined as just knowledge of sound, as people lip-reading, or reading a transcript or Braille, can be aware of or have knowledge of someone speaking, but they don't _hear_ it. Allaah (a.w.j.) clearly differentiates between knowledge and hearing when He says:

_Indeed, He is the All-Hearing, the All-Knowing. (26:220)_

To continue with the example, if you ask an "ordinary" Muslim whether Allaah (a.w.j.) can Hear them speaking, they will say " _Yes._ " Ask them whether Allaah has a hearing organ or processing unit and they will say " _No._ " According to its _literal_ definition, they are denying that Allaah (a.w.j.) hears. They have understood and affirmed the spontaneous ( _linguistic_ ) meaning of the word _hear_ and subconsciously negated Allaah's Hearing being like the Creation's, or any aspect of our ( _literal_ ) understanding of _hear_ being part of the reality of Allaah's Hearing. For a simple Muslim, if this was pointed out to them, they might get confused. They could appreciate the argument, but they would still know and understand that Allaah (a.w.j.) can Hear them.

The same can be said of Allaah's Seeing and Speaking. To say that we can only attribute these to Allaah as words of revelation, but can have no understanding at _any_ level of what these words mean, as the Jahmiyyah did, is plainly wrong. Any ordinary Muslim knows that Allaah (a.w.j.) can Hear what they say, See what they do, and that He Spoke to Moses (a.s.) and to others of his _ummah_ , and that if He were to Speak to any of this _ummah_ after the Prophet (p.b.u.h.), it would have been 'Umar ibn al Khattaab (r.a.). They wouldn't be able to explain _how_ Allaah (a.w.j.) Hears, Sees or Speaks though.

A proof for this means of accepting the _linguistic_ meaning of the Attributes is contained in the following narration:

_Aboo Yoonus Sulaym bin Jubayr, client of Aboo Hurayrah, said "I heard Aboo Hurayrah recite this verse: 'Allaah commands you to render back your trusts to those to whom they are due' up to 'For Allaah is He who Hears and Sees all things'. He said 'I saw the Messenger of Allaah (p.b.u.h.) putting his thumb on his ear and finger on his eye.' Aboo Hurayrah said 'I saw the Messenger of Allaah (p.b.u.h.) reciting this verse and putting his fingers.'" Ibn Yoonus said that al Muqri said '"Allaah Hears and Sees" means that Allaah has the power of Hearing and Seeing.' Aboo Daawood said 'This is a refutation of the Jahmiyyah.'(Aboo Daawood no. 4728 / Book 41: Hadeeth 4710, Chapter on As-Sunnah, section: fil Jahmiyyah)_

The way that Allaah (a.w.j.) explains His method of communication is firstly by negation, then affirmation:

_...There is nothing as His Likeness, and He is The All-Hearing, The All-Seeing. (42:11)_

In practice however, due to the sequence in which we receive information, we affirm first, spontaneously, according to linguistic meaning (which has an element of unavoidable _tashbeeh_ (likening) when relating the words to what we know of them), then negate (the literal meaning) according to faith. The way of communication of Allaah is simple and instinctive, but can cause confusion if analysed. This is the means of understanding of most ordinary Muslims, which is why I stated in the introduction that their belief in Allaah (a.w.j.) is instinctively and naturally correct.

Imaam at-Tahaawee (r.a.a.) gave an example of this affirmation and negation when he said:

_We knew and we were certain that it_ [the Qur'aan] _is the Speech of the Creator of man, and it doesn't resemble human speech._

The Jahmiyyah, despite the clear _hadeeth_ given earlier, couldn't accept that this process is the necessary reality of Allaah's communication method, as they believed it resulted in likening Allaah (a.w.j.) to His Creation ( _tashbeeh_ ), so they stripped the words relating to Allaah (a.w.j.) of even their linguistic meaning ( _ta'teel_ ), to leave nothing except the word itself. _Yad_ (Hand), for example, became just a sound and a collection of letters with no known meaning. Imaam at-Tahaawee (r.a.a.) sums the correct position up very simply when He says about belief in Allaah (a.w.j.):

_And it_ [faith] _is between exceeding proper bounds and falling short, and between similitude (tashbeeh) and divesting of meaning (ta'teel)..._

Note that he says _between_ , and that he doesn't just negate both of them outright. There is (and has to be) an element of likening, and an element of negation of the meaning. He chose his words very carefully, may Allaah reward him.

It should be borne in mind that the " _element of unavoidable likening_ " I've just mentioned isn't the literal _"Hearing like my hearing, Seeing like my seeing"_ kind of _tashbeeh_ which is condemned as disbelief.

## 9.5 Other Attributes

I've purposely only used hearing, sight and speech in the discussion so far, as these are common ground between the main groups existing in this time—the Ash'arees and Maatureedees and Salafees. They all accept that hearing, seeing and speech are human attributes, and ones which we ascribe to Allaah (a.w.j.) also.

Allaah (a.w.j.) Himself uses attributes to describe both Himself and humans:

_Allaah! There is no deity except Him, the Alive (Hayy), the Eternal... (2:225), He brings forth the living (hayy) from the dead... (30:19),...Allaah is ever Hearer (Samee'an), Seer (Baseeran). (4:58), Lo! We create man from a drop of thickened fluid to test him; so We make him hearing (samee'an), seeing (baseeran). (76:2),...Allaah is, for mankind, Full of Pity (Raoof), Merciful (Raheem). (22:65), There has come unto you a messenger, (one) of yourselves, unto whom anything that you are overburdened with is grievous, full of concern for you, for the believers full of pity (raoof), merciful (raheem). (9:128),...and Allaah spoke (kallama) to Moses by the act of speaking (4:164), And the king said "Bring him unto me so that I may attach him to my person." And when he had spoken (kallama) with him he said "Lo! You are established and trusted in our presence today." (12:54)_

Imaam at-Tahaawee clarifies this situation through his statements concerning the meanings attributed to Allaah:

_None of the animate beings is in His ma'nan_

_Whoever described Allaah with a ma'nan from the ma'aanee of a human, then he has certainly disbelieved. So whoever recognised this will have taken a lesson from it, and will have been prevented from saying such things as the disbelievers say, and he will have learnt that He, in His Sifaat, is not like a human._

(Note: _ma'nan_ —plural _ma'aanee_ means "meaning/ concept/ sense in which something is understood/ image (in the sense of semblance, likeness, general impression)." _Sifaat_ means "qualities/ attributes/ descriptions." Nowhere does the Imaam use the innovated _kalaam_ concept of _a'raad_ (accidents) in relation to Allaah (a.w.j.) or the Creation.)

The first statement is firstly a specific refutation of those who liken humans to Allaah (a.w.j.) by attributing them with qualities given in the Qur'aan and _ahaadeeth_ which _only_ relate to Allaah (a.w.j.), for example the power to create, sustain, resurrect, being eternal, having complete knowledge of the seen and the unseen etc.

The second statement is firstly a specific refutation of those who liken Allaah (a.w.j.) to mankind by attributing Him with qualities that are not attributed to Him (a.w.j.) in the Qur'aan or _ahaadeeth_ , and which are _only_ attributable to mankind, for example tiredness, sleep, death, birth, having children, hunger, neediness, being poor, aging etc.

From the verses of the Qur'aan quoted, and the first statement of the Imaam, we can deduce that using the same _name and linguistic meaning_ for an Attribute possessed by Allaah (a.w.j.) and an attribute possessed by His Creation does not go against our beliefs. Describing Allaah (a.w.j.) as King of Kings, or saying that He has Life, Knowledge, Kindness, Generosity and a Self isn't disbelief, even though these same attributes belong to humans.

From the second statement we deduce that the reason for this, and the reason that we don't fear the verdict of _kufr_ (disbelief) given, is that even though we accept the linguistic meaning for these attributes, we don't consider them to be like a human's attributes. Imaam at-Tahaawee uses the prefix _ka-_ meaning _like/the same as_ to show that it's not the attributing of the _name and linguistic meaning_ of an attribute to Allaah (a.w.j.) and to humans that is _kufr_ ; _kufr_ is in considering that any Attribute of Allaah is like that of a human, and vice versa. The Attributes are accepted on their linguistic meaning, but not their literal meaning.

To this point, with the Attributes mentioned, there is no difference in this aspect of methodology and understanding between Ash'arees and Maatureedees and Salafees. They all carry out exactly the same process of accepting the linguistic meaning for words such as Hearing, Seeing, Speaking, Life, Power, Will, etc., then negating their literal resemblance to the Creation.

From what has been stated, it can be seen that there are three classes of attributes: Those belonging to Allaah (a.w.j.) _only_ ; those belonging to Creation (including humans) _only_ , and those belonging to both Allaah (a.w.j.) and the Creation. The category to which a particular attribute belongs is determined by revelation.

Concerning the last category, there are no limitations specified in the Qur'aan, _ahaadeeth_ or in _'Aqeedah at-Tahaawiyyah_ to applying the methodology of accepting shared names and linguistic meanings for attributes, then negating their literal likeness, to _all_ of those attributes given in the Qur'aan and _ahaadeeth_ as being common to Allaah (a.w.j.) and to humans. Despite this, understanding of these Attributes gives rise to a major divergence between Ash'arees and Maatureedees and Salafees.

Salafees affirm all of these "shared" attributes with their contextual, linguistic meaning, whilst denying any literal similarity between their reality as applied to Allaah (a.w.j.) and as applied to humans.

# 10. Ash'aree and Maatureedee Methodology

The fundamental reason for the differing treatment of these "shared" Attributes by contemporary Ash'arees and Maatureedees is not _specifically_ textual. What I mean by this is that, for example, the saying of Imaam Ibraheem al Laqaanee al Maalikee in his _Jawhara at-Tawheed_ :

_Every text that would appear to imply similitude (tashbeeh): interpret it (ta'weel) or consign (tafweed), and always affirm transcendence (tanzeeh)_

has no direct equivalence in the Qur'aan or _ahaadeeth_ , and there is no example of the Prophet (p.b.u.h.) doing so. He (p.b.u.h.) didn't use different words, or paraphrase any concepts relating to Allaah (a.w.j.), but used the same words to describe Allaah as Allaah used Himself. Many examples of this are given in later discussions and in Appendix A.

Ash'arees and Maatureedees, due to their Categories and the principles derived from them, consider that the "human attributes" which when applied to Allaah (a.w.j.) lead to _kufr_ (as mentioned by Imaam at-Tahaawee) go beyond those stated in revelation as belonging _only_ to man (second category) and include some of those attributes in the third category, having shared names. Sheikh Ninowi gives examples of face, shin, foot, laughing, forgetting, eyes, and fingers. Other commonly included Attributes are: being Angry, being Pleased, Love and Descending. Some words relating to Allaah are rejected by them due to being considered unbecoming, for example Allaah being described as being veiled (Relation, Place and Affection Categories). To repeat—all of these Attributes and statements are revealed in the Qur'aan or _ahaadeeth_ as relating to Allaah (a.w.j.).

Ash'arees and Maatureedees accept these Attributes and do not perform _ta'teel_ of them (stripping them of all meaning) as the Jahmiyyah did, but instead they assess them according to their _literal_ meanings, which they then reject _along with their contextual linguistic meanings_ , to avoid them falling into their Categories. They then interpret them ( _ta'weel_ ) when they find it possible to do so, or consign the whole meaning to Allaah ( _tafweed_ ) when unable to derive a suitable interpretation. When the Arabic word for the Attribute can have multiple meanings, they choose one where the meaning is different from anything which might suggest something related to humans or bodies, such as with _yad, fawqa_ and _istawaa_ , which will be discussed in detail later.

More specifically, after accepting the only Attributes that they believe He (a.w.j.) has had eternally (as these don't necessitate a body to have them), such as Hearing, Seeing, Speech, Life, Will etc., Ash'arees and Maatureedees then interpret _(_ _ta'weel_ _)_ or consign _(tafweed)_ the Attributes which their literal understanding assigns correctly or incorrectly to Categories indicating that Allaah (a.w.j.) chooses, for example, to "do" something, like descend (Movement) to the lowest heaven (Place Category) in the last part of the night (Time Category), or "has" something (Having Category), like a Face, or "becomes" something, like Pleased (Affection Category), as they all necessitate Him having a body to "do" it or "have" it, or His being subject to events or change, and are therefore impossible in their opinion.

In other words, they believe that Allaah (a.w.j.) can't "do" or "have" or "become" something in a way unlike the Creation and therefore unknown to us, because He can't "do" or "have" or "become" anything at all, as it negates their man-made rule that, _like the Creation_ , Allaah can't "do" or "have" or "become" without having a body through which to "do" or "have" or "become" something.

Their for-public-consumption, literalist reasoning goes something like this:

_For a created thing to "have" for example a nose, or be heavy, or yellow, or to run, it has a body through which these things are manifested or carried out. As Allaah (a.w.j.) is obviously not a body (which is subject to limits and boundaries), this is what necessitates the changing or consignment to Allaah of revealed words describing Allaah in such terms._

As I stated, there is nothing from the Messenger of Allaah (p.b.u.h.) to differentiate the understanding of this group of "shared" Attributes from those of others, and Imaam at-Tahaawee doesn't refer specifically to these "disputed" Attributes, as they are all addressed in what he has stated. In fact he says:

_Allaah is/becomes Angry and is/becomes Pleased, but not like anyone of mankind_

—not qualifying these "Affection Category", interrelational Attributes with any more than the necessary negation of these qualities being like those of the Creation.

Logically, one can't accept the linguistic understanding of Hearing, Seeing and Speech Attributes without accepting the same linguistic understanding for the "disputed" Attributes, _and one can't logically deny the latter without denying the former_ , unless there is specific, unambiguous text to say otherwise—which there isn't.

The arguments for Allaah's Hearing that I gave earlier can be equally applied to Allaah's Rising Above and Descending which are mentioned in the Qur'aan and _ahaadeeth_. When doing what I will label as _linguistic association_ of these words in the context they are used (accepting the linguistic meaning of the words as they apply to Creation), they give quick, easily understandable meanings to the statements in which they occur, but one shouldn't for one minute think that the words describe anything of the _reality_ of Allaah. We have to go through exactly the same process of affirming first according to initial, linguistic meaning, then negating according to faith, as we do with Hearing, Seeing and Speech. As Imaam at-Tahaawee has already established, to attribute words to Allaah (a.w.j.) which are also used for humans doesn't lead to _kufr_ , as long as the same conditions of Unity and complete difference from Creation are met.

When you look at the arguments of the Ash'arees and Maatureedees for not accepting this position, you will see a genuine concern for upholding Allaah's Unity and _tanzeeh_. They don't, however, offer any specific, _textual_ argument for the different treatment of the different attributes beyond the generalised _Ahad_ (Oneness) and _There is nothing as His Likeness_ concepts which are already accepted by the Salafees.

Sheikh Hamza Yusuf's approach to this issue of Allaah's Attributes is to trivialise its importance and the extent of the differences concerning it by saying on page 10 of his _The Creed_...

_Muslims also agree on the qualitative attributes of God, and differ only on the meanings of certain words used in conjunction with the divine name in the Qur'an or the prophetic traditions, words such as "face," "hand," "throne," and a few others. Muslims should avoid such disputations and follow the advice of Ibn 'Ataa Allaah (d. 709/1309) who said, "God will not ask you about the details of His nature and attributes; rather, He will ask you about what you did while you tarried on the earth. Therefore, you should seek God where God seeks you."_

If one were to reword this and say:

_Don't be concerned enough to investigate whether the beliefs of your scholars concerning the Attributes puts them, and possibly you, outside Ahlus Sunnah wal Jamaa'ah. Just concentrate on being and doing good...according to what_ _they_ _define for you as being good._

the illogicality of it would be apparent.

## 10.1 Time

As previously discussed (in section 6.5 on Change), a reason the Ash'arees and Maatureedees give for sticking by their principle of Allaah (a.w.j.) not being able to "do" things as and when He pleases is that they consider it to be verified by logic; that if Allaah (a.w.j.) "does" things, then they must be done at certain times, which would (for them) necessitate Allaah being "bound" by time (Time Category), which is part of His Creation, and would define His Acts as "accidents."

This might _sound_ logical, as after all, Allaah (a.w.j.) is eternal and outside created time, but the problem is that they have made the Qur'aan and _ahaadeeth_ subservient to their principles and their logic. It is well known that there was only Allaah (a.w.j.). _Then_ He created the Pen (or the Throne or water); He created the Pen _before_ the Book; the Pen wrote in the Book _50,000 years before_ Allaah created the heavens and the earth;

_And that Allaah Exalted created Paradise and the Fire before the creatures. (at-Tahaawee)_

He created the angels and _jinn_ _before_ creating Adam (a.s.); He ordered the angels to prostrate to Adam (a.s.) _after_ He created him; He created Eve (a.s.) _after_ Adam (a.s.); He sent Adam and Eve (a.s.) and Iblees down to earth _after_ they had been in Paradise; _after Fajr and 'Asr_ , the Recording Angels go up to the heavens and Allaah (a.w.j.) questions them on how they left us (even though He knows everything), and the Angels reply to Him; on the Day of Judgement, the Prophet (p.b.u.h.) will prostrate before Allaah (a.w.j.) _for as long as Allaah wishes, then_ He will tell him (p.b.u.h.) "O Muhammad, raise your head and speak, for you will be listened to; and ask, for you will be granted (your request); and intercede, for your intercession will be accepted."; _after_ the people enter Paradise, Allaah (a.w.j.) will Speak to them.

Other evidences for the time-based nature of some of Allaah's involvement with His Creation include:

_So when they angered Us, We punished them and drowned them every one. (43:55)_

_And when We decide to destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) has effect for it, and we annihilate it with complete annihilation. (17:16)_

_Narrated Aboo Hurayah "The Prophet said 'Allaah said 'The son of Adam hurts Me by abusing Time, for I am Time; in My Hands are all things and I cause the revolution of night and day.''" (Bukhaaree Book 9: Volume 93: Hadeeth 583)_

...and many more narrations which are well known to even the simplest Muslim. These well-known facts completely negate the logic of the Ash'arees and Maatureedees. They state clearly and unambiguously that Allaah (a.w.j.) does things as and _when in time_ He wishes, and does them by His Will, choice, Ability and Power to do so. See _Actions in Time_ and _Future Actions_ in Appendices B and C.

Ash'arees and Maatureedees are unable to accept that Allaah (a.w.j.) can use created time as a medium in the manifestation of His Attributes. If Allaah (a.w.j.) uses something of His Creation for His Own purposes, that does not make Him bound to, subject to, or dependent upon it. For example, He (a.w.j.) used the wind, water, earthquakes, and the shout of an Angel to manifest His Attribute of Vengeance (e.g. 43:55). He uses food, drink, and clothing to manifest His Attributes of Providing and Sustaining. He used His Prophets to manifest His Attribute of Guiding. He uses angels to take the souls of men:

_Allaah receives (men's) souls at the time of their death, and that (soul) which doesn't die in its sleep. He keeps that (soul) for which He has ordained death and dismisses the rest till an appointed term. Lo! Herein verily are portents for people who take thought. (39:42) Say "The angel of death, who has charge concerning you, will gather you, and afterward unto your Lord you will be returned." (32:11) He is the Omnipotent over His slaves. He sends guardians over you until, when death comes to one of you, Our messengers receive him, and they neglect not. (6:61)_

He (a.w.j.) is not bound to, subject to, or dependent upon _any_ of them.

Affirming Allaah's ability to "do" things at certain times logically negates the Ash'aree and Maatureedee "necessity" to deny the Attributes such as Rising and Descending at specified times; being Angry when someone does something which displeases Him; being Pleased when someone does something which He likes etc., leaving them free to be understood in the same way as the rest of the Attributes—according to linguistic meaning but not like anything in Creation. The Salafee approach.

Sheikh Hamza Yusuf's approach to this issue of Allaah's actions is to say on page 10 of his _The Creed_...

_...Muslims are almost entirely in agreement about the attributes of God's actions (Sifaat al af'aal)._

## 10.2 Love, Anger and Pleasure

Ash'arees and Maatureedees are left in the position of having to change the meaning and wording of text, to avoid reporting Allaah (a.w.j.) doing things within a time frame, for example Sheikh Hamza Yusuf's mistranslation of the active verbs to nouns in the statement of Imaam at-Tahaawee:

_God has wrath and pleasure, but not like that of any human. (Hamza Yusuf)_

And Sheikh Ninowi's ambiguous translation which can be interpreted as being Angered and Pleased from eternity, but not at the time of the action which causes Anger or Pleasure:

_Allaah is attributed with being angered or being pleased, but not in the same way as any creature. (Ninowi)_

Rather than the correct translation of the imperfect 3rd person singular verbs:

_Allaah is/becomes Angry and is/becomes Pleased, but not like anyone of mankind_

Meaning when things happen which He is Angry or Pleased about, for example:

_Allaah was well pleased with the believers when they swore allegiance unto you beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and has rewarded them with a near victory. (48:18)_

_So when they angered Us, We punished them and drowned them every one. (43:55)_

_Shall I tell you of a worse (case) than theirs for retribution with Allaah? (Worse is the case of him) whom Allaah has cursed, him on whom His wrath has fallen and of whose sort Allaah has turned some to apes and swine, and who serves idols. Such are in worse plight and further astray from the plain road. (5:60)_

In addition to their time-based, interactive qualities, the _ahaadeeth_ are also clear concerning the _nature_ of these Attributes, such as:

_Narrated Anas bin Maalik "Allaah's Apostle said 'Allaah is more Pleased with the repentance of His slave than anyone of you is pleased with finding his camel which he had lost in the desert.'" (Bukhaaree Book 8: Volume 75: Hadeeth 321)_

_'Aa'ishah reported "One night I missed Allaah's Messenger (p.b.u.h.) from the bed, and when I sought him my hand touched the soles of his feet while he was in the state of prostration; they (feet) were raised and he was saying 'O Allaah, I seek refuge in Your Pleasure from Your Anger, and in Your Forgiveness from Your Punishment, and I seek refuge in You from You. I cannot reckon Your praise. You are as You have lauded Yourself.'"_

_(Muslim Book 4: Hadeeth 986)_

_Narrated Aboo Hurayrah "We were in the company of the Prophet at a banquet and a cooked (mutton) forearm was set before him, and he used to like it. He ate a morsel of it and said "I will be the chief of all the people on the Day of Resurrection. Do you know how Allaah will gather all the first and the last (people) in one level place where an observer will be able to see (all) of them and they will be able to hear the announcer, and the sun will come near to them? Some People will say 'Don't you see in what condition you are and the state to which you have reached? Why don't you look for a person who can intercede for you with your Lord?' Some people will say 'Appeal to your father, Adam.' They will go to him and say 'O Adam! You are the father of all mankind, and Allaah created you with His Own Hands, and ordered the angels to prostrate for you, and made you live in Paradise. Will you not intercede for us with your Lord? Don't you see in what (miserable) state we are, and to what condition we have reached?' On that Adam will reply '_ _My Lord is so Angry as He has never been before and will never be in the future_ _; (besides), He forbade me (to eat from) the tree, but I disobeyed (Him), (I am worried about) myself! Myself! Go to somebody else; go to Noah.' They will go to Noah and say 'O Noah! You are the first amongst the messengers of Allaah to the people of the earth, and Allaah named you a thankful slave. Don't you see in what a (miserable) state we are and to what condition we have reached? Will you not intercede for us with your Lord?' Noah will reply '_ _Today my Lord has become so Angry as he has never been before and will never be in the future_ _. Myself! Myself! Go to the Prophet (Muhammad)'. The people will come to me, and I will prostrate myself underneath Allaah's Throne. Then I will be addressed: 'O Muhammad! Raise your head; intercede, for your intercession will be accepted, and ask (for anything) for you will be given.'"" (Bukhaaree Book 4: Volume 55: Hadeeth 556)_

Even for such simple qualities as Allaah (a.w.j.) Loving His obedient servants, they deny the Attribute of Love for Allaah (to avoid being in the Affection Category), and reinterpret it to mean His eternal Willing of good for that person—despite the clarity of language used by Allaah and His Messenger (p.b.u.h.) concerning this, for example:

_And He is the Forgiving, the Loving (85:14)_

_Say (O Muhammad) "If you love Allaah, then follow me. Allaah will Love you and forgive you your sins. And Allaah is Forgiving and Merciful." (3:31)_

_O you who have believed, whoever of you should revert from his religion—Allaah will bring forth (in place of them) a people He will Love and who will love Him (who are) humble toward the believers, powerful against the disbelievers; they strive in the cause of Allaah and do not fear the blame of a critic. That is the favour of Allaah; He bestows it upon whom He wills. And Allaah is all-Encompassing and Knowing. (5:54)_

and the well-known _hadeeth_ of Aboo Hurayrah (r.a.):

_Indeed when the Mighty and Magnificent Allaah Loves a slave, He tells Gabriel "I Love that particular person; you should also love him." Then Gabriel tells the inhabitants of the heavens 'Your Lord Loves that particular person, so you should also love him.' Then the inhabitants of the heavens love him, and he is given recognition on earth._

_(Bukhaaree Book 9: Volume 93: Hadeeth 577)_

It can be seen that the clear, spontaneous meanings of these quotes, as understood by the generality of Muslims, and which are accepted as they stand by Salafees, directly contradict and negate the derivative understandings of the Ash'arees and Maatureedees.

Anger, Pleasure etc. are not accepted by Ash'arees and Maatureedees because they consider that the temporal actions of man can affect and bring about a temporal change in Allaah (a.w.j.)—from being "passive" to Angry when a community rejects their Prophet for example. A linguistic understanding of such verses as the following would necessitate Allaah being a body.

_Truly, those who annoy Allaah and the Messenger, Allaah has cursed them in this world and in the Hereafter, and has prepared for them a humiliating Punishment. (33:57)_

They can't explain the rule about bodies in detail though, so for the "common people" they give such reasons as:

_Allah, Ta'ala, is The One who created change, and is not subject to change. Change in state, attributes or characteristics, entails a deficiency and an imperfection. Anyone who is subjected to change is either forced to undergo change or opts to change his attributes for better or less. Allah, Ta'ala, is God, and by definition cannot be forced to change, otherwise it would entail a weak entity, and a weak entity cannot be God. The second option to change His attributes for better entails that His attributes were imperfect before, and now He is achieving perfection, which would negate the definition of God. (Ninowi)_

This _kalaam_ principle is used to also negate for example the Ascending and Descending of Allaah (a.w.j.), and to justify their _ta'weel_. A _literal_ understanding of ascending and descending indicates motion and rest, which in turn indicate change, and change (for them) is only for created things, as it necessitates an external force or circumstance to bring about change (as stated by Imaam Ghazzaalee in section 6.4). This is another example of their using literal definitions and analogies from Creation, applying them to Allaah (a.w.j.), then rejecting both the literal _and_ linguistic meanings.

## 10.3 Hearing and Seeing

To suggest that acceptance of Allaah's Ascending and Descending according to their linguistic (not literal) meanings would attribute Him with movement, as it does with Creation, would logically necessitate that acceptance of Allaah's Hearing and Seeing according to their linguistic (not literal) meanings would attribute Him with the reception and processing of sound and light waves over the period in which they exist, as it does for Creation. Ash'arees and Maatureedees rightly deny the latter statement, so cannot, as they do, insist on the first one being true.

While rightly denying that the Hearing and Seeing of Allaah (a.w.j.) is like that of humans, the Ash'arees and Maatureedees deny the Salafee belief in the active Hearing and Seeing of Allaah (a.w.j.), as it also (in addition to its time-based nature) causes a conflict with their concept of change. They consider that the things which Allaah (a.w.j.) Heard and Saw anew yesterday and today, and will Hear and See anew every day in the future, equates to an increase in His Attributes of Hearing and Seeing, which is impossible. Active Hearing and Seeing would also make Him dependent on the Creation to change from " _One capable of Hearing and Seeing_ " to " _One Who is Hearing and Seeing_ " and to " _One Who has Heard and Seen._ " To try and claim that " _one who is capable of hearing and seeing but is not hearing or seeing anything_ ", and " _one who is hearing and seeing something_ " are the same, would be wrong for the created things from which they draw their analogies. Reception of sound and light changes the former to the latter.

See the section on Change again to refresh your memory of how this relates to Allaah's Speech and Words also.

To get round such contradictions, the Ash'arees and Maatureedees invented a "patch-the-gap" principle (with no explicit evidence from _ahaadeeth_ ) of Allaah (a.w.j.) having Heard and Seen everything that was to occur in the future all at once from eternity; denying that He Hears and Sees things as they happen, in contradiction to all the Qur'anic verses and _ahaadeeth_ on the subject—which they then have to do _ta'weel_ and _tafweed_ of to change their meaning from the linguistic understanding of the words used.

How Allaah (a.w.j.) Heard and Saw or Spoke to things that didn't yet exist is another contradiction thrown up by their thinking. To say that He Knew whatever would be audible and visible is true, but to say that this is the _meaning_ of His having Seen and Heard everything from eternity is to imitate the Mu'tazilah. If you re-examine the quote of Sheikh Ninowi concerning this, you will note the careful use of language to avoid attributing anything active to Allaah (i.e. that He Hears and Sees), and his intimating towards the belief of the Mu'tazilah.

_It is true that humans are attributed with hearing and sight, and Allah is attributed with Hearing and Sight. Although the name of the attribute is similar, but that is the extent of this sharing relationship. In other words, nothing else other than the name of the attribute is common between the hearing and sight of humans, and that of Allah Ta'ala. Allah Ta'ala is attributed with Hearing, simply as such. His attribute is eternal, everlasting, not created, and not subject to change. Allah subhanahu wa ta'ala, is not attributed with having organs or limbs. Nor sound waves, frequencies, decreasing or increasing hearing power, etc. etc. Allah Subhanahu wa Ta'ala, knew everything eternally before He created anything. He encompassed everything. He knows_ [sic] _All-knowledgable of everything. (Ninowi)_

## 10.4 Tanzeeh

The root of _tanzeeh_ — _nazuha/naziha_ _—_ has good meanings such as being untouched, unblemished, and refraining from base or dishonourable actions, with the derivative _nazih_ meaning pure, above reproach, honourable etc., and is used as such by Imaam at-Tahaawee when he says:

_Tanazzaha 'an kulli 'aybin wa shayn._

' _ayb_ meaning defect, fault, vice, flaw, imperfection, deficiency, failing, shortcoming, drawback, disadvantage, and _shayn_ meaning disfigurement, marring, dishonouring, disgracing, disgrace, shame—Allaah (a.w.j.) keeping away and refraining Himself, and being above and free from all of these things, for example:

_Allaah! There is no deity save Him, the Alive, the Eternal. Neither slumber nor sleep overtakes Him. Unto Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedes with Him except by His leave? He knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge except what He Wills. His Throne extends over the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous. (2:255) He (Moses) said "The knowledge thereof is with my Lord in a Record. My Lord neither errs nor forgets." (20:52) He begets not, nor was He begotten. (112:3)_

Ash'arees and Maatureedees have defined the limits of _tanzeeh_ in accordance with their Categories to include most, but not all, things relating to the literal description of a human body ( _anthropomorphism_ ), emotion and thought ( _anthropopathism_ ), or action ( _anthropoeisis_ ), then filtered everything else through what has been derived from this redefinition; ending up with a man-made process of choosing which words describing Allaah to accept on their linguistic meanings (various figures of 7, 13, 20 and others) and which to change or leave the meaning totally to Allaah (a.w.j.). All of this, as already shown, is logically inconsistent, and is equivalent to putting on glasses with coloured lenses, then claiming that what can be seen through them has to be accepted as reality.

Sheikh Ninowi, who is an Ash'aree, states:

_Islamic 'Aqeedah, and specifically Tawheed, came to us from The Almighty Allaah ready for use by the mind then belief by the heart._

I can't logically see that something which has to be filtered and processed is _"ready for use"_ , or how something with no available meaning can be _"for use by the mind_. _"_ Linguistic affirmation and then complete negation, on the other hand, are so instinctive that most of us don't realise we are doing it.

When trying to use their concept of _tanzeeh_ to remove or redefine what they consider to be unbecoming words used to describe Allaah (a.w.j.), they do not use it on the 7, 13, 20 or other number that they accept linguistically. For example, for Allaah's "existence"; existence contains a time element for Creation—it didn't exist, then exists for a while, then can cease to exist—and is also dependent on an external authority for all of these states, and possibly sustenance from other Creation, such as food and drink. Despite this, they do not change the word Existence or consign the whole of its meaning to Allaah (a.w.j.). Similarly for Attributes of Life, Power, Will etc., they don't redefine or consign these meanings to Allaah (a.w.j.), even though a literal analysis of these Attributes will reveal similar shortcomings in the meanings. It cannot be otherwise, as there is no similarity between existence, life, power and will as we understand them from experience, and the reality of Allaah's Existence, Life, Power and Will.

The reality of the situation is that Ash'arees and Maatureedees can accept the possible shortcomings in the literal meanings of these Attributes due to their being categorised as eternal. They carry out exactly the same process of accepting the linguistic meaning for words such as Hearing, Seeing, Speaking, Life, Power and Will as the Salafees do, then negate their resemblance to the Creation, as the Salafees do. It is not the process of understanding Allaah's communication method which is the problem in accepting Allaah's Attributes; it is the picking and choosing forced on them by their foundational principles.

This last paragraph is important, as most ordinary Ash'arees and Maatureedees think their _tanzeeh_ is only due to words being linked to humans—physical, emotional and "doing" words—and aren't aware that their later scholars' primary criterion for acceptance is whether the Attribute can be defined as eternal and unchanging or not. Being linked to humans is secondary. Unlike the early Ash'arees, who tried to accept as many Attributes as possible as being eternal and taken on their linguistic meaning, their modern scholars have decided to revert back closer to the position of the Mu'tazilah.

## 10.5 Ta'weel

_Ta'weel_ can mean explanation, interpretation and the actuality or reality of something.

_And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and your Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation (ta'weel) of that wherewith you could not bear. (18:82) Do they await anything except the fulfilment (ta'weel) thereof? On the day when the fulfilment thereof comes, those who were before forgetful thereof will say "The Messengers of our Lord brought the Truth! Have we any intercessors that they may intercede for us? Or can we be returned (to life on earth), that we may act otherwise than we used to act?" They have lost their souls, and that which they devised has failed them. (7:53) And he (Joseph) placed his parents on the dais and they fell down before him prostrate, and he said "O my father! This is the interpretation (ta'weel) of my dream of old. My Lord has made it true, and He has shown me kindness, since He took me out of the prison and has brought you from the desert after Satan had made strife between me and my brethren. Lo! My Lord is tender unto whom He will. He is the Knower, the Wise." (12:100) O you who believe! Obey Allaah, and obey the Messenger and those of you who are in authority; and if you have a dispute concerning any matter, refer it to Allaah and the Messenger if you are believers in Allaah and the Last Day. That is better and more seemly in the end (ta'weelan). (4:59)_

_...The Apostle of Allaah (p.b.u.h.) was among us, the Qur_ _'_ _aan was being revealed to him and he knew its interpretation (ta'weel). Whatever he did, we did it..._

_(Muslim Book 7: Hadeeth 2803, Aboo Daawood Book 10: Hadeeth 1900)_

_'Aa'ishah reported "The prayer was prescribed as consisting of two rak'ats. The prayer in travelling remained the same, but the prayer at the place of residence was completed." Zuhree said he asked 'Urwah why 'Aa'ishah said prayer in the complete form during journeys, and he replied that she interpreted (ta'awwala) the matter herself as 'Uthmaan interpreted. (Muslim Book 4: Hadeeth 1460)_

Imaam at-Tahaawee discusses _ta'weel_ in his statement concerning the Vision of Allaah (a.w.j.) in the Hereafter:

_Faith in the Seeing, by the People of the Abode of Peace, is not correct for whoever of them learnt about it through imagining, or interpreted it (ta'awwala) by means of the intellect—since the interpretation (ta'weel) of the Seeing, and the interpretation (ta'weel) of_ _every_ _concept that relates to Lordship, was by means of abandonment of interpreting (ta'weel) and adhering to submission. The religion of the Muslims is founded upon it. Whoever didn't guard himself against negation_ [of the Attributes of Allaah] _, and likening_ [Allaah to Creation] _, erred and did not reach proper exaltation of Allaah (tanzeeh)._

This statement is applicable to such as His Speech, Seeing and Hearing, Hand, Foot, Laughing etc. and is included in the phrase:

_...the interpretation of_ _every_ _concept that relates to Lordship..._

_"Or interpreted it by means of the intellect"_ applies to the Ash'aree and Maatureedee method of using the commonly understood meaning of words as they literally apply to Creation, imagining how this could possibly apply in that sense to Allaah (a.w.j.), then concluding that it (obviously) cannot. They then change the revealed word for another word or phrase which they think suitable according to the understanding they derive from their _kalaam_ principles (their _ta'weel_ ), or consign the meaning totally to Allaah (a.w.j.) (their _tafweed_ ). They do not permit _all_ words used both for Allaah (a.w.j.) and the Creation to remain unchanged and yet still have a meaning for Allaah (a.w.j.) and a meaning for Creation, with the " _overlap_ " or " _commonality_ " in meaning or understanding being the conduit for communication. The overlap or commonality of meaning and understanding for the contextual use of the word Speech, for example, allows us to understand that Allaah (a.w.j.) really Speaks, but not in a way that conforms to the dictionary definition or literal understanding of the word as it applies to Creation.

The Imaam has used the word _ta'weel_ in two distinct contexts in his statement, to show that he understood it to have two different meanings in relation to _'aqeedah_. As such, it has been translated to mean both _interpretation_ and _interpreting_. Unfortunately, in English, interpretation can still mean both the process (interpreting) and the outcome of the process (knowledge and understanding). The meaning of _interpretation_ in the translation of the Imaam's statement is "knowledge and understanding" and the meaning of _interpreting_ is "the _kalaam_ reinterpretation and replacement of revealed terms with unrevealed ones" ( _descends_ to _sends down His Commands_ , for example). Thus the meaning is not a nonsensical:

_The knowledge and understanding (ta'weel)_ _of the Seeing, and the knowledge and understanding (ta'weel)_ _of_ _every_ _concept that relates to Lordship, was by means of abandonment of knowledge and understanding (ta'weel)_ _and adhering to submission._

but the correct:

_The knowledge and understanding (ta'weel)_ _of the Seeing, and the knowledge and understanding (ta'weel)_ _of_ _every_ _concept that relates to Lordship, was by means of abandonment of kalaam reinterpretation and replacement of revealed terms with unrevealed ones (ta'weel), and adhering to submission to the linguistic meanings of the original words._

Salafees, as indicated by Imaam Ghazzaalee (section 8), _do_ submit to and affirm the linguistic, or _linguistic association_ meaning, and admit to having no further knowledge concerning its reality.

Scholars of _kalaam_ sometimes try to cause confusion by accusing Salafees of contradictory behaviour—condemning _ta'weel_ while indulging in it themselves. They achieve this by not differentiating between the two definitions of _ta'weel_ just given. Salafees and others have the _ta'weel_ of direct understanding for words of multiple meanings in different circumstances, for example _qareeb_ (near/close) _and_ _ma'a_ ( _with_ ), but don't replace the words or liken them to their application to Creation. Even in English, statements such as " _My sister and I are close_ " or " _His late mother was with him at his graduation_ " are understood directly (with _ta'weel_ ), without the need for rewording to clarify that we are not referring to distances, relative positions or punctuality.

That the words _qareeb_ and _ma'a_ are not understood in a physical sense in relation to Allaah (a.w.j.) is clear from their everyday Arabic usage, where they can also linguistically mean being close emotionally or in knowledge, and from examination of verses and _ahaadeeth_ containing the terms and which contextualise the emotional and knowledge meanings. As such, the words _qareeb_ and _ma'a_ are understood correctly (with _ta'weel_ ) while not replacing them with other terms.

_And when My servants question you concerning Me, then surely I am nigh (qareeb). I answer the prayer of the supplicant when he cries unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright. (2:186) We verily created man and We know what his soul whispers to him, and We are nearer (aqrabu) to him than his jugular vein. (50:16)._

_Aboo Hurayrah reported "The Messenger of Allaah (p.b.u.h.) said 'The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state).'" (Muslim Book 4: Hadeeth 979)_

_Also for_ _ma'a_ ( _with_ ):

_He it is Who created the heavens and the earth in six Days; then He istawaa 'alaa the Throne. He knows all that enters the earth and all that emerges therefrom and all that comes down from the sky and all that ascends therein; and He is with (ma'a) you wheresoever you may be. And Allaah is Seer of what you do. (57:3). And Allaah is with (ma'a) the believers. (8:19) Indeed I am with (ma'a) you both; I Hear and See. (20:46) Do not grieve; indeed Allaah is with (ma'a) us. (9:40) There is no private conversation of three except that He is the fourth of them, nor are there five but that He is the sixth of them—and no less than that and no more except that He is with (ma'a) them wherever they are. (58:7) Indeed Allaah is with (ma'a) those who fear Him (have taqwaa) and those who do good. (16:128)_

To examine just the word _qareeb_ more closely: when we are told by Allaah's Messenger (p.b.u.h.) that Allaah (a.w.j.) is nearer to us than our riding animals; when Allaah tells us He is nearer to us than our jugular veins; then Allaah's Messenger again tells us that we are nearest to Allaah when in prostration, it's clear that this nearness isn't one of physical proximity or distance. He (a.w.j.) wouldn't be physically even nearer to us than our jugular when in prostration rather than when standing—our feet are always in contact with the floor when standing, and our heart is always in the same place. Being physically close would also negate Allaah (a.w.j.) being Above.

Similar _ta'weel_ (direct understanding) of original, revealed words can be found for the contextual use of _istawaa_ and _fee_ , for example.

_Ta'weel_ can also be seen when the initial, apparent meaning of a text is changed or modified by other, specific verses or _ahaadeeth_ —this is in fact _tafseer_ (explanation).

These are linguistic and textual _ta'weel_ , not interpretive _ta'weel_ resulting from the conclusions of the _kalaam_ _tanzeeh_ process. To know the interpretation (having _ta'weel_ ) is different from interpreting (carrying out _ta'weel_ ). As Allaah's Messenger (p.b.u.h.) requested for Ibn 'Abbaas (r.a.):

_O Allaah, teach him wisdom and the interpretation (ta'weel) of the Book._

_(Saheeh) (Ibn Maajah Volume 1: Book 1: Hadeeth 166)_

In addition to the _ta'weel_ of direct understanding, Ash'arees and Maatureedees insist on interpreting ( _ta'weel_ ) by changing revealed words, such as when Allaah's Descending ( _nuzool_ ) to the lowest heaven in the last third of the night and on the Day of 'Arafah is changed to the Commands or Blessings of Allaah (a.w.j.) being sent down. This blameworthy form of _ta'weel_ causes them, in accordance with the Imaam's statement, to lose the foundation of the religion, go astray, and not attain the definition of _tanzeeh_ meant by him (r.a.a.).

The quotes of their scholars which they give to support their view of this latter form of _ta'weel_ go completely against this saying of the Imaam that _every_ concept relating to Allaah (a.w.j.) should be free of interpretive changing ( _ta'weel_ ). They cannot both be right. Either Allaah's Messenger (p.b.u.h.) and his Companions did _ta'weel_ of the meaning of Allaah's Descending to " _the sending down of His Commands_ ", for example, and taught this to the later scholars, or _'Aqeedah at-Tahaawiyyah_ is not the _'aqeedah_ of the Salaf. As all parties agree that this _'aqeedah_ _is_ the _'aqeedah_ of the Salaf, then their belief that interpretive changing of revealed words is not just permitted but necessary, is false.

Ash'aree and Maatureedee scholars also try and use the existence of multiple meanings of words to help them in their interpretive changing of them—to try and bring them closer to their beliefs. They do this under the guise of the _ta'weel_ of direct understanding. While highlighting the many different meanings of words such as _yad_ and _istawaa_ , and giving examples of their use, they fail to see that the correct choice of direct meaning in each example is given from its context and modifying prepositions (not its conformity with later, derived _kalaam_ principles), as will be discussed in section 10.10 on 'Above'. More importantly, the intended, direct meanings of these and other Attributes are clarified in other verses and, as part of his duty of prophethood, by the Prophet (p.b.u.h.) in the _ahaadeeth_. I have deliberately chosen examples of _yad_ (Hand), _fawqa_ (Above) and the Seeing of Allaah to highlight this aspect of explanation and clarification by Allaah (a.w.j.) and His Messenger (p.b.u.h.). If the intended meanings of words having multiple meanings are not clear from the direct, linguistic, contextual meanings of the related verses and _ahaadeeth_ , then it is in effect an accusation of failure against the Prophet (p.b.u.h.).

A slight modification of the multiple-meaning approach to reinterpretation can be found in some of their scholars' attempts to claim that _aydin_ in 51:47 means _hands_ (more than two) and that it was interpreted (through _ta'weel_ ) by the Salaf to mean _Power_ :

_We have built the heaven with Power (aydin), and We it is Who make the vast extent (thereof)._

Whereas the Companions (r.a.a.) and the earliest scholars understood it correctly to _directly_ mean "Power/Strength", and to be derived from the verb _aada_ (usually listed in dictionaries under _ayd_ (alif-yaa'-daal). See Lane's Lexicon for example.) _Yad_ (hand) is derived from the root (yaa'-daal-yaa').

## 10.6 Seeing Allaah (a.w.j.)

Imaam at-Tahaawee (r.a.a.) continues concerning the vision of Allaah (a.w.j.) in Paradise:

_Its explanation (tafseer) is in accordance with what Allaah Exalted intended and knew, and everything that came about that in the correct narrations from the Messenger (p.b.u.h.), then it is as he said, and its meaning (ma'nan) is as he intended. We don't go into that, interpreting (muta'awwileena) according to our opinions, nor imagining through our fancies. For indeed no-one was safe in his religion except he who submitted to Allaah the Mighty and Majestic and to His Messenger (p.b.u.h.), and referred knowledge that was unclear to him back to the One who knows it._

Ash'arees and Maatureedees have difficulty with this, as their " _tanzeeh filter_ " leads to conclusions that seeing Allaah (a.w.j.) must mean He is in a place, has a direction and distance etc. (Relation and Place Categories), indicating a body, but they ignore the Imaam's statement:

_Faith in the Seeing_ [of Allaah] _, by the People of the Abode of Peace, is not correct for whoever of them learnt about it through imagining, or interpreted it by means of the intellect..._

This leads them to have to refer to the last sentence and say we should leave _all_ of the meaning to Allaah ( _tafweed_ ). This claim also doesn't stand up to examination though, as it's clear from the texts that we can understand _part_ of the meaning, but that the full reality of it is known only to Allaah (a.w.j.). Allaah Himself says:

_Faces on that Day are radiant, looking toward their Lord. (75:22-23)_

_Narrated Jareer "We were sitting with the Prophet and he looked at the moon on the night of the full moon and said 'You people will see your Lord as you see this full moon, and you will have no trouble in seeing Him, so if you can avoid missing a prayer before sunrise (Fajr) and a prayer before sunset ('Asr) you must do so.'" (Bukhaaree Book 9: Volume 93: Hadeeth 529)_

_Narrated Jareer bin 'Abdullaah "The Prophet said 'You will definitely see your Lord with your own eyes.'" (Bukhaaree Book 9: Volume 93: Hadeeth 530)_

_Narrated 'Abdullaah bin Qays "The Prophet said '(There will be) two Paradises of silver and all the utensils and whatever is therein (will be of silver); and two Paradises of gold, and its utensils and whatever therein (will be of gold), and there will be nothing to prevent the people from seeing their Lord except the Cover of Majesty over His Face in the Paradise of Eden (eternal bliss).'" (Bukhaaree Book 9: Volume 93: Hadeeth 536)_

_Suhayb reported the Apostle (p.b.u.h.) saying "When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask 'Do you wish Me to give you anything more?' They would say 'Have You not brightened our faces? Have You not made us enter Paradise and saved us from Fire?'" He (the narrator) said "He (Allaah) would lift the veil, and of things given to them nothing would be dearer to them than the sight of their Lord, the Mighty and the Glorious." (Muslim Book 1: Hadeeth 347)_

The meaning is clear, and flatly contradicts the Ash'aree and Maatureedee paraphrasing and denials of actually seeing Allaah in the way described by Allaah (a.w.j) and His Messenger (p.b.u.h.). This is why Imaam at-Tahaawee limits himself to saying:

_Without encompassment and without how (laa kayfiyyah)._

Meaning without how the vision of Allaah will be, or how He will bring about the ability to see Him. The Imaam defines the extent of this meaning of _laa kayfiyyah_ (See Qur'aan section also) by immediately following it with:

_...just as the Book of our Lord pronounced concerning it: "Faces that Day are glowing, looking towards their Lord."_

To negate the _tafweed_ of _kalaam_ , he also follows immediately with:

_Its explanation is in accordance with what Allaah Exalted intended and knew, and everything that came about that in the correct narrations from the Messenger, may Allaah bless him and grant him salvation, then it is as he said, and its meaning is as he intended._

The clear and correct narrations from the Messenger (p.b.u.h.) concerning the Vision have just been given, and they mean what he intended them to mean.

Imaam Ghazzaalee stated in _Ihyaa_ :

_Ninth basic principle. It is that although God is free from form, space and direction, He is an object to be seen in the hereafter as He said 'On that day shall faces beam with light looking towards their Lord' (75:22)._

Whereas Sheikh Ninowi says, in contradiction:

_Some scholars mentioned that the Prophet, sallallahu alayhi wa aalihi wa sallam, might have seen Allah, yet not with his eyes, and without a place, nor a "how." Yet the majority of the scholars believe that Allah cannot be seen, and that is what the Prophet, sallallahu alayhi wa aalihi wa sallam, himself said. The Prophet, sallallahu alayhi wa aalihi wa sallam, said in what Al-imam Muslim narrated in his saheeh vol. 1/161, by way of Abi Tharr, radiyallahu anhu, said: This saheeh hadeeth means: "Narrated by the Noble Sahabi, Abi Tharr, radiyallahu anhu, said: I asked the Prophet of Allah, sallallahu alayhi wa sallam, Did you see your Lord? The Prophet replied: He is An-Noor, It is impossble to see Him!!" So the prophet, sallallahu alayhi wa aalihi wa sallam, explicitly and clearly states that he did not see Allah, because Allah Ta'ala cannot be seen. One important point to be clarified here is the response of the Prophet, that Allah is An-Noor. Know, may Allah keep us steadfast on the correct path of truth, that when Allah is ascribed with An-Noor, it does [sic] mean light. Whosoever believes that Allah is light, has departed from the fold of Islam, and became a blasphemer. Light is a creation of Allah..._

The Sheikh is talking about Ash'aree scholars and the _ta'weel_ and apologetics they have derived. He avoids distinguishing between the _Ahlus Sunnah_ belief that Allaah (a.w.j.) is not seen before the Hereafter, and the classical Ash'aree belief that He won't be seen with the eyes _ever,_ _despite the clear_ _ahaadeeth_ _to the contrary which have just been given_.

An-Noor (The Light) is one of the Names of Allaah (a.w.j.), but the Prophet (p.b.u.h.) didn't use it in this _hadeeth_ , and nor did he categorically state that Allaah (a.w.j.) _cannot_ be seen. This is an example of the corruption-of-text method of misguidance mentioned in section 4. In the _hadeeth_ , the Prophet (p.b.u.h.) indicated that he _didn't_ see Him, by asking a leading question. The actual narration and translation is:

_It is narrated on the authority of Aboo Dharr "I asked the Messenger of Allaah (p.b.u.h.) 'Did you see your Lord?' He said (noorun annaa araahu) "Light; how (could) I see Him?""_

_(Muslim Book 1: Hadeeth 341)_

and is further explained:

_'Abdullaah bin Shaqeeq reported: "I said to Aboo Dharr 'Had I seen the Messenger of Allaah, I would have asked him.' He (Aboo Dharr) said 'What is that thing that you wanted to inquire of him?' He said "I wanted to ask him whether he had seen his Lord." Aboo Dharr said 'I, in fact, inquired of him, and he replied (ra'aytu nooran) "I saw Light."'"_

_(Muslim Book 1: Hadeeth 342)_

_Aboo Moosaa reported "The Messenger of Allaah (p.b.u.h.) was standing amongst us and he told us five things. He said 'Verily the Exalted and Mighty Allaah does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the light.' In the hadeeth narrated by Aboo Bakr [instead of the word "light"] it is fire. "If he withdraws it [the veil], the splendour of His Face would consume His Creation so far as His Sight reaches."" (Muslim Book 1: Hadeeth 343)_

Sheikh Ninowi also, in an attempt to convince us that Ash'aree and Maatureedee _tafweed_ is contained in _'Aqeedah at-Tahaawiyyah_ , deliberately mistranslates and adds to the statement of the Imaam concerning the Vision of Allaah (a.w.j.) by the believers:

_Its explanation is in accordance with what Allaah Exalted intended and knew. (at-Tahaawee)_

He changes the subject in the sentence from _its explanation_ to _we_ , adds " _we submit the true meaning_ " which doesn't exist in the Arabic, misses out " _according to_ " ( _'alaa_ ), mistranslates " _intends_ " to " _wants_ ", then rewords the sentence to make:

_We submit the true meaning and interpretation of the above verse (regarding vision) to what Allaah wants and knows. (Ninowi)_

No one would argue with the underlying sentiment of the Sheikh's "translation", but it is not what Imaam at-Tahaawee said.

Elsewhere in his commentary though, the Sheikh changes " _true_ " in his sentence, to state the _actual_ Ash'aree and Maatureedee belief, which is " _entire_ " (pages 93 and 94); the Sheikh then fuses this to his corruption of " _submitting_ **to** _the (linguistic) meaning_ " (from Imaam at-Tahaawee) to " _submitting_ **of** _the meaning (to Allaah)_ "—which is his belief in _tafweed_.

It's obvious to the outside observer that the adding of " _we submit the true meaning_ _"_ to the first "translation" was intended to take the reader half way to his belief. Someone with no knowledge of Arabic, or who read some of his statements without comparing them to his others, would be misguided by this corruption-of-text method.

Page 93 of his commentary also states the Ash'aree rule of not accepting actions for Allaah (a.w.j.), but without saying that it implies a body. To state the principle in full would show how they subject Allaah (a.w.j.) to the rules of created bodies, so it is only given partially.

As a final observation, I can't logically see how one can change or negate the obvious meaning of a statement of the Prophet (p.b.u.h.), then also claim to believe:

_...it is as he said, and its meaning is as he intended._

It's clear that what one is doing is " _interpreting according to our opinions_ _"_ , which is forbidden.

## 10.7 Mutashaabiha

A further way you will see Ash'arees and Maatureedees trying to justify the results of their _tanzeeh_ process is by corrupting the meaning of the word _mutashaabiha_ (unspecific/unclear) in the following verse, to make it tally with the _tafweed_ they have introduced:

_It is He Who has revealed unto you (Muhammad) the Scripture wherein are clear revelations—they are the substance of the Book—and others (which are) unclear (mutashaabihaat). But those in whose hearts is doubt pursue that which is unclear (tashaabaha) seeking (to cause) dissension by seeking to explain it. None knows its explanation/reality (ta'weel) except Allaah. And those who are of sound instruction say "We believe therein; the whole is from our Lord." But only men of understanding really heed. (3:7)_

If you check out various translations, they all have a similar meaning, but with different choices of wording.

From the meanings of _ta'weel_ given earlier (section 10.5) we can understand _ta'weel_ in the verse to mean _explanation_ if we read it:

_None knows its ta'weel except Allaah and those who are of sound instruction. They say "We believe therein; the whole is from our Lord." But only men of understanding really heed._

And we understand it as _explanation/reality/outcome_ if we read it:

_None knows its ta'weel except Allaah. And those who are of sound instruction say "We believe therein; the whole is from our Lord." But only men of understanding really heed._

Ash'arees and Maatureedees try to claim that the _mutashaabiha_ verses (which include the Attributes of Allaah which they are trying to reinterpret) have absolutely no accessible information or meaning, and that _all_ of the meaning should be left to Allaah (a.w.j.). This redefinition of _mutashaabiha_ goes against its usage elsewhere in the Qur'aan and _ahaadeeth_.

The term _mutashaabiha_ is often translated as _allegorical_ , which suggests a symbolic, figurative meaning. This breaks the connection between the descriptor and that being described, suggesting no real link between the two. If you check the dictionary meaning and the derivation of the word _allegory_ , you will see that it relates to the difference between the communication vehicle used and the concept that is being alluded to.

The Arabic root of _mutashaabiha_ is _shabiha_ (sheen-baa-haa) which means to be alike or resemble (hence the word _tashbeeh_ ), so it's the _similarity_ between the language vehicle and the matter being alluded to which is at the root of the meaning of mutashaabiha, not the difference. The correct translations of _unclear/ unspecific/ obscure/ ambiguous/ equivocal_ and the like are derived from the confusion and the inability to clearly differentiate that are created by this similarity. It does however indicate a real connection between the descriptor and that being described.

This root meaning of similarity and likeness occurs in every instance of its use in the Qur'aan, for example:

_And give glad tidings (O Muhammad) unto those who believe and do good works; that theirs are Gardens underneath which rivers flow; as often as they are regaled with food of the fruit thereof, they say "This is what was given to us before"; and it is given to them in resemblance (mutashaabihan). There for them are pure companions; they abide there forever. (2:25) They said "Pray for us unto your Lord that He make clear to us what (cow) she is. Lo! Cows are much alike (tashaabaha) to us; and Lo! If Allaah wills, we may be led aright." (2:70) He it is Who produces gardens trellised and untrellised, and the date-palm, and crops of different flavour, and the olive and the pomegranate, like (mutashaabihan) and unlike. Eat of the fruit thereof when it fruits, and pay the due thereof upon the harvest day, and be not prodigal. Lo! Allaah loves not the prodigals. (6:141) Allaah has revealed the fairest of statements, a Scripture consistent (mutashaabihan), (wherein promises of reward are) paired (with threats of punishment), whereat the flesh of those who fear their Lord creeps, so that their flesh and their hearts soften to Allaah's reminder. Such is Allaah's guidance, wherewith He guides whom He wills. And him whom Allaah sends astray, for him there is no guide. (39:23)_

This last verse is relevant to the books containing the _mutashaabihaat_ —the verses which are similar—used extensively by the memorisers of the Qur'aan (and others) to help in their correct memorisation and in the cross-referencing of verses for _tafseer_ and _fiqh_ purposes.

_Narrated an-Nu'maan bin Basheer "I heard Allaah's Messenger (p.b.u.h.) saying 'Both legal and illegal things are evident but in between them there are unclear (mushabbihaat) things and most of the people have no knowledge about them. So whoever saves himself from these unclear things saves his religion and his honour. And whoever indulges in these unclear things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allaah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.'" (Bukhaaree Volume 1: Book 2: Hadeeth 50) Mushabbihaat here is often translated as "doubtful" but this is translating by way of drawing a conclusion (that if it is unclear it can be doubtful) not from the meaning of the root derivative._

This _unclear/ unspecific/ obscure/ ambiguous/ equivocal_ meaning is also the sense of its use by Imaam at-Tahaawee:

_For indeed no-one was safe in his religion, except he who submitted to Allaah the Mighty and Majestic and to His Messenger, may Allaah bless him and grant him salvation, and referred knowledge that was unclear (ishtabaha) to him back to the One who knows it... We say "Allaah knows best" concerning that knowledge which is obscure (ishtabaha) to us._

None of these uses of _shabiha/mutashaabiha_ indicate there being absolutely no accessible meaning.

From my own, rational viewpoint on the issue of _mutashaabihaat_ :

Firstly, I can't see the point in revealing something that conveys no currently accessible information or meaning, and I haven't seen any _explicit_ text from the Qur'aan or _ahaadeeth_ to say that Allaah (a.w.j.) has done such a thing. The texts I see, and have quoted earlier (section 9.3), say the opposite; that revelation is there to guide and inform.

Secondly, I can see that some information can be complete, and therefore clear, for example stories of the Prophets (a.s.) or the commands to pray and pay _zakaah_.

Thirdly, I can also see that other information can be _partially_ understandable (which is the actual understanding of _mutashaabiha_ in the _aayah_ ), and therefore unclear, such as information about Allaah (a.w.j.), or about Paradise. The words convey _some_ understanding and meaning, but have no reality in relation to what's being described; they are beyond our understanding and imagination, but are known to Allaah.

_Ibn 'Abbaas said "There is nothing in this life similar to what is in Paradise except by the names." (Tafseer Ibn Katheer 1/64)_

_And no soul knows what has been hidden for them of comfort for the eyes (satisfaction) as a reward for what they used to do. (32:17)_

Another example of partially understandable information is the letters at the beginnings of certain chapters of the Qur'aan. Any actual meaning of the letters is known to Allaah (a.w.j.), but they are at least known to be letters and not words, and provide information that the Qur'aan is in fact made up of letters, in accordance with the _hadeeth_ of the angel descending and saying:

_...I give you glad tidings of two lights that I have come to give you. They have not been given to anyone before you; al Faatihah and the last verses of Soorah al Baqarah. You will not recite a letter from them, except that it will be given to you. (Muslim Book 4: Hadeeth 1760)_

and the _hadeeth_ :

_Narrated Muhammad bin Ka'b al Qurazee "I heard 'Abdullaah bin Mas'ood saying 'The Messenger of Allaah (p.b.u.h.) said "Whoever recites a letter from Allaah's Book, then he receives the reward from it, and the reward of ten the like of it. I do not say that Alif Laam Meem is a letter, but Alif is a letter, Laam is a letter and Meem is a letter.'"_

_(Hasan) (Tirmidhee Volume 1: Book 42: Hadeeth 2910)_

In summary then, it can be seen that to attempt to define _mutashaabiha_ as " _having absolutely no accessible meaning or information_ " doesn't stand up to examination, so cannot be used to support the results of the _tanzeeh_ and _tafweed_ of the Ash'arees and Maatureedees.

_Narrated 'Aa'ishah 'Allaah's Apostle recited the Verse "It is He Who has revealed unto you (Muhammad) the Scripture wherein are clear revelations_  _they are the substance of the Book—and others (which are) unclear (mutashaabihaat). But those in whose hearts is doubt pursue that which is unclear (tashaabaha) seeking (to cause) dissension by seeking to explain it. None knows its explanation/reality (_ _ta'weel_ _) except Allaah. And those who are of sound instruction say "We believe therein; the whole is from our Lord." But only men of understanding really heed. (3:7)" Then Allaah's Apostle said "If you see those who follow thereof that which is not entirely clear, then they are those whom Allaah has named, so beware of them."'_

_(Bukhaaree Book 6: Volume 60: Hadeeth 70)_

_This refers to those who go into "how", or ignore the_ _muhkamaat_ _(clear) verses that modify the_ _mutashaabihaat_ _(unclear) verses._

## 10.8 Speech

As already discussed in section 6.4, Ash'aree and Maatureedee scholars also, in the name of _tanzeeh_ , deny that the Speech of Allaah contains words—despite the clear facts that the Qur'aan is the Speech of Allaah, containing words:

_We knew and we were certain that it_ [the Qur'aan] _is the Speech of the Creator of man, and it doesn't resemble human speech. (at-Tahaawee)_

_Truly the Qur'aan is the Saying of Allaah. It originated from Him—without how—as Speech. (at-Tahaawee)_

_They were certain that it is the Saying of Allaah Exalted, in reality. (at-Tahaawee)_

and that within that Qur'aan, Allaah (a.w.j.) has informed us of some of the words He has used and will use in future when Speaking. For example:

_His command is only when He intends a thing that He says to it "Be" and it is. (36:82)_

_And when your Lord called out to Moses 'Go to the people who are wrong-doers.' (26:10)_

_And when Moses came to Our appointed tryst and his Lord had spoken to him, he said "My Lord! Show me (Yourself), that I may gaze upon You." He said 'You will not see Me, but gaze upon the mountain! If it stands still in its place, then you will see Me.' And when his Lord revealed (His) glory to the mountain He sent it crashing down. And Moses fell down senseless. And when he woke he said "Glory unto You! I turn unto You repentant, and I am the first of (true) believers." (7:143)_

_(And remember) when Allaah said "O Jesus! Lo! I am gathering you and causing you to ascend unto Me, and am cleansing you of those who disbelieve and am setting those who follow you above those who disbelieve until the Day of Resurrection. Then unto Me you will (all) return, and I shall judge between you as to that wherein you used to differ." (3:55)_

_...And their Lord called out to them_ [Adam and Eve] _"Did I not forbid you that tree...?" (7:22)_

_When Allaah will say_ [on the Day of Judgement] _"Oh Jesus, Son of Mary, remember My Blessings upon you and upon your mother..." (5:110)_

Here the past tense is used ( _qaala_ ), which is within grammatical rules and which is clarified in the later Bukhaaree hadeeth, where the future structure is used ( _sa-yukallimu_ ).

_Lo! Allaah and His angels shower blessings on the Prophet. O you who believe! Ask blessings on him and salute him with a worthy salutation. (33:56)_

Other evidence for Allaah's Speech, and its being of sounds and words is:

_We called him from the right slope of the Mount, and brought him nigh in communion. (19:52)_

Unlike Allaah (a.w.j.), the Golden Calf couldn't respond to the Tribes of Israel:

_Don't they see then, that it returns no speech (qawlan) to them and that it has no power to harm or benefit them? (20:89)_ See 7:148 also.

_Narrated 'Adee bin Haatim "Allaah's Apostle (p.b.u.h.) said 'There will be none among you but his Lord will speak to him (sa-yukallimu-hoo), and there will be no interpreter between them, nor a screen to screen Him.'" (Bukhaaree Book 9: Volume 93: Hadeeth 535)_

_Juwayiriyah reported that Allaah's Messenger (p.b.u.h.) 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 Prophet) said to her "You have been in the same seat since I left you." She said 'Yes.' Thereupon Allaah's Apostle (p.b.u.h.) said "I recited four words three times after I left you and if these are to be 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 pleasure of His Self and according to the weight of His Throne and according to the ink for His Words (kalimaati-hee)"" (Muslim Book 35: Hadeeth 6575)_

_Narrated Aboo Hurayrah "The Prophet said 'When Allaah ordains something on the Heaven the angels beat with their wings in obedience to His Speech (qawl) which_ [is/sounds] _like that of a chain dragged over a rock. His Statement 'Yet, when fear is banished from their hearts, they say 'What was it that your Lord said?' They say 'The Truth. And He is the Sublime, the Great.' (34:23)'" (Bukhaaree Book 9: Volume 93: Hadeeth 573)._

The structure used to indicate the sound in this _hadeeth_ is masculine singular, whereas wings are feminine, so the sound referred to is Allaah's Speech, not the beating of the angels' wings.

Such _"white-is-actually-black"_ conclusions of the Ash'arees and Maatureedees concerning the Speech of Allaah (a.w.j.) can only be arrived at when what has been invented (philosophical principles, a _tanzeeh_ process, _ta_ _'w_ _eel_ and _tafweed_ ) becomes the starting point and foundation of ones understanding, and takes precedence, rather than the clear text of the Qur'aan and _ahaadeeth_.

See Appendix A for other textual proofs of the Speech of Allaah.

## 10.9 Qur'aan

In relation to the Qur'aan, the Ash'aree and Maatureedee thought process goes something like:

_Speech is sound, and contains words comprised of letters. All these things are created by Allaah (a.w.j.) for our use. Negate these created things for the Speech of Allaah. The Qur'aan we read, recite and hear contains sounds, words and letters, so interpret the Qur'aan to not be the Speech of Allaah, but an interpretation or expression of the Speech of Allaah. The Speech of Allaah then, to be without words, letters or sounds, has to be an Attribute of the Self of Allaah, like Life, Power, Hearing, Seeing, Will and Knowledge—eternal in its nature, singular in its meaning, and not dependent on His Will and Power as the need arises, i.e. He doesn't Speak when things occur about which He wishes to say something. This negates Him necessitating a body or being subject to change or events according to our rules._

As Imaam Ghazzaalee puts it in _Ihyaa 'Uloom ud Deen:_

_God speaks without sound. It is eternal, ancient and self-existing, unlike the speech of the created. It has got no connection with the circulation of air. It does not take the help of words and languages through the movement of lips. The Qur'aan, the Torah, the Gospel and the Psalms are created books to His Prophets. The Qur'aan is recited by tongue, written in papers and preserved in hearts; nevertheless it is eternal existing with the eternity of God. Moses heard His Words without sound and language, and the righteous will see Him in the Hereafter without body and Space... God speaks without words and sounds and letters. It does not resemble the speech of other beings. In reality His speech is speech of the mind. Just as speech of the mind has no sound or words, so His speech has got no sound or words. A poet says "Speech is of the mind. Tongue is the vehicle of the mind. He who cannot conceive it is a fool." Pay no attention to one who does not understand that the eternal is that before which nothing existed. Thus in the word "Bismillaah" 'b' precedes 's' and consequently 's' cannot be eternal...it is also possible to conceive of the speech of God as being read with tongue, preserved in mind, written on paper, but the essence of speech doesn't come down on these things, because if it comes down on paper on account of writing, then the essence of fire would come down on paper on account of its writing and would burn it._

Regarding this latter statement concerning " _the essence of speech_ " not coming down on paper, Sheikh Hamza Yusuf elaborates on the context for this on page 10 of his _The Creed_...

_...its_ [the nature of the Qur'aan] [kalaam] _resolution protected Muslims from the concept of inbibliation, or God entering the world as book, which lent an unacceptable credence to incarnation, or God entering the world as man._

Their concept of the Speech of Allaah (a.w.j.), and thus of the Qur'aan, is clearly against text and _'Aqeedah at-Tahaawiyyah_ , but they are trapped into standing by their statements due to their incorrect understanding and methodology. The Qur'anic passages quoted earlier, if read in full, show that Allaah (a.w.j.) spoke as the situation demanded. For example, when Moses (a.s.) arrived, and Moses (a.s.) replied to what had been said to him i.e. he had a conversation with Allaah.

_And Allaah spoke with Moses by the act of speaking. (4:164 and at-Tahaawee)_

In this verse, the Form II verb _kallama_ is used, to emphasise the two-way nature of the conversation. The final word usually translated as _directly_ — _takleeman_ —actually has a meaning closer to " _the act of speaking to someone_ ", using the common, Arabic method of repeating similar terms to emphasise meaning. Its use by Allaah (a.w.j.) negates the attempts of _kalaam_ _ta'weel_ to make Allaah's Speaking and Moses' hearing mean something other than real speech and real hearing.

_His Command is only when He intends a thing that He says to it "Be" and it is. (36:82)_

This verse contains a time indicator _ithaa_ (when); a connection of Allaah's Speech to His Will; evidence that His Speech is ongoing through use of the imperfect tense _yaqoola_ , one of Allaah's Words _kun_ (be), and the ongoing result of the implementation of His Will via His Command— _yakoon_ (it is). Every aspect of this destroys the Ash'aree and Maatureedee concept of Allaah's Speech, and indeed their concept of all Allaah's active Attributes.

This means that Speech is an active Attribute of Allaah (a.w.j.)—He Speaks when He Wishes to, and by His choice, Power and Ability. The rest of the Ash'aree and Maatureedee view is negated by this simple fact, as stated before.

This area of belief is possibly the simplest, clearest criterion by which to judge truth from falsehood. If the Qur'aan that we recite and hear is only an _interpretation_ or _expression_ of the Speech of Allaah and not _literally_ the Speech of Allaah—and so not from His Attributes—then it is created. There is no third alternative. In the quote given earlier, Imaam Ghazzaalee clearly stated:

_The Qur'aan, the Torah, the Gospel and the Psalms are created books to His Prophets._

_The contemporary Ash'aree and Maatureedee claim of believing the_ Qur'aan _to be uncreated only refers to their "_ _eternal, internal Speech_ _" concept, but they are careful to word their statements in a way that conceals this from the "ordinary" Muslim._

The reality of the non-createdness of the Qur'aan was the theological battle that was successfully fought and won by Imaam Ahmad bin Hanbal on behalf of _Ahlus Sunnah wal Jamaa'ah_ , as known by most literate Muslims (the transcripts of his trial are also available online), who also know that he never referred to the Qur'aan as being only an interpretation of Allaah's Speech, or there being any kind of Qur'aan other than that which we have with us.

The seriousness of this issue is stated by many of the early scholars of Islaam, for example al Laalikaa'ee (who collated over 500 sayings of the scholars of the _salaf_ on this issue) reports in his _Sharh Usool I'tiqaad Ahlus Sunnah wal Jamaa'ah_ , (2/275-277): From Ahmad bin al Khidr al Muqree...that Aboo Muhammad Yahyaa bin Khalf al Muqree said:

_I was with Maalik bin Anas in the year 168 AH, and a man came to him and said "O Aboo Abdullaah what do you say about the one who says the Qur'aan is created?" He said "A kaafir, heretic (zindeeq), kill him." The man then said "I am just quoting these words which I heard." Then he (Maalik) said "I have not heard them from anyone else. I have heard them from you."_

_Aboo Muhammad said 'Then that was a bit tough on me so I went to Egypt and I met al Layth bin Sa'd and said "O Aboo al Haarith, what do you say about the one who says the Qur'aan is created?" And then I narrated to him the words said to Maalik, and then he said "(Such a one is) a kaafir." Then I met Ibn Luhay'ah and I said to him the equivalent of what I said to al Layth bin Sa'd and I narrated to him the words. He said "A kaafir."'_

_And in another narration from 'Abbaas al Azhar there continues:_

_And then I came to Makkah and met Sufyaan bin 'Uyaynah and narrated to him the words of the man (who came to Maalik bin Anas) and he said "A kaafir." Then I went to Koofah and I met Aboo Bakr bin Ayyaash and I said to him "What do you say about the one who says the Qur'aan is created?" And I narrated to him the words of the man. He said "He is a kaafir and whoever does not say he is a disbeliever is himself a kaafir." Then I met 'Alee bin Aasim and Hushaym and I said the same to them both and narrated to them the words of the man and they both said "A kaafir." Then I met 'Abdullaah bin Idrees, Aboo Usaamah, Ubdah bin Sulaimaan al Kallaabee, Yahyaa bin Zakariyyaa and Wakee' and I narrated to them and they said "A kaafir." Then I met Ibn al Mubaarak, Aboo Ishaaq al Fazaaree and al Waleed bin Muslim, so I narrated to them the words and they said, all of them "A kaafir."_

And from The Creed of Aboo Ja'far Muhammad bin Jareer at-Tabaree (224—310 AH):

_'Ubaydullaah bin Muhammad bin Ahmad informed us—reading to him—he said "Al Qaadee Aboo Bakr Ahmad bin Kaamil informed us, saying "Aboo Ja'far Muhammad bin Jareer said:_

_The first of that which we begin with regarding that is the Speech of Allaah, the Mighty and Majestic and His Revelation, since they are from the meanings of His Tawheed._

_So what is correct of the speech regarding that, in our view, is that it is Speech of Allaah, the Mighty and Majestic. It is not created in whichever manner it may be written or when it is recited, in whatever place it may be recited, whether it is found in the heaven or upon the earth, however it may be preserved—whether written in the Lawhil Mahfoodh (the Preserved Tablet) or in the copies of the children of the Qur'anic schools, or inscribed on a stone and written on paper or leaf, whether memorized in the heart, or spoken by the tongue._

_Whoever says other than this, or claims there is a Qur'aan in the earth or in the heaven other than the Qur'aan that which we recite with our tongues, and which we write in the masaahif (copies of the Qur'aan), or who believes this in his heart or who conceals such a belief in his heart, or who professes it with his tongue, then he is a kaafir whose blood and wealth is lawful and who is free from Allaah and Allaah is free from him—due to the saying of Allaah, lofty be His praise:_

_'But this is an honoured Qur'aan. (Inscribed) in a Preserved Tablet.' (85:21-22)_

_And He said, and His saying is the truth:_

_'And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the Saying of Allaah. Then deliver him to his place of safety. That is because they are a people who do not know.' (9:6)_

_So He informed us, lofty be His praise, that it is in the Preserved Tablet, written, and that it is heard from the tongue of the Prophet Muhammad (p.b.u.h.) and it is a single Qur'aan, heard from Muhammad and written in the Preserved Tablet, and likewise, memorized in the hearts, and recited upon the tongues of the shuyookh (old) and the children (young)._

_So whoever reports or quotes from us, or fabricates a saying against us, or claims against us that we say anything other than that, then upon him is the curse of Allaah and His Anger, and the curse of those who curse, (and the curse of) the Angels, and mankind, altogether. Allaah will not accept any effort or goodness from him; will expose and disgrace him in front of all of the witnesses on the day that the excuses of the oppressors will not benefit them. They will have the curse and they will have the evil abode.""_

At-Tabaree mentions this claim of a second Qur'aan, as the concept had been invented by his time, whereas it was unheard of in the time of Imaam Maalik, so was not mentioned.

From such unequivocal statements it is clear that there is only one Qur'aan, which is not created, and is therefore from the Attributes of Allaah (a.w.j.). The Qur'aan we see, hear and recite has letters, words and sounds.

The classical Ash'aree and Maatureedee approach, as stated clearly by Imaam Ghazzaalee, is to say that there are two Qur'aans—one being the eternal, internal, singular Speech of Allaah without words, letters or sounds, and the other a created one in book form transmitted from the Preserved Tablet by Gabriel (a.s.) to the Prophet (p.b.u.h.) which _does_ contain words, letters and sounds (as is obvious).

This is clear _kufr_ according to the earliest scholars of Islaam, and is why contemporary Ash'aree and Maatureedee scholars skirt around it by stating all the things by which they _imply_ that there are two Qur'aans, but without saying it explicitly to their followers. They reserve their sayings for the books used for teaching their next generations of scholars.

In their commentaries on _'Aqeedah at-Tahaawiyyah_ , Sheikhs Ninowi and Hamza Yusuf—who are both Ash'arees—do this by mistranslating, adding to and deleting from statements of the Imaam (r.a.a.) and using statements which are both for and against Ash'aree beliefs. The resulting confusion doesn't definitively say either what the Qur'aan is or isn't. I'll firstly give a translation that reflects the words actually used by Imaam at-Tahaawee, taken from my word-for-word study of it _Aqeedah at-Tahaawiyyah in English: A Study Aid_ which contains references to the roots from which each word is derived and to dictionaries where the ranges of classical and contemporary meanings of the roots and their derivatives can be checked by the reader. Then I'll look at how Sheikhs Ninowi and Hamza Yusuf try and interject their own, different beliefs into the Imaam's clearly stated beliefs.

Before proceeding, please be aware that the Imaam knew the Jahmiyyah and Mu'tazilah arguments regarding the Qur'aan, so specifically and unambiguously closed every door of their claims. Also be aware that Sheikhs Ninowi and Hamza Yusuf know that their beliefs aren't just _not detailed_ by the Imaam, but are _negated_.

_(At-Tahaawee): Truly the Qur'aan is the Saying (kalaam) of Allaah. It originated from Him—without how—as Speech (qawlan), and He sent it down upon His Messenger as revelation. The believers confirmed that was true, and they were certain that it is the Saying (kalaam) of Allaah Exalted, in reality. It is not a created thing, like the saying (kalaam) of the animate beings, so whoever heard it_ [the Qur'aan] _and then alleged that it is a human saying (kalaam) then he has certainly disbelieved. Allaah has certainly found him blameworthy and denounced him, and threatened him with Hell—since He said "I will throw him in Hell to burn." So since Allaah threatened with Hell for whoever said "This_ [the Qur'aan] _is nothing but the speech (qawl) of man", we knew and we were certain that it_ [the Qur'aan] _is the Speech (qawl) of the Creator of man, and it doesn't resemble human speech (qawl)... And we bear witness that it is the Saying (kalaam) of the Lord of the Worlds. The Trustworthy Spirit descended with it, then taught it to the Master of the Messengers—Muhammad (p.b.u.h.). It is the Saying (kalaam) of Allaah Exalted. Nothing of the saying (kalaam) of the animate beings is equal to it, and we don't assert a belief in its creation._

_Statement:_ _Truly the Qur'aan is the Saying (kalaam) of Allaah. It originated (bada'a) from Him (min-hu)—without how (bi laa kayfiyyah)—as Speech (qawlan). (at-Tahaawee)_

_The Qur'aan is the word of Allaah, it came from Him without (saying) how._ _(Ninowi)_

_The Qur'an is the word of God that emanated from Him without modality in its expression._ _(Hamza Yusuf)_

_(Note: The Imaam has firstly stated that the Qur'aan is the Saying/Speech of Allaah (a.w.j.), then has immediately gone on to define what he means by that. Firstly he uses qawlan adverbially, to modify bada'a (i.e. how it originated) and to re-emphasise the "Speech" meaning of kalaam. Its position at the end of the sentence also serves to modify (by restriction) the preceding "bi laa kayfiyyah". "Without how" cannot include "as Speech" due to its adverbial use with bada'a, so the Imaam is negating the kalaam denial of any form of "how" for Allaah's Attributes. Its meaning is thus "without asking or seeking to understand how", and includes both the Qur'aan's origination from Allaah and Allaah's Speaking. The Imaam has also used this technique of defining "bi laa kayfiyyah" when discussing the Vision of Allaah by the believers in Paradise (Section 10.6)._

_Both Ash'aree translators leave out that the Qur'aan was actually Spoken (qawlan) by Allaah (a.w.j.). Hamza Yusuf's word "expression" does not exist in the Arabic, but is an attempt to introduce the concept of the expression/interpretation of the "eternal, internal Speech of Allaah" (see the later comment also). His "without modality in its expression" represents his belief of its having no language, words, letters or sounds._

_Kalaam is often translated as 'Word' to imitate Christian references to the Bible. For Ash'arees and Maatureedees it has the advantage that Christians believe the Bible to be God-inspired, human words rather than the direct words of 'God', so gives an indirect confirmation of an aspect of their own belief. "Without how" also negates the "bismillah" analogy-based-on-Creation objection of Imaam Ghazzaalee and emphases the Ahlus Sunnah_ _submission_ _methodology.)_

_The glorious Qur'aan being "kalaamu Allaah" means the book of Allaah, or the book that was revealed by Allaah to the angel Gabriel to the Prophet, sallAllaahu alayhi wa aalihi wa sallam._ _(Ninowi)_

_(Note: Kalaam does not mean "book"—it means "saying/speech." To immediately try to pull the reader away from belief in the_ _Qur'aan_ _being Allaah's Speech, the Sheikh's first comment, after his translation of kalaam as "word", was to say that kalaam actually means the "book"_ _of Allaah. He couldn't translate it directly as book, because the word is_ _"_ _kitaab"_ _in Arabic and doesn't appear in the text. The Sheikh is doing_ _ta'weel_ _to avoid directly saying it is not the Speech of Allaah, and that_ **this kalaam is the second Qur'aan that we hold, read and hear** _, which is different to the_ _Qur'aan_ _that they say is an everlasting Attribute of Allaah.)_

_Saying that the Qur'aan is the word of Allaah is not meant in the literal sense._ _(Note: see later that Imaam at-Tahaawee says the complete opposite—it is absolutely in the literal sense.)_ _Even though we say that the Qur'aan is the word of Allaah_ _. (Ninowi)_

_(Note: He has gone back on his previous redefinition of kalaam from "Saying/Speech" to "word", then to "book", and now has it as "word" again. Unlike the first-time reader, the Sheikh knows that Imaam at-Tahaawee uses kalaam (and later qawl) to mean "speech" throughout his 'aqeedah in relation to Allaah (a.w.j.); the Qur'aan that was revealed and heard, and man. Due to this, the Sheikh now limits the translation of kalaam and qawl to "word(s)" and "speech", and tries as hard as possible to avoid making any kind of link between the Qur'aan and these two terms. This is done by limiting their use to separate sentences and discussion topics. The first of these it what follows. He now bypasses his meanings of "book" and "word" and suddenly starts to discuss the concept of speech—despite avoiding the word while translating the Imaam's statement—in preparation for the Imaam's statements which follow.)_

_Allaah Ta'ala is not attributed with speech like ours, which consists of words, letters, alphabets, language, sounds, etc. Attributing Allaah with alphabets, languages, uttering letters, sounds, etc. leads to anthropomorphism (Tajseem) or Likening Allaah to His creatures (Tashbeeh). Because all letters, all alphabets, sounds are a creation of Allaah, and we have already established that Allaah cannot be attributed with anything of the creation. Both Tashbeeh and Tajseem lead to blasphemy. Nothing is like Him in everything, subhanahu wa Ta'ala._ _(Ninowi)_

_(Note: Firstly, Allaah (a.w.j.) has specifically used the word kalaam to attribute to His Speech, rather than qawl (which is also used to refer to the_ _Qur'aan) as it indicates speech composed of words. Kalimah (word), kalimaat (words), kallama (to speak with) and takleeman (the act of speaking to someone) are derived from the same root._ _Secondly, none of the Attributes of Allaah, nor any action arising from those Attributes is created, so there is no tashbeeh or tajseem. Tajseem means attributing Allaah (a.w.j.) with a body (jism)—an indirect reference to their man-made principle from which this whole statement originates. Note that there are no references to the clear, contradictory verses of the_ _Qur'aan_ _and the ahaadeeth I gave earlier on this issue of Allaah's Speech.)_

_One is incapacitated to understand "the how" it was revealed from Allaah to the angel Gabriel to the Prophet, sallAllaahu alayhi wa aalihi wa sallam. Simply because when the question of how is asked, our answer will only contain methods known to us or imaginable to us, and all of that cannot apply to Allaah, He is clear of non-befitting attributes._ _(Ninowi)_

_(Note: The "how" in the Imaam's statement is concerning its origination and being Spoken, not "how" it was revealed. The Sheikh is alluding to his belief in an eternal, uncreated_ _Qur'aan_ _, without letters, words or sounds, and the question of "how" this_ **different** _Qur'aan_ _was transposed to a created_ _Qur'aan_ _with words, letters and sounds, for use by the Creation. He can't, however, escape the conclusion that if the_ _Qur'aan_ _we read is not an eternal Attribute of Allaah, it must have been created_ **later** _—_ _something impossible by Ash'aree and Maatureedee rules. Allaah (a.w.j.)_ **doing** _something with a_ **time** _reference is an impossibility for them. As he states elsewhere in his commentary, his belief is that there can_ **never** _be a "how" for Allaah (page 95), but he is forced to use it here. As for the actual "how"—Allaah (a.w.j.) ordered His Speech to be written in the Preserved Tablet. He then, as the occasion required it, Spoke the_ _Qur'aan_ _to Gabriel (a.s.) who then, by the command of Allaah, communicated those Words to the Prophet (p.b.u.h.). As Imaam at-Tahaawee says, we don't ask "how" Allaah Speaks._

_To say there is never a how because "how" doesn't exist is plainly wrong—Allaah (a.w.j.) says, for example, "kun fa yakoon" ("Be." And it is.)—as anything happening or coming into existence had a "how" to its happening or coming into existence. For example the Qur'aan originating (bada'a) from Allaah (having always been part of Allaah's Knowledge), and seeing Allaah. We have been informed of a recognisable outcome to these, so we can say there is a "how", but we don't know the "how". For Allaah's Hearing and Seeing; what is seen and heard has always been part of His Knowledge, but He Sees and Hears actively as individual Attributes—but we don't know "how.")_

_He sent it down upon His Messenger as revelation, and the believers confirmed that was true. (at-Tahaawee)_

_He (Allaah) revealed it (The Qur'aan) to His Prophet, and the believers testified to it as the absolute truth with a firm faith._ _(Ninowi)_

_He sent it down to His messenger as revelation. The believers accept it as such literally._ _(Hamza Yusuf)_

_(Note: "Literally" does not appear in this statement, and its actual use does not just extend to belief in it being revelation, but in it being literally Allaah's Speech. This "literally" is in preparation for a later statement.)_

_The book was revealed by Allaah to the angel Gabriel, and then to the Prophet Muhammad, sallAllaahu alayhi wa aalihi wa sallam. The Qur'aan is not the words of angel Gabriel nor the Prophet, sallAllaahu alayhi wa aalhi wa sallam, both of them are messengers._

_(Ninowi)_

_(Note: This is where the Sheikh again tries to avoid saying the_ _Qur'aan_ _we read is created, but doesn't give an alternative. If it's not literally the Speech of Allaah (due to his denial of language and words for Allaah's Speech), and is not the speech of Gabriel (a.s.) or the Prophet (p.b.u.h.), then what is it? How could it be anything other than created, given what the Sheikh has stated?)_

_The believers who witnessed the revelation and corroborated it with the events and contents, testified that this is the truth from Allaah._ _(Ninowi)_

_They were certain that it is the Saying (kalaam) of Allaah Exalted, in reality (bi-l haqeeqah). (at-Tahaawee)_

_(Note: See Sheikh Ninowi's previous contradictory statement.)_

_They (the believers) firmly believed that the Qur'aan is the true word of Allaah._ _(Ninowi)_

_They are certain, it is, in reality, the Word of God, the Sublime and Exalted._ _(Hamza Yusuf)_

_(Note: Consistently mistranslating kalaam to avoid its real meaning, and Sheikh Ninowi also changing "in reality" (bi-l haqeeqah) to "true" to avoid accepting that it is really Allaah's Speech. Hamza Yusuf's "in reality" only extends to the post-revelation aspect of it, as pointed out in his earlier preparation for this statement. He didn't want to mistranslate "bi-l haqeeqah" here, so he limited its scope beforehand._

_In this statement, the Imaam negates the concept of the Qur'aan being the Speech of Allaah in the way that the Ka'bah is the House of Allaah, or the miraculous camel sent to Thamood is the She-Camel of Allaah, and reiterates this in his follow-on statement to show that they cannot be the House and She-Camel of Allaah "in reality" because unlike the Qur'aan, they are created.)_

_It is not a created thing, like the saying (kalaam) of the animate beings. (at-Tahaawee)_

_It_ _is not created as in the speech of human beings._ _(Ninowi)_

_Unlike human speech, it is eternal and uncreated._ _(Hamza Yusuf)_

_(Note: "Eternal" is not in the Arabic, and is another attempt to introduce their concept of the "eternal, internal Speech" of Allaah. Imaam at-Tahaawee specifically negates this in the first statement mentioned—"It_ **originated** _from Him." Kalaam is now being correctly translated as "speech", as it doesn't refer to the_ _Qur'aan_ _, so they don't believe_ _ta'weel_ _is necessary.)_

_So whoever heard it_ [the Qur'aan] _and then alleged that it is a human saying (kalaam) then he has certainly disbelieved. (at-Tahaawee)_

_Anyone who hears it and claims that it is the words of humans has become an unbeliever._ _(Ninowi)_

_Whoever hears it and alleges it is human speech has disbelieved._ _(Hamza Yusuf)_

_(Note: Kalaam is now a linkage term between the_ _Qur'aan_ _and human speech, so the translation causes a dilemma for Ash'arees. At-Tahaawee is using a meaning of "speech" for both the_ _Qur'aan_ _(the Speech of Allaah) and the speech of the person reciting it—which is then heard—so there is no conflict for him. For Sheikh Ninowi, however, it can't be translated as "word" as he has already used this to mean "the Book of Allaah" or the implied eternal/internal Speech of Allaah. To translate it as "word of humans" would imply a Book, and to translate it as "speech" as he correctly did in the previous statement (where it was also linked to humans) would introduce a linkage of meaning between speech and the_ _Qur'aan_ _(which is against their belief), so the Sheikh has made it plural—"words"—as that can imply the outcome of speech rather than speech itself. "Words" is kalimaat in Arabic, and doesn't exist in the text._

_Also note that Imaam at-Tahaawee uses "heard" for the_ _Qur'aan_ _—Allaah's Speech—with sounds. See also Allaah's saying to Moses (a.s.) "And I have chosen you, so listen to what is revealed." (20:13) istami' (listen) in this verse is derived from sama'a (to listen), and indicates sounds. The verses of the_ _Qur'aan_ _following this indicate that it is Allaah (a.w.j.) who is still speaking. For Ash'arees and Maatureedees, the Speech of Allaah has no sound or language, and the Arabic_ _Qur'aan_ _is created, so anyone who hears the sound of the_ _Qur'aan_ _we have with us is listening to something the totality of which is created. At-Tabaree and at-Tahaawee condemned this is disbelief.)_

_Allaah has certainly found him blameworthy and denounced him, and threatened him with Hell—since He said "I will throw him in Hell to burn." (at-Tahaawee)_

_Allaah condemned him, disgraced him and promised him Hellfire when He said (in Surat Al-Muddathther (74), ayah 26, which means): "I will torture him in Hellfire."_ _(Ninowi)_

_For God has rebuked, censured and promised such a one an agonising punishment, stating,_ _I will roast him in the Hellfire._ _(Qur'an 74:26)_ _(Hamza Yusuf)_

_So since Allaah threatened with Hell for whoever said "This_ [the Qur'aan] _is nothing but the speech (qawl) of man", we knew and we were certain that it_ [the Qur'aan] _is the Speech (qawl) of the Creator of man, and it doesn't resemble human speech (qawl). (at-Tahaawee)_

_When Allaah threatens with Hellfire, it is for those who say: "This is just the words of humans" (the meaning of Ayah 25 in Surat- Al-Muddaththir). We know and firmly believe that the Qur'aan is the word of The Creator of mankind and that it is does not resemble that of humans._ _(Ninowi)_

_Because God threatened those who allege,_ _This is merely human speech_ _(Qur'an 74:25) with an inferno of torment, we acknowledged and ascertained that it was the Word of the Creator of humanity, and does not resemble human speech._ _(Hamza Yusuf)_

_(Note: "Qawl" means Speech, and is even more specific in meaning than "kalaam." "For we shall charge you with a weighty speech (qawl)." (73:5) It is used twice in the last clause to emphasise the intended linkage of meaning. Sheikh Ninowi still has to avoid the linkage of meaning between the_ _Qur'aan_ _and speech—so much so that he firstly mistranslates it as "words" (for humans), then "word" (for Allaah), then he avoids translating it at all by removing its second, linking occurrence in that clause. For at-Tahaawee it had one meaning of "speech" (in both its general "qawl" sense and in the "kalaam" sense of being comprised of words), so there was no conflict in its use relating to Allaah (a.w.j.), the_ _Qur'aan_ _and humans. Note also the splitting of the evidence/conclusion structure of the Imaam into two separate, unlinked statements by Sheikh Ninowi, to avoid linkage of the meanings. Hamza Yusuf translates qawl as "speech" for humans, but as "Word" for Allaah (a.w.j.).)_

_Imam At-Tahhawiyy is reaffirming the belief of Muslims that the Qur'an is the Book of Allaah, and stating the fact that no human can ever come up with anything like it._ _(Ninowi)_

_(Note: The Imaam is actually reaffirming that it is the Speech of Allaah. The fact that no human can ever come up with anything like it shows that it is Allaah's Speech—unlike anything in Creation._ " _Say: 'Verily, though mankind and the jinn should assemble to produce the like of this Qur'aan, they could not produce the like thereof though they were helpers one of another.'"_ _(17:88))_

_And we bear witness that it_ [the Qur'aan] _is the Saying (kalaam) of the Lord of the Worlds. The Trustworthy Spirit descended with it, then taught it to the Master of the Messengers—Muhammad (p.b.u.h.). It is the Saying (kalaam) of Allaah Exalted. Nothing of the saying (kalaam) of the animate beings is equal to it, and we don't assert a belief in its creation._

_(at-Tahaawee)_

_We bear witness that it (the Qur'aan) is the Word of The Lord of the Worlds, which the Trustworthy Angel Gabriel came down with and taught the most honoured of all the Messengers, Muhammad, may Allaah bless him and grant him peace. It is the Word of Allaah and no word of any created being is comparable to it. We do not say that it was created._ _(Ninowi)_

_We testify that it is the Word of the Lord of the universe as revealed through the Trustworthy Spirit, who taught it to the paragon of the messengers, Muhammad (p.b.u.h.). It is the Word of God, the Sublime and Exalted. No mortal speech compares to it, and we do not say it is created._ _(Hamza Yusuf)_

_(Note: There is no escape for Sheikh Ninowi from translating kalaam as "word" throughout this statement, as making the last occurrence as "words" would have drawn an implied "speech" linkage of meaning, and he couldn't use his deletion-of-text method again due to the meaning of the rest of the statement. What is thus arrived at is obscure in meaning, but implies "book", otherwise all previous uses of "word(s)" would have to be changed to "speech". The Sheikh also can't avoid translating the last statement, which is unambiguously related to the Qur'aan that was revealed, brought down by Gabriel (a.s.) and taught to the Messenger of Allaah (p.b.u.h.), even though it negates the Ash'aree belief completely. This is why no contemporary Ash'aree commentator gives the full Ash'aree belief in their commentary. Imaam Ghazzaalee had no such qualms:_

_The Qur'aan, the Torah, the Gospel and the Psalms are created books to His Prophets._

_...we don't assert a belief in its creation. (at-Tahaawee)_

_Hamza Yusuf deletes the active "descended with it" and inserts the passive "as_ [it was] _revealed through", which doesn't exist in the Arabic, to enable him to imply the Ash'aree belief that there is a difference between the_ _actual_ _Speech of Allaah (a.w.j.) and that which was revealed to and brought down by Gabriel (a.s.). Linguistically, using "as" here is equivalent to reporting a hadeeth which has different wording from different narrators:_

_...containing the hadeeth on the Ascension as narrated by Bukharee and as narrated by Muslim._

_In contrast to a hadeeth having the same wording from different narrators:_

_...the hadeeth on the Ascension, as narrated by Bukhaaree and Muslim._

_This corruption-of-text method also enables him to conceal the Imaam's link between the single_ _Qur'aan he has described as originating from Allaah (a.w.j.) literally as Speech, and that same Qur'aan being brought down by Gabriel (a.s.) and taught to the Prophet (p.b.u.h.)._

_Note also that Imaam at-Tahaawee doesn't speak about a "first"_ _Qur'aan_ _or Speech of Allaah without sounds or words. In fact he affirms sounds and a single, Spoken, uncreated_ _Qur'aan_ _. Sheikhs Ninowi and Hamza Yusuf avoid explicitly stating the classic Ash'aree and Maatureedee belief in two Qur'aans, one created and one uncreated (despite having two statements by the Imaam where they could have made their beliefs clear) or their belief that the_ _Qur'aan_ _we have is only an_ **interpretation** _of the actual Speech of Allaah. They avoid saying what they believe it_ **is** _, and only say what they believe it_ **isn't** _.)_

As I stated at the beginning of this section, this issue is one where truth and falsehood are clear; so clear that the Ash'arees and Maatureedees have to keep their actual position hidden from the "ordinary" Muslim—knowing that they would be either confused or repulsed by it. The "ordinary" Muslim knows about Imaam Ahmad's trial (r.a.a.) and isn't tied to the philosophical rules of created bodies, so when he hears and reads that the Qur'aan is the uncreated Speech of Allaah in reality, he accepts it unquestioningly, as the Companions (r.a.a) and first generations did.

Imaam At-Tabaree:

_Whoever...claims there is a Qur'aan in the earth or in the heaven other than the Qur'aan that which we recite with our tongues, and which we write in the masaahif (copies of the Qur'aan), or who believes this in his heart or who conceals such a belief in his heart, or who professes it with his tongue, then he is a kaafir whose blood and wealth is lawful and who is free from Allaah and Allaah is free from him..._

Sheikh Hamza Yusuf's approach to this on page 10 of his _The Creed_... is to trivialise the issue:

_..._ [Muslims] _have only semantic differences about the nature of the Qur'an itself: given that Muslims accept that the Qur'an is the uncreated word of God, the difference lies not in the statement but in its implications to the actual extant text, as the recited text is in the temporal world._

## 10.10 Above

When trying to redefine some of the Attributes of Allaah (a.w.j.), you will see Ash'arees and Maatureedees occasionally trying to bring textual justification for it. For example, for Allaah's quality of being Above His Creation, some of them try to claim that _above_ and _below_ are two of the six directions mentioned by Imaam at-Tahaawee, in an effort to maintain their corruption of the intended, linguistic meaning of _above_.

_The six directions don't encompass Him as (ka) they do the rest of the_ _originated_ _things._

The Ash'aree and Maatureedee statement is false. When applied to created things, _above_ and _below_ are relative positions, not relative directions. The directions ( _jihaat_ ) are _up_ and _down_ (with forwards, backwards, left and right). Check any dictionary if you are not sure. The Imaam's meaning is that Allaah (a.w.j.) is not contained within three dimensions (the six directions)—unlike all created things, which are, as discussed in section 7.1. Lane's definition of _al jihaatus-sittu_ as " _The six relative points or directions or locations; namely, above, below, before, behind, right and left_ " is technically inaccurate, as the first four are locations and the last two are directions. _jihah/wajh_ can mean a _specific_ place or point which one is looking at, travelling to or aiming for, but the Imaam's statement here is general and all-encompassing.

Due to not recognising that _Above_ is only _linguistic association_ , not real _tashbeeh_ , ordinary Ash'arees and Maatureedees get into difficulty by not understanding that Allaah (a.w.j.) can be Above His Creation, but at the same time be free of the boundaries or place normally associated with a _created thing_ being above (as He can Hear, but is free of the organs and processes normally associated with the hearing of created things)—leading them to rely on their scholars to negate and reinterpret the meaning of _Above_ —to _Superior_ for example—to avoid it falling into their Relation or Place Categories.

_Seventh basic principle. It is that God is not confined within any direction as he created direction, either above or below, right or left, front or behind. He created two directions for man, one rests on earth called the direction of feet and one above his head. What rests above head is above and what rests below feet is below. To an ant, below the roof, the above portion is it lower side and the lower side is it upper side; though they are contrary in our case. He created for man two hands, one right hand and another left. Accordingly there is right hand direction and the left hand direction. Then there are front direction and back direction. When direction is an originated thing, how can He be governed by that? Along with the creation of men, directions have been created. There is nothing above God, because He has got no head and the word 'above' is connected with head. There is nothing below Him as the word 'below' is connected with feet and God has no feet. If He is above the world, there is a direction opposite to it and every opposite thing has got a body like it or similar to it. But God is free from it. He is unique, He is the Designer. (Ihyaa)_

_Places do not contain Him. Nor do the directions, earth, or heavens. He is attributed with an Istiwa over the Arsh as He said in the Quran with the meaning He willed, and not as what people may delude. It is an Istiwa which is clear of touching, resting, holding, moving and containment. Because Al Arsh does not carry Him, but rather Al Arsh and those that carry Al Arsh are all carried by Allah with His Power and are subjugated to Him. He is above the Arsh and above the heavens and above everything—in status—an aboveness that does not give Him proximity to Al Arsh or the heavens as it does not give Him firmness from earth. He is higher in status than Al Arsh and the heavens, as He is higher in status than earth and the rest of the creation. (Ninowi)_

Salafees are not freed from the insistence on logic and literalism by the Ash'arees and Maatureedees concerning this Attribute. The Salafee belief that Allaah (a.w.j.) is above His Creation in His Essence, but not in a sense of contact or measurable distance between Himself and His Creation, or occupying a place, leads to accusations of implying a boundary for Allaah between Himself and His Creation, and attributing Allaah with a place and a direction (Relation and Place Categories). All of this comes from thinking of the Salafee belief in terms of what is experienced in the Creation that we can see, and as has already been shown in the section 7.1 on Bodies and Boundaries, this approach breaks down at even the most basic level, but they still apply it to Salafee beliefs to "prove" their falsehood.

Imaam at-Tahaawee states very simply:

_Encompasser of everything and Above (fawqa) it._

He uses the word _fawqa_ for _above_ without any other modification or commentary, and places it in a pairing structure directly after a statement ending with the word _doona_ (below) to emphasise his intended meaning. _Doona_ itself is paired with _'arsh_ (Throne) to specify the _below_ meaning, as the Throne is known to be the highest of the Creation, and thus the rest of the Creation is below it.

_He is free from need of the Throne and what is below (doona) it._

The Imaam has already established Allaah's being above Creation in terms of His Majesty, Glory and Status by using the word _'uluw_ in statements such as:

_And He is Exalted above (having) opponents or rivals._

_He is Exalted above (having) boundaries and limits._

Just as Allaah (a.w.j.) used it in relation to Moses (a.s.):

_We said "Fear not! Lo! You are the higher (al a'laa)." (20:68)_

I can't believe that the Imaam would have failed to point out that he was using _fawqa_ with the same meaning as ' _uluw_ _(as it can also carry that meaning)_ , particularly after placing it directly after the statement ending with _doona_ (which itself was paired with Throne to emphasise the meaning of _below_ ), or that his followers and other scholars of the time would not have pointed out the possible ambiguity in terminology and therefore meaning. He is touching on one of the fundamental aspects of _'aqeedah_ , and he would have failed in his duty if he had not made it absolutely clear what the correct position was. He specifically paired _doona_ with _fawqa_ , and chose two different words to describe the two different Attributes of Above ( _fawqa_ ) and Superior (' _uluw_ ). Ash'arees and Maatureedees are left in the position of having to define _fawqa_ to mean the same as ' _uluw_ , and possibly _doona_ to mean " _other than_ " (which it can also mean) leaving us with the conclusion that the Imaam (r.a.a.) didn't communicate the _'aqeedah_ sufficiently clearly. I believe he is free from such a shortcoming, and that he in fact carefully constructed his statements to affirm his belief in Allaah (a.w.j.) being Above, by including _'arsh_ and _doona_ to provide complementary predefinitions of his terms.

On this topic there are also, as is usual, the clear _ahaadeeth_ of the Prophet (p.b.u.h.):

_Aboo Hurayrah reported that Allaah's Messenger (p.b.u.h.) said "When Allaah completed the Creation, He wrote in His Book which is with Him above (fawqa) His Throne, "My Mercy overpowers My Anger.""_

_(Bukhaaree Volume 4: Book 54: Hadeeth 416; Bukhaaree Volume 9: Book 93: Hadeeth 643; Muslim Book 37: Hadeeth 6626.)_

Note the deletion-of-text method of misguidance (to remove the clear wording of Allaah (a.w.j.) being above ( _fawqa_ )) in the translation of this _hadeeth_ by Sheikh Ninowi:

_The Preserved or Sacred Tablet is a creation of Allah. It contains everything. It is called "the mother of the books." The Sacred Tablet is placed on top of The Grand Arsh, above the 7th heaven. Al-imam Bukhari and Muslim related in their Saheehs by way of Abu Huraira, that the Prophet, sallallahu alayhi wa aalihi wa sallam, said: Allah ordered to be written in a book before He created any creation, that my Mercy overcomes my Anger, and it is written (in the sacred tablet)—which is—on the Arsh."_

Other _ahaadeeth_ on the subject include:

_Wakee' bin Hudus narrated that his paternal uncle Aboo Razeen said "I said 'O Messenger of Allaah, where was our Lord before He created His Creation?' He said: 'He was above (fee) the clouds. No air was under Him, no air was above (fawqa) Him. Then He created His Throne above ('alaa) the water.'" (Hasan) (Ibn Majah Volume 1: Book 1: Hadeeth 182. Tirmidhee Volume 1, Book 44, Hadeeth 3109.)_

To translate fee as " _in_ " would result in an intermingling of Allaah with Creation, which is against our beliefs. This hadeeth also proves that there is no similarity between Allaah (a.w.j.) being Above, and a created thing being above.

_Narrated Mu'aawiyah bin al-Hakam as-Sulamee "I said 'Messenger of Allaah, I have a slave girl whom I slapped.' This grieved the Messenger of Allaah (p.b.u.h.). I said to him 'Should I not emancipate her?' He said 'Bring her to me.' Then I brought her. He asked 'Where is Allaah?' She replied 'Above (fee) the heaven.' He said 'Who am I?' She replied 'You are the Messenger of Allaah.' He said 'Emancipate her, she is a believer.'"_

_(Saheeh) (Aboo Daawood Book 21, Hadeeth 3276)_

That the slave girl was stating the correct belief concerning Allaah (a.w.j.) is corroborated by use of the same statement by the Prophet (p.b.u.h.) himself:

_...Don't you trust me though I am the trustworthy man of the One Above the Heavens (man fis-samaa'), and I receive the news of Heaven both in the morning and in the evening?..._

_(Bukhaaree Book 5: Volume 59: Hadeeth 638, Muslim Book 5: Hadeeth 2319)_

The common meaning of the word _fee_ used in these _ahaadeeth_ is " _in_ ", but it also, depending on context, means " _above/on/on the outside_ ", as in the following examples:

_Have you taken security from Him Who is above (fee) the heaven that He will not cause the earth to swallow you when lo! It is convulsed? Or have you taken security from Him Who is above (fee) the heaven that He will not let loose on you a hurricane? But you shall know the manner of My warning. (67:16-17)_

_Travel freely in (fee) the land four months, and know that you cannot escape Allaah and that Allaah will confound the disbelievers. (9:2)_ We actually travel on top of the land not in it.

_(Pharaoh) said "You put faith in him before I give you leave. Lo! He is your chief who taught you magic. Now surely I shall cut off your hands and your feet alternately, and I shall crucify you on (fee) the trunks of palm trees, and you shall know for certain which of us has sterner and more lasting punishment." (20:71)_

Many other evidences for Allaah (a.w.j.) being Above can be found in Appendix A, and include:

_And unto Allaah prostrates whatsoever is in the heavens and whatsoever is in the earth of living creatures, and the angels (also) and they are not proud. They fear their Lord above them (fawqi-him), and do what they are bidden. (16:49-50) To Him ascends good speech, and righteous work raises it. (35:10) The angels and the Rooh (Gabriel) ascend to Him. (70:4) Rather, Allaah raised him (Jesus) to Himself. (4:158) The Beneficent One, Who is established on the Throne. (20:5)_

For the last verse, Sheikh Ninowi states:

_Anthropomorphists or the Mushabbihah, deviously interpret what Allah, ta'ala, said in Surat Taha (20), Ayah 5: As we have previously seen, the word "istawa" has many different meanings, some of which cannot be attributed to Allah Ta'ala. The best way in understanding this ayah is believing in it while submitting the entire meaning of it to Allah, knowing that nothing is like Him. Anthropomorphists chose one meaning out of the many possible meanings istawa may have and assigned it to Allah Ta'ala. They erroneously claim that the Ayah means that Allah sits on the throne. This is a plain example of likening Allah to His creatures. This statement negates Tawheed and causes the one who says or believes it to depart from Islam. The Meaning of this Ayah is: (Allah Istawa over the Arsh), and it does not under any circumstances mean that Allah sits on the throne or is established on the throne. The reason is simple, because sitting and being established involves actions applicable to humans and involves being in a place and confined to a space, which results in blasphemy._

The reply to this is that _istawaa_ does have many meanings, but _istawaa 'alaa_ doesn't. It means to rise above or be upon. It doesn't mean sitting, which is derived from _jalasa_ (jeem-laam-seen) in Arabic.

_That you may mount upon (li tastawoo 'alaa) their backs, and may remember your Lord's favour when you mount thereon (astawaytum 'alayhi), and may say: Glorified be He Who has subdued these unto us, and we were not capable (of subduing them). (43:13) And it was said: O earth! Swallow your water and, O sky! Be cleared of clouds! And the water was made to subside. And the commandment was fulfilled. And it (the ship) came to rest upon (astawat 'alaa) Al Joodee and it was said: A far removal for wrongdoing folk! (11:44) The Beneficent One, Who is established on the Throne ('alaa al 'arsh istawaa). (20:5)_

An attempt to cloud the clear, consistent, explanatory use of _istawaa 'alaa_ by Allaah (a.w.j.) Himself is to quote a passage of poetry from a Christian Arab:

_Bishr conquered (istawaa 'alaa) 'Iraaq without a sword and without spilling of blood._

They then have to perform _ta'weel_ of the resultant unbecoming meanings of:

_Truly your Lord is Allaah Who created the heavens and the earth in six Days, then He conquered/subdued/overpowered the Throne... (thumma-stawaa 'ala-l 'arsh) (7:54)_

to something like _preserved_ , hoping that no-one notices that _istawaa 'alaa_ means _conquered_ in their "proof", and that they obviously have no evidence of _istawaa 'alaa_ meaning _preserved_ , otherwise it would have been produced directly. They also have to deny that _thumma_ means _then_ in 7:54, as it negates their denial of time-based interaction, but with the secondary reasoning that it can also mean _and_.

That the meaning of _istawaa 'alaa_ being _conquered/subdued/overpowered_ is unbecoming is clarified simply by asking the questions:

_In what way is any of the Creation not completely under Allaah's dominion and absolute control from the instant it was created, and how is it possible for Allaah (a.w.j.) to increase in His power and control over the Creation?_

Recognising this plainly obvious illogicality, and also the tenuous justification for interpreting _istawaa_ _'alaa_ as _preserved_ or anything similar to it, many scholars of _kalaam_ will simply consign the meaning completely to Allaah (a.w.j.) ( _tafweed_ ) and claim that there is no currently accessible understanding of the term; leaving us with:

_Truly your Lord is Allaah Who created the heavens and the earth in six Days, and He ????? the Throne... (7:54)_

To return to actual text, the meaning of Allaah (a.w.j.) being Above is crystal clear; the reality is unimaginable, but known to Allaah. I can't see how Allaah (a.w.j.) would expect us to believe anything other than what is clear from the information that He and His Messenger (p.b.u.h.) have given us.

We should recognise, as I mentioned previously, that after going higher from where we are, to reach the edge of the atmosphere, then the edge of the solar system; galaxy; universe; first heaven up to the seventh etc. until the Throne, we _don't_ go further still to reach Allaah (a.w.j.). Distance works within the six directions as part of Creation, and the uppermost reach of Creation is the Throne. "Above" for Allaah (a.w.j.) does not involve distance as it does with Creation. We cannot conceive of this mentally, but we have to submit our intellects to it and just accept that Allaah (a.w.j.) is Above His Creation, without boundaries, dimensions or limits, in the same way that He Hears, Sees and Speaks without mechanisms or organs.

I personally cannot even begin to imagine how the furthest extremity of Creation is, and how there can be no Creation beyond that. Given this fact, how can I be expected to even begin to imagine the reality of how Allaah (a.w.j.) is Above the Creation? Just because I can't imagine it doesn't mean I have to reject it. When Allaah (a.w.j.) says there are things in Paradise which no one has seen or imagined, I still believe in them.

_And he referred knowledge that was unclear to him back to the One who knows it... We say "Allaah knows best" concerning that knowledge which is obscure to us." (at-Tahaawee)_

Contemporary Ash'arees and Maatureedees on the other hand can only understand _above_ in the way it literally applies to Creation. They are not content to accept Allaah (a.w.j.) being Above in a way that is unknown to them, so they change _Above_ to mean _Superior_ , which they can understand literally.

A final problem which I want to mention is that in the same way that the Ash'arees and Maatureedees deny Allaah (a.w.j.) being Above the Creation in His Essence—because that would indicate limiting Him in a space and place by their literal definition of _above_ —the Philosophers denied that Allaah (a.w.j.) could have existed alone, without a Creation—because this would indicate Him existing _before_ in _time_ by _their_ definition. Again the Ash'arees and Maatureedees have failed to prove Allaah's existing alone by their principles derived from reason and logic, and allowed the Philosophers to do _ta'weel_ of such as Allaah being Al Awwal (The First) to mean first in status and rank, as they themselves do _ta'weel_ of Above ( _fawqa_ ) to mean in status and rank. Only text actually proves that Allaah (a.w.j.) existed alone, then Created the Creation. Truth isn't defended by the tools of falsehood.

## 10.11 Negation

Na'eem ibn Hammaad al Khuzaa'ee, the Shaykh of Imaam Bukhaaree said:

_Whoever makes Allaah similar to His Creation has disbelieved. Whoever denies anything of what Allaah describes Himself with has disbelieved. And there is no tashbeeh in what Allaah or His Messenger describes Himself with. (Reported by adh-Dhahabee in Siyar 'Alaam an-Nubalaa (10/610) and he said in (13/299) that its chain of report is Saheeh.)_

I don't believe the Ash'arees and Maatureedees have _deliberately_ denied anything, but their mistakes have, in reality, led them to rejection of Allaah's choice of communication method and means, and to denial of the intended meanings. They fail to submit their intellects to belief in the Attributes, which is forbidden in our _'aqeedah_.

_The foundation of Islaam is not firm unless it is based on submitting and the state of self-surrender, so whoever sought knowledge that his own knowledge was debarred from, and was not content with the submission of his intellect, his seeking veiled him from pure belief in Allaah's Unity... (at-Tahaawee)_

It can be seen that after applying their " _tanzeeh filter_ ", the Ash'arees and Maatureedees are left in the position of trying to avoid _ta'teel_ ( _open_ negation) of the "disputed" Attributes; which they do by either _ta'weel_ (changing or paraphrasing the meaning, thus _negating_ the commonly-known, contextual, linguistic meaning), or by _tafweed_ when they have no simple way of denying the meaning via _ta'weel_ (thus leaving the whole of the meaning to Allaah, _negating_ that the revelation conveys any information to us at this time, thus also _negating_ the purpose of revelation).

From what has been discussed about the Ash'aree and Maatureedee beliefs concerning change and influence, and their false claim that the "realities" of belief can result in confusion and possibly rejection of faith by the "ordinary" Muslim, it can be seen that when expounding on their _ta'weel_ and _tafweed_ , Ash'arees and Maatureedees omit their primary concepts and reasons for _ta'weel_ and _tafweed_ , and focus on the secondary, " _supplementary_ " objections to the words used by Allaah and His Messenger (p.b.u.h.). The supplementary criticisms of such as Anger and Pleasure having human connotations of weaknesses and flaws, or Ascending and Descending indicating movement, are actually secondary, not primary, reasons for rejection. They are then very particular about trying to word things in ways which frame their beliefs but which at the same time give the impression of confirming the "simple" beliefs they consider appropriate for the "ordinary." The "ordinary" Muslim for example considers phrases such as " _Allaah is attributed with Hearing and Sight_ " to be scholarly, technical ways of saying that Allaah (a.w.j.) Hears and Sees, and is unaware that they are actually carefully crafted ways of surreptitiously denying that Allaah _actively_ Hears and Sees.

It should be clearer now _why_ they say He Saw and Heard everything from eternity, but doesn't See or Hear things as they happen; also _why_ they have to deny that Allaah (a.w.j.) Speaks when He Wishes to, and why they had to invent a concept of everything being said from eternity. All of these things would be defined by their principles as "events" in time, and changes or increases in these Attributes, and would necessitate Allaah being a body. The falsehoods concerning Allaah's Speech and the Qur'aan have been discussed in detail, highlighting the conflicts with clear Qur'anic statements, _ahaadeeth_ and sayings of the earliest scholars, and showing how contemporary Ash'arees try to corrupt the statements of Imaam at-Tahaawee to conceal this.

## 10.12 Misconceptions

The primary misconception forced on them by their rules, and by their choice of rejecting the class of Attributes containing Face, Hands, Feet etc., is having to claim that certain words relating to Allaah (a.w.j.) carry the same connotations as they do when applied to the Creation. They abandon the process of understanding they have for Hearing, Life etc.—of accepting the linguistic meaning then rejecting _tashbeeh_ — _only because of their self-imposed rules._

Sheikh Ninowi describes this process in detail, starting on page 87 of his explanation of _'Aqeedah at-Tahaawiyyah_ where he states:

_Anytime anybody ascribes Allaah Taa'alaa even with one attribute of a human being, he/she is rendered a blasphemer (Murtadd) and departed the circle of Islam._

but then modifies this, because of the human attributes such as life, knowledge, hearing etc. which he accepts for Allaah (a.w.j.), to say:

_Among the attributes of humans are having a beginning, change, development, impacted or affected, gender, physique, limbs, organs, morphology, mass, colour, movement or still, being in a place, etc...",_ and later on pages 94 and 95 _"...Because additions like face, leg, shin, ligaments, foot...etc. is not applicable to Allaah The Exalted. In other words, the proper befitting meanings are not according to the sensuous and physical meanings that delusions would lead to, such as places, shapes, limbs, colours, movements, sitting, directions, smiling, running, laughing, forgetting, or any other meanings which are not permissible to be attributed to Allaah, subhaanahu wa ta'aalaa...The Mushabbihah are exhausting major resources to deceive Muslims and to inject their ill-philosophies of likening Allaah to His creatures, attributing to Him light, hand, hands, eyes, shin, foot, fingers, faces, sitting, places, directions, etc., into Islam. Know firmly, that Allaah, Ta'aalaa, is clear of all imperfections and is above being attributed with that._

These and similar statements of the Ash'arees and Maatureedees comprise a mixture of actual human attributes, the genuine deviations of the Mushabbihah, misrepresentation of Salafee beliefs, and logical inferences drawn from their own _kalaam_ beliefs—a mixture of the conflation, misrepresentation and projection techniques of misguidance mentioned elsewhere.

Ash'aree and Maatureedee scholars impress on their followers that, for example, "descending" _must always_ involve concepts of movement and direction, boundaries, places, displacement of one body or material by another etc. They don't allow them to consider it possible for Allaah (a.w.j.) to descend in a way unknown to us, _without_ for example moving downwards into Creation, and occupying the space previously occupied by something of the Creation.

To repeat again, they do not apply this methodology to Allaah's Hearing, Seeing or Speech; they do not insist that hearing, seeing and speech _must always_ involve processes and organs. They accept that His Hearing, Seeing and Speech are real, but completely different from that of Creation, but reject that His Descending is also real, but completely different from that of Creation.

The second misconception is mainly held by the ordinary Ash'aree and Maatureedee who thinks his or her _tanzeeh_ is of words which can also be attributed to humans, and follows on closely from their primary misconception. When carrying out their process of _tanzeeh_ , ordinary Ash'arees and Maatureedees don't seem to realise that for Salafees, the words used for the process of _linguistic association_ —when meaning/information is transferred—don't (and are not supposed to) describe or define the _reality_ of Allaah (a.w.j.) in any way. The words have none of their common linguistic meaning in relation to the _reality_ of Allaah (a.w.j.), and are already fully negated. For example, Allaah's Hand isn't a part of Him. It doesn't have a material, shape, dimensions or boundaries. It is an Attribute, not a "thing." The Salafees are free of the _tashbeeh_ which the Ash'aree and Maatureedee scholars accuse them of. _Tashbeeh_ can in fact only occur when someone delves into "how" the Attributes are, as any "how" can only be based on what's known about the Creation. Salafees specifically negate any knowledge of "how", as confirmed by Imaam Ghazzaalee (section 8), and as can be seen in any of their publications.

## 10.13 False Accusations

Ash'aree and Maatureedee scholars have throughout the centuries accused Salafees of being, amongst other things, Mujassimah—people who attribute Allaah with a body ( _jism_ )—which is an accusation of disbelief. Obviously when anyone hears this, they would immediately think of Salafees as being deviants and thus to be avoided. What the Ash'aree and Maatureedee scholars _don't_ say is that Salafees deny that Allaah has a body, and that the accusation only arises as a " _by-definition_ " by-product of (a "projection" from) their own principles of bodies and "accidents." It would be the equivalent to my accusing someone of having green skin—while looking at them through glasses with green lenses.

This again answers the question as to whether the introduced concepts of _kalaam_ change the understanding of Allaah's Attributes in any meaningful way, or whether the understanding is the same as that derived directly from text. There is clearly a major difference—to the extent of accusations of disbelief being hurled between groups of opposing understanding.

There have actually _been_ Mujassimah groups—mainly in the past—who arose through accepting as true the same principle of _"Anything having attributes must have a body"_ of the Jahmiyyah and Mu'tazilah. Unlike the Jahmiyyah and Mu'tazilah, they chose to declare that since Allaah (a.w.j.) obviously has Attributes (as clearly stated in the Qur'aan and _ahaadeeth_ ), He must have a body. They then went on to describe this "body" in some detail—with no textual evidence to back it up, obviously.

It can be seen and heard in their publications and lectures that some Ash'aree and Maatureedee scholars will discuss their accusation of Salafees being Mujassimah, then transition to discussing the claims of the actual, historical Mujassimah, and groups like the Christians, but without highlighting the transition to their listeners or readers, thus conflating all the groups in the eyes of the unaware—and so making Salafees seem even more deviant and to be avoided. Who would want to listen to or associate with someone who described Allaah as having a beard and sitting on His Throne, and sometimes moving to one side to allow room for others? Sheikh Ninowi's comments are replete with this technique:

_...Many people depart Islam to blasphemy imagining that God looks like a human being with limbs, organs, lives in a place up in the skies, rests, descends and ascends, comes and goes, sleeps and rests, or that He is a light!!...etc. All these deviations are because they tried to conceive God in their imaginations that lead them to compare Him with things the mind knows and understands, therefore, they fell into blasphemy._

_The idea that seeped into the human mind that God looks like an old man with all that it comes with it, limbs, organs, hair, face, lips, teeth, tongue, beard, two hands, fingers, two legs, two feet, etc...basically a total human being! Also that He—according to them—resides in the 7th heaven or in a place above that where he can watch the universe and manage it, while sitting firmly on the chair of the throne!!! And Angels are surrounding him, while He is a very bright mass of light!!!...Such a devious belief departs its people from Islam to blasphemy immediately._

_Some people who claim Islam attempt to be more implicit and philosophical about it, so in an attempt to conceal their belief, they attribute God with many of the above mentioned attributes and then say the following nonsensical statement: "He is attributed with limbs, organs, directions, residing in a place, sitting on a chair!!!, time, limits, two hands, two feet, lips, face, hips, fingers,...etc. they say all these things are his attributes but "in a manner that suits His majesty"!!!!!_

_The Mushabihhah or the Mujassimah, believe that Allah is a body (usually they do not specify the shape or size). They believe and imagine that Allah is like a great king sitting on a huge chair/throne. They also believe that Allah!!! (subhanahu waTa'ala) occupies what is above the seventh heaven, and that he consists of organs i.e. hands, fingers, face, leg, foot, eyes, buttock, thighs...etc., (again, they usually do not specify the shape or size of these organs). They also believe that Allah sits on his royal chair/arsh!, and that He moves, comes and goes, and that He resides in a place above the 7th heaven physically (in the upper direction), and that this world is also eternal with Allah, and that Hellfire will perish, and they believe that Allah in the day of judgment will move over four fingers from His arsh or kursiy where He sits, so the Prophet can sit next to Him...etc. They, may Allah denounce them, claim that Allah does all these things (i.e. sitting, coming down, going up...etc) PHYSICALLY, however, they add a statement "in a way that suits his majesty."_

You will note that there are never any references given in their conflated accusations of Salafees supposedly believing that Allaah (a.w.j.) is in a bounded place or space, or that Allaah has a body with limbs, size etc., or that He moves through His Creation when He Descends to the lowest heaven, and other "red herrings" from them like these. To give accessible references, even from contemporary Salafee scholars, would allow their followers and others to check these accusations for themselves... and see that they don't exist.

A variation on this misrepresentation of Salafees is given by the Author of _Al-Kayfiyyah_... where he discusses Imaam ibn Taymiyyah:

_...who confessed that he likens Allaah to the creation when he said in his book Bughyah Al-Murtaad: "The Exalted said:_ _Nothing is whatsoever like Him_ _, and thereby He was exalted from resemblance;_ _and He hears and sees_ _, and thus He was likened. This is the greatest verse revealed in clearing Allaah from resembling the creation, and despite that, it was not devoid of resembling Him to others." The reality of Ibn Taymiyah's claim is that the Qur'aan contradicts itself._

The author firstly mistranslates the Arabic text which precedes his comments, by constantly using _resembling_ , which blurs the distinctive wordings and meanings of the Imaam. The Imaam used derivatives of _nazuha_ (see section 10.4 and Lane's Lexicon 8:3032) and _shabiha_ (see section 10.7) in specific ways in his statement, to discuss the correct understanding of Allaah's attribution of a Likeness ( _mithl_ ) and Attributes for Himself (a.w.j.) whilst still being different from the Creation:

_The Exalted said: "Nothing is_ _ka_ _(as, like, similar to) His Likeness (_ _mithli-hee_ _)", so_ _nuzziha_ _(He was far removed from every impurity, imperfection or anything resembling Him by participation of His Essence or otherwise); "and He is the All-Hearing, the All-Seeing", so_ _shubbiha_ _(He was likened). It is the greatest verse revealed_ _fee at-tanzeeh_ _(concerning His being far removed from every impurity, imperfection or anything resembling Him by participation of His Essence or otherwise), and_ _ma'a thaalika_ _(in addition to that), it was not devoid of_ _at-tashbeeh_ _(likening)._

So the Imaam is only mentioning what I mentioned previously (section 9.4)—that Allaah (a.w.j.) first negates _real tashbeeh_ for Himself, then affirms the " _unavoidable likening_ " (my phrase) of _linguistic association_. If _likening_ Allaah (a.w.j.) to the Creation in this way—by affirming His real Attributes named Hearing and Seeing, and recognising that man also has attributes named hearing and seeing—is the _kufr_ of _real_ _tashbeeh_ , then which Ash'aree or Maatureedee doesn't " _confess that he likens Allaah to the creation"_ , or claim " _that the Qur'aan contradicts itself_ "? I have already quoted the author himself as saying:

_The second step is to clarify that_ _the hearing and sight of Allaah_ _are not by eyes and ears, have no beginning or end, and are not restricted to time, direction, volume, or light, and thus_ _do not resemble the hearing and sight of the creatures_ _. The scholars said that this was the benefit of being mentioned after the confirmation that He does not resemble anything. In other words, Allaah told us in His book: "Nothing is whatsoever like Him then", after knowing that He does not resemble anything, we are informed that: "He is the one Who hears and sees" so that we would know that_ _His hearing and sight are different from that of the creations_ _._ [Affirming, as did Imaam ibn Taymiyyah, that Allaah (a.w.j.) and His Creation have a likeness ( _tashbeeh_ ) in having attributes with the same name, and that _nuzziha_ – there is no likeness in their reality.]

Having read and listened to Salafee works (along with others) for myself for the last 20 years and more, I've never come across any sayings of the like stated by Sheikh Ninowi. I have, however, come across a Salafee youth who told me that Allaah (a.w.j.) has a Face, but we don't know what it looks like! I have also been told by a Pakistani scholar that Sheikh bin Baaz (r.a.a.) had been heard saying the same, even though his writings and lectures on the subject are widespread and say no such thing. There has also been a young Salafee speaker who, when I questioned him as to why they put numbers to Allaah (a.w.j.) such as two Hands, two Eyes etc.—how they could do this when Allaah is not made of parts—told me that we only affirm the parts for Allaah that He has affirmed for Himself! The brother denied having said this when I met him again, socially, a few years later, so he had realised his mistake _alhamdulillaah_ —although having the good grace to at least say so would have been better.

These are the mistakes of the ordinary Muslims, like the Ash'aree youth who told me, as a "trump card" in an ongoing discussion we were having, that Imaam Ahmad was an Ash'aree! There are also the literally millions of Muslims past and present claiming to be Ash'arees and Maatureedees who believe that Allaah (a.w.j.) is physically everywhere in His Creation, or even that the Creation is made from His Essence. They are not the ones who should be referred to or quoted to "disprove" any school of thought.

Another personal comment which I feel justified in making is that instances of intemperate language can be quite often found in Salafee commentaries and especially in their speeches. After stating their belief in accepting Attributes as they are, upon their linguistic meaning, they then go on to over-egg things by way of indirectly rebutting the Ash'aree and Maatureedee view. They make statements concerning the Attributes which when read or heard out of context from their initial, explanatory statements, come across as if they are speaking about "things" rather than Attributes. For example:

_The methodology of Ahlus‐Sunnah wal‐Jamaa'ah is that Allaah has Two Hands, both wide‐spreading in giving and blessings. They are from His Personal Attributes and are to be taken upon their actual, real meaning in a manner that befits Him... Ahlus‐Sunnah are unanimously agreed upon the belief that they are Two actual Hands, which in no way resemble the hands of created beings._

The second use of _actual_ is an attempt to re-emphasise taking _Hands_ upon its linguistic meaning rather than by the _ta'weel_ of the Ash'arees and Maatureedees, but it comes across as meaning " _individual and distinct physical entities_ ", negating " _They are from His Personal Attributes._ "

I've also heard a brother explaining _'Aqeedah at-Tahaawiyyah_ , and while explaining the belief concerning Allaah's Attribute of Hands, say that we cannot imagine how they are. The intent of this last statement in the context and tone of voice in which he used it was to reiterate that the Attribute is beyond comprehension, and saying " _we don't know how they are_ " or " _we can't understand how they are_ " would have expressed this, but using _imagine_ instead was careless. The word can imply generating a mental picture of a physical form. There _is_ no physical form to image. To speak about imagining Paradise is fine, but to speak about imagining an Attribute, even in a negative sense, gives an impression of _tashbeeh_. This also applies to seeing Allaah's Face in the Hereafter, as comes in the _ahaadeeth_ (see Appendix A). To speak of this in a way suggesting a distinct, physical entity is to draw conclusions beyond the information contained in the Qur'aan and _ahaadeeth_.

_We don't go into that, interpreting according to our opinions, nor imagining through our fancies... Faith in the Seeing, by the People of the Abode of Peace, is not correct for whoever of them learnt about it through imagining, or interpreted it by means of the intellect. (at-Tahaawee)_

This is the danger of going beyond just narrating verses and _ahaadeeth_. Our _linguistic association_ of words relating to Allaah (a.w.j.) can lead to the subconscious use of thought and syntax patterns normally associated with those words. Hence the methodology of the earliest scholars—narrate then remain silent.

## 10.14 How

Sheikh Ninowi says:

_They believe that Allah Ta'ala has limbs and organs_ [Note the false, unreferenced accusations] _, but they say without a "how" claiming that they do not know the method or the "how" of the limbs, or place, or descending, ascending, etc. Be, may Allah guide us and you, certain and beyond any doubt that the question "how" or "method" does not apply to Allah, because this is a question about shapes, bodies, places, depths, and dimensions_ [Note the literal projections from their Categories] _. Allah, Ta'ala, is above being attributed with all of that. The confusing point to some laymen is that the Mushabbihah bring up always is the statement "we do not know how." Know, may Allah guide us and you, that this statement is wrong, misleading and deceiving to someone who is not an expert, since it falsely yet positively indicates_ [according to the literal projections from their Categories] _that there is a "how", but they don't know it, and that Allah has a shape, dimension, body, place, sits on the Arsh_ [further literal projections from their Categories] _, but one is ignorant of the "how" of it!!! This is the essence of anthropomorphism._

The essence of most of these accusations is their default, (selective) literal understanding of vocabulary. If a Salafee replies " _Yes, as an Attribute in a way that suits his Majesty._ " to the question " _Do you believe Allaah has Hands?_ ", the accusation comes back that he believes they are limbs of unknown form, size, substance etc.—"how." The Salafee reply is that this would be believing that Allaah has Hands in a manner of _tashbeeh_ , which we reject. Similarly, a reply of " _Yes, in a way that suits his Majesty._ " To the question " _Do you believe that Allaah descends to the lowest heaven?_ " solicits the accusation that he believes Allaah is subject to moving and entering into His Creation—"how." The reply again is that this would be believing that Allaah descends in a manner of _tashbeeh_ , which we reject. He (a.w.j.) has an Attribute of Hands, and He Descends to the lowest heaven, but we don't know the "how" of any of it; affirmation followed by negation.

_...Since the interpretation (ta'weel) of the Seeing, and the interpretation (ta'weel) of_ _every_ _concept that relates to Lordship, was by means of abandonment of interpreting_ [ta'weel of the Ash'arees and Maatureedees] _, and adhering to submission_ [affirmation of the Salafees] _. The religion of the Muslims is founded upon it. Whoever didn't guard himself against negation_ [of His Attributes] _and likening_ [Allaah to His Creation] _erred and did not reach proper exaltation of Allaah (tanzeeh) (at-Tahaawee)_ My comments in brackets.

The Salafee belief is that any "how" to any of Allaah's Attributes is unknown to us, because knowing "how" they are can only be by witnessing how they are, or witnessing something similar, or by way of true information concerning them. None of these means exists. With this, they understand the statement of the Salaf " _bi laa kayfiyyah_ " to mean without _takyeef_ (seeking to understand "how"), not an absolute negation of there ever being a "how."

_So whoever sought knowledge that his own knowledge was debarred from, and was not content with the submission of his intellect, his seeking veiled him from pure belief in Allaah's Unity, clear cognisance and correct faith. (at-Tahaawee)_

Evidence for instances of there being a "how" is that when there is a manifest outcome to an Attribute, such as something existing which didn't exist previously, there is obviously a "how." In _'Aqeedah at-Tahaawiyyah_ , the Imaam mentions two such things; the originating of the Qur'aan from Allaah (a.w.j.) (by His Speaking it from His eternal Knowledge), and the Seeing of Allaah by the believers in the Hereafter (by seeing with their eyes). This is why the " _bi laa kayfiyyah_ " (without how) statements of the Imaam concerning both of these events clearly mean that we don't _know_ the how, not that there _isn't_ a how as the Ash'arees and Maatureedees claim.

## 10.15 Use of Source Text

When reading Ash'aree and Maatureedee explanations for their beliefs, when they refer to the Qur'aan and _ahaadeeth_ , you will find them having to apply layers of explanation and reasoning to get from the sources to their beliefs. It's as though the sources are simply components from which Islaam has to be constructed by them from their principles. The reason for their having to do this is clear—Allaah's Messenger (p.b.u.h.) never said, or ever affirmed anyone else's saying, that Allaah's Hands means Allaah's Power or Generosity, or that His (a.w.j.) Love means His eternal Willing of good for someone, or that His Speech is of singular meaning without words or sounds, or any of the other beliefs which their _tanzeeh_ process has brought them to.

What you will find, ultimately, is that Ash'arees and Maatureedees claim (indirectly) that things are unclear until explained according to their principles. Most of the statements of Allaah and His Messenger (p.b.u.h.) concerning Allaah (a.w.j.) are seemingly blasphemous until modified by them. Even _'Aqeedah at-Tahaawiyyah_ doesn't detail their beliefs explicitly until modified by their _sharh_ (explanation and commentary). Nobody, seemingly, has the ability to say what they actually mean—not Allaah (a.w.j.), His Messenger (p.b.u.h.), nor Imaam at-Tahaawee (r.a.a.).

There is, seemingly, a process to correct "understanding" which isn't transmitted from the sources of understanding. Should we believe this, or should we believe, in accordance with the many statements given earlier (section 9.3), that the Qur'aan and _ahaadeeth_ explicitly explain all that is required to know? If the specifics of the Ash'aree and Maatureedee process, and the changes to understanding of text required due to this process, were not conveyed to us by Allaah's Messenger (p.b.u.h.), then he failed to " _announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message_ _"_ and then _we have no independent means_ to check whether we are following the beliefs of the only sect guaranteed of success by Allaah. How could Allaah (a.w.j.) then hold anyone to account if they were in the wrong group?

The sources of Islaam—Qur'anic _aayaat_ and _ahaadeeth_ —define Islaam, and do so precisely, clearly and succinctly. It seems redundant having to state this, but— _this is the meaning of following the_ _Qur'aan_ _and Sunnah_ _._ Please read the _aayaat_ and _ahaadeeth_ on the nature of the Qur'anic guidance and the duty of the Prophet (p.b.u.h.) which I quoted earlier, to reiterate this fundamental concept. Ash'arees, Maatureedees and others claim to follow the Qur'aan and _ahaadeeth_ , but it can be seen that they only do so after they've been changed or added to due to the demands of following their man-made principles.

Allaahu _ta'aalaa_ stated:

_...This day I have perfected for you your religion and completed My favour upon you and have approved for you Islaam as religion..._

Islaam is complete, clear and explained in every respect; even containing the tools needed to develop new solutions for new situations. There is no need for the "clarifications" of the Ash'arees and others.

## 10.16 Ash'aree and Maatureedee Sanad

A claim I've heard many times from Ash'arees and Maatureedees, and which has already been mentioned, is that their Imaams were living in a time of _fitna_ (upheaval), when the _'aqeedah_ was under threat from deviant groups, so their Imaams collated the extant _'aqeedah_ in its present form to preserve it for future generations. One overwhelming fact which negates their claim to have preserved the true, extant _'aqeedah_ is that Imaam Aboo al Hasan al Ash'aree (r.a.a.) and Imaam Aboo Mansoor al Maatureedee (d. 333 AH) had a different understanding of the Attributes of Allaah from that of Imaam Ahmad bin Hanbal (r.a.a.).

It is claimed by the Salafees, and denied by the Ash'arees, that Imaam al Ash'aree left his early, post-Mu'tazilah understanding of the Attributes and moved closer to that of Imaam Ahmad. Whatever the truth of the matter, it demonstrates that there was still a fundamental difference between the two Imaams on this issue. Salafees claim to follow the _'aqeedah_ as understood by Imaam Ahmad and the generality of the earliest scholars; as for example when Imaam ibn Taymiyyah (r.a.a.) was accused of heresy in _his_ time, and was attributed by his accusers with following the beliefs of Imaam Ahmad—something which he denied; claiming instead that it was the _'aqeedah_ of _all_ the scholars from the Salaf (predecessors) of _Ahlus Sunnah wal Jamaa'ah_ , not just Imaam Ahmad (r.a.a.).

While the _'aqeedah_ of Imaam Ahmad is not in doubt, and his _sanad_ back to Allaah's Messenger (p.b.u.h.) is unquestionable, the truth (as proved in section 6.1) is that the Ash'arees and Maatureedees have no _sanad_ for their _kalaam_ -derived beliefs, and with no _sanad_ there is no religion. One cannot claim a _sanad_ of _Ahlus Sunnah wal Jamaa'ah_ back to Allaah's Messenger (p.b.u.h.) when ones founding principles and the understanding derived from them did not come from him. 'Abdullaah ibn al Mubaarak (d. 181 AH), one of the teachers of Imaam Bukhaaree, said:

_The isnaad (chain) is part of the religion. Had it not been for the isnaad, whoever wished to would have said whatever he liked..._

What we now find, in such as Sheikhs Ninowi, Hamza Yusuf and others are scholars who have a _sanad_ of text back to Imaam at-Tahaawee, but a _sanad_ of understanding (albeit with changes) back to Imaam al Ash'aree (or Ibn Kullaab)—who himself had no _sanad_ of understanding. Their attempts to fuse the two, as we have seen, don't stand up to any kind of examination.

To highlight their lack of a _sanad_ of understanding, I've purposely drawn analogies in this discussion between the application of the Ash'aree and Maatureedee principles of bodies and "accidents" to Qur'anic verses and prophetic _ahaadeeth_ concerning Allaah (a.w.j.), and viewing things through coloured glasses. Just as coloured glasses filter reality, to give an artificial and partially false view of what is being observed, the intellects of the Ash'arees and Maatureedees view reality through the filter of their foundational principles, to give artificial and partially false views of the Nature of Allaah (a.w.j.) and the beliefs of the Salafees. Unless they can come to realise and accept that viewing things through this man-made filter is not an obligation, they won't be able to remove it and view things afresh.

I hope I've shown that this filter didn't exist in the time of Allaah's Messenger and his Companions, so their own beliefs concerning the Nature of Allaah could not have been shaped or modified by it. I hope I've also shown some of the intellectual inconsistencies and conflicts with clear text that any such introduction is bound to throw up, so that the artificial and false nature of some of their conclusions can be seen.

## 10.17 Summary

All of the "shared" Attributes fall within the _kalaam_ Categories if taken on their literal meanings. The Ash'arees and Maatureedees believe, contrary to revelation, that only created things can occur in the medium of time, so the "shared" Attributes of Allaah (a.w.j.) cannot be included in any of their Categories of "created accidents." Consequently, the objective of their methodology is to define these "shared" Attributes as eternal, unchanging Attributes, and thus differentiate them from the created "accidents" from which their Categories have been defined. See section 5.1.

The Attributes which don't necessitate "doing", "being" or "having" are accepted by the Ash'arees and Maatureedees as eternal Attributes according to their linguistic meaning, but not considered to be like the Creation, for example Life, Knowledge, Power and Will. This takes them out of the Categories list.

Other "shared" Attributes such as Hand, Face and being Above were accepted according to their linguistic meanings as eternal Attributes by the earliest scholars of the Ash'arees and those before them such as Ibn Kullaab, as there were no time-based-event connotations to their individual meanings. This took them out of the Categories list. Contemporary Ash'aree and Maatureedee scholars reject this belief and consider it _kufr_.

The "doing" Attributes of Speech, Hearing and Seeing were accepted as eternal Attributes according to their linguistic meaning by the artifice of removing their interactive, time-based, changing nature and making them single, undifferentiated Attributes existing unchanged from eternity. This took them out of the Categories list. The texts of the Qur'aan and _ahaadeeth_ clearly disprove this artifice.

The rest of the "shared" Attributes can't be manipulated to be eternal, singular, unchanging and understood according to their linguistic meaning in the same way, so they claim that the literal or linguistic meanings of these particular Attributes would define them (correctly or incorrectly) as still belonging to their Categories. For this reason they claim that they can in fact only be understood in a way that is _different_ from their contextual, linguistic meaning—in order to remove them from the Categories. They then claim that the meaning of these remaining "shared" Attributes has to be determined from the beliefs they have arrived at through their man-made _kalaam_ rules.

Attributes are thus redefined in terms of other, eternal Attributes where possible (Hand to Generosity, Love to Willing of good for example) to bring them into the Eternal category, or their (eternal) meaning is left completely to Allaah (a.w.j.) when it is not possible to redefine them in terms of known, eternal Attributes whilst still maintaining some semblance of "acceptable" understanding of the texts to which they belong. This takes them out of the Categories list, to leave nothing uneternal which can be attributed to Allaah (a.w.j.).

From all that has preceded we can understand how the Ash'arees and Maatureedees arrived at their concept of Allaah (a.w.j.) and His relationship with His Creation—emotionless, everything known, planned and decided upon from eternity, and now just playing out automatically and remotely with no real-time awareness or interaction with us or the rest of the Creation. As Imaam Ghazzaalee stated _:_

_He expresses Himself through His creatures and not by existence. He is free from change, increase or decrease. (Ihyaa)_

This is a very Aristotelian view of Allaah's Nature, due to accepting and using the equivalents of his Categories and their implications. This is why Christians who have gained knowledge of Allaah through _kalaam_ writings consider that we worship a remote, impersonal God.

None of this is narrated from the Prophet (p.b.u.h.) or the Companions, and is completely contrary to the message contained in the Qur'aan and _ahaadeeth_ concerning Allaah (a.w.j.) and His relationship with us. Open the Qur'aan at any page and start reading and you will see the truth of this. We can only assume that either the Ash'arees and Maatureedees have arrived at new, correct knowledge not known by Allaah's Messenger (p.b.u.h.), or that it is all false.

The Salafee approach of accepting the linguistic meanings of the Attributes as they are, without knowing the "how" of them, and avoiding the attempt to gain greater understanding by speculation, is the " _submitting_ " of ones intellect demanded in _'Aqeedah at-Tahaawiyyah_. They recognise that we have been given a certain level of knowledge and no more.

_The foundation of Islaam is not firm unless it is based on submitting and the state of self-surrender, so whoever sought knowledge that his own knowledge was debarred from, and was not content with the submission of his intellect, his seeking veiled him from pure belief in Allaah's Unity, clear cognisance and correct faith. So he wavers between disbelief and faith, confirmation and denial, and acknowledging and rejecting. He is subject to whisperings; lost; deviating; doubting—not an assenting believer nor a lying denier. (at-Tahaawee)_

# 11. Understanding Attributes

I've discussed Allaah's communication method already, but now that the methodology of both camps is (hopefully) understood, I'd like to try and explain it from a different perspective.

Words and statements relating to Allaah (a.w.j.) can be thought of as operating on two levels, and include both affirmation and negation. The first level is the one where words are selected by Allaah (a.w.j.) which relate to our experience of created things—the only means of understanding available to us—and where meanings are recalled from memory in accordance with our experience of Creation, _only_. As such, there is no _real_ _tashbeeh_ in this. Without this process of _linguistic association_ there is no meaning for us in the words—they are just familiar sounds and collections of letters.

The second level is where the _word_ for the Attribute which Allaah (a.w.j.) has described Himself with is affirmed, and _real_ _tashbeeh_ is negated. Ash'arees and Maatureedees mistakenly carry negation of _tashbeeh_ over to the "first level", where there _is_ no _real_ _tashbeeh_ to negate.

For example:

When the Companions (r.a.a.) pledged allegiance by placing their hand on the hand of the Prophet (p.b.u.h.), Allaah (a.w.j.) said:

_Indeed, those who pledge allegiance to you, (O Muhammad)—they are actually pledging allegiance to Allaah. The Hand of Allaah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfils that which he has promised Allaah—He will give him a great reward. (48:10)_

_And the Jews say "The Hand of Allaah is chained." Chained are their hands, and cursed are they for what they say. Rather, both His Hands are extended; He spends however He Wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war (against you), Allaah extinguished it. And they strive throughout the land (causing) corruption, and Allaah does not like corrupters. (5:64)_

_Narrated Maalik ibn Nadlah "The Prophet (p.b.u.h.) said 'Hands are of three types: Allaah's Hand is the upper one; the bestower's hand is the one near it; the beggar's hand is the lower one. So bestow what is surplus, and do not submit yourself to the demand of your soul.'" (Aboo Daawood Book 9: Hadeeth 1645)_

_Aboo Moosaa reported Allaah's Messenger (p.b.u.h.) as saying that Allaah, the Exalted and Glorious, Stretches out His Hand during the night so that the people repent for the fault committed from dawn till dusk and He stretches out His Hand during the day so that the people may repent for the fault committed from dusk to dawn. (He would accept repentance) before the sun rises in the west (before the Day of Resurrection)._

_(Muslim Book 37: Hadeeth 6644)_

_Narrated Aboo Hurayrah "The Messenger of Allaah (p.b.u.h.) said 'The Beneficent's Hand is full. He spends without any decrease, night and day.' He said 'Do you not see how much He has spent since He created the heavens and the earth, yet it has not decreased what is in His Hand, and His Throne is over the water, and in His Other Hand is the Meezaan (Scale) which He raises and lowers.'" (Saheeh) (Tirmidhee Volume 1: Book 44: Hadeeth 3045)_

For all of these statements, their intended meanings are clear from the context of the words, and don't require paraphrasing. The "first-level", initial _linguistic association_ understanding of _Hand(s)_ in the statements is derived from what we know as the appendages on the end of our arms. The "second-level" affirmation is to say that Allaah (a.w.j.) has the Attribute of _Hand(s)_ (the same _word_ we use for the appendages at the ends of our arms), with the negation of _tashbeeh_ —that His Hands are not limbs, parts, don't have boundaries etc. (Look again at the discussion of Hearing in section 9.4, and see that there is no difference in methodology.)

Ordinary Ash'arees and Maatureedees though, are told by their scholars that the use of _Hand_ at the "first level" is literally describing or defining the _reality_ of Allaah (a.w.j.). They then, in the name of _tanzeeh_ , transpose the correct negation of Allaah (a.w.j.) having a limb, to their incorrect negation of _limb_ as the basis of the "first-level", _linguistic association_. They thus lose the intended meaning/information of the statements in the process. Their scholars then have to go back to _Hand(s)_ in the original statements and redefine it for them; to give a word which means something other than a limb, and which can be accepted linguistically—for example _Power_.

I know this sounds complex (unlike the simple, instinctive nature of _correct_ belief), but as an attempt at a summary of what's happening:

The transfer of meaning/information in the statements containing _Hand(s)_ comes from _hand_ as a created limb. Allaah (a.w.j.) does not have limbs. Ash'arees and Maatureedees rightly reject the use of anything describable as a _limb_ completely, but remove it as the linguistic source of the meaning. The original meanings of the statements are lost. Ash'aree and Maatureedee scholars replace _Hand(s)_ with something else, such as Power or Generosity. For example:

_Another example is what Allah Ta'ala said in Surat Al-Fath (48), Ayah 10: The literal translation of the ayah would be: "the hand of Allah is above their hands." Yet, we have already established that Allah Ta'ala is clear of being attributed with organs and limbs, as that resembles humans. Therefore, we can unequivocally state that the meaning here does not refer to an actual physical limb which is a hand. The true meaning is known only to Allah, and among the suitable meanings could be the blessings of Allah is bestowed upon them, etc. The best way though, is to submit the entire meaning to Allah. Submission (Tafweedh) is the best and safest methodology. (Ninowi)_

It should be noted that Sheikh Ninowi only gives this literal, "secondary" objection as the reason for rejecting the clear meaning of the verse. The primary objection is in fact that the involvement of the Hand of Allaah (a.w.j.) in this oath of allegiance was initiated by an event in time—the presumed killing of 'Uthmaan (r.a.) by the Quraysh. The Ash'arees deny any such form of time-based interaction between Allaah and His Creation, as they have defined such an occurrence as an "accident" and thus created.

They are not consistent in this approach though, despite claiming to have a common _sanad_ of understanding, as the author of _Al-Kayfiyyah_... states:

_"The hand of Allaah is above their hands." It truly means that their allegiance to the Prophet is accepted by Him, not that Allaah put His hand on top of the Muslim's hands, which is physical contact._

To return to the discussion of _linguistic association_ , for: _"Allaah has Heard / Listened to those who praised Him"_ after bowing in prayers, the transfer of meaning/information comes from _heard / listened_ as a physical process involving a created organ. Allaah (a.w.j.) does not depend on physical processes and does not have organs. Ash'arees and Maatureedees rightly reject the use of anything describable as a _physical process_ or _organ_ completely, _but leave them as the linguistic source of the meaning_. The original meaning of the statement is maintained. They do this because their scholars consider (with no textual evidence) that Allaah (a.w.j.) has Heard everything from eternity, but doesn't Hear things as they happen, so Hearing doesn't necessitate Him having a body or being subject to events or change.

For Allaah's Seeing and His Eyes, they rightly reject the use of anything describable as a _physical process_ or _organ_ completely. They leave them both as the linguistic source of meaning for Seeing, but remove _organ_ as the source of the meaning for Eyes; leaving the original meaning for one, and replacing it with something else for the other. There is no logical or textual justification for this—only their own man-made rules about Allaah Seeing everything from eternity but not as it happens (so that being acceptable), but having the Attribute of Eyes would necessitate, for them, having a substance and a body to house them in.

_It is true that humans are attributed with hearing and sight, and Allah is attributed with Hearing and Sight. Although the name of the attribute is similar, but that is the extent of this sharing relationship. In other words, nothing else other than the name of the attribute is common between the hearing and sight of humans, and that of Allah, Ta'ala. Allah, Ta'ala, is attributed with Hearing, simply as such. His attribute is eternal, everlasting, not created, and not subject to change. Allah subhanahu wa ta'ala, is not attributed with having organs or limbs. Nor sound waves, frequencies, decreasing or increasing hearing power, etc. etc. Allah Subhanahu wa Ta'ala, knew everything eternally before He created anything. He encompassed everything. He knows_ [sic] _All-knowledgable of everything. (Ninowi)_

It can clearly be seen that there is a different process for what the modern Ash'aree and Maatureedee scholars consider can be taken as eternal Attributes on their linguistic meaning, and ones which they consider cannot, and that they have a different understanding to that of Imaam al Ash'aree himself.

## 11.1 Linguistic and Literal Meanings

This failure to consistently distinguish between _linguistic association_ and _real_ _tashbeeh_ (between linguistic and literal meanings) leads to their mistaken negation of _linguistic association_ meanings. The author of _Al-Kayfiyyah—How to Debate With the So-Called Salafiyyah (Wahhaabiyyah)_ tries to use these concepts to support the _kalaam_ viewpoint, then has to conceal the logical outcome of consistently applying them to _all_ the Attributes (as it yields the Salafee viewpoint), by switching to different terms of unclear, inconsistent meaning:

_...It is important to know the difference between "_ _agreement in expression_ _" and "_ _agreement in meaning_ _" Similarity between two things does not always take place by merely using the same_ _expression_ _. For example, we say that Allaah exists and the creatures exist, but this_ _agreement in expression_ _does not necessitate that He resembles the creations, since His existence is without a body, soul, time or place. Thus, if they ask us, "What made it acceptable for you to say that His hearing, sight and speech are different from the creations?"_ [Misrepresentation technique. Why would a Salafee ask such a question? See section 6.3 for the actual objection raised.] _We respond by saying, as previously mentioned, "It is true that the_ _expression_ _is the same, but the_ _meaning_ _is different, for His sight is without pupils, His hearing is without ears, and His speech is without letters, words or sounds."_

_We oppose the Wahhaabiyys, not because they confirm yad_ [Hand] _, 'ayn_ [Eye] _and wajh_ [Face] _to Allaah, but because they do not accept for someone to deny that Allaah has hands or a face according to the_ _apparent meanings_ _. They say, "We must take those attributes as they are, without looking for other_ _linguistic meanings_ _." We, Ahlu-s-Sunnah, say, "We must believe in the attributes that are mentioned in the Qur'aan and the Sunnah, but any attribute that would apparently imply a_ _physical meaning_ _is not taken by its_ _apparent meaning_ _." Therefore, if one of them were to say that Allaah has hands, face and eyes that are not organs nor pieces, and are not dimensional or physical,_ [The Salafee question he attributes to them in section 6.3 makes it clear that he knows from the outset that this is the Salafee position.] _then if this is truly his understanding, he then agreed with us, except in the_ _expression_ _. Upon that, we only object to his usage of English words that delude people to think that Allaah has organs. We then advise him to stick to the Arabic words, and to explain to the people that those Arabic words as attributes of Allaah are not to be taken by their_ _apparent meanings_ _..._ [ section 6.3 again makes it clear that he knows this is the Salafee position from the outset.]

To avoid addressing the logical inconsistency of his rejection of _"agreement in expression_ " for Hand, Eye and Face according to the definition and justification given for its application to Existence, Sight, Hearing and Speech, the author introduces a third, undefined concept of " _apparent meaning_." It can't equate directly and only to his " _agreement in meaning_ " or to his " _agreement in expression_ " and still carry the one single meaning in the three different places, so it can only mean " _agreement in expression of the original word, without ta'weel._ "

If used to mean " _agreement in meaning_ " then it would be a clearly false accusation of _tashbeeh_ (and thus _kufr_ ) against the Salafees, and would define the subsequent Salafee statement of " _We must take those attributes as they are, without looking for other linguistic meanings_ " as having the same intent of _tashbeeh_ , but with different wording.

If the use of _apparent_ does indeed have a meaning of _"agreement in expression of the original word, without ta'weel_ ", then the author has simply used a different terminology to represent the subsequent Salafee statement concerning " _linguistic meanings_ " (which the author also failed to define). _Linguistic_ in the attributed Salafee statement should actually equate to his " _agreement in expression_ " and if so, is correct. " _Without looking for other linguistic meanings_ " would then mean without performing _ta'weel_ of the original expression. The author thus objects to Salafees denying any permissibility for his "interpretive changing" _ta'weel_.

What the author is seemingly trying to do is to again avoid explaining why, if " _agreement in expression only_ " is automatically understood by the Salafees for Hand, Eye, Face etc., the Ash'arees and Maatureedees then consider it compulsory to perform _ta'weel_ to avoid something which has already been completely negated—changing the original expression, and thus denying and changing the original Attribute and understanding, in the process.

Selective literalism is a particular problem for the Ash'arees and Maatureedees when trying to use their concept of _tanzeeh_ on other Attributes also. For example, as mentioned earlier, they see that the words selected by Allaah (a.w.j.) for statements of His Rising Above ( _istawaa_ ) the Throne, and Descending ( _nuzool_ ) to the lowest heaven, carry the meanings of movement, displacement and relative positions of objects when applied to created things. Due to this, they again transpose the correct negation of _real_ _tashbeeh_ (movement and displacement etc.) to the incorrect negation of the "first-level", commonly-understood meanings of rising and descending of created things (the basis of the original _linguistic association_ )—again losing the natural, intended meaning of the statements in the process. They then redefine the meanings of _istawaa_ and _nuzool_ to such as " _overpowering_ " and " _sending down of His Commands_ ", which give completely different understandings.

Their attempts to change the intended, linguistic meanings also throws up a further contradiction for them, as they fail to explain how the words used to further describe the original Attributes fit in with their redefinitions. For example, for Allaah's Hands, words such as _left, right, chained, stretches, full, lifts, lowers, hold,_ and the dual plural are used in the Qur'aan and _ahaadeeth_ , and are all normally associated with the appendages at the ends of our arms. These descriptors can't be directly applied to their _ta'weel_ of Hand to Power or Generosity, so result in a further patch-job of _ta'weel_ or _tafweed_.

## 11.2 Methodology of Imaam at-Tahaawee

The preceding concepts of acceptance of linguistic meanings and names of Attributes, _ta'weel_ , indirect negation, and denial of _tashbeeh_ , can be seen in the statement of Imaam at-Tahaawee where he unambiguously differentiates between the approach of the Salaf and that of the people of deviation, and gives the signs by which they can be clearly recognised. Please read this in conjunction with section 10.6.

_Faith in the Seeing, by the People of the Abode of Peace, is not correct for whoever of them learnt about it through imagining, or interpreted it (ta'awwala) by means of the intellect—since the interpretation (ta'weel) of the Seeing, and the interpretation (ta'weel) of_ _every_ _concept that relates to Lordship, was by means of abandonment of interpreting (ta'weel) and adhering to submission. The religion of the Muslims is founded upon it. Whoever didn't guard himself against negation (nafya), or likening (tashbeeh), erred and did not reach proper exaltation of Allaah (tanzeeh)._

**Refraining from interpreting (** **ta'weel** **)** _._ Salafees, yes. Ash'arees and Maatureedees, no—they consider it obligatory.

**Adhering to submission** _._ To the linguistic meaning and the name—Salafees, yes at the "first level." Ash'arees and Maatureedees, no.

**Does not guard against negating** _._ The linguistic meaning and the name—Ash'arees and Maatureedees, no (see section 10.11). Salafees, yes at "first and second levels."

**Does not guard against...likening** _._ Salafee rejection of real _tashbeeh_ at the "second level." Ash'arees and Maatureedees ultimately reject _tashbeeh_ , but some of their deviation comes _via_ it. They analyse some words according to their literal, _tashbeeh_ meanings, then reject them along with their linguistic meanings.

## 11.3 Use of Attributes in Communicating

The result of the _ta'weel_ of the Ash'arees and Maatureedees is often the same as the sense or information understood from the verse or _hadeeth_ via the linguistic meaning of the Attribute, for example the author of _Al-Kayfiyyah_... states:

_"The hand of Allaah is above (fawqa) their hands." It truly means that their allegiance to the Prophet is accepted by Him, not that Allaah put His hand on top of the Muslim's hands, which is physical contact._

_"Yadu-llaahi ma'al-Jamaa'ah", which literally says, "The hand of Allaah is with (ma'a) the Jamaa'ah." The Jamaa'ah is on Earth, but they_ [the Salafees] _believe that Allaah is above the sky. The correct meaning is that the support of Allaah is with the Jamaa'ah. From these, it is clear that the literal meaning of Yad is not intended. In many languages, including English, this figurative usage is common._

It can be seen that the clear understanding (direct _ta'weel_ ) of the verse and _hadeeth_ he quotes is taken from the contextual, linguistic meanings of _yad_ (as a created limb), _fawqa_ (above) and _ma'a_ (with). In the first instance Allaah's Hand participates in and accepts the oath of allegiance of the Companions (r.a.a.), and in the second instance Allaah's Hand provides support, assistance and protection to the main body of Muslims. The author's methodology then forces him to not only negate the non-created Hand of Allaah, and Allaah's being Above, being anything like those of Creation, but to also negate the linguistic meanings of _Hand_ and _Above_ which brought him to the correct understanding. He thus rejects that _yad_ means _Hand_ , and that _fawqa_ means _Above_ , believing instead that Allaah (a.w.j.) doesn't have a Hand and isn't Above. Salafees don't take the meanings via the Attributes then deny the Attributes.

In the _hadeeth_ :

_Verily, the hearts of all the sons of Adam are between the two Fingers out of the Fingers of the Compassionate Lord as one heart. He turns that to any (direction) He likes._

the _ta'weel_ of the Ash'arees and Maatureedees is the same as the understanding of the Salafees, but unlike the Salafees, they then go on to deny that Allaah (a.w.j.) has an Attribute of Fingers (the same word used for the digits attached to our hands). They seem to overlook the fact that they derive their understanding and subsequent _ta'weel_ of the _hadeeth_ by using the common meaning of the word _fingers_ and the mental scenario it initially creates in its context. They (at least subconsciously) accept the meaning, use it, and then deny it. If they didn't accept the linguistic meaning initially, then the statement would be meaningless and so not open to _ta'weel_. Again, Salafees don't take the meaning of the _hadeeth_ via the Attribute then deny the Attribute.

As a further example of this, in the verse:

_Today We Forget you as you have forgotten this day of yours. (45:34)_ _and also 7:51, 9:67, and 20:216_

the Ash'arees and Maatureedees take the direct understanding of the verses from the linguistic meaning of the word _forget_ as it occurs in its context; paraphrase it; describe what they've done as _ta'weel_ , then reject the word _forget_ as being _tashbeeh_. They then accuse Salafees of saying that Allaah (a.w.j.) forgets, to give the impression that Salafees believe Allaah loses part of His Knowledge. Salafees believe Allaah Forgets because Allaah (a.w.j.) _says_ He Forgets, but He also makes it crystal clear in what _sense_ He Forgets. That sense is clearly recognised by Ash'arees, Maatureedees and Salafees. It is further clarified by Allaah (a.w.j.) in the verse:

_He (Moses) said "The knowledge thereof is with my Lord in a Record. My Lord neither errs nor forgets." (20:52)_ where the meaning of _forgets_ is indeed to do with losing knowledge, and is denied for Allaah (a.w.j.).

Another example of communicating using Attributes is the _hadeeth_ :

_Every night when it is the last third of the night, our Lord, the Superior, the Blessed, descends to the nearest heaven and says: 'Is there anyone to invoke Me that I may respond to his invocation? Is there anyone to ask Me so that I may grant him his request? Is there anyone asking My forgiveness so that I may forgive him?'_

_(Bukhaaree Book 9: Volume 93: Hadeeth 586)_

If the sense taken from this _hadeeth_ is that Allaah (a.w.j.) is even more responsive to invocations, more generous in giving and even readier to forgive during the last third of the night than at other times of the day and night, one cannot then say:

_Every night when it is the last third of the night, our Lord, the Superior, the Blessed, is even more responsive to invocations, more generous in giving and even readier to forgive during the last third of the night than at other times of the day and night._

then deny that He Descends or Speaks at that time. The sense taken from the _hadeeth_ could have been given in this wording immediately by Allaah's Messenger (p.b.u.h.), and he could have avoided the terms " _the last third of the night_ ", " _descends to the nearest heaven_ " and " _says_ " which cause dispute. He didn't. He described what happens in terms of Allaah's Attributes, via which our understanding is derived. This was sufficient for the Companions (r.a.a.), so why shouldn't it be sufficient for us?

The intent behind using these Attributes isn't just to say " _Allaah Descends_ " or " _Allaah Speaks at this time_ ", as someone could ask " _So what? What is that to me?_ " The use of the Attributes also fulfils a _function_ —in this case it creates a feeling of emotional closeness, concern and compassion, and advises people in need that their needs are more likely to be fulfilled by waking in the last third of the night and asking Allaah (a.w.j.) at that time.

A similar situation can be found in other instances of use of these Attributes in the Qur'aan and _ahaadeeth_ ; they don't just say " _Allaah has a Hand; Allaah has Eyes; Allaah Laughs_ ", but they use these Attributes as a medium to impart an understanding of Allaah's character and His involvement and interaction with His Creation.

As an example, if we look again at the use of _yad_ (Hand):

_Indeed, those who pledge allegiance to you, (O Muhammad)—they are actually pledging allegiance to Allaah. The Hand of Allaah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfils that which he has promised Allaah—He will give him a great reward. (48:10)_

_And the Jews say "The Hand of Allaah is chained." Chained are their hands, and cursed are they for what they say. Rather, both His Hands are extended; He spends however He Wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war (against you), Allaah extinguished it. And they strive throughout the land (causing) corruption, and Allaah does not like corrupters. (5:64)_

_Narrated Maalik ibn Nadlah "The Prophet (p.b.u.h.) said 'Hands are of three types: Allaah's Hand is the upper one; the bestower's hand is the one near it; the beggar's hand is the lower one. So bestow what is surplus, and do not submit yourself to the demand of your soul.'" (Aboo Daawood Book 9: Hadeeth 1645)_

_Aboo Moosaa reported Allaah's Messenger (p.b.u.h.) as saying that Allaah, the Exalted and Glorious, Stretches out His Hand during the night so that the people repent for the fault committed from dawn till dusk and He stretches out His Hand during the day so that the people may repent for the fault committed from dusk to dawn. (He would accept repentance) before the sun rises in the west (before the Day of Resurrection). (Muslim Book 37: Hadeeth 6644)_

_Narrated Aboo Hurayrah "The Messenger of Allaah (p.b.u.h.) said 'The Beneficent's Hand is full. He spends without any decrease, night and day.' He said 'Do you not see how much He has spent since He created the heavens and the earth, yet it has not decreased what is in His Hand, and His Throne is over the water, and in His Other Hand is the Meezaan (Scale) which He raises and lowers.'" (Saheeh) (Tirmidhee Volume 1: Book 44: Hadeeth 3045)_

The sense given by using _Hand_ in one scenario can be seen to be different from the sense given where _Hand_ is used in another scenario. When _Hand_ is understood as relating to the word for the appendage at the end of our arm, it gives a suitable but possibly different sense of understanding in each use, whereas when _ta'weel_ is employed and the "appendage" meaning is denied (often after first using it to derive the _ta'weel)_ , the instances of use are not understandable in the same way, and a different _ta'weel_ wording is needed in different scenarios. If you look again at the verses and _ahaadeeth_ , you will see that this is true. Allaah's chosen method is more succinct, broadly applicable and personal.

Allaah (a.w.j.) can impart the sense of understanding without using Attributes as a means, but He chose not to. He won't be questioned by anyone as to why He chose to use Attributes which led to disputation among His believers. He has told us specifically that there is nothing like Him; He has specifically used the same attributes for Himself and for His Creation, and His Prophet (p.b.u.h.) and his Companions (r.a.a.) also used exactly the same Attributes and methodology, so there is no reason for confusion on the issue.

## 11.4 Correct Understanding

Allaah (a.w.j.) says:

_...There is nothing as His Likeness, and He is The All-Hearing, The All-Seeing. (42:11)_

The affirmation of real Attributes by this verse is not limited to His Hearing and Seeing. Hearing and Seeing are given as examples of the correct methodology of linguistic acceptance (see the _hadeeth_ in section 9.4), which also applies to the rest of His Attributes. The verse also affirms that He is unlike His Creation in all ways, and His Creation is unlike Him in all ways. These two concepts are the starting point for all understanding of Allaah (a.w.j.).

Life for worldy Creation involves the capacity to grow, metabolize, respond (to stimuli), adapt, and reproduce. _"...There is nothing as His Likeness_..." Allaah's Life does not, but He Lives. All verses of the Qur'aan and all _ahaadeeth_ relating to Allaah's Life are clear in meaning. Any "how" to Allaah's Life is irrelevant to the understanding of the verses and _ahaadeeth_ , so doesn't need to, and shouldn't, be gone in to.

Hearing, seeing, speech and laughing involve organs, parts and processes for the Creation. _"...There is nothing as His Likeness_..." Allaah's Hearing, Seeing, Speech and Laughing do not, but He Hears, Sees, Speaks and Laughs. All verses of the Qur'aan and all _ahaadeeth_ relating to Allaah's Hearing, Seeing, Speech, and Laughing are clear in meaning. Any "how" to Allaah's Hearing, Seeing, Speech, and Laughing is irrelevant to the understanding of the verses and _ahaadeeth_ , so doesn't need to, and shouldn't, be gone in to.

Created hands, fingers, faces, feet, shins and eyes are body parts composed of materials, are of certain sizes, and carry out certain functions. _"...There is nothing as His Likeness_..." Allaah's Hands, Fingers, Face, Feet, Shin and Eyes are not and do not, but He has Hands, Fingers, a Face, Feet, a Shin and Eyes. All verses of the Qur'aan and all _ahaadeeth_ relating to Allaah's Hands, Fingers, Face, Feet, Shin and Eyes are clear in meaning. Any "how" to Allaah's Hands, Fingers, Face, Feet, Shin and Eyes is irrelevant to the understanding of the verses and _ahaadeeth_ , so doesn't need to, and shouldn't, be gone in to.

Being "above" for a created object involves measurable distances, spaces, places, locations and relative positions. _"...There is nothing as His Likeness_..." Allaah's being Above does not, but He is Above. All verses of the Qur'aan and all _ahaadeeth_ relating to Allaah's being Above are clear in meaning. Any "how" to Allaah's being Above is irrelevant to the understanding of the verses and _ahaadeeth_ , so doesn't need to, and shouldn't, be gone in to.

Ascending, descending and coming for a created object involve movement, speed, measurable distances, spaces, places, locations, relative positions and displacement. _"...There is nothing as His Likeness_..." Allaah's Ascending, Descending and Coming do not, but He Ascends, Descends and Comes. All verses of the Qur'aan and all _ahaadeeth_ relating to Allaah's Ascending, Descending and Coming are clear in meaning. Any "how" to Allaah's Ascending, Descending and Coming is irrelevant to the understanding of the verses and _ahaadeeth_ , so doesn't need to, and shouldn't, be gone in to.

There is one simple, instinctive methodology of understanding for _all_ of Allaah's Attributes

# 12. Names

A study of other religions demonstrates that to change the correct understanding of Allaah (a.w.j.) and of Islaam, you have to change the sources of Islaam. Previous _ummah_ s did this by concealing or changing the revelation and the sayings of their Prophets (a.s.). For this _ummah_ , concealing and changing the revelation are impossibilities. The original words will remain until Allaah raises them up. What people have done instead is to try to conceal and change the words by proxy—concealing via _ta'teel_ and _tafweed_ , and changing via _ta'weel_.

A clear indication of any such false belief concerning Allaah (a.w.j.), or any major change in Islaam, can be seen in the resultant distortion or denial of one or more of Allaah's Names. Examples of this are the corruption of Al Waahid (The One) to the three personalities of "Godhead" in Christianity, and their denial of Allaah being Al Ghaffaar (The Most Forgiving). There is no forgiveness as it is ordinarily understood, and every sin has been punished; with Christians " _buying-in_ " to the vicarious payment that is the foundation of their religion. The theology underlying all of this goes on to also negate living according to the Laws of Islaam (Judaic Law in the early days of Christianity). Neither the theology nor abandonment of the Laws is possible without corrupting and redefining the Names Al Waahid (The One) and Al Ghaffaar (The Most Forgiving).

This is why Allaah (a.w.j.) says:

_Allaah's are the fairest Names. Invoke Him by them. And leave the company of those who distort (yulhidoona) His Names. They will be requited what they do. (7:180)_

The Ash'aree denial of actions, events, time-based interaction, and character traits (Anger, Love, Pleasure, Laughter etc.) for Allaah (a.w.j.) leads to a distortion of such Names as As-Samee' (All-Hearing); Al Baseer (All-Seeing) 96:14, 40:44, 57:4; Al Khabeer (The Aware) 67:14, 3:153, 17:17; Ar-Raqeeb (The Watchful) 4:1, 33:52; Ash-Shaheed (The Witness) 34:47, 10:61, 41:53; Al Wadood (The Loving); Ash-Shakoor (The Appreciative); As-Saboor (The Patient) and others.

A study of books detailing the _Ninety-Nine Names of Allaah_ , and reflecting on the time-, event- and interaction-based nature of many of them, will also highlight the subtle distortion or indirect denial of them by the Ash'arees and Maatureedees.

# 13. Individual Study

This book has not investigated every aspect of _'aqeedah_ , nor given the detailed refutations and evidences for the false beliefs that are extant among a large number of scholars of the various sects, but I hope to have provided the broad evidences and conclusions that enable the identification of the scholars through whom correct _'aqeedah_ has been transmitted. For anyone who has read this and still has doubts or disagreements, please write them down then go through this book again to see if they have been answered. If not, then there are many resources online which answer better than I can in this relatively short space. I won't give references here, because it's better to make the effort to search for yourself, as Allaah (a.w.j.) has promised to guide those who are genuinely seeking the truth and are prepared to make any necessary sacrifices once they've found it.

_Narrated Mu'aawiyah "I heard Allaah's Apostle saying 'If Allaah wants to do good to a person, He makes him comprehend the religion. I am just a distributor, but the grant is from Allaah. (And remember) that this nation (true Muslims) will keep on following Allaah's teachings strictly and they will not be harmed by anyone going on a different path till Allaah's order (Day of Judgment) is established.'" (Bukhaaree Book 1: Volume 3: Hadeeth 71)_

Once we believe that the correct scholars have been identified, it is up to the individual to decide for him- or herself how much more they wish to know. Many articles and discussion forums are available online for Ash'aree, Maatureedee and Salafee beliefs, and the scholars of the Salaf have given detailed explanations of each aspect of _'aqeedah_ , and detailed, referenced answers for each point of contention.

When reading refutations of the different groups, you will find that there are always claims to authenticity of their own _sanad_ and refutation of the _sanad_ of others. We, as learners, have no means of checking the more obscure Arabic texts and their authenticity, to check the _"he said, but they said"_ claims, and no means of knowing for certain who learnt from whom and when. This is specifically why I have written this book—to get past all this _"he said, they said, he's a deviant, we are correct"_ arguments and get back to what Allaah (a.w.j.) and His Messenger (p.b.u.h.) said. I have included _'Aqeedah at-Tahaawiyyah_ as a further reference due to its general acceptance by all. If we can't get to the truth through these means only, then we are lost in a sea of competing claims in uncheckable sources in a foreign language.

When reading the refutations of one group against another, it can also be seen that a lot of emotional and sometimes abusive language is often used. When seeking the truth, we have to look beyond this emotion and examine what is actually being claimed and the _checkable_ evidences which are being given. With electronic files, this can be done by copying and pasting the relevant texts and deleting or modifying the inflammatory or superfluous material to get to the essence of the argument. With written material, making separate, succinct notes of the relevant points is sufficient. It then helps to put the remaining material in subject groups, as this shows where conflicting arguments and evidences are used in different places to cover up the contradictions that falsehood throws up. Answers to questions you might pose should also be recorded and checked against other claims to ensure consistency of argument. What might seem a reasonable answer in isolation often contradicts claims or evidences used elsewhere. Using the suggestions in section 4 will help you in stepping back from what is being said and instead analyse and deconstruct it to see why they are saying what they are saying, and what techniques they are using to negate the truth.

One thing you will very quickly find when reading refutations is that groups will give quotes of their own, later scholars and their writings to support their views. A quick search for details of any scholars named will soon identify this. Other groups will denigrate that scholar either partially or wholly and deny that the evidence provided is true. You will find that when both groups quote the same scholar, the quotes directly contradict each other. The more you go into each criticism, refutation, rebuttal and counter-rebuttal—all the while having no access to the documents being quoted, and without the language skills to understand them even if they were delivered to your door—you will come to realise (if you haven't gone insane in the meantime) that we only really have the Qur'aan and _ahaadeeth_ which we can rely on. Then we will be able to appreciate the verses of the Qur'aan and _ahaadeeth_ and sayings I quoted earlier (and which will bring you back to sanity), that the Qur'aan is clear; the Messenger's job (p.b.u.h.) was to explain it and make it even clearer; and that there is no excuse, after his completion of the task of explanation, for anyone to be astray thinking themselves to be on the right path. If anyone insists that you must believe or disbelieve a disputed, later book or scholar, then ask yourself whether you can be certain that it is correct to do so just on someone's say-so. How can your success in this life and the next possibly depend on a disputed text or individual? The following _hadeeth_ clarifies the reality of the situation we are in:

_Narrated ibn 'Abbaas "When Allaah's Messenger (p.b.u.h.) was on his death-bed and in the house, there were some people among whom was 'Umar ibn al Khattaab. The Prophet (p.b.u.h.) said "Come, let me write for you a statement after which you will not go astray." 'Umar said 'The Prophet (p.b.u.h.) is seriously ill and you have the_ _Qur'aan_ _; so the Book of Allaah is enough for us.' The people present in the house differed and quarrelled. Some said "Go near so that the Prophet (p.b.u.h.) may write for you a statement after which you will not go astray," while the others said as 'Umar said. When they caused a hue and cry before the Prophet, Allaah's Messenger (p.b.u.h.) said "Go away!"" Narrated 'Ubaydullaah "Ibn 'Abbaas used to say "It was very unfortunate that Allaah's Messenger (p.b.u.h.) was prevented from writing that statement for them because of their disagreement and noise.""_

_(Bukhaaree Volume 7: Book 70: Hadeeth 573)_

So if that was the case in their time regarding the Qur'aan, why would we in our time be expected to rely on works of disputed authorship and authenticity to derive our beliefs? If something was supposedly authored within a hundred years or so of the Prophet's death, but the earliest available manuscript is from hundreds of years later, how can we be expected to accept this rather than the Qur'aan and _ahaadeeth_ , especially if the statements contained in it are statements of the author and not verified, direct quotations of the Companions and their students? If, for example, _Al Ibaanah_ (attributed to Imaam al Ash'aree) and the two competing texts claiming to be _Fiqh ul Akbar_ (attributed to Imaam Aboo Haneefah), are disputed, then they are inadmissible and unnecessary.

To say " _Let us return to the Qur'aan and Sunnah_ " and in the next breath say " _but you have to believe/disbelieve what these books say also_ " is illogical. This is why I chose _'Aqeedah at-Tahaawiyyah_ as a supplementary reference point to the Qur'aan and _ahaadeeth_ on the subject of Attributes, as it is accepted by all as a genuine, unadulterated record of the beliefs of the first generations of the Salaf concerning this matter. As regards other aspects of _'aqeedah_ , there are some that are disputed between the classical Schools—for example whether the definition of "faith" includes actions or not, and whether faith increases and decreases.

One final piece of advice is to avoid arguing and debating, as it is very easy to get sucked into the _kalaam_ mindset of having to overcome the disputant, and thinking of arguments and responses " _on the hoof_." Once you take a step into paraphrasing statements or explaining matters relating to Allaah (a.w.j.) in words that don't occur in the Qur'aan or _hadeeth_ , you will very quickly find yourself in difficulty. (I've tried to minimise my own incidences of these things while writing this book.) Any statement concerning Allaah (a.w.j.) is immediately subject to being prodded, poked, picked at and dissected ontologically and semantically, with all the man-made rules and principles that they entail. The first steps may seem safe and obvious, but beyond those steps, what are the cut-off criteria for taking further seemingly safe and obvious steps from where the first steps took you? Whatever criteria you choose, others may have a different opinion concerning them and arrive at different "safe and obvious" conclusions. There is no firm handhold beyond what has been stated by Allaah (a.w.j.), His Messenger (p.b.u.h.) and his Companions (r.a.a.), which is why the earliest scholars of Islaam limited themselves to just narrating, submitting to the linguistic meaning, and avoiding going into the hows and whys. Arguing and debating will also damage your relationship with Allaah (a.w.j.), and if persisted with, will lead to hard-heartedness, arrogance and hatred of your fellow Muslims.

# 14. Da'wah

Striving to intellectually understand more of the reality of Allaah's Nature, as the people of _kalaam_ do, is not the purpose of our life here on Earth, and we have specifically and unambiguously been told _not_ to strive for it. There is also no textual necessity to tackle the Christians, atheists and Philosophers etc. " _on their own ground_." " _Fighting fire with fire_ " is actually fighting misguidance with misguidance.

The Qur'aan describes itself in the following verse:

_The month of Ramadan in which was revealed the Qur'aan, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong)... (2:185)_

This means that it contains sufficient to guide _all_ of mankind—Christian, atheist, philosopher or otherwise, without recourse to _kalaam_ , philosophy or any other man-made means. Every claim and every argument which they may use to refute Islaam and "prove" their own position is dealt with by Allaah (a.w.j.) in the Qur'aan. There is no imperative to overpower in argument contained in the Qur'aan or _ahaadeeth_ —only to give the message in the ways of argumentation of the Prophets (a.s.) and the Salaf, then leave it to the individual to accept or reject.

_Say "Each is waiting; so await! You will come to know who are the owners of the path of equity, and who is right." (20:135) Say "(It is) the truth from the Lord of you (all)." Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloses them. If they ask for showers, they will be showered with water like to molten lead which burns the faces. Calamitous the drink and ill the resting-place! (18:29)_

There is also an instruction from Allaah (a.w.j.):

_And if they argue with you, (O Muhammad), say 'I have surrendered my purpose to Allaah and (so have) those who follow me.' And say unto those who have received the Scripture and those who read not 'Have you (too) surrendered?' If they surrender, then truly they are rightly guided, and if they turn away, then it is your duty only to convey the message (unto them). Allaah is Seer of (His) bondmen. (3:20)_

If they choose not to accept Islaam after being given what is in the Qur'aan specifically for them, it is not within our remit to then formulate a _different_ method of persuasion which we consider will succeed in a way which the Qur'aan (and by inference Allaah) was not able to. If this is not sufficient for us, then we need to ask ourselves why we consider ourselves more eloquent and more skilled in debate than Allaah (a.w.j.).

The Speech of Allaah, even in translation, has more ability to penetrate the heart and mind than any philosophical argument or proof. The objective is surely to penetrate the heart and mind in the hope of inducing belief, rather than to defeat in argument to achieve the same end. Someone who has been vanquished, or is in the process of being vanquished, is more likely to fight back—even with illogicality—rather than accept defeat. The mindset of defeat is also not very conducive to acceptance even when defeat has been recognised. Defeat in argument is also not a proof for the correctness of the opposing view—it can be just evidence for a lack of debating skill and techniques, or an incomplete grasp of all the arguments involved—so again does not always (or even often) result in the acceptance of Islaam by the opponent. The _Sunnah_ method of giving information in a spirit of love and concern is more conducive to maintaining bonds of mutual understanding and acceptance than the adversarial approach of _kalaam_.

After performing our duty of conveyance, we have to learn to let go of discussion and debating and limit ourselves to supplication. There is nothing to stop us approaching an individual or group on a future occasion and re-presenting the message of Islaam as given by Allaah and His Messenger in the hope that they may this time accept it.

# 15. Summary

So to summarise the points established in this discussion, based on the texts available and _'Aqeedah at-Tahaawiyyah_ :

1. Allaah (a.w.j.) has used words commonly used amongst the Arabs to transmit some information about Himself, through the Qur'aan and sayings of the Prophet (p.b.u.h.).

2. Allaah's Messenger (p.b.u.h.) and his Companions (r.a.a.) used the same terminology about Allaah (a.w.j.) as Allaah used about Himself; without change, interpretation, paraphrasing etc.

3. Both Allaah and His Messenger (p.b.u.h.) used statements containing the same word used for an Attribute of Allaah and for an attribute of a human, to emphasise that the word has to be understood according to its common linguistic meaning. It cannot be made any clearer. I've deliberately chosen examples of these throughout this discussion.

4. It is not logically possible that Allaah would not make His Message clear in His own Speech and in the speech of His Prophet (p.b.u.h.), or that He would leave someone looking for the truth dependant on the fallible speech of others to find it.

_The truth is from your Lord, so never be among the doubters. (2:147)_

5. An evidence for the truth of this is that there are no narrations where the Companions (r.a.a.) had to ask for clarification of any statements concerning the Attributes of Allaah from the Messenger of Allaah (p.b.u.h.).

_It is narrated on the authority of Thaabit that Anas said "We were forbidden in the Qur'aan that we should ask about anything from the Messenger of Allaah (p.b.u.h.)" and then Anas reported the hadeeth in similar words. (Muslim Book 1: Hadeeth 10)_

6. There are no narrations where the Prophet (p.b.u.h.) warned against believing in the apparent, linguistic meanings of the words he used to describe Allaah (a.w.j.), and none where he reinterpreted the apparent, linguistic meaning to mean something else.

7. The "overlap" or "commonality" in the meaning or understanding of the "shared" Attributes is the conduit for communication. This immediate understanding is also recognised by the Ash'arees and Maatureedees, but they only _accept_ it for _some_ Attributes. For others they reject it and move away from it.

8. When we read the source texts, we get the same immediate understanding as we get from reading the explanations of scholars considered to be Salafees.

9. As the group calling themselves Salafees say, information comes from the common, linguistic understanding of the word in the context where it is used, unless language or other texts dictate otherwise, for example Allaah's encompassing is not physical, but encompassing by His Knowledge (e.g. 18:91 and 65:12); His being _fis-samaa'_ means above the heavens not in them.

10. What is meant by the Salafees when they say " _apparent / linguistic meaning_ " is not " _Allaah (a.w.j.) is exactly the same as created things described by this word_ ", but " _according to the commonly used contextual meaning as usually applied to the Creation, without change or paraphrasing_ _._ " I've used the phrase _linguistic association_ to describe this—hopefully highlighting the _process_ of understanding rather than just the _level_ of understanding. If the phrase causes offence or confusion, I apologise.

11. None of these words describe the _reality_ of Allaah (a.w.j.), and this fact has to be foremost in the mind when then accepting the meaning or information communicated by their use.

12. Qualities such as Hearing and Seeing, and all of Allaah's qualities, convey meanings easily understood at a surface, _linguistic_ level—as they were intended to by Allaah (a.w.j.)—but when examined in detail, there is absolutely no equivalence in the _reality_ of the hearing and seeing and other attributes of Allaah and His Creation—and how _can_ there be? This situation is as Imaam at-Tahaawee states:

_Between resembling to Creation and divesting of meaning._

This is the crux of the matter, and the inherent limitation of language highlighted in my discussion.

13. Allaah (a.w.j.) Sees and Hears things as they happen. He Speaks to His Creation when He Wishes to. He becomes Angry when we displease Him, and Pleased when we do something which He Loves. He isn't just " _attributed with_ " Seeing, Hearing, Anger etc. as the Ash'arees and Maatureedees claim.

14. The corruption and misapplication of the meaning of _tanzeeh_ , to mean anything which might seem to indicate anthropomorphism (which has become the dictionary definition), anthropopathism, or anthropoeisis shows the dangers of using man-made processes not used by Allaah and His Messenger (p.b.u.h.) to describe Allaah (a.w.j.). The intention may be good, but it can lead to mistakes, and is open to abuse.

15. Using " _There is nothing as His Likeness_ " as a catch-all justification by the Ash'arees and others to change or negate the Attributes has no logic to it. If taken to its logical conclusion, then the Creation has attributes, so we would have to negate Allaah (a.w.j.) having Attributes, which is obviously not true.

16. Not recognising this, and not accepting the inherent limitation of language itself, led earlier, deviant groups to say, for example, that it is only the knowledge of what is audible and visible of the Creation that can be attributed to Allaah, but He doesn't Himself Hear or See. The same analysis of Allaah's other qualities such as Hands, Eyes, Feet etc. led them to the same conclusion; that there is no overlap in _reality_ with the meanings of these words as applied to Allaah and His Creation, therefore the word in question should be negated, interpreted, paraphrased, changed or considered incomprehensible at any level.

17. Ash'arees and Maatureedees negate the linguistic meanings of many Attributes due to their principles of Bodies and Accidents and their Categories. The innovation of defining their concept of an "accident" in terms of "time", in order to differentiate between the Attributes of Allaah (a.w.j.) and those of Creation, forced them into a position of having to deny the time-based interaction of Allaah (a.w.j.) with His Creation. This interaction is clearly stated in many verses of the Qur'aan and in the _ahaadeeth_.

18. To avoid the _ta'teel_ of the Jahmiyyah, and to enable discussions and debates with other People of Kalaam, they resorted to _ta'weel_ and _tafweed_ of the "shared" Attributes, to redefine them where possible in terms of simpler building blocks of eternal Attributes. This need for _ta'weel_ , _tafweed_ and the new concept of Allaah's Speech are some of the many "patching-the-gaps" concepts that have to be resorted to when introducing things to Islaam, or trying to "correct" earlier deviations, with each patch requiring further patches due to throwing up contradictions with earlier patches, and further conflicts with text. I've heard this patching process described as the " _development of Islamic Theology_ "!

19. In relation to the Attributes of Allaah (a.w.j.), Ash'arees and Maatureedees go against Imaam at-Tahaawee in both understanding and methodology. They do not practise immediate acceptance and submission; they seek knowledge beyond what has been given, and which is in fact unobtainable; they are not content to submit their intellects; do not leave off interpreting; don't avoid indirect negation; but instead use a process of deconstruction, analysis and reinterpreting of the words selected for the Attributes, to arrive at what they consider to be suitable and correct.

20. They claim to follow the _'aqeedah_ of Imaam at-Tahaawee, but their _specific_ beliefs in the Attributes cannot be found in the text—only in their _sharh_. In fact their beliefs are explicitly contradicted. Check for yourself in a separate publication _Aqeedah at-Tahaawiyyah in English: A Study Aid_ where I have given a word-for-word translation, with word roots, and references to standard dictionaries to encourage independent checking. They take general statements accepted by all, and work their interpretations into them via "expansions", "explanations" and "clarifications."

21. Contemporary Ash'arees claim to be part of the _sanad_ via Imaam al Ash'aree, but consider his acceptance of Allaah's being Above, His Face, Hands, Eyes etc. as being _kufr_.

22. For the first Kullaabees and Ash'arees, the issue was not that of not accepting Attributes which can also apply to a human, but was of not accepting Attributes which are not eternal, singular and unchanging, and which necessitate Allaah (a.w.j.) having a body, being subject to events in time, interacting with Creation, or changing, in accordance with their rules.

23. Basic faith should have told the Ash'arees and Maatureedees that _the rules of Creation don't apply to Allaah_ (a.w.j.). He can be, do, have and interact with the Creation without needing a body for the purpose, or being bound by time.

24. Any falsehood introduced into Allaah's religion results in corruption of some of the Names of Allaah (a.w.j.), inconsistencies within the falsehood itself, and conflicts with clear, textual evidence. If it didn't, there would be no way of differentiating truth from falsehood.

25. The clearest evidence of the falseness of their position is that of their denial of the Qur'anic Speech of Allaah being comprised of words and sounds. Their belief in the Arabic Qur'aan being created was categorically and unanimously declared as disbelief ( _kufr_ ) by the scholars of the Salaf.

# 16. Conclusion

The saved sect of _Ahlus Sunnah wal Jamaa'ah_ has existed with its understanding and evidences since the time of the Messenger of Allaah (p.b.u.h.), and has as its basis the correct belief in Allaah's Nature. This belief is so naturally understood by the generality of Muslims that it doesn't require any detailed explanation. Its starting points are shown in the statements of Imaam at-Tahaawee:

_Truly Allaah is One. There is nothing like Him. He is not like the creatures._

He then explains the limit of our understanding:

_The interpretation of every concept that relates to Lordship, was by means of abandonment of interpreting, and adhering to submission._

how that forbidden interpreting is carried out:

_Faith...is not correct for whoever of them learnt about it through imagining, or interpreted it by means of the intellect._

and what submission means:

_The foundation of Islaam is not firm unless it is based on submitting and the state of self-surrender, so whoever sought knowledge that his own knowledge was debarred from, and was not content with the submission of his intellect, his seeking veiled him from pure belief in Allaah's Unity, clear cognisance and correct faith._

with the result of not following the way of acceptance of _Ahlus Sunnah wal Jamaa'ah_ being:

_He wavers between disbelief and faith, confirmation and denial, and acknowledging and rejecting. He is subject to whisperings; lost; deviating; doubting—not an assenting believer nor a lying denier._

Through acceptance of the Unity of Allaah (a.w.j.) and His difference from Creation; rejection of the idea that Allaah (a.w.j.) and His Messenger (p.b.u.h.) didn't communicate what they intended with the words they used; and rejection of the Ash'aree and Maatureedee concepts of _kalaam_ , _tanzeeh,_ _ta'weel_ and _tafweed_ , there is no other logical choice than to accept the Attributes of Allaah (a.w.j.) according to the natural, linguistic process I discussed earlier. This, by definition, means that one follows the Salafee way of accepting these Attributes, as they follow the exact same method of understanding. Intellect, reasoning, logic, _fitra_ or whatever else you want to call it can't arrive at any other conclusion. This is the submission of intellect; guarding against negation; leaving-off of (non-evidence-based) _ta'weel_ , and acceptance that we see expounded by Imaam at-Tahaawee (r.a.a.).

As for other sects of Islaam, such as the Shee'ah, Ash'arees and Maatureedees, the veneer of orthodoxy that longevity gives to their innovations doesn't actually make them any less of an innovation than the day they were invented. The scholars of these sects and others confuse their longevities with genuine orthodoxy and having a valid _sanad_.

The scholars and the generality of the Shee'ah, extreme Soofees, Ash'arees and all astray groups can all be shown clearly that their false beliefs are based on their beliefs only; meaning that when challenged, they "prove" their beliefs by restating them (as Christians do), not by providing explicit, clear text. Their beliefs are always one, two or more interpretive steps away from text, as in the example for Allaah's Speech given earlier. Without accepting and following these steps, one cannot arrive at their beliefs.

There is no need or excuse when living in an advanced society for perpetuating such innovated beliefs and practices. Literacy and the techniques of critical thinking and analysis are more widespread now than they have ever been in the past, and we have available to us the Speech of Allaah (a.w.j.), the words of His Prophet (p.b.u.h.), and access to material from all schools of thought through their publications and recorded lectures, often at the click of a mouse button. It's not really possible anymore to be overcome with the on-the-spot techniques of argumentation from the past. Arguments can be recorded and listened to or read again and again to cross-check and discover where the conflicts, contradictions, falsehoods, "tricks" and deceptions came into play, and can be cross-referenced with written material elsewhere.

A final point to recognise is that Ash'arees, Maatureedees and others are _compelled_ to defend or trivialise differences on the Attributes and the nature of the Qur _'_ aan, because once these differences are recognised as a defining issue between _Ahlus Sunnah wal Jamaa'ah_ and the rest of the sects, then other aspects of Islaam which form the core of disagreements between the Salafees and others are also called into question. If the scholars of the Ash'arees, Maatureedees and others are recognised by their followers to not even have the starting point, and the simplest, most natural understanding and belief of Islaam correct—who is Allaah?—then their claims to be the inheritors and transmitters of _Ahlus Sunnah wal Jamaa'ah_ , and to have the authority to dictate for their followers what constitutes the _rest_ of Islaam, are rendered baseless. A scholar of an astray sect has no basis on which to defend something which the scholars of _Ahlus Sunnah wal Jamaa'ah_ have stated to be not part of Islaam. By definition, that scholar has not received what he or she considers to be Islaam through the _sanad_ of Islaam. If the Salafees on the other hand _do_ have the correct starting point of understanding who Allaah (a.w.j.) is, and are thus part of _Ahlus Sunnah wal Jamaa'ah_ , then they are also inheritors and transmitters of the rest of Islaam. With the stakes being so high, it becomes easier to see why there is so much invested by all parties in this issue of Allaah's Attributes.

As I stated earlier, none of us had any say in the environment or belief system we were born into, but we all have to recognise that it's the path we choose to take once we reach maturity that we will be judged on.

# 17. Next Steps

Belief in Allaah's Attributes is only one aspect of _'aqeedah_ , and knowledge of _'aqeedah_ is only one aspect of our deen.

_Narrated Aboo Hurayrah "One day while Allaah's Messenger (p.b.u.h.) was sitting with the people, a man came to him walking and said "O Allaah's Messenger (p.b.u.h.). What is Belief?" The Prophet (p.b.u.h.) said 'Belief is to believe in Allaah, His Angels, His Books, His Apostles, and the meeting with Him, and to believe in the Resurrection.' The man asked "O Allaah's Messenger (p.b.u.h.). What is Islaam?" The Prophet (p.b.u.h.) replied 'Islaam is to worship Allaah and not worship anything besides Him, to offer prayers perfectly, to pay the (compulsory) charity (zakaah) and to fast the month of Ramadaan.' The man again asked "O Allaah's Messenger (p.b.u.h.). What is ihsaan?" The Prophet (p.b.u.h.) said 'Ihsaan is to worship Allaah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allaah sees you...'" (Bukhaaree Volume 6: Book 60: Hadeeth 300)_

For belief, hopefully this book will have guided you to the scholars who can elaborate on all the aspects mentioned in the _ahaadeeth_.

_It is narrated on the authority of Aboo Hurayrah that the Messenger of Allaah (p.b.u.h.) said "Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allaah, and the humblest of which is the removal of what is injurious from the path, and modesty is a branch of faith." (Muslim Book 1: Hadeeth 56)_

Suggestions as to what these branches are can be found in Imaam Bayhaqee's _Branches of Faith_ , and a brief study will show that they are not just a question of memorisation.

_It was narrated that Anas said "The Messenger of Allaah (p.b.u.h.) said 'None of you has believed until I am dearer to him than his family, his wealth and all the people.'"_

_(Saheeh) (Nasaa'ee Volume 6: Book 47: Hadeeth 5017)_

_It was narrated from Anas that the Messenger of Allaah (p.b.u.h.) said "By the One in Whose hand is the soul of Muhammad, none of you has believed until he loves for his brother what he loves for himself of goodness." (Saheeh) (Nasaa'ee Volume 6: Book 47: Hadeeth 5020)_

For Islaam, its ways and rulings need to be learnt and put into practice.

_Jaabir said "We set out on a journey. One of our people was hurt by a stone that injured his head. He then had a sexual dream. He asked his fellow travellers 'Do you find a concession for me to perform tayammum?' They said "We do not find any concession for you while you can use water." He took a bath and died. When we came to the Prophet (p.b.u.h.), the incident was reported to him. He said 'They killed him, may Allaah kill them!_ _Could they not ask when they did not know? The fire of ignorance is inquiry._ _It was enough for him to perform tayammum and to pour some drops of water or bind a bandage over the wound (the narrator Moosaa was doubtful); then he should have wiped over it and washed the rest of his body.'" (Aboo Daawood Book 1: Hadeeth 336)_

_This Knowledge is a Matter of Deen, so be careful who you take your deen from._

_(Muhammad ibn Seereen (d. 110 AH))_

_It was narrated that Aboo Hurayrah said "The Messenger of Allaah (p.b.u.h.) said 'Indeed, this religion is easy, and no one will ever overburden himself in religion, except that it will overcome him. So seek what is appropriate, and come as close as you can, and receive the glad tidings (that you will be rewarded), and take it easy; and gain strength by worshipping in the mornings, afternoons, and during the last hours of the nights.'"_

_(Saheeh) (Nasaa'ee Volume 6: Book 47: Hadeeth 5037)_

_Aboo Hurayrah reported that the Prophet (p.b.u.h.) said "None of you will be saved by his actions." 'Not even you, Messenger of Allaah?' they asked. "Not even me," he replied "unless Allaah covers me with mercy from Him. But act correctly and wisely and worship in the morning and evening and during part of the night. Keep to a middle path and you will arrive."_

_(Adaab al Mufrad Book 25: Hadeeth 20)_

For _ihsaan_ , it is the fruit of what has just preceded. Abandoning its active pursuit is one of the diseases of the _ummah_.

_On the authority of Aboo Hurayrah (r.a.) who said "The Messenger of Allaah (p.b.u.h.) said 'Verily Allaah ta'aalaa has said 'Whosoever shows enmity to a walee (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (superogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask (something) of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.''" (Nawawee's 40 Hadeeth: Hadeeth 38)_

_No-one has strength in establishing obedience to Allaah and firmness upon it except by the permission and ability of Allaah. (at-Tahaawee)_

Don't get distracted from this by being content with studying and fulfilling the basics, or your worship, character and dealings will suffer because of it. You will not move forward very far, and may even get discouraged and move backwards. There is a _sunnah_ of teaching, learning and _islaah_ (correction and purification) which involves the righteous scholars of Islaam, so without their company and guidance it is more difficult to move on the path towards _ihsaan_.

May Allaah (a.w.j.) guide us all to the truth, make us firm upon it, and unite us in Paradise. Aameen.

# Appendix A

## Allaahu _ta'aalaa_ 's Description of Himself.

## **Face**

The guiding of them is not your duty (O Muhammad), but Allaah guides whom He wills. And whatsoever good thing you spend, it is for yourselves, when you spend not save in search of Allaah's Face; and whatsoever good thing you spend, it will be repaid to you in full, and you will not be wronged. (2:272) And cry not unto any other god along with Allaah. There is no god save Him. Everything will perish save His Face. His is the command, and unto Him you will be brought back. (28:88) So give to the kinsman his due, and to the needy, and to the wayfarer. That is best for those who seek Allaah's Face. And such are they who are successful. That which you give in usury in order that it may increase on (other) people's property has no increase with Allaah; but that which you give in charity, seeking Allaah's Face, has increase manifold. (30:38-9) There remains the Face of your Lord of Might and Glory. (55:27) (Saying): We feed you, for the Face of Allaah only. We wish for no reward nor thanks from you. (76:9)

It was narrated that Qays bin 'Ubaad said " _'_ Ammaar bin Yaasir led the people in prayer and he made the prayer short. It was as if they disliked that, so he said 'Did I not do bowing and prostration properly?' They said 'Yes.' He said 'And I said a supplication that the Prophet (p.b.u.h.) used to say "O Allaah, by Your knowledge of the unseen and Your power over Creation, keep me alive so long as You know that living is good for me and cause me to die when You know that death is better for me. O Allaah, cause me to fear You in secret and in public. I ask You to make me true in speech in times of pleasure and of anger. I ask You to make me moderate in times of wealth and poverty. And I ask You for everlasting delight and joy that will never cease. I ask You to make me pleased with that which You have decreed and for an easy life after death. I ask You for the sweetness of looking upon Your Face and a longing to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. O Allaah, beautify us with the adornment of faith and make us among those who guide and are rightly guided.'"

(Hasan) (Sunan an-Nasaa'ee Volume 2: Book 13: Hadeeth 1307)

Aboo Moosaa reported "The Messenger of Allaah (p.b.u.h.) was standing amongst us and he told us five things. He said 'Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is light.' In the _hadeeth_ narrated by Aboo Bakr (instead of the word 'light') it is fire. 'If he withdraws it (the veil), the splendour of His Face would consume His Creation so far as His Sight reaches.'" (Muslim Book 1: Hadeeth 343)

Narrated Jaabir bin 'Abdullaah "When this Verse: 'Say (O Muhammad!) "He has Power to send torments on you from above,"' (6:65) was revealed, The Prophet said "I take refuge with Your Face." Allaah revealed '...or from underneath your feet.' (6:65) The Prophet then said "I seek refuge with Your Face!" Then Allaah revealed '...or confuse you in party-strife.' (6:65) On that, the Prophet said "This is easier."" (Bukhaaree Book 9: Volume 93: Hadeeth 503)

In the _hadeeth_ of Taa'if "I take shelter in that radiance of Your Face by which You illuminated the darkness..."

##  **Eyes**

Saying: Put him into a chest, then cast it down into the river, then the river shall throw him on the shore; there shall take him up one who is an enemy to Me and enemy to him, and I cast down upon you Love from Me, and that you might be brought up before My Eye. (20:39) So wait patiently (O Muhammad) for your Lord's decree, for surely you are under Our Eyes; and hymn the praise of your Lord when you rise. (52:48) And We carried him upon a thing of planks and nails, that ran (upon the waters) under Our Eyes, as a reward for him who was rejected. (54:13-14)

Narrated 'Abdullaah "Ad-Dajjaal was mentioned in the presence of the Prophet (p.b.u.h.). The Prophet (p.b.u.h.) said 'Allaah is not hidden from you; He is not one-eyed,' and pointed with his hand towards his eye, adding 'while Al-Maseeh Ad-Dajjaal is blind in the right eye and his eye looks like a protruding grape.'" (Bukhaaree Book 9: Volume 93: Hadeeth 504)

##  **Hands**

The Jews say Allaah's hand is chained. Their hands are chained and they are accursed for saying so. Nay, but both His Hands are spread out wide in bounty. He bestows as He will. That which has been revealed unto you from your Lord is certain to increase the contumacy and disbelief of many of them, and We have cast among them enmity and hatred till the Day of Resurrection. As often as they light a fire for war, Allaah extinguishes it. Their effort is for corruption in the land, and Allaah loves not corrupters. (5:64) Do they not see that We have created cattle for them, out of what Our Hands have wrought, so they are their masters? (36:71) He said "O Iblis! What hinders you from falling prostrate before that which I have created with both My Hands? Are you too proud or are you of the high exalted?" (38:75) And they don't esteem Allaah as He has the right to be esteemed, when the whole earth is His handful on the Day of Resurrection, and the heavens are rolled in His Right Hand. Glorified is He and High Exalted from all that they ascribe as partner (unto Him). (39:67)

Narrated Maalik ibn Nadlah "The Prophet (p.b.u.h.) said 'Hands are of three types: Allaah's Hand is the upper one; the bestower's hand is the one near it; the beggar's hand is the lower one. So bestow what is surplus, and do not submit yourself to the demand of your soul.'"

(Aboo Daawood: Book 9: Hadeeth 1645)

Aboo Hurayrah reported Allaah's Messenger (p.b.u.h.) as saying "There was an argument between Adam and Moses. Moses said to Adam 'You are our father. You did us harm and caused us to get out of Paradise.' Adam said to him 'You are Moses. Allaah selected you and wrote with His own Hand the Book (Torah) for you. Despite this you blame me for an act which Allaah had ordained for me forty years before He created me.'" Allaah's Apostle (p.b.u.h.) said "This is how Adam came the better of Moses." (Muslim Book 33: Hadeeth 6409)

Aboo Moosaa reported Allaah's Messenger (p.b.u.h.) as saying that Allaah, the Exalted and Glorious, Stretches out His Hand during the night so that the people repent for the fault committed from dawn till dusk and He stretches out His Hand during the day so that the people may repent for the fault committed from dusk to dawn. (He would accept repentance) before the sun rises in the west (before the Day of Resurrection). (Muslim Book 37: Hadeeth 6644)

Narrated Aboo Sa'eed al Khudree "The Prophet (p.b.u.h.) said 'The (planet of) earth will be a bread on the Day of Resurrection, and The Irresistible (Allaah) will topple-turn it with His Hand like anyone of you topple-turns a bread with his hands while (preparing the bread) for a journey, and that bread will be the entertainment for the people of Paradise.' A man from the Jews came (to the Prophet) and said 'May The Beneficent (Allaah) bless you, O Abul Qaasim! Shall I tell you of the entertainment of the people of Paradise on the Day of Resurrection?' The Prophet said "Yes." The Jew said 'The earth will be a bread,' as the Prophet had said. Thereupon the Prophet looked at us and smiled till his premolar tooth became visible. Then the Jew further said 'Shall I tell you of the udm (additional food taken with bread) they will have with the bread?' He added, 'That will be Balam and Nun.' The people asked 'What is that?' He said 'It is an ox and a fish, and seventy thousand people will eat of the caudate lobe (i.e. extra lobe) of their livers.'" (Bukhaaree Book 8: Volume 76: Hadeeth 527)

Husayn bin 'Alee narrated on the authority of (his father) 'Alee bin Aboo Taalib that the Apostle of Allaah (p.b.u.h.) came one night to see him ('Alee) and Faatimah (the daughter of the Prophet) and said "Don't you observe (Tahajjud) prayer?" I ('Alee) said 'Messenger of Allaah, verily our souls are in the Hands of Allaah and when He wants to awaken us, He awakens us.' The Messenger of Allaah (p.b.u.h.) went back when I said this to him. He was striking his hand on his thigh while returning, and I heard him say "Verily man disputes with many things." (Muslim Book 4: Hadeeth 1701)

Aboo Hurayrah reported Allaah's Messenger (p.b.u.h.) as saying "If anyone gives as Sadaqah the equivalent of a date from that (earning) earned honestly, for Allaah accepts that which is lawful, the Lord would accept it with His Right Hand, and even if it is a date, it would foster in the Hand of the Lord, as one of you fosters his colt, till it becomes bigger than a mountain."

(Muslim Book 5: Hadeeth 2211)

'Abdullaah bin 'Umar reported Allaah's Messenger (p.b.u.h.) saying "Allaah, the Exalted and Glorious, would fold the Heavens on the Day of Judgment and then He would place them on His Right Hand and say 'I am the Lord; where are the haughty and where are the proud (today)?' He would fold the earth (placing it) on the Left Hand and say 'I am the Lord; where are the haughty and where are the proud (today)?'" (Muslim Book 39: Hadeeth 6704)

Aboo Hurayrah reported Allaah's Messenger (p.b.u.h.) as saying that Allaah said to him "Spend, I will bestow upon you." And the Messenger of Allaah (p.b.u.h.) said 'The Right Hand of Allaah is full, and spending (the riches) liberally during day and night will not diminish (the resources of Allaah). Don't you see what (an enormous amount of resources) He has spent since He created the heaven and the earth, and what is in His Right Hand has not decreased? His Throne is upon the water. And in His other Hand is death, and He elevates and degrades (whom He likes).'

(Muslim Book 5: Hadeeth 2179)

##  **Fingers**

Narrated 'Abdullaah "A Jew came to the Prophet (p.b.u.h.) and said "O Muhammad! Allaah will hold the heavens on a Finger, and the mountains on a Finger, and the trees on a Finger, and all the Creation on a Finger, and then He will say 'I am the King.' On that Allaah's Apostle smiled till his premolar teeth became visible, and then recited 'No just estimate have they made of Allaah such as due to him...'" (39:67) 'Abdullaah added "Allaah's Apostle smiled (at the Jew's statement) expressing his wonder and belief in what was said." (Bukhaaree Book 9: Volume 93: Hadeeth 510)

'Abdullaah bin 'Amr bin al 'Aas reported that he heard Allaah's Messenger (p.b.u.h.) as saying "Verily, the hearts of all the sons of Adam are between the two Fingers out of the Fingers of the Compassionate Lord as one heart. He turns that to any (direction) He likes." Then Allaah's Messenger (p.b.u.h.) said "0h Allaah, the Turner of the hearts, turn our hearts to Your obedience." (Muslim Book 33: Hadeeth 6418)

##  **Foot**

Narrated Anas "The Prophet said 'The people will be thrown into Hell ( Fire) and it will keep on saying 'Is there any more?' until the Lord of the worlds puts His Foot over it, whereupon its different sides will come close to each other, and it will say 'Qad! Qad! (Enough! Enough!) By Your 'Izzat (Honour and Power) and your Karam (Generosity)!' Paradise will remain spacious enough to accommodate more people until Allaah will create some more people and let them dwell in the superfluous space of Paradise.'"

(Bukhaaree Volume 9: Book 93: Hadeeth 481. Muslim Book 40: Hadeeth 6825)

##  **Shin**

The Day the Shin ( _saaq_ ) will be uncovered and they are invited to prostration but the disbelievers will not be able (68:42)

Narrated Aboo Sa'eed al Khudree:... Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, "I am your Lord" and they will say 'You are not our Lord.' And none will speak to Him then but the Prophets, and then it will be said to them, "Is there a sign between you and Him by which you can recognize Him?" They will say 'The Shin' ( _as-saaq_ ) and so Allaah will then uncover His Shin ( _saaqi-hee_ ) whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation.... (Bukhaaree Volume 9: Book 93: Hadith 532)

##  **Speech and Words**

Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allaah Spoke, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allaah's Sovereignty) and We supported him with the holy Spirit. And if Allaah had so willed it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing, and some disbelieving. And if Allaah had so willed it, they would not have fought one with another; but Allaah does what He will. (2:253) Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the Words of my Lord were exhausted, even though We brought the like thereof to help. (18:109) And when he reached it, he was called by name "O Moses! Lo! I, even I, am your Lord, so take off your shoes, for lo! You are in the holy valley of Tuwa. And I have chosen you, so hearken unto that which is inspired." (20:11-13) The word from a Merciful Lord (for them) is 'Peace!' (36:58) Has there come unto you the history of Moses? How his Lord called him in the holy valley of Tuwa, (79:15-16)

**kalaam** 2:75, 9:6, 48:15 **kallama** 4:164, 2:174

**qaala** 2:243, 3:55, 5:12, 5:110 5:115-6, 5:119, 16:51, 33:4, 48:15

Narrated Jaabir ibn 'Abdullaah "The Messenger of Allaah (p.b.u.h.) presented himself to the people at 'Arafah, saying 'Is there any man who takes me to his people? The Quraysh have prevented me from preaching the Speech of my Lord.'" (Aboo Daawood Book 41: Hadeeth 4716)

Narrated 'Aadee bin Haatim "Allaah's Apostle (p.b.u.h.) said 'There will be none among you but his Lord will speak to him, and there will be no interpreter between them, nor a screen to screen Him.'" (Bukhaaree Book 9: Volume 93: Hadeeth 535)

Narrated Aboo Hurayrah "The Prophet said '(There are) three (types of persons to whom) Allaah will neither speak to them on the Day of Resurrection, nor look at them (They are): (1) a man who takes a false oath that he has been offered for a commodity a price greater than what he has actually been offered; (2) and a man who takes a false oath after the 'Asr (prayer) in order to grab the property of a Muslim through it; (3) and a man who forbids others to use the remaining superfluous water. To such a man Allaah will say on the Day of Resurrection 'Today I withhold My Blessings from you as you withheld the superfluous part of that (water) which your hands did not create.'"

(Bukhaaree Book 9: Volume 93: Hadeeth 538)

Narrated Aboo Hurayrah "The Prophet (p.b.u.h.) said 'When Allaah ordains something on the Heaven the angels beat with their wings in obedience to His Speech ( _qawl_ ) which (is/sounds) like that of a chain dragged over a rock. His Statement: 'Yet, when fear is banished from their hearts, they say 'What was it that your Lord said?' They say 'The Truth. And He is the Sublime, the Great.' (34:23)'" (Bukhaaree Book 9: Volume 93: Hadeeth 573). _The structure used to indicate the sound is masculine, whereas wings are feminine, so the sound relates to Allaah's Speech, not to the beating of the angels' wings._

Narrated Aboo Hurayrah "The Prophet (p.b.u.h.) said 'Once while Job (Ayyoob) was taking a bath in a naked state, suddenly a great number of gold locusts started falling upon him and he started collecting them in his clothes. His Lord called him 'Oh Job! Didn't I make you rich enough to dispense with what you see now?' Job said 'Yes, Oh Lord! But I cannot dispense with Your Blessings.''"

(Bukhaaree Book 9: Volume 93: Hadeeth 585)

Narrated Aboo Hurayrah "Allaah's Apostle (p.b.u.h.) said 'A man who never did any good deed, said that if he died, his family should burn him and throw half the ashes of his burnt body in the earth and the other half in the sea, for by Allaah, if Allaah should get hold of him, He would inflict such punishment on him as He would not inflict on anybody among the people. But Allaah ordered the sea to collect what was in it (of his ashes) and similarly ordered the earth to collect what was in it (of his ashes). Then Allaah said (to the recreated man) 'Why did you do so?' The man replied 'For being afraid of You, and You know it (very well).' So Allaah forgave him.'"

(Bukhaaree Book 9: Volume 93: Hadeeth 597)

Narrated 'Abdullaah "Allaah's Apostle said 'The person who will be the last one to enter Paradise and the last to come out of Hell (Fire) will be a man who will come out crawling, and his Lord will say to him 'Enter Paradise.' He will reply 'Oh Lord, Paradise is full.' Allaah will give him the same order thrice, and each time the man will give Him the same reply, i.e. 'Paradise is full.' Thereupon Allaah will say (to him) 'Ten times of the world is for you.''" (Bukhaaree Book 9: Volume 93: Hadeeth 602)

...Then he ascended with him to the fourth Heaven and they said the same; and then he ascended with him to the fifth Heaven and they said the same; and then he ascended with him to the sixth Heaven and they said the same; then he ascended with him to the seventh Heaven and they said the same. On each Heaven there were prophets whose names he had mentioned and of whom I remember Enoch on the second Heaven, Aaron on the fourth Heaven, another prophet whose name I don't remember on the fifth Heaven, Abraham on the sixth Heaven, and Moses on the seventh Heaven because of his privilege of talking to Allaah directly. Moses said (to Allaah) "O Lord! I thought that none would be raised up above me." (Bukhaaree Book 9: Volume 93: Hadeeth 608)

Narrated Aboo Hurayrah "Once the Prophet was preaching while a Bedouin was sitting there. The Prophet said 'A man from among the people of Paradise will request Allaah to allow him to cultivate the land. Allaah will say to him 'Haven't you got whatever you desire?' He will reply 'Yes, but I like to cultivate the land.' (Allaah will permit him and) he will sow the seeds, and within seconds the plants will grow and ripen and (the yield) will be harvested and piled in heaps like mountains. On that Allaah will say (to him) 'Take, here you are, Oh son of Adam, for nothing satisfies you.'' On that the Bedouin said "Oh Allaah's Apostle! Such man must be either from Quraysh or from Ansar, for they are farmers while we are not." On that Allaah's Apostle smiled."

(Bukhaaree Book 9: Volume 93: Hadeeth 610)

Juwayriyah reported that Allaah's Messenger (p.b.u.h.) 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 Prophet) said to her "You have been in the same seat since I left you." She said 'Yes.' Thereupon Allaah's Apostle (p.b.u.h.) said "I recited four words three times after I left you and if these are to be 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 pleasure of His Self and according to the weight of His Throne and according to the ink for His Words.'" (Muslim Book 35 Hadeeth 6575)

Safwaan bin Muhriz reported that a person said to Ibn 'Umar "How did you hear Allaah's Messenger (p.b.u.h.) as saying something about intimate conversation?" He said "I heard him say 'A believer will be brought to his Lord, the Exalted and Glorious, on the Day of Resurrection and He would place upon him His veil (of Light) and make him confess his faults and say 'Do you recognise (your faults)?' He would say 'My Lord, I do recognise (them).' He (the Lord) would say 'I concealed them for you in the world. And today I forgive them.' And he would then be given the Book containing (the account of his) good deeds. And so far as the non-believers and hypocrites are concerned, there would be general announcement about them before all Creation telling them that these (people, i.e. non-believers and hypocrites) told a lie about Allaah."" (Muslim Book 37: Hadeeth 6669)

It has been narrated on the authority of Masrooq who said "We asked 'Abdullaah about the Qur'anic verse: 'Think not of those, who are slain in the way of Allaah, as dead. Nay, they are living. With their Lord they have provision.' (3:169). He said 'We asked the meaning of the verse (from the Prophet) who said "The souls of the martyrs live in the bodies of green birds who have their nests in chandeliers hung from the throne of the Almighty. They eat the fruits of Paradise from wherever they like and then nestle in these chandeliers. Once their Lord cast a glance at them and said "Do you want anything?" They said "What more shall we desire? We eat the fruit of Paradise from wherever we like." Their Lord asked them the same question thrice. When they saw that they will continue to be asked and not left (without answering the question), they said "O Lord, we wish that You may return our souls to our bodies so that we may be slain in Your way once again." When He (Allaah) saw that they had no need, they were left (to their joy in heaven)."'" (Muslim Book 20: Hadeeth 4651)

Khawla bint Hakim Sulamiyya reported "I heard Allaah's Messenger (p.b.u.h.) as saying 'When any one of you stays at a place, he should say "I seek refuge in the Perfect Words of Allaah from the evil of that He created." Nothing would then do him any harm until he moves from that place.'" Aboo Hurayrah reported that a person came to Allaah's Messenger (p.b.u.h.) and said "Allaah's Messenger, I was stung by a scorpion during the night. Thereupon he said 'Had you recited these words in the evening: "I seek refuge in the Perfect Words of Allaah from the evil of what He created," it would not have done any harm to you.'" (Muslim Book 35: Hadeeth 6542)

Narrated Aboo Sa'eed al Khudree "The Prophet said 'On the day of Resurrection Allaah will say 'Oh Adam!' Adam will reply 'Labbayk our Lord, and sa'dayk.' Then there will be a loud call (saying) 'Allaah orders you to take from among your offspring a mission for the (Hell) Fire.' Adam will say 'Oh Lord! Who are the mission for the (Hell) Fire?' Allaah will say 'Out of each thousand, take out 999.' _At that time every pregnant female shall drop her load (have a miscarriage) and a child will have grey hair. And you shall see mankind as in a drunken state, yet not drunk, but severe will be the torment of Allaah_.' (22.2) (When the Prophet mentioned this), the people were so distressed (and afraid) that their faces got changed (in colour) whereupon the Prophet said "From Gog and Magog nine hundred and ninety nine will be taken out and one from you. You Muslims (compared to the large number of other people) will be like a black hair on the side of a white ox, or a white hair on the side of a black ox, and I hope that you will be one-fourth of the people of Paradise." On that, we said "Allaahu Akbar!" Then he said "I hope that you will be) one-third of the people of Paradise." We again said "Allaahu Akbar!" Then he said "(I hope that you will be) one-half of the people of Paradise." So we said "Allaahu Akbar."" (Bukhaaree Book 6: Volume 60: Hadeeth 265)

##  **Ascending / Istawaa** ' **alal 'Arsh**

Lo! Your Lord is Allaah Who created the heavens and the earth in six Days, then He Rose Above the Throne. He covers the night with the day, which is in haste to follow it, and has made the sun and the moon and the stars subservient by His command. His verily is all creation and commandment. Blessed be Allaah, the Lord of the Worlds! (7:54), Lo! Your Lord is Allaah Who created the heavens and the earth in six Days, then He Rose Above the Throne, directing all things. There is no intercessor (with Him) except with His permission. That is Allaah, your Lord, so worship Him. Oh, will you not keep this in mind? (10:3), Allaah it is Who raised up the heavens without visible supports, then Rose Above the Throne, and made use of the sun and the moon; each runs unto an appointed term; He orders the course; He details the revelations, that haply you may be certain of the meeting with your Lord. (13:2), The Beneficent One, Who is established on the Throne. (20:5), Who created the heavens and the earth and all that is between them in six Days, then He Rose Above the Throne. The Beneficent! Ask anyone informed concerning Him! (25:59), Allaah it is Who created the heavens and the earth, and that which is between them, in six Days. Then He Rose Above the Throne. You have not, beside Him, a protecting friend or mediator. Will you not then remember? (32:4), He it is Who created the heavens and the earth in six Days; then He Rose Above the Throne. He knows all that enters the earth and all that emerges therefrom and all that comes down from the sky and all that ascends therein; and He is with you wheresoever you may be. And Allaah is Seer of what you do. (57:4)

##  **Descending**

Narrated Aboo Hurayrah "Allaah's Apostle (p.b.u.h.) said 'Every night when it is the last third of the night, our Lord, the Superior, the Blessed, descends to the nearest heaven and says 'Is there anyone to invoke Me that I may respond to his invocation? Is there anyone to ask Me so that I may grant him his request? Is there anyone asking My forgiveness so that I may forgive him?''"

(Bukhaaree Book 9: Volume 93: Hadeeth 586)

Jaabir reported that the Prophet (p.b.u.h.) said "The ten days of the month of Zhul Hijjah are the best days in the sight of Allaah." A man asked 'Are these days better than an equivalent number of days that are spent fighting for the cause of Allaah?' The Prophet (p.b.u.h.) answered "They are better than an equivalent number of days spent fighting in the cause of Allaah. And there is no day better in the sight of Allaah than the Day of 'Arafah. On this day Allaah, the Almighty and the Exalted One, descends to the nearest heaven, and He is proud of His slaves on the earth, and says to those in heaven "Look at My servants. They have come from far and near, with hair dishevelled and faces covered with dust, to seek My Mercy, even though they have not seen my chastisement." Far more people are freed from the Hellfire on the Day of 'Arafah than on any other day." Al Munzharee said that this Hadeeth was reported by Aboo Ya'laa, al Bazzaar, Ibn Khuzaymah, and Ibn Hibban, in whose wording it is given here. (Fiqh us Sunnah Section 78. Staying at Mina and 'Arafah)

##  **Encompassing**

Allaah it is who has created seven heavens, and of the earth the like thereof. The commandment comes down among them slowly, that you may know that Allaah is Able to do all things, and that Allaah surrounds all things in knowledge. (65:12)

## Above

And He is Al Qaahir (All Powerful, Compelling), above ( _fawqa_ ) His servants (6:18) And unto Allaah prostrates whatsoever is in the heavens and whatsoever is in the earth of living creatures, and the angels (also) and they are not proud. They fear their Lord above them ( _fawqi-him_ ), and do what they are bidden. (16:49-50) (And remember) when Allaah said "Oh Jesus! Lo! I am gathering you and causing you to ascend unto Me, and am cleansing you of those who disbelieve and am setting those who follow you above those who disbelieve until the Day of Resurrection. Then unto Me you will (all) return, and I shall judge between you as to that wherein you used to differ." (3:55) But Allaah took him up unto Himself. Allaah was ever Mighty, Wise. (4:158) Whosoever desires power (should know that) all power belongs to Allaah. Unto Him good words ascend, and He exalts the pious deed; but those who plot iniquities, theirs will be an awful doom; and the plotting of such (folk) will come to naught. (35:10) And Pharaoh said "O Haman! Build for me a tower that haply I may reach the roads; the roads of the heavens, and may look upon the god of Moses, though verily I think him a liar.' Thus was the evil that he did made fair-seeming unto Pharaoh, and he was debarred from the (right) way. The plot of Pharaoh ended only in ruin. (40:36-37) _(Moses (a.s.) had told him that Allaah (a.w.j.) was Above the heavens. Pharoah thought him a liar, and also took "Above" to literally mean in the same way as Creation, and could be reached by going higher.)_

Aboo Hurayrah reported that Allaah's Messenger (p.b.u.h.) said "When Allaah completed the Creation, He wrote in His Book which is with Him above ( _fawqa_ ) His Throne, 'My Mercy overpowers My Anger.'" (Bukhaaree Volume 4: Book 54: Hadeeth 416; Muslim Book 37 (Repentance): Hadeeth 6626.) _fawqa_ has been variously translated as _on, upon_ and _above_.

Narrated Aboo Hurayrah "The Prophet (p.b.u.h.) said 'When Allaah created the Creation, He wrote in His Book—and He wrote (that) about Himself, and it is placed with Him on ( _'alaa_ ) the Throne—'Verily My Mercy overcomes My Anger.''" (Bukhaaree Book 9: Volume 93: Hadeeth 501)

Narrated Aboo Hurayrah "I heard Allaah's Apostle (p.b.u.h.) saying 'Before Allaah created the Creations, He wrote a Book (wherein He has written) "My Mercy has preceded my Anger." and that (Book) is written with Him over ( _fawqa_ ) the Throne."'" (Bukhaaree Book 9: Volume 93: Hadeeth 643)

Suhayl reported that Aboo Saalih used to command us (in these words): "When any one of you intends to go to sleep, he should lie on the bed on his right side and then say "Oh Allaah, the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne. Our Lord, and the Lord of everything, the Splitter of the grain of corn and the date stone (or fruit kernel), the Revealer of the Torah and Injeel and Criterion (the Qur'aan), I seek refuge in You from the evil of everything You are to seize by the forelock. Oh Allaah, You are the First, there is nothing before You, and You are the Last and there is nothing after You, and You are Evident and there is nothing above ( _fawqa_ ) You, and You are Innermost/Concealed and there is nothing beyond ( _doona_ ) You. Remove the burden of debt from us and relieve us from want." Aboo Saalih used to narrate it from Aboo Hurayrah who narrated it from Allaah's Apostle (p.b.u.h.). (Muslim Book 35: Hadeeth 6551) _(Note: Ash'arees and Maatureedees try and interpret both fawqa and doona as prepositions (above and below), to deny Allaah (a.w.j.) being Above (as a conclusion drawn from nothing being below Him), even though Evident and Innermost/Concealed don't relate to prepositions. Doona has many meanings other than "below", as any dictionary will show. See Lane's Lexicon for a detailed discussion. Additionally, doona is never used as a preposition in the_ _Qur'aan_ _. My own preference would be a "sense" translation of fawqa and doona here, as the "above/below" direct understanding (ta'weel)_ _wording of the Arabic has no direct equivalent in English. The expansive/contractive sense of use would be better rendered as 'more so than' for both of them: "You are Evident and there is nothing more so than You, and You are Innermost/Concealed and there is nothing more so than You.")_

Aboo Hurayrah reported "When the soul of a believer would go out (of his body) it would be received by two angels who would take it to the sky." Hammaad (one of the narrators in the chain of transmitters) mentioned the sweetness of its odour, (and further said) that the dwellers of the sky say 'Here comes the pious soul from the side of the earth. Let there be blessings of Allaah upon the body in which it resides.' And it is carried (by the angels) to its Lord, the Exalted and Glorious. He would say "Take it to its destined end." "And if he is a nonbeliever and as it (the soul) leaves the body—Hammaad made a mention of its foul smell and of its being cursed—the dwellers of the sky say 'There comes a dirty soul from the side of the earth', and it would be said "Take it to its destined end."" Aboo Hurayrah reported that Allaah's Messenger (p.b.u.h.) put a thin cloth which was with him upon his nose while making a mention (of the foul smell) of the soul of a non-believer.

(Muslim Book 40: Hadeeth 6867)

Narrated Aboo Sa'eed al Khudree " _'_ Alee bin Abee Taalib sent a piece of gold not yet taken out of its ore, in a tanned leather container to Allaah's Apostle (p.b.u.h.). Allaah's Apostle distributed that amongst four Persons: 'Uyaynah bin Badr, Aqra'a bin Haabis, Zayd al Khayl and the fourth was either 'Alqamah or 'Aamir bin at Tufayl. On that, one of his companions said "We are more deserving of this (gold) than these (persons)." When that news reached the Prophet, he said "Don't you trust me though I am the trustworthy man of the One Above the Heavens ( _man fis-samaa'_ ), and I receive the news of Heaven both in the morning and in the evening?" There got up a man with sunken eyes, raised cheek bones, raised forehead, a thick beard, a shaven head and a waist sheet that was tucked up and he said "O Allaah's Apostle! Be afraid of Allaah." The Prophet said "Woe to you! Am I not of all the people of the earth the most entitled to fear Allaah?" Then that man went away. Khaalid bin al Waleed said "O Allaah's Apostle! Shall I chop his neck off?" The Prophet said "No, for he may offer prayers." Khaalid said "Numerous are those who offer prayers and say by their tongues what is not in their hearts." Allaah's Apostle said "I have not been ordered to search the hearts of the people or cut open their bellies." Then the Prophet looked at him (i.e. that man) while the latter was going away and said "From the offspring of this (man there will come out people) who will recite the Qur'aan continuously and elegantly but it will not exceed their throats. (They will neither understand it nor act upon it). They would go out of the religion (i.e. Islaam) as an arrow goes through a game's body." I think he also said "If I should be present at their time I would kill them as the nations of Thamood were killed.""

(Bukhaaree Book 5: Volume 59: Hadeeth 638, Muslim Book 5: Hadeeth 2319)

Wakee' bin Hudus narrated that his paternal uncle Aboo Razeen said "I said 'Oh Messenger of Allaah, where was our Lord before He created His Creation?' He said 'He was above ( _fee_ ) the clouds. No air was under Him, no air was above ( _fawqa_ ) Him. Then He created His Throne above ( _'alaa_ ) the water.'"

(Hasan) (Ibn Maajah Volume 1: Book 1: Hadeeth 182. Tirmidhee Volume 1: Book 44: Hadeeth 3109.)

##  **Close**

And when My servants question you concerning Me, then surely I am nigh ( _qareeb_ ). I answer the prayer of the suppliant when he cries unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright. (2:186) We verily created man and We know what his soul whispers to him, and We are nearer ( _aqrabu_ ) to him than his jugular vein. (50:16).

Aboo Hurayrah reported "The Messenger of Allaah (p.b.u.h.) said 'The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state).'"

(Muslim Book 4: Hadeeth 979)

##  **With**

And when Saul set out with the army, he said "Lo! Allaah will try you by (the ordeal of) a river. Whosoever therefore drinks thereof he is not of me, and whosoever doesn't taste it he is of me, save him who takes (thereof) in the hollow of his hand." But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said 'We have no power this day against Goliath and his hosts.' But those who knew that they would meet Allaah exclaimed 'How many a little company has overcome a mighty host by Allaah's leave! Allaah is with the steadfast.' (2:249) And obey Allaah and His messenger, and dispute not one with another lest you falter and your strength depart from you; but be steadfast! Lo! Allaah is with the steadfast. (8:46) If you help him not, still Allaah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said to his comrade 'Grieve not. Lo! Allaah is with us.' Then Allaah caused His peace of reassurance to descend upon him and supported him with hosts you cannot see, and made the word of those who disbelieved the nethermost, while Allaah's Word it was that became the uppermost. Allaah is Mighty, Wise. (9:40) Lo! Allaah is with those who keep their duty unto Him and those who are doers of good. (16:128) He said "Fear not. Lo! I am with you both, Hearing and Seeing." (20:46) He it is Who created the heavens and the earth in six Days, then He _istawaa 'alaa_ the Throne. He knows all that enters the earth and all that emerges from it, and all that comes down from the sky and all that ascends therein; and He is with you wherever you may be. And Allaah is Seer of what you do. (57:4) Have you not seen that Allaah knows all that is in the heavens and all that is in the earth? There is no secret conference of three but He is their fourth, nor of five but He is their sixth, nor of less than that or more but He is with them wherever they may be; and afterward, on the Day of Resurrection, He will inform them of what they did. Lo! Allaah is Knower of all things. (58:7)

##  **In front**

Anas bin Maalik reported "The Messenger of Allaah (p.b.u.h.) said 'When any one of you is engaged in prayer, he is holding intimate conversation with his Lord, so none of you must spit in front of him, or towards his right side, but towards his left side under his foot.'" (Muslim Book 4: Hadeeth 1123)

Narrated _'_ Abdullaah bin 'Umar "Allaah's Apostle (p.b.u.h.) saw sputum on the wall of the mosque in the direction of the Qibla and scraped it off. He faced the people and said 'Whenever any one of you is praying, he should not spit in front of him because in the prayer Allaah is in front of him.'"

(Bukhaaree Book 1: Volume 8: Hadeeth 400)

Aboo Hurayrah reported that the Messenger of Allaah (p.b.u.h.) saw some sputum in the direction of the Qibla of the mosque. He turned towards people and said "How is it that someone amongst you stands before his Lord and then spits out in front of Him? Does any one of you like that he should be made to stand in front of someone and then spit at his face? So when any one of you spits, he must spit on his left side under his foot. But if he does not find (space to spit) he should do like this." Qaasim (one of the narrators) spat in his cloth and then folded it and rubbed it.

(Muslim Book 4: Hadeeth 1121)

##  **Anger**

And when you said "O Moses! We are weary of one kind of food; so call upon your Lord for us that He brings forth for us of that which the earth grows—of its herbs and its cucumbers and its corn and its lentils and its onions." He said 'Would you exchange that which is higher for that which is lower? Go down to settled country, thus you shall get that which you demand.' And humiliation and wretchedness were stamped upon them and they were visited with wrath from Allaah. That was because they disbelieved in Allaah's revelations and slew the prophets wrongfully. That was for their disobedience and transgression. (2:61) Whoso slays a believer intentionally, his reward is hell for ever. Allaah is wroth against him and He has cursed him and prepared for him an awful doom. (4:93) Shall I tell you of a worse (case) than theirs for retribution with Allaah? (Worse is the case of him) whom Allaah has cursed, him on whom His wrath has fallen and of whose sort Allaah has turned some to apes and swine, and who serves idols. Such are in worse plight and further astray from the plain road. (5:60) So when they angered Us, We punished them and drowned them every one. (43:55)

**verb** 48:6, 58:14, 60:13 **noun** 3:112, 3:162, 8:16, 16:106, 24:9, 47:28

Narrated 'Abdullaah "The Prophet said 'Whoever takes the property of a Muslim by taking a false oath, will meet Allaah, Who will be angry with him.' Then the Prophet recited the Verse: 'Verily those who purchase a small gain at the cost of Allaah's Covenant and their oaths, they shall have no portion in the Hereafter, neither will Allaah speak to them, nor look at them.'" (3:77)

(Bukhaaree Book 9: Volume 93: Hadeeth 537. Muslim Book 1 Hadeeth 256)

Narrated Aboo Hurayrah "We were in the company of the Prophet at a banquet and a cooked (mutton) forearm was set before him, and he used to like it. He ate a morsel of it and said "I will be the chief of all the people on the Day of Resurrection. Do you know how Allaah will gather all the first and the last (people) in one level place where an observer will be able to see (all) of them and they will be able to hear the announcer, and the sun will come near to them? Some People will say 'Don't you see in what condition you are and the state to which you have reached? Why don't you look for a person who can intercede for you with your Lord?' Some people will say 'Appeal to your father, Adam.' They will go to him and say 'O Adam! You are the father of all mankind, and Allaah created you with His Own Hands, and ordered the angels to prostrate for you, and made you live in Paradise. Will you not intercede for us with your Lord? Don't you see in what (miserable) state we are, and to what condition we have reached?' On that Adam will reply 'My Lord is so Angry as He has never been before and will never be in the future; (besides), He forbade me (to eat from) the tree, but I disobeyed (Him), (I am worried about) myself! Myself! Go to somebody else; go to Noah.' They will go to Noah and say 'O Noah! You are the first amongst the messengers of Allaah to the people of the earth, and Allaah named you a thankful slave. Don't you see in what a (miserable) state we are and to what condition we have reached? Will you not intercede for us with your Lord?' Noah will reply 'Today my Lord has become so Angry as he has never been before and will never be in the future. Myself! Myself! Go to the Prophet (Muhammad)'. The people will come to me, and I will prostrate myself underneath Allaah's Throne. Then I will be addressed: 'O Muhammad! Raise your head; intercede, for your intercession will be accepted, and ask (for anything) for you will be given.'""

(Bukhaaree Book 4: Volume 55: Hadeeth 556)

##  **Pleased**

And the first to lead the way, of the Muhaajiroon and the Ansaar, and those who followed them in goodness—Allaah is well Pleased with them and they are well pleased with Him, and He has made ready for them Gardens underneath which rivers flow, wherein they will abide forever. That is the supreme triumph. (9:100) Allaah was well Pleased with the believers when they swore allegiance to you beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and has rewarded them with a near victory. (48:18) Their reward is with their Lord: Gardens of Eden underneath which rivers flow, wherein they dwell forever. Allaah is Pleased with them and they are pleased with Him. This is (in store) for him who fears his Lord. (98:8)

**radiya** 5:119, 58:22 **mardaat** 2:207, 2:265, 4:114 **ridwaan** 3:15, 3:162, 3:174, 9:72, 57:27

Aboo Hurayrah reported Allaah's Messenger (p.b.u.h.) as saying "Allaah, the Exalted and Glorious, said 'I live in the thought of My servant and I am with him as he remembers Me.' (the Prophet) further said "By Allaah, Allaah is more pleased with the repentance of His servant than what one of you would do on finding the lost camel in the waterless desert." 'When he draws near Me by the span of his hand. I draw near him by the length of a cubit and when he draws near Me by the length of a cubit. I draw near him by the length of a fathom and when he draws near Me walking I draw close to him hurriedly.'" (Muslim Book 37 Repentance: Hadeeth 6610)

Narrated Aboo Sa'eed al Khudree "The Prophet said 'Allaah will say to the people of Paradise, 'O the people of Paradise!' They will say ' _Labbayk_ , Oh our Lord, and _sa'dayk_ , and all the good is in Your Hands!' Allaah will say 'Are you satisfied?' They will say 'Why shouldn't we be satisfied, Oh our Lord as You have given us what You have not given to any of Your created beings?' He will say 'Shall I not give you something better than that?' They will say 'O our Lord! What else could be better than that?' He will say 'I bestow My Pleasure on you and will never be Angry with you after that.''"

(Bukhaaree Book 9: Volume 93: Hadeeth 609)

##  **Laughing**

...(Allaah says): Will it please you if I give you the whole world and a like one along with it? He will say 'O my Lord! are You mocking at me, though You are the Lord of the worlds?' Ibn Mas'ood laughed and asked (the hearers) "Why don't you ask me what I am laughing at." They (then) said 'Why do you laugh?' He said "It is in this way that the Messenger of Allaah (p.b.u.h.) laughed. They (the companions of the Prophet) asked 'Why do you laugh Messenger of Allaah?' He said 'On account of the Laugh of the Lord of the universe, when he said "Are You mocking at me though You are the Lord of the worlds?" He would say 'I am not mocking at you, but I have power to do whatever I will.'' (Muslim Book 1 Hadeeth 361)

It has been reported on the authority of Aboo Hurayrah that the Messenger of Allaah (p.b.u.h.) said "Allaah Laughs at the two men one of whom kills the other; both of them will enter Paradise." They (the Companions) said 'How, Messenger of Allaah?' He said "One is slain (in the way of Allaah) and enters Paradise. Then God forgives the other and guides him to Islaam; then he fights in the way of Allaah and dies a martyr." (Muslim Book 20 Hadeeth 4660)

_Wakee' bin Hudus narrated that his paternal uncle Aboo Razeen said "The Messenger of Allaah (p.b.u.h.) said 'Allaah Laughs at the despair of His slaves although He soon changes it.' I said "O Messenger of Allaah, does the Lord Laugh?" He said 'Yes.' I said 'We shall never be deprived of good by a Lord Who Laughs.'" (Hasan) (Ibn Maajah Volume 1: Book 1: Hadeeth 181)_

##  **Love**

Spend your wealth for the cause of Allaah, and be not cast by your own hands to ruin; and do good. Lo! Allaah Loves the beneficent. (2:195) They question you (O Muhammad) concerning menstruation. Say "It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allaah has enjoined upon you. Truly Allaah Loves those who turn unto Him, and Loves those who have a care for cleanness." (2:222) Say (O Muhammad, to mankind) "If you love Allaah, follow me; Allaah will Love you and forgive you your sins. Allaah is Forgiving, Merciful." (3:31) O you who believe! Whosoever of you becomes a renegade from his religion, (know that in his stead) Allaah will bring a people whom He Loves and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allaah, and fearing not the blame of any blamer. Such is the grace of Allaah which He gives unto whom He will. Allaah is All Embracing, All Knowing. (5:54) How can there be a treaty with Allaah and with His messenger for the idolaters save those with whom you made a treaty at the Inviolable Place of Worship? So long as they are true to you, be true to them. Lo! Allaah Loves those who keep their duty. (9:7) And if two parties of believers fall to fighting, then make peace between them. And if one party of them does wrong to the other, fight that which does wrong till it returns unto the ordinance of Allaah; then, if it returns, make peace between them justly, and act equitably. Lo! Allaah Loves the equitable. (49:9) Lo! Allaah Loves those who battle for His cause in ranks, as if they were a solid structure. (61:4) And He is the Forgiving, the Loving. (85:14)

Narrated Aboo Hurayrah "Allaah's Apostle (p.b.u.h.) said 'Indeed when the Mighty and Magnificent Allaah Loves a slave, He tells Gabriel 'I Love that particular person; you should also love him.' Then Gabriel tells the inhabitants of the heavens 'Your Lord Loves that particular person, so you should also love him.' Then the inhabitants of the heavens love him, and he is given recognition on earth.'" (Bukhaaree Book 9: Volume 93: Hadeeth 577)

##  **Seeing**

They will make excuses to you when you return to them. Say "Make no excuse, for we shall not believe you. Allaah has told us tidings of you. Allaah and His Messenger will see your conduct, and then you will be brought back unto Him Who knows the Invisible as well as the Visible, and He will tell you what you used to do." (9:94) And say "Do (as you will), for Allaah will see your deeds, and (so, will) His Messenger and the believers. And you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do." (9:105) And put your trust in the Mighty, the Merciful. Who sees you when you stand up (to pray), and your abasement among those who fall prostrate (in worship). (26:217-220) Does he not know that Allaah Sees? (96:14)

_Aboo Yoonus Sulaym bin Jubayr, client of Aboo Hurayrah, said "I heard Aboo Hurayrah recite this verse: 'Allaah commands you to render back your trusts to those to whom they are due' up to 'For Allaah is He who Hears and Sees all things'. He said 'I saw the Messenger of Allaah (p.b.u.h.) putting his thumb on his ear and finger on his eye.' Aboo Hurayrah said 'I saw the Messenger of Allaah (p.b.u.h.) reciting this verse and putting his fingers.'" Ibn Yoonus said that al Muqri said '"Allaah Hears and Sees" means that Allaah has the power of Hearing and Seeing.' Aboo Daawood said 'This is a refutation of the Jahmiyyah.'_

_(Aboo Daawood no. 4728 / Book 41: Hadeeth 4710, Chapter on As-Sunnah, section: fil Jahmiyyah)_

##  **Hearing**

Verily Allaah heard the saying of those who said (when asked for contributions to the war) "Surely Allaah is poor, and we are rich!" We shall record their saying with their slaying of the prophets wrongfully and We shall say 'Taste the punishment of burning!' (3:181) He said "Fear not. Lo! I am with you both, Hearing and Seeing." (20:46) Or do they think that We cannot hear their secret thoughts and private confidences? Nay, but Our envoys, present with them, do record. (43:80) Allaah has heard the saying of her that disputes with you (Muhammad) concerning her husband, and complains unto Allaah. And Allaah hears your colloquy. Lo! Allaah is Hearer, Knower. (58:1)

Narrated Aboo Moosaa "We were with the Prophet on a journey, and whenever we ascended a high place, we used to say 'Allaahu Akbar.' The Prophet said "Don't trouble yourselves too much! You are not calling a deaf or an absent person, but you are calling One Who Hears, Sees, and is very near." Then he came to me while I was saying in my heart, ' _Laa hawla wa laa quwwatta illaa billaah_ (There is neither might nor power but with Allaah).' He said, to me "O 'Abdullaah bin Qays! Say, ' _Laa hawla wa laa quwwata illaa billaah_ (There is neither might nor power but with Allaah)', for it is one of the treasures of Paradise." Or said, "Shall I tell you of it?"" (Bukhaaree Book 9: Volume 93: Hadeeth 484)

##  **Seeing Allaah (a.w.j.)**

It is narrated on the authority of Aboo Dharr "I asked the Messenger of Allaah (p.b.u.h.) 'Did you see your Lord?' He said 'Light; how (could) I see Him?' (Muslim Book 1: Hadeeth 341)

Narrated Jareer "We were sitting with the Prophet and he looked at the moon on the night of the full moon and said 'You people will see your Lord as you see this full moon, and you will have no trouble in seeing Him, so if you can avoid missing a prayer before sunrise (Fajr) and a prayer before sunset ('Asr) you must do so.'" (Bukhaaree Book 9: Volume 93: Hadeeth 529)

Narrated Jareer bin 'Abdullaah "The Prophet said 'You will definitely see your Lord with your own eyes.'" (Bukhaaree Book 9: Volume 93: Hadeeth 530)

Narrated 'Abdullaah bin Qays "The Prophet said '(There will be) two Paradises of silver and all the utensils and whatever is therein (will be of silver); and two Paradises of gold, and its utensils and whatever therein (will be of gold), and there will be nothing to prevent the people from seeing their Lord except the Cover of Majesty over His Face in the Paradise of Eden (eternal bliss).'"

(Bukhaaree Book 9: Volume 93: Hadeeth 536)

Suhayb reported the Apostle (p.b.u.h.) saying "When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask 'Do you wish Me to give you anything more?' They would say 'Have You not brightened our faces? Have You not made us enter Paradise and saved us from Fire?'" He (the narrator) said "He (Allaah) would lift the veil, and of things given to them nothing would be dearer to them than the sight of their Lord, the Mighty and the Glorious."

(Muslim Book 1: Hadeeth 347)

Aboo Harayrah reported "The people said to the Messenger of Allaah (p.b.u.h.) 'Messenger of Allaah, shall we see our Lord on the Day of Resurrection?' The Messenger of Allaah (p.b.u.h.) said 'Do you feel any trouble in seeing the moon on the night when it is full?' They said "Messenger of Allaah, no." He (the Messenger) further said 'Do you feel any trouble in seeing the sun, when there is no cloud over it?' They said "Messenger of Allaah, no." He (the Prophet) said 'Verily you would see Him like this (as you see the sun and the moon). Allaah will gather people on the Day of Resurrection and say "Let every people follow what they worshipped." Those who worshipped the sun would follow the sun, and those who worshipped the moon would follow the moon, and those who worshipped the devils would follow the devils. This _Ummah_ (of Islaam) alone would be left behind and there would be hypocrites too amongst it. Allaah would then come to them in a form other than His own Form, recognisable to them, and would say "I am your Lord." They would say 'We take refuge with Allaah from you. We will stay here till our Lord comes to us, and when our Lord would come we would recognise Him.' Subsequently Allaah would come to them in His own Form, recognisable to them, and say "I am your Lord." They would say 'You are our Lord.' And they would follow Him, and a bridge would be set over the Hell; and I (the Prophet) and my _Ummah_ would be the first to pass over it; and none but the messengers would speak on that day, and the prayer of the messengers on that day would be "O Allaah! Grant safety, grant safety..."'" (Muslim Book 1 Hadeeth 349)

#  **Appendix B**

## **Actions in Time**

**mock** Allaah (Himself) mocks them, leaving them to wander blindly on in their contumacy. (2:15)

**commands** And when Moses said unto his people "Lo! Allaah commands you that you sacrifice a cow", they said 'Do you make fun of us?' He answered "Allaah forbid that I should be among the foolish!" (2:67) Lo! Allaah commands you that you restore deposits to their owners, and, if you judge between mankind, that you judge justly. Lo! comely is this which Allaah admonishes you. Lo! Allaah is ever Hearer, Seer. (4:58) Lo! Allaah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed. (16:90) Say (unto them, O Muhammad) "Who provides for you from the sky and the earth, or Who owns hearing and sight; and Who brings forth the living from the dead and brings forth the dead from the living; and Who directs the course?" They will say 'Allaah.' Then say "Will you not then keep your duty (unto Him)?" (10:31)

**not unaware** Then, even after that, your hearts were hardened and became as rocks, or worse than rocks, for hardness. For indeed there are rocks from out which rivers gush, and indeed there are rocks which split asunder so that water flows from them. And indeed there are rocks which fall down for the fear of Allaah. Allaah is not unaware of what you do. (2:74)

**responsive** Lo! (the mountains) As-Safaa and Al Marwah are among the indications of Allaah. It is therefore no sin for him who is on pilgrimage to the House (of Allaah) or visits it, to go around them (as the pagan custom is). And he who does good of his own accord, (for him) lo! Allaah is Responsive, Aware. (2:158)

**desire** The month of Ramadan in which was revealed the Qur'aan, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allaah desires for you ease; He desires not hardship for you; and (He desires) that you should complete the period, and that you should magnify Allaah for having guided you, and that perhaps you may be thankful. (2:185) And whomsoever it is Allaah's will to guide, He expands his bosom unto the Surrender, and whomsoever it is His Will to send astray, He makes his bosom close and narrow as if he were engaged in sheer ascent. Thus Allaah lays ignominy upon those who believe not. (6:125)

**make clear** It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and you are raiment for them. Allaah is Aware that you were deceiving yourselves in this respect and He has turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allaah has ordained for you, and eat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allaah, so approach them not. Thus Allaah expounds His revelation to mankind that they may ward off (evil). (2:187) They ask you for a decision of the law. Say "Allaah gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; Allaah makes clear to you, lest you err; and Allaah knows all things." (4:176)

**call/summon** Wed not idolatresses till they believe; for lo! A believing bondwoman is better than an idolatress though she pleases you; and give not your daughters in marriage to idolaters till they believe, for lo! A believing slave is better than an idolater though he pleases you. These invite unto the Fire, and Allaah invites unto the Garden, and unto forgiveness by His grace, and expounds His revelations to mankind that haply they may remember. (2:221)

**grasp** Who is it that will lend unto Allaah a goodly loan, so that He may give it increase manifold? Allaah straitens and enlarges. Unto Him you will return. (2:245)

**cause to die/raise up** Or (bethink you of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed "How shall Allaah give this township life after its death?" And Allaah made him die a hundred years, then brought him back to life. He said "How long have you tarried?" (The man) said 'I have tarried a day or part of a day.' (He) said "Nay, but you have tarried for a hundred years. Just look at your food and drink which have not rotted! Look at your ass! And, that We may make you a token unto mankind, look at the bones, how We adjust them and then cover them with flesh!" And when (the matter) became clear unto him, he said 'I know now that Allaah is Able to do all things.' (2:259)

**multiply** The likeness of those who spend their wealth in Allaah's way is as the likeness of a grain which grows seven ears, in every ear a hundred grains. Allaah gives increase manifold to whom He will. Allaah is All-Embracing, All-Knowing. (2:261)

**guides** The guiding of them is not your duty (O Muhammad), but Allaah guides whom He will. And whatsoever good thing you spend, it is for yourselves, when you spend not save in search of Allaah's Face; and whatsoever good thing you spend, it will be repaid to you in full, and you will not be wronged. (2:272) Allaah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allaah guides unto His light whom He will. And Allaah sets forth similitudes ( _amthaal_ ) for mankind, for Allaah is Knower of all things. (24:35)

**effaces** Allaah has blighted usury and made almsgiving fruitful. Allaah loves not the impious and guilty. (2:276) Allaah effaces what He will, and establishes (what He will), and with Him is the Mother of the Book. (13:39)

**teach** O you who believe! When you contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allaah has taught him, so let him write, and let him who incurs the debt dictate, and let him observe his duty to Allaah his Lord, and diminish naught thereof. But if he who owes the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as you approve as witnesses, so that if the one errs (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allaah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which you transfer among yourselves from hand to hand. In that case it is no sin for you if you write it not. And have witnesses when you sell one to another, and let no harm be done to scribe or witness. If you do (harm to them) lo! It is a sin in you. Observe your duty to Allaah. Allaah is teaching you. And Allaah is Knower of all things. (2:282)

**tasks/burdens** Allaah tasks not a soul beyond its scope. For it (is only) that which it has earned, and against it (only) that which it has deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as you did lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, You, our Protector, and give us victory over the disbelieving folk. (2:286)

**creates** She said "My Lord! How can I have a child when no mortal has touched me?" He said 'So (it will be). Allaah creates what He will. If He decrees a thing, He says unto it only 'Be!' and it is.' (3:47) Allaah has created every animal of water. Of them is (a kind) that goes upon its belly and (a kind) that goes upon two legs and (a kind) that goes upon four. Allaah creates what He will. Lo! Allaah is Able to do all things. (24:45)

**take compact/covenant** When Allaah made (His) covenant with the prophets, (He said) "Behold that which I have given you of the Scripture and knowledge. And afterward there will come unto you a messenger, confirming that which you possess. You shall believe in him and you shall help him." He said "Do you agree, and will you take up My burden (which I lay upon you) in this (matter)?" They answered 'We agree.' He said "Then bear you witness. I will be a witness with you." (3:81) And (remember) when Allaah took a covenant from those who had received the Scripture (He said) "You are to expound it to mankind and not to hide it." But they flung it behind their backs and bought thereby a little gain. Verily, evil is that which they have gained thereby. (3:187)

**Ash-Shaheed** Say "O People of the Scripture! Why do you disbelieve in the revelations of Allaah, when Allaah (Himself) is Witness of what you do?" (3:98) Say (O Muhammad) "What thing is of most weight in testimony?" Say "Allaah is Witness between me and you. And this Qur'aan has been inspired in me, that I may warn therewith you and whomsoever it may reach. Do you in sooth bear witness that there are gods beside Allaah?" Say "I bear no such witness." Say "He is only One Allaah. Lo! I am innocent of that which you associate (with Him)." (6:19)

**give life** O you who believe! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field "If they had been (here) with us they would not have died or been killed" that Allaah may make it anguish in their hearts. Allaah gives life and causes death; and Allaah is Seer of what you do. (3:156)

**Ar-Raqeeb** O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain has spread abroad a multitude of men and women. Be careful of your duty toward Allaah in Whom you claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allaah has been a Watcher over you. (4:1) It is not allowed you to take (other) women henceforth, nor that you should change them for other wives even though their beauty pleased you, save those whom your right hand possesses. And Allaah is ever Watcher over all things. (33:52)

**charge someone** Allaah charges you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he has a son; and if he has no son and his parents are his heirs, then to his mother appertains the third; and if he has brethren, then to his mother appertains the sixth, after any legacy he may have bequeathed, or debt (has been paid). Your parents and your children: You know not which of them is nearer unto you in usefulness. It is an injunction from Allaah. Lo! Allaah is Knower, Wise. (4:11)

**lighten** Allaah wants to make the burden light for you, for man was created weak. (4:28)

**forgiving** We sent no messenger save that he should be obeyed by Allaah's leave. And if, when they had wronged themselves, they had but come unto you and asked forgiveness of Allaah, and asked forgiveness of the messenger, they would have found Allaah Forgiving, Merciful. (4:64) O you who believe! Shun much suspicion; for lo! Some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? You abhor that (so abhor the other)! And keep your duty (to Allaah). Lo! Allaah is Relenting, Merciful. (49:12)

**choose** Who is better in religion than he who surrenders his purpose to Allaah while doing good (to men) and follows the tradition of Abraham, the upright? Allaah (Himself) chose Abraham for a friend. (4:125) Allaah chooses from the angels messengers, and (also) from mankind. Lo! Allaah is Hearer, Seer. (22:75) He has ordained for you that religion which He commended unto Noah, and that which We inspire in you (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which you call them. Allaah chooses for Himself whom He wills, and guides unto Himself him who turns (toward Him). (42:13)

**pronounce** They consult you concerning women. Say "Allaah gives you decree concerning them, and the Scripture which has been recited unto you (gives decree), concerning female orphans and those unto whom you give not that which is ordained for them though you desire to marry them, and (concerning) the weak among children, and that you should deal justly with orphans. Whatever good you do, lo! Allaah is ever Aware of it." (4:127) They ask you for a pronouncement. Say "Allaah pronounces for you concerning distant kindred. If a man die childless and he has a sister, hers is half the heritage, and he would have inherited from her had she died childless. And if there be two sisters, then theirs are two-thirds of the heritage, and if they be brethren, men and women, unto the male is the equivalent of the share of two females. Allaah expounds unto you, so that you err not. Allaah is Knower of all things." (4:176)

**bear witness/testify** But Allaah (Himself) testifies concerning that which He has revealed unto you; in His knowledge has He revealed it; and the angels also testify. And Allaah is sufficient Witness. (4:166) When the hypocrites come unto you (O Muhammad), they say "We bear witness that you are indeed Allaah's messenger." And Allaah knows that you are indeed His messenger, and Allaah bears witness that the hypocrites indeed are speaking falsely. (63:1)

**inform** And with those who say "Lo! We are Christians," We made a covenant, but they forgot a part of that whereof they were admonished. Therefore We have stirred up enmity and hatred among them till the Day of Resurrection, when Allaah will inform them of their handiwork. (5:14)

**touch/visit** If Allaah touches you with affliction, there is none that can relieve from it except Him, and if He touches you with good fortune (there is none that can impair it); for He is Able to do all things. (6:17)

**send down** They say "Why has no portent been sent down upon him from his Lord?" Say "Lo! Allaah is Able to send down a portent." But most of them know not. (6:37)

**lead astray** Those who deny Our revelations are deaf and dumb in darkness. Whom Allaah wills He sends astray, and whom He wills He places on a straight path. (6:39) We have appointed only angels to be wardens of the Fire, and their number have We made to be a stumbling-block for those who disbelieve; that those to whom the Scripture has been given may have certainty, and that believers may increase in faith; and that those to whom the Scripture has been given and believers may not doubt; and that those in whose hearts there is disease, and disbelievers, may say "What does Allaah mean by this similitude? Thus Allaah sends astray whom He wills, and whom He wills He guides. None knows the hosts of your Lord save Him. This is naught else than a Reminder unto mortals. (74:31)

**promise** And when Allaah promised you one of the two bands (of the enemy) that it should be yours, and you longed that other than the armed one might be yours. And Allaah willed that He should cause the Truth to triumph by His Words, and cut the root of the disbelievers. (8:7)

**slay and throw** You (Muslims) slew them not, but Allaah slew them. And you (Muhammad) threw not when you did throw, but Allaah threw, that He might test the believers by a fair test from Him. Lo! Allaah is Hearer, Knower. (8:17)

**devise** And when those who disbelieve plot against you (O Muhammad) to wound you fatally, or to kill you or to drive you forth; they plot, but Allaah (also) plots; and Allaah is the best of plotters. (8:30) And they (the disbelievers) schemed, and Allaah schemed (against them): and Allaah is the best of schemers. (3:54)

**brought hearts together** And (as for the believers) has attuned their hearts. If you had spent all that is in the earth you could not have brought their hearts together, but Allaah has brought them together. Lo! He is Mighty, Wise. (8:63)

**warden** A likely thing, that you would forsake anything of that which has been revealed unto you, and that your breast should be straitened for it, because they say "Why has not a treasure been sent down for him, or an angel come with him?" You are but a warner, and Allaah is in charge of all things. (11:12) He said "I will not send him with you till you give me an undertaking in the name of Allaah that you will bring him back to me, unless you are surrounded." And when they gave him their undertaking he said "Allaah is the Warden over what we say." (12:66)

**be gracious** Their messengers said unto them "We are but mortals like you, but Allaah gives grace unto whom He wills of His slaves. It is not ours to bring you a warrant unless by the permission of Allaah. In Allaah let believers put their trust!" (14:11)

**does** Allaah confirms those who believe by a firm saying in the life of the world and in the Hereafter, and Allaah sends wrong-doers astray. And Allaah does what He wills. (14:27)

**takes to task** If Allaah were to take mankind to task for their wrong-doing, he would not leave hereon a living creature, but He reprieves them to an appointed term, and when their term comes they cannot put (it) off an hour nor (yet) advance (it). (16:61) If Allaah took mankind to task by that which they deserve, He would not leave a living creature on the surface of the earth; but He reprieves them unto an appointed term, and when their term comes—then verily (they will know that) Allaah is ever Seer of His slaves. (35:45)

**increase** Allaah increases in right guidance those who walk aright, and the good deeds which endure are better in your Lord's sight for reward, and better for resort. (19:76)

**admit** Lo! Allaah causes those who believe and do good works to enter Gardens underneath which rivers flow. Lo! Allaah does what He intends. (22:14)

**defend** Lo! Allaah defends those who are true. Lo! Allaah loves not each treacherous ingrate. (22:38)

**help** Those who have been driven from their homes unjustly only because they said "Our Lord is Allaah" For had it not been for Allaah's repelling some men by means of others, cloisters and churches and oratories and mosques, wherein the name of Allaah is oft mentioned, would assuredly have been pulled down. Verily Allaah helps one who helps Him. Lo! Allaah is Strong, Almighty. (22:40)

**annul** We never sent a messenger or a prophet before you but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allaah abolishes that which Satan proposes. Then Allaah establishes His revelations. Allaah is Knower, Wise. (22:52)

**admonish** Allaah admonishes you that you repeat not the like thereof ever, if you are (in truth) believers. (24:17)

**purify** O you who believe! Follow not the footsteps of the devil. Unto whomsoever follows the footsteps of the devil, lo! He commands filthiness and wrong. Had it not been for the grace of Allaah and His mercy unto you, not one of you would ever have grown pure. But Allaah causes whom He will to grow. And Allaah is Hearer, Knower. (24:21)

**drive** Have you not seen how Allaah wafts the clouds, then gathers them, then makes them layers, and you see the rain come forth from between them; He sends down from the heaven mountains wherein is hail, and smites therewith whom He will, and averts it from whom He will. The flashing of His lightning all but snatches away the sight. (24:43)

**turn about** Allaah causes the revolution of the day and the night. Lo! Herein is indeed a lesson for those who see. (24:44)

**cause to grow** Say (O Muhammad) "Travel in the land and see how He originated Creation, then Allaah brings forth the later growth. Lo! Allaah is Able to do all things." (29:20)

**send/loose** Allaah is He Who sends the winds so that they raise clouds, and spreads them along the sky as pleases Him, and causes them to break and you see the rain down-pouring from within them. And when He makes it to fall on whom He will of His bondmen, lo! They rejoice. (30:48)

**make to enter** Have you not seen how Allaah causes the night to enter into the day and causes the day to enter into the night, and has subdued the sun and the moon (to do their work), each running unto an appointed term; and that Allaah is Informed of what you do? (31:29)

**be true** And when the true believers saw the clans, they said "This is that which Allaah and His messenger promised us. Allaah and His messenger are true." It did but confirm them in their faith and resignation. (33:22)

**bless** Lo! Allaah and His angels shower blessings on the Prophet. O you who believe! Ask blessings on him and salute him with a worthy salutation. (33:56)

**annoy** Lo! Those who annoy Allaah and His Messenger, Allaah has cursed them in the world and the Hereafter, and has prepared for them the doom of the disdained. (33:57)

**open** That which Allaah opens unto mankind of mercy none can withhold it; and that which He withholds none can release thereafter. He is the Mighty, the Wise. (35:2)

**make hear** Nor are the living equal with the dead. Lo! Allaah makes whom He wills to hear. You cannot make those who are in the graves hear. (35:22)

**aware** As for that which We inspire in you of the Scripture, it is the Truth confirming that which was (revealed) before it. Lo! Allaah is indeed Observer, Seer of His slaves. (35:31) Those of the wandering Arabs who were left behind will tell you "Our possessions and our households occupied us, so ask forgiveness for us!" They speak with their tongues that which is not in their hearts. Say "Who can avail you anything against Allaah, if He intend you hurt or intend you profit? Nay, but Allaah is ever Aware of what you do." (48:11)

**hold** Lo! Allaah grasps the heavens and the earth so that they deviate not, and if they were to deviate there is not one that could grasp them after Him. Lo! He is ever Clement, Forgiving. (35:41)

**frighten** They have an awning of fire above them and beneath them a dais (of fire). With this does Allaah frighten His bondsmen. O My bondsmen, therefore fear Me! (39:16)

**expand** Is he whose bosom Allaah has expanded for Islaam, so that he follows a light from his Lord, (as he who disbelieves)? Then woe unto those whose hearts are hardened against remembrance of Allaah. Such are in plain error. (39:22)

**take** Allaah receives (men's) souls at the time of their death, and that (soul) which dies not (yet) in its sleep. He keeps that (soul) for which He has ordained death and dismisses the rest till an appointed term. Lo! Herein verily are portents for people who take thought. (39:42)

**deliver** And Allaah delivers those who ward off (evil) because of their deserts. Evil touches them not, nor do they grieve. (39:61)

**decide** Allaah judges with truth, while those to whom they cry instead of Him judge not at all. Lo! Allaah, He is the Hearer, the Seer. (40:20)

**seal** Those who wrangle concerning the revelations of Allaah without any warrant that has come unto them, it is greatly hateful in the sight of Allaah and in the sight of those who believe. Thus does Allaah seal every arrogant, disdainful heart. (40:35)

**patron** That is because Allaah is patron of those who believe, and because the disbelievers have no patron. (47:11)

**test** Lo! They who subdue their voices in the presence of the messenger of Allaah, those are they whose hearts Allaah has proven unto righteousness. Theirs will be forgiveness and immense reward. (49:3)

**forbid** Allaah forbids you only those who warred against you on account of religion and have driven you out from your homes and helped to drive you out, that you make friends of them. Whosoever makes friends of them—(All) such are wrong-doers. (60:9)

**apprise** When the Prophet confided a fact unto one of his wives and when she afterward divulged it and Allaah apprised him thereof, he made known (to her) part thereof and passed over part. And when he told it her she said 'Who has told you?' He said "The Knower, the Aware has told me." (66:3)

**determine** Lo! Your Lord knows how you keep vigil sometimes nearly two-thirds of the night, or (sometimes) half or a third thereof, as do a party of those with you. Allaah measures the night and the day. He knows that you count it not, and turns unto you in mercy. Recite, then, of the Qur'aan that which is easy for you. He knows that there are sick folk among you, while others travel in the land in search of Allaah's bounty, and others (still) are fighting for the cause of Allaah. So recite of it that which is easy (for you), and establish worship and pay the poor-due, and (so) lend unto Allaah a goodly loan. Whatsoever good you send before you for your souls, you will find it with Allaah, better and greater in the recompense. And seek forgiveness of Allaah. Lo! Allaah is Forgiving, Merciful. (73:20)

Salmaan reported that Allaah's Messenger (p.b.u.h.) said "Verily, Allaah created, on the day when He created the heavens and the earth, one hundred parts of mercy. Every part of mercy is coextensive with the space between the heavens and the earth and He out of this mercy endowed one part to the earth and it is because of this that the mother shows affection to her child and even the beasts and birds show kindness to one another and when there would be the Day of Resurrection, Allaah would make full (use of Mercy)." (Muslim Book 37 (Repentance): Hadeeth 6634)

'Abdullaah bin 'Amr bin al 'Aas reported "I heard Allaah's Messenger (p.b.u.h) as saying 'Allaah ordained the measures (of quality) of the Creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.'" (Muslim Book 33 Hadeeth 6416)

Narrated Aboo Hurayah "The Prophet (p.b.u.h) said 'Allaah said 'The son of Adam hurts Me by abusing Time, for I am Time; in My Hands are all things and I cause the revolution of night and day.''" (Bukhaaree Book 9: Volume 93: Hadeeth 583)

Narrated Aboo Hurayrah Allaah's Apostle (p.b.u.h) said "Allaah created the Creation, and when He finished from His Creation the Rahm (womb) got up, and Allaah said (to it) "Stop! What do you want?" It said "At this place I seek refuge with You from all those who sever me (i.e. sever the ties of Kinship.)" Allaah said "Would you be pleased that I will keep good relation with the one who will keep good relation with you, and I will sever the relation with the one who will sever the relation with you?" It said 'Yes, Oh my Lord.' Allaah said (to it) "That is for you." And then Aboo Hurayrah recited the Verse: "Would you then if you were given the authority, do mischief in the land, and sever your ties of kinship." (47:22) (Bukhaaree Book 9: Volume 93: Hadeeth 593)
****

#  **Appendix C**

## **Future Actions**

**punish** Allaah will punish him with direst punishment. (88:24)

**show** And those who were but followers will say "If a return were possible for us, we would disown them even as they have disowned us." Thus will Allaah show them their own deeds as anguish for them, and they will not emerge from the Fire. (2:167)

**bring to account** Unto Allaah (belongs) whatsoever is in the heavens and whatsoever is in the earth; and whether you make known what is in your minds or hide it, Allaah will bring you to account for it. He will forgive whom He will and He will punish whom He will. Allaah is Able to do all things. (2:284)

**restrain** So fight (O Muhammad) in the way of Allaah You are not taxed (with the responsibility for anyone) except yourself - and urge on the believers. Perhaps Allaah will restrain the might of those who disbelieve. Allaah is stronger in might and stronger in inflicting punishment. (4:84)

**pardon** As for such, it may be that Allaah will pardon them. Allaah is ever Clement, Forgiving. (4:99)

**enrich** But if they separate, Allaah will compensate each out of His abundance. Allaah is ever All-Embracing, All-Knowing. (4:130) And let those who cannot find a match keep chaste until Allaah gives them independence by His grace. And such of your slaves as seek a writing (of emancipation), write it for them if you are aware of aught of good in them, and bestow upon them of the wealth of Allaah which He has bestowed upon you. Force not your slave-girls to whoredom that you may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, lo! Allaah will be Forgiving, Merciful. (24:33)

**forgive** Lo! Those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allaah will never pardon them, nor will He guide them unto a way. (4:137) Ask forgiveness for them (O Muhammad), or ask not forgiveness for them; though you ask forgiveness for them seventy times Allaah will not forgive them. That is because they disbelieved in Allaah and His messenger, and Allaah guides not wrongdoing folk. (9:80) He said "Have no fear this day! May Allaah forgive you, and He is the Most Merciful of those who show mercy." (12:92)

**judge** Those who wait upon occasion in regard to you and, if a victory comes unto you from Allaah, say "Are we not with you?" And if the disbelievers meet with a success say "Had we not the mastery of you, and did we not protect you from the believers?" Allaah will judge between you at the Day of Resurrection, and Allaah will not give the disbelievers any way (of success) against the believers. (4:141) And if there is a party of you which believes in that wherewith I have been sent, and there is a party which believes not, then have patience until Allaah judge between us. He is the Best of all who deal in judgment. (7:87)

**turn/relent towards** But whoso repents after his wrongdoing and amends, lo! Allaah will relent toward him. Lo! Allaah is Forgiving, Merciful. (5:39) Then afterward Allaah will relent toward whom He will; for Allaah is Forgiving, Merciful. (9:27)

**protect** O Messenger! Make known that which has been revealed unto you from your Lord, for if you do it not, you will not have conveyed His message. Allaah will protect you from mankind. Lo! Allaah guides not the disbelieving folk. (5:67)

**try** O you who believe! Allaah will surely try you somewhat (in the matter) of the game which you take with your hands and your spears, that Allaah may know him who fears Him in secret. Whosoever transgresses after this, for him there is a painful doom. (5:94)

**take vengeance** O you who believe! Kill no wild game while you are on the pilgrimage. Whoso of you kills it of set purpose he shall pay its forfeit in the equivalent of that which he has killed, of domestic animals, the judge to be two men among you known for justice, (the forfeit) to be brought as an offering to the Ka'bah; or, for expiation, he shall feed poor persons, or the equivalent thereof in fasting, that he may taste the evil consequences of his deed. Allaah forgives whatever (of this kind) may have happened in the past, but whosoever relapses, Allaah will take vengeance from him. Allaah is Mighty, Able to Requite (the wrong). (5:95)

**gather** In the day when Allaah gathers together the messengers, and says "What was your response (from mankind)?" They will say 'We have no knowledge. Lo! You, only You are the Knower of Things Hidden.' (5:109)

**make vain** And when they had cast, Moses said "That which you have brought is magic. Lo! Allaah will make it vain. Lo! Allaah upholds not the work of mischief-makers." (10:81)

**vindicate** And Allaah will vindicate the Truth by His Words, however much the guilty be averse. (10:82)

**change** For him are angels ranged before him and behind him, who guard him by Allaah's command. Lo! Allaah changes not the condition of a folk until they (first) change that which is in their hearts; and if Allaah wills misfortune for a folk there is none that can repel it, nor have they a defender beside Him. (13:11) Save him who repents and believes and does righteous work; as for such, Allaah will change their evil deeds to good deeds. Allaah is ever Forgiving, Merciful. (25:70)

**recompense** That Allaah may repay each soul what it has earned. Lo! Allaah is swift at reckoning. (14:51)

**distinguish** Lo! Those who believe (this revelation), and those who are Jews, and the Sabaeans and the Christians and the Magians and the idolaters - Lo! Allaah will decide between them on the Day of Resurrection. Lo! Allaah is Witness over all things. (22:17)

**provide** Those who fled their homes for the cause of Allaah and then were slain or died, Allaah verily will provide for them a good provision. Lo! Allaah, He verily is Best of all who make provision. (22:58)

**help** That (is so). And whoso has retaliated with the like of that which he was made to suffer and then has (again) been wronged, Allaah will succour him. Lo! Allaah verily is Mild, Forgiving. (22:60)

**pay in full** On that day Allaah will pay them their just due, and they will know that Allaah, He is the Manifest Truth. (24:25)

**be true** But as for those who believe and do good works We shall bring them into Gardens underneath which rivers flow, wherein they will abide forever. It is a promise from Allaah in truth; and who can be more truthful than Allaah in utterance? (4:122)

**raise** On the day when Allaah will raise them all together and inform them of what they did. Allaah has kept account of it while they forgot it. And Allaah is Witness over all things. (58:6)

**make room** O you who believe! When it is said unto you "Make room!" in assemblies, then make room; Allaah will make way for you (hereafter). And when it is said "Come up higher!" go up higher; Allaah will exalt those who believe among you, and those who have knowledge, to high ranks. Allaah is One Informed of what you do. (58:11)

**multiply** If you lend unto Allaah a goodly loan, He will double it for you and will forgive you, for Allaah is Responsive, Clement. (64:17)

**bring about** Let him who has abundance spend of his abundance, and he whose provision is measured, let him spend of that which Allaah has given him. Allaah asks naught of any soul save that which He has given it. Allaah will bring about, after hardship, ease. (65:7) And ordain for us in this world that which is good, and in the Hereafter (that which is good), Lo! We have turned unto You. He said: "I smite with My punishment whom I will, and My Mercy embraces all things, therefore I shall ordain it ( _fa-sa-aktubu-haa_ ) for those who ward off (evil) and pay the poor-due, and those who believe Our revelations." (7:156)

# Glossary

Aboo 'Abdullaah Muhammad ibn al Hasan ash-Shaybaanee (132—189 AH). Hanafee scholar. Student of Imaam Aboo Haneefah and Aboo Yoosuf.

Aboo al Hasan al Ash'aree—Aboo al Hasan 'Alee ibn Ismaa'eel al Ash'aree (260—324 AH). Founder of the Ash'aree School.

Aboo Daawood—Aboo Daawood Sulaymaan ibn al Ash'ath al Azdee as-Sijistaanee (202—275 AH). Hadeeth scholar.

Aboo Haneefah—Aboo Haneefah an-Nu'maan ibn Thaabit al Koofee (80—150 AH). Founder of the Hanafee School.

Aboo Ja'far Muhammad bin Jareer at-Tabaree (224—310 AH). Qur'anic commentator.

Aboo Yoosuf Ya'qoob ibn Ibraaheem al Ansaaree (d.189 AH). Hanafee scholar. Student of Imaam Aboo Haneefah.

Adh-Dhahabee—Muhammad ibn Ahmad ibn 'Uthman ad-Dimashqee adh-Dhahabee ash-Shaafi'ee (673—748 AH). Shaafi'ee scholar.

ahaadeeth—Sayings of the Prophet (p.b.u.h.).

Ahle Hadeeth—People of Hadeeth.

Ahlul Bayt—The Prophet's household, may Allaah be pleased with them.

Ahlus Sunnah wal Jamaa'ah—Muslims who adhere to the beliefs and practices of the Prophet (p.b.u.h.) and his Companions (r.a.a.).

Ahmad—Ahmad bin Muhammad bin Hanbal Aboo 'Abdallaah ash-Shaybaanee (164—241 AH). Founder of the Hanbalee School, and student of Imaams Aboo Yoosuf and Shaafi'ee.

ajsaam—Bodies (singular—jism).

Al Adaab Al Mufrad—Book relating to matters of respect and propriety by Imaam Bukhaaree.

Al Asmaa' was-Sifat—The Names and The Attributes (of Allaah) by Imaam Bayhaqee.

Al Faatihah and the last verses of Soorah al Baqarah—The first chapter and the end of the second chapter of the Qur'aan.

Al Haakim—Aboo 'Abdallaah Muhammad ibn 'Abdallaah al Haakim an-Nishaabooree (321—403 AH). Hadeeth scholar. Student of al Marwazee.

Alhamdulillaah—All praise to Allaah.

Al-imam Al-Bayhaqi—Aboo Bakr Ahmad ibn Husayn Ibn 'Ali Ibn Moosaa al Khosrojardee al Bayhaqee (384—458 AH). Shaafi'ee hadeeth scholar. Student of al Haakim.

Al Joodee—Mount Judi.

Al Marwazee—Abu Zayd Muhammad ibn Ahmad ibn 'Abdallaah al Marwazee ash-Shafi'ee (301—371 AH). Shaafi'ee scholar.

Ansaar—Helpers. The first inhabitants of Madeenah to accept Islaam and assist the Prophet (p.b.u.h.) and the other Emigrants from Makkah (r.a.a.).

anthropoeisis—Description in terms of a human action.

anthropomorphism—Description in terms of a human body.

anthropopathism—Description in terms of human emotion and thought.

'aqeedah—Islamic beliefs.

'Aqeedah at-Tahaawiyyah—A treatise on Islamic beliefs by Imaam Aboo Ja'far Ahmad ibn Muhammad at-Tahaawee (239—321 AH). Hanafee scholar.

'aql—Reason, intellect, intelligence.

a'raad—"Accidents"/incidental attributes.

Aristotle (384—322 BC). Greek philosopher.

'Arsh—Throne.

(a.s.)—'Alayhis salaam (peace be upon him). Used for Prophets and Angels.

Ash-Shaam—Syria.

At-Tabaraanee—Aboo al-Qaasim Sulaymaan ibn Ahmad ibn at-Tabaraanee (260—360 AH). Hadeeth scholar.

(a.w.j.)—'Azza wa jalla (Mighty and Magnificent).

Baaqillaanee—Aboo Bakr Muhammad ibn at-Tayyib al Baaqillaanee (d. 402 AH). Ash'aree scholar.

Baraylawees—Followers of School of Thought of Ahmad Razaa Khaan (1272—1339 AH).

Bismillaah—In the Name of Allaah.

Bukhaaree—Aboo 'Abdallaah Muhammad ibn Ismaa'eel ibn Ibraaheem ibn al Mugheerah ibn Bardizbah al Ju'fee al Bukhaaree (194—256 AH). Hadeeth scholar.

Caliph—Leader of the Muslims after the Prophet's death (p.b.u.h.).

Companions—Those who met or saw the Prophet (p.b.u.h.).

da'wah—invitation to Islaam.

deen—Beliefs and practices of Islaam.

Deobandees—Followers of the School of Thought of Darul 'Uloom Deoband, India.

Fajr and 'Asr—The pre-dawn and mid-afternoon prayers.

fawqa—Above, superior.

fiqh—Islamic Jurisprudence.

fitra—True nature.

Ghazzaalee—Aboo Haamid Muhammad ibn Muhammad al Ghazzaalee (448—505 AH). Shaafi'ee, Ash'aree and Soofee scholar.

hadeeth—Saying of the Prophet (p.b.u.h.).

Hamza Yusuf—Islamic scholar and co-founder of Zaytuna College, Berkley, California.

hasan—"Good" A grading of hadeeth below saheeh.

Iblees—Satan.

Ibn Khaldoon—Aboo Zayd 'Abdurrahmaan bin Muhammad bin Khaldoon al Hadramee (732—808 AH). Historian.

Ibn Kullaab—'Abdullah ibn Sa'eed ibn Kullaab (d. 240 AH). Scholar of _kalaam_.

Ibn Maajah—Aboo 'Abdillaah Muhammad ibn Yazeed ibn Maajah ar-Rab'ee al Qazweenee (209—273 AH). Hadeeth scholar.

Ibn Taymiyyah—Taqee ad-Deen Abul 'Abbaas Ahmad ibn 'Abdal 'Aleem ibn 'Abd as-Salaam Ibn Taymiyyah al Harraanee (661—728 AH). Hanbalee scholar.

Ihyaa 'Uloom ud Deen—The Revival of Religious Sciences by Imaam Ghazzaalee.

ijaazah—Permission to teach.

'ilm—Knowledge.

'Ilm ul Kalaam—Science of Theological Rhetoric.

Imaam—Leader.

Jahmiyyah—Deviant sect founded by Jahm ibn Safwaan (d.128 AH).

jamaa'ah—The main body of Muslims.

jinn—Creatures created from "smokeless fire."

kalaam—Theological rhetoric / speech/ saying.

kalimaat—Words.

Khawaarij—Followers of a deviant sect that arose during the fourth Caliphate.

kufr—Disbelief.

Lane's Lexicon—An Arabic-English Lexicon by Edward William Lane (London: Willams & Norgate 1863).

Maalik—Maalik ibn Anas ibn Maalik ibn Abee 'Aamir al Asbahee (93—179 AH). Founder of the Maalikee School.

Maatureedee—Aboo Mansoor al Maatureedee (c.238—333 AH). Founder of the Maatureedee School.

Madrasa—Islamic school.

Magian—Zoroastrian.

ma'nan—Meaning/concept/attribute (plural—ma'aanee).

matn—Text.

Muhaajireen—Emigrants. The first Muslims to emigrate from Makkah to Madeenah.

muhkamaat—Clear verses of the Qur'aan.

Mujassimah—Those who attribute a body ( _jism_ ) to Allaah (a.w.j.).

Mujtahid—Scholar capable of independent reasoning in evaluating and determining Islamic Laws.

Mushabbihah—Those who liken Allaah (a.w.j.) to His Creation.

Muslim—Aboo al Husayn 'Asaakir ad-Deen Muslim ibn al Hajjaaj ibn Muslim ibn Ward ibn Kawshaadh al Qushayree an-Naysaabooree (c.202—261 AH). Hadeeth scholar.

mutashaabiha—Unspecific/unclear verse of the Qur'aan.

Mu'tazilah—Deviant sect based on the use of reason and rational thought ( _kalaam_ ).

Mu'tazilite—Follower of the Mu'tazilah School.

Nasaa'ee—Ahmad ibn Shu'ayb ibn 'Alee ibn Seenaan Aboo 'Abdarrahmaan an-Nasaa'ee (214—303 AH). Hadeeth scholar. Student of Aboo Daawood.

Naqshabandees—Followers of the Naqshabandee Soofee Order.

Nawaawee—Aboo Zakariyyah Mohiuddeen Yahyaa ibn Sharaf an-Nawaawee (631—676 AH). Shaafi'ee, Ash'aree scholar.

nuzool—Descending.

(p.b.u.h.)—Peace and blessings be upon him.

Qadariyyah—Deviant sect who claim that man has complete power to act according to his free will.

Quraysh—The tribe to which the Prophet (p.b.u.h.) belonged.

(r.a.)—Radiyallaahu 'anhu/'anhaa (may Allaah be pleased with him/her). Used for a Companion of the Prophet (p.b.u.h.).

(r.a.a.)—Radiyallaahu 'anhum ajma'een (may Allaah be pleased with them all). Used for Companions of the Prophet (p.b.u.h.).

(r.a.a.)—Rahmatullaahi 'alayhi (may the Mercy of Allaah be upon him). Used for later Muslims.

rak'ats—Cycles of the formal, five daily prayers.

Riyaadus Saaliheen—Gardens of the Righteous by Imaam Nawawee.

saheeh—"Authentic." The highest gradation of hadeeth.

Salaf—People of the first three generations of Muslims.

Salafee—Having the beliefs and practices of the Salaf.

sanad—An unbroken chain of narration.

Sarir—Chair.

Shaafi'ee—Aboo 'Abdillaah Muhammad ibn Idrees ash-Shaafi'ee (150—204 AH). Founder of the Shaafi'ee School. Student of Imaam Maalik and Imaam ash-Shaybaanee.

Shahrastaanee—Taaj ad-Deen Aboo al Fath Muhammad ibn 'Abdalkareem ash-Shahrastaanee (479—548 AH). Historian.

sharh—Commentary, explanation.

Shee'ah—"Followers" of the Prophet's (p.b.u.h.) son-in-law and cousin 'Alee, whom they believe should have been the first Caliph.

Sheikh—Honorific title for a scholar of Islaam, a community leader, or an elderly man.

shirk—Associating partners with Allaah (a.w.j.).

Sifaat—Qualities/attributes/descriptions.

Soorah—Chapter of the Qur'aan.

Sufyaan ath-Thawree (98—161 AH). Scholar and hadeeth compiler.

suhufee—Someone who only learns from books.

sunnah—The practice and teachings of the Prophet (p.b.u.h.). Also mode of behaviour or dealings.

Sunnee—Orthodox Islaam.

ta'aalaa—Exalted and Glorified.

tafseer—Commentary/explanation of the Qur'aan.

tafweed—Committing the whole meaning of a word to Allaah due to its being incomprehensible.

Tahafut al Falasifah—Incoherence of the Philosophers by Imaam Ghazzaalee.

takfeeree—Condemning people as being apostates.

takyeef—Seeking to describe or understand "how" the Attributes of Allaah (a.w.j.) are.

tanzeeh—Transcendence, proper exaltation of Allaah (a.w.j.).

taqleed—Following without having to investigate, blind faith.

tasalsul—Infinite regress, an endless chain of events in the past.

tashbeeh—Likening Allaah (a.w.j.) to His Creation.

ta'teel—Stripping a Name or Attribute of Allaah (a.w.j.) of all meaning.

ta'weel—Understanding, (re)interpretation, or the actuality or reality of something.

tawheed—Beliefs pertaining to Allaah (a.w.j.), knowledge of the Oneness of Allaah.

tayammum—A means of ritual ablution used due to shortage of water, or illness.

The Creed of Imam Al-Tahawi—by Hamza Yusuf, Published by Zaytuna Institute, 2007.

Tirmidhee—Aboo 'Eesaa Muhammad ibn 'Eesaa as-Sulamee ad-Dareer al Booghee at-Tirmidhee (209—279 AH). Hadeeth scholar.

'uluw—Highness, superiority.

'Umar ibn'Abdul 'Azeez (63—101 AH). Caliph 98—101 AH.

'Umar ibn al Khattaab (45 BH—23 AH). Companion and second Caliph 13—23 AH.

ummah—Those who responded to the call to Islaam.

Usool ul Fiqh—Principles of Islamic Jurisprudence.

Usool ut Tafseer—Principles of Qur'anic Commentary.

yad—Hand, power, generosity.

zakaah—Compulsory poor-due.
