Sharh Al-Aqeedat-il-Wasitiyah
Text on the Fundamental Beliefs of Islam and
Rejection of False Concept of its Oponents

CONTENTS

The following chapters are part of the hard-cover book with the same title but will not be placed on-line in order to encourage buying the actual book. InshaAllah, by doing placing almost half the book on-line, we hope to have given readers a definite idea of the immense value of having a full copy at home. The book is sold by Dar-as-Salam agents in many countries. Click here to go to their homepage and to obtain more information on how to order the book.

Once again, no more chapters will be deliberately placed on-line and we hope that other homepages will not do so either..

  • Affirmation of the Companionship of Allah and the meaning of Whisper
  • Affirmation of Speech for Allah (subhana wa ta'la)
  • The believers will have the vision of Allah in the Hereafter.
  • Some General Remarks about the Verses on Attributes
  • Description of the Attributes of Allah from Sunnah
  • Affirmation of the Foot and the Step for Allah (subhana wa ta'la)
  • Some Names and Attributes of Allah approved from Sunnah
  • Ahlus Sunnah wal Jama'ah are moderate among all sects of Ummah
  • Rising of Allah over the Throne, does not negate His having being with creatures
  • To have faith in the Attributes which Allah qualified for Himself
  • To have faith in that which has been stated by the Prophet (peace be upon him) and will take place after death
  • Description of the Day of Resurrection and what will happen there
  • Description of Haud, Siraat, Intercessions etc.
  • Belief in Qadar (Divine Decree)
  • Definition of lman (Faith) and its conditions
  • The views of Ahlus Sunnah towards the Sahaba (Companions of the Prophet (peace be upon him))
  • Ahlus Sunnah love the members of the family of the Prophet (peace be upon him)
  • Sahaba are the best ones of this Ummah
  • Ahlus Sunnah believe in Karamat of Auliya
  • Ahlus Sunnah follow the Sunnah of the Prophet (peace be upon him)
  • Ahlus-Sunnah follow the basic principles of Shari'ah

Publishers Note

Among the very few, whom the world has ever produced as a man of high caliber, status and quality, Sheikh-ul-Islam Ibn Taimiyah was one of them. His exalted personality and dignified status as an Islamic scholar is beyond any introduction. Many great scholars of our times appear to be his gleaners in knowledge. He has contributed a lot to almost all branches and faculties of Islamic learning.

His thoughts, views and judgments have widely affected the different aspects of Islamic life.

Sheikh-ul-Islam had a firm grasp over the concepts and beliefs of different Islamic sects as well as of Christianity. In his works, he has taken a serious notice of all these beliefs and purged out of these the correct and perfect Faith and teachings of Islam.

Sheikh-ul-Islam's book Al-Aqeedat Al-Wasitiyah deals with the perfect and undefiled Islamic Faith and Creed of the As-Salaf-As-Salih (Pious Predecessors) particularly in regards to Allah's Names and Attributes, with solid arguments in brief words and terminologies.

The book is highly appreciated by the scholars for its brevity as well as comprehensiveness; and for its contents produced perfectly in lines with the Qur'an and Sunnah in an appealing and manifest manner.

Various expositions of this book have come into existence but the one by Allamah Khalil Harras stands out of them. He has explained it in a concise and beautiful way along with the clear explanation of the words and their import. Commenting on the book, Sheikh Abdur-Razzaq Afifi states: Out of the several explanations of Al-Aqeedah AI-Wasitia,

this one is the most exquisite in style, clear-cut in interpretation and comprehensive in composition.

Dar-us-Salam Publications has been publishing the Quran, Ahadith, their expositions and other Islamic literature in Arabic, English and different other languages in line with its determination to communicate the Islamic world with pure and perfect Islamic Faith,

and acquaint it with the teachings of the Quran and Sunnah.

Its main objective is to transmit the correct and beneficent ruling of the pure religion contained in the Quran and Ahadith to the learned as well as commoners.

Under this program we are enjoying an extreme pleasure to produce this precious work into English with lucid and eloquent translation.

The book got rendered into English earlier by the Islamic research Dept. of Jamia Salafia, Banaras (India). But the translation contained some shortcomings and many other defects..

We acknowledge our deeply heartfelt gratitude to the authorities of Jamia Salafia Banaras and especially, Dr. Muqtada Hassan Azhari, who have given us leave to reproduce the expurgated edition of the book with additions, alterations and transposition as realized essential to bring the book to the standard of scholarship after its thorough investigation and research.

It would not be out of place to mention here that our research committee has devoted more or less ten months to bring out the book up to the mark. We feel pleasure in expressing our heartfelt thanks to the brothers of the committee who have exerted their best endeavors to present the book in high esteem of the readers, especially Muhammad Tahir As-Salafi who is an authentic scholar and an authority over the Islamic Faith. The publication of this edition of the book owes to his sincere efforts, hard labor and sacrifices of his invaluable time.

We pray to Allah to bless them with the best ability in the faculty of research and scholarship.

Abdul Malik Mujahid

General Manager

Dar-us-Salam Publications

SHEIKH-UL-ISLAM IMAM IBN TAIMIYAHA--BRIEF BIOGRAPHY

Imam Ibn Taimiyah's full name is Taqi ud-Din Ahmad bin 'Abdul-Halim. He was born in Harran on 22 January, 1263 AD (10 Rabi' Al-Awwal, 661 AH). His family had long been renowned for its learning. His father 'Abdul-Halim, uncle Fakhr ud-Din and grandfather Majd ud-Din were great scholars of Hanbalite school of jurisprudence and the authors of many books. His family members were forced to leave their native place in 1269 AD before the approach of the Mongols and to take refuge in Damascus. At that time, Ibn Taimiyah was seven years old. His father 'Abdul-Halim was appointed as Professor and Head of the Sukkariyah Madrasah. Endowed with a penetrating intellect and a wonderful memory, Ibn Taimiyah studied, at an early stage, all the disciplines of jurisprudence, Ahadith of the Prophet (peace be upon him), commentaries of the Quran, mathematics and philosophy, and in each he was far lead of his contemporaries. Among his teachers, was Shams ud-Din Al-Maqdisi, first Hanbali Chief Justice of Syria following the reform of the judiciary by Baibars. The number of Ibn Taimiyah's teachers exceeds two hundred. Ibn Taimiyah was barely seventeen, when Qadi Al-Maqdisi authorized him to issue Fatwa (legal verdict). Qadi remembered with pride that it was he who had first permitted an intelligent and learned man like Ibn Taimiyah to give Fatwa. At the same age, he started delivering lectures. When he was thirty, he was offered the office of Chief Justice, but refused, as he could not persuade himself to follow the limitations imposed by the authorities.

Imam Ibn Taimiyah's education was essentially that of a Hanbali theologian and jurisconsult. But to his knowledge of early and classical Hanbalism, he added not only that of the other schools of jurisprudence but also that of heresiographical literature, in particular of philosophy and Sufism. He had an extensive knowledge of Quran, Sunnah, Greek philosophy, Islamic history, and religious books of others, as is evident from the variety of the books he wrote. Though he preferred the Hanbali school of jurisprudence, he was never biased in favor of it. In his writings, he frequently quoted the opinions of all four of the well-known schools of jurisprudence, even others. In a number of matters, he himself held opinions different from those of the four schools. In fact, he was an original thinker (Mujtahid) who merely drew upon the wisdom of the four established schools.

In all his reformative efforts, Ibn Taimiyah accepted the Our an and the Sunnah (traditions of the Prophet (peace be upon him)) as the basic criteria. In matters where there was no clear guidance from the Quran and the Sunnah, he never hesitated to venture into rational thought and took the path of Ijtihad or creative originality an initiative.

The thirteenth and fourteenth centuries AD have a distinguished place in Islamic history. Ibn Al-Atheer described the political and military conditions prevailing in the Muslim world during Ibn Taimiyah's lifetime in the following words:

"Islam and Muslims had during that period been afflicted by such disasters that no other nation had experienced. One such affliction was the invasion by the Tatar. They came from the east and inflicted overwhelming damages. Another was the onset of the Prankish people (the Crusaders) from the West to Mesopotamia and Egypt, they occupied its ports, and nearly subjected all of Egypt to their rule, had it not been from Allah's Mercy and victory over them. But another affliction was that the Muslims themselves had been divided, and their swords lifted up against their fellows.

"In addition to such horrid conditions facing the Muslims on the political and military front, Islam as practiced and preached by Prophet Muhammad (peace be upon him) and As-Salaf As-Salih (the righteous predecessors) was being seriously challenged by various deviant sects. The Sufi movement which was spearheaded by the teachings of Al-Ghazali had won over many converts and was exercising a firm hold on the intellect and patterns of thought of many people. Along with this Al-Ash'ari system of creed had been widely accepted by the majority of the scholars of Ibn Taimiyah's day. Al-Ash 'ari system of doctrine was a mixture of the Salafi methodology which is based on revelation centered theology and the Mu'tazilah methodology which is based on a rationalist thought system. Taqleed was practiced widely. Even though information on the Deen, Fiqh, Ahadith, etc., was abundantly available, only a handful of scholars and ordinary people took up the task of investigating the sources of the knowledge and its vehicle. Most people blindly accepted the teaching of their Sheikh or Imam without questioning or investigating the sources from where the knowledge had come."

Imam Ibn Taimiyah's struggles and persecutions

Ibn Taimiyah's life was not confined to the world of books and words. Whenever circumstances demanded, he took part in political and public affairs too, distinguishing himself not only through his writings and speeches but also with the sword as a brave warrior.

Participation in Jihad

1300, the Mongols under their king Ghazan, invaded Syria and defeated the Sultan's army. Ibn Taimiyah, by this time well-known, flung himself into the stream of affairs, while the religious divines and saints were leaving Damascus to take refuge in Egypt. When Mongol threat arose for a second time, Ibn Taimiyah exhorted people to Jihad and encouraged them to confront the Mongols boldly. He toured the cities, called the people to a holy war and fired them with zeal. After a pitched battle at Shaqhab in which Ibn Taimiyah fought bravely, the Syrian-Egyptian army won a glorious victory that turned the tide against the Mongols. This victory, which was to a great extent due to Ibn Taimiyah's efforts and

commitment, stopped the Mongols advance.

Apart from the battle of Shaqhab, he took part in some other expeditions with the Mamluk authorities, and also undertook a few expeditions without them.

Opposition of rival Ulama

Because of his brilliant performance on the battlefield and his radical thinking, Ibn Taimiyah's fame spread throughout the realm, and he became a highly distinguished celebrity. This made a number of jurists jealous. Ibn Kathir has pointed out this fact, saying that: 'A group of jurisprudents were jealous of Ibn Taimiyah, as the people paid heed to him. To enjoin good and forbid evil was his vocation, and because of this he became very popular among the people. His followers were countless. His religious zeal, learning and actions made them jealous of him.' For the complaint of rival Ulama, he was imprisoned several times.

His last imprisonment began on 13 July, 1326 and lasted until his death. His opponents dug up an old Fatwa, related to tomb visits, given by him some seventeen years before, which could be provocatively interpreted. In his treatise on the subject (Risalah Ziyarah Al-Qubur) Ibn Taimiyah had questioned the legality of visiting tombs, even the tomb of the Prophet (peace be upon him). His opponents distorted the sense and context of this Fatwa to make it objectionable in the eyes of the public and the Sultan. A great dispute arose and Ibn Taimiyah was imprisoned in the citadel of Damascus along with some of his pupils including Ibn Al-Qaiyim.

While in prison, Ibn Taimiyah spent all his time teaching and writing. Many of his works were produced in this period. In 1328, he was deprived of all means of writing, his pen and papers were taken away.

But this did not stop him from writing; he wrote many letters and booklets with coal. He never complained to anybody about his persecution. Only when all reading and writing materials were taken away from him, did he say: 'Now they really have put me into prison.' He breathed his last on 26 September, 1328 (20 Dhul-Qa'dah 728 AH) having endured harsh conditions for five months. The whole country mourned. Schools, shops, hotels and markets were closed to mark his death. His burial was attended by the great numbers of Damascans; eyewitnesses confirm that, excepting some invalids, all turned out for his funeral prayer, both those who had been for him and those against. This is a clear testimony of his place among the people, of their appreciation of his sacrifices for public purposes and just cause. Including the two years and three months of his last imprisonment, Ibn Taimiyah spent about five years in different prisons.

A great reformer

In the Islamic perspective, 'reform' is understood quite differently than in Christian terminology. In Islam, 'reform' means purification of the original Islamic teachings, and the removal of UN-Islamic new practices (Bid'at) and misconceptions. In this sense of the word, Ibn Taimiyah was a great reformer.

The main aspects of his reforms

The most important elements of Ibn Taimiyah's reforms were: (a) to bring about a revolution against UN-lslamic practices (Bidht) that had crept into Islam and to emphasize the concept of Tauhid with all its implications; (b) a return to the fundamental priorities of Islam and its original spirit, instead of disputing over secondary and nonfundamental problems.

Attack on philosophy and logic

Another target of Ibn Taimiyah's criticism was Greek philosophy and logic. He knew that unless the crippling falsehood of Greek philosophy was removed, the people would not be able to grasp the Divine truth of Islam. He studied critically all the great Muslim philosophers and their works in this regard, and then he opposed it extremely.

Rejection of Sufism and deniers of Sifat

He abhorred the Sufi ideas of pantheism, gnosticism, and deterministic view of total religious resignation. According to him the implication of these ideas upon the Muslim community were devastating, because they led to political apathy, religious misconceptions, and withdrawal from an active community life. A major portion of his intellectual energies was spent refuting the doctrine of the Sufis.

The Shi 'ah were also subjected to harsh criticism by Ibn Taimiyah because of the many flaws in their doctrines and beliefs. He strongly denounced their falsification of the historical facts and forging of the Sunnah to support their own political views.

Ibn Taimiyah also attacked Al-Jahmiyah and Al-Jabariyah -- the determinists -- who denied the human being's responsibility for any of his actions. He also denounced Al-Mu'tazilah and Al-Qadariyah -- the rationalists -- who held human free will as the basis of human action. He also did doctrinal battle with the followers of Abul-Hasan Al-Ash'ari on various issues including determinism/free will, the Names and Attributes of Allah, and other issues of the Islamic creed.

As a result of his confrontation with the Sufis and the scholasticists, he made many enemies among them. Many of their leaders who exercised political clout used it against him, and as a result, he was once exiled in Alexandria and imprisoned on three different occasions.

Ibn Tamiyah gave himself relentlessly to pointing the way to the knowledge which, in his own words, means: "The Prophet (peace be upon him) shown the fundamentals and applications of religion, its intent as well as its expression, its (intellectual) knowledge and its action. This fact is the foundation of all fundamental knowledge and belief; and he who most adheres to this foundation is most worthy of the truth -- both, to know it and to do it."

Method of teaching

Ibn Taimiyah's method of teaching was both elegant and striking, replete with authentic references, strengthened with rational arguments, and evidence from the Ahadith .For a lecture on any subject, he would refer to verses of the Quran and discuss their meanings with cross references from the Quran. He would also note evidence from Ahadith of the Prophet (peace be upon him) and check their authenticity. He would then expound the relevant opinions of the four schools of jurisprudence and of other famous experts in jurisprudence. Having discussed the matter fully in this way, the problem and its solution would become clear in the minds of his listeners. Ibn Taimiyah had a prodigiously good memory which helped him overwhelm his adversaries in polemic.

Style of writing

His style of writing is clear and elegant. His writings are so richly steeped in references to the Quran, to Ahadith, to the sayings of the Companions and their followers, and to opinions of other experts in jurisprudence, that any Muslim reader must feel that he is living in the blessed age. From the literal point of view too, his writings have great merit. Because of their clear expression and choice of idiom, even his technical works seem to be literary ones.

His disciples

Imam Ibn Taimiyah's disciples spread from Syria to Egypt and Cairo to Alexandria. Some of them scattered to very far-off places. They preached and developed his intellectual heritage, and shared their master's persecutions. One of the most famous of them is Imam Ibn Qaiyim al-Jawziyah (Allah's mercy be upon him) (d. 1350), a great writer in his own right. He so mingled his personality with that of his teacher that we find in his books echoes of Ibn Taimiyah's thought. Among other distinguished disciples were Ibn'Abdul-Hadi (d. 1343), who died at the age of forty but left valuable works. He wrote a biography of his master, Al-'Uqud Al-Durriyah; Ibn Kathir (d.1373), the famous historian and commentator of the Quran, whose book Al-Bidayah wan-Nihayah contains a detailed biography of his teacher; Hafiz Dhahabi (d. 1348), the great Islamic historian of traditions; Al-Mizzi(d.l341), another expert on traditions; Muhammad bin Muflih (d.1362), writer of many books; Abu Hafs Al-Bazzar (d. 1349), the author of a biography of Ibn Taimiyah; Ibn Al-Wardi (d.1348), expert in literature, grammar and some of her branches of learning; and Qadi Ibn Fadl-ullah (d. 1349), a famous writer.

Impact of Ibn Taimiyah through the ages

Ibn Taimiyah created a climate of revolutionary thinking both through his ideas and his reformist endeavors whose impact was felt not only in his own time but ever since. In his lifetime people were divided either into those who were strong opponents or strong supporters fully in agreement with him, or uncommitted, those who agreed with some views and disagreed with others. Ibn Taimiyah left behind a large number of books and disciplines. His opponents soon sank into anonymity, while the value of and appreciation for his works has increased.

In his own lifetime, Ibn Taimiyah's fame and influence extended beyond the boundaries of Egypt and Syria. When he was imprisoned for the last time in the citadel of Damascus, many letters came from the inhabitants of Baghdad protesting against his arrest and demanding his release. When he died, funeral prayers in absentia were performed even as far as China.

Almost all historians have recognized his deep impact on the most prominent reformer of eighteenth century, Sheikh Muhammad bin 'Abdul-Wahhab (d. 1792).

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A brief biography of Dr. Mohammad Khalil Harras

Dr. Muhammad Khalil Harras was a great Salafi Aalim and research scholar. He was born in 1916 AD at Tanta in the western region of the Arab Republic of Egypt. He was educated in Al-Azhar University and received the doctorate degree in Islamic subjects from it.

On completion of his studies, he was appointed as a professor in the Faculty of Islamic Fundamentals of Al-Azhar University.

Then he was selected by the Government of Saudi Arabia to serve in Imam Muhammad bin Saud Islamic University at Riyadh for some years. He was again selected as the Head of the Department of Islamic Creed of Ummul-qura University in Makkah Al-Mukarramah.

He then returned back to Egypt and was appointed as First Deputy Chief of "Ansaar As-Sunnah Organization" and then Chief of that Salafi Organization

In 1973, he along with Dr. Abdul Fattah Salaamah founded "Islamic D'awah Committee" in the western region of Egypt and was appointed its first President.

He breathed his last in 1975 at the age of about 60 years.

He was a firm Salafi scholar, much strong in expressing the truth, argumentation and exposition. He dedicated all his life in preaching and propagating the true Islamic faith and creed.

His works and compilations are too many, out of which some best ones are as follow:

1. Research and editing on the book Al-Mughni for Ibn Qudama.

2. Research and compilation of the book At-Tauhid for Ibn Khuzaimah.

3. Al-Amwal for Abi Ubaid Al-Qasim bin Salam.

4. AI-Khasaais Al-Kubra for As-Syooti.

5. As-Seerah An-Nabawiyah for Ibn Hisham.

6. Sharh Al-Qaseedah An-Nooniyah (2Vols.).

7. Ibn Taimiyah and his critisize on philosophers.

8. Sharh Al-Aqeedat-il- Wasitiyah, etc.

Meaning of Bismillah

In the Name of Allah, the Most Beneficent, the Most Merciful


There is a controversy among the Ulama regarding Bismillah as to whether this is an initial verse of each Surah of the Quran or an independent verse on its own, which has been stated to mark the intermediate distances between the Surah, and for blessing. The second opinion is preferred.

The Ulama are agreed that Bismillah is a part of the verse of Surah An-Naml (The Ant) and likewise they are agreed that Bismillah has been left out in the beginning of Surah At-Tauba (The Repentance) for, this and the Surah Al-Anfal (The Spoils of War) occurring prior to it are both like one continuous Surah.

The Arabic letter Baa in Bismillah stands for seeking help. From a syntactical point of view it relates to a noun or verb dropped by aphasia. The Quran contains examples of its relationship with both verb and noun. The example of verb is Iqra bism-e-rabbika (Read: "In the Name of your Lord...") and the example of noun is Bismillah-e-majreha (In the Name of Allah will be its moving course).

It is better to regard the word with which Bismillah is related as occurring later, for the Name of Allah deserves priority. By giving priority to the preposition and the word governed by the preposition it is evident that the Name of Allah is particularly meant for blessing.

A noun (Al-Ism) in the Arabic language is defined as a word formed to make a sense definitive or distinct. This word has either been derived from Simatun which means a symbol, or from Sumoo which means height. The second statement is preferred. The letter Hamza occurs in it for providing conjunction. Ism and Musamma are not the same for Ism stands for that word which signifies and Musamma is that sense which has been signified. Likewise Ism and Tasmiya are not the same for Tasmiya is the verb of Musamma.

The word 'Allah' has either been derived from Uloohiat which means worship or from Aalehan which means amazement. The first statement is correct and Ilah means that which is worshipped.

Rahman and Raheem are from amongst the elegant Names of Allah. They show that Allah has the attribute related to His Self. It is not correct to say that Rahmah is meant in its implied sense such as gratitude etc.

Ibn Al-Qaiyim writes that the word Rahman denotes that attribute of Allah which exists along with His Self, and Raheem denotes that the attribute is related to that Self which has been the recipient of Rahmah.

Ibn 'Abbas reports that both these names comprise gentleness and softness. The word Rahman is an attribute of Allah and so it is His Name.

 

Description of Hamd and Madh

All praise is for Allah Who sent His Messenger with guidance and True Religion so as to give it supremacy over all other religions. And Allah is enough as a witness.

It is narrated that the Prophet (peace be upon him) said:

"A statement that does not begin with praise of Allah and blessing upon me, remains deficient and bereft of blessings." (Abu Daud, 13/184)

The same has been narrated about Bismillah also. That is the reason why the present author has tried to follow both Ahadith and has mentioned both Bismillah and Al-Hamdu lillah.

Hamd means praising orally a grace regardless of being benefited by it, be it a favour or anything else, such as a statement that 'I did Hamd of a certain person in connection with the prize he had been awarded or for his feat of boldness.' Shukr (thanking) is that praise which is done orally or emotionally or by any other organ of the body in lieu of some favour. This shows that the word Hamd is commonly used in one situation and the Shukr in another situation.

Describing the mutual difference between Hamd and Madh (praise) Ibn Al-Qaiyim writes that Hamd denotes stating qualities with love and respect; and Madh denotes only declaration of the quality, it does not necessarily imply love and respect. That is why the connotation of Hamd is of a special nature and that of Madh a general.

In the word Al-Hamdu, the prefix Al has been used comprehensiveness meaning that it includes all forms of Hamd. Some people have described it as a generic noun and have maintained that perfect Hamd is affirmed only for Allah. This word shows that Allah has all the Attributes of perfection and beauty.

Lexicologically the word Rasool (Messenger) means a person who has been sent with a message. In the technical terms of the Shari'ah, Rasool is that free man to whom Allah's revelations come and he is commanded to convey them to others. If he is commanded to convey to others he is called a Nabi. Thus every Rasool is a Nabi but every Nabi is not a Rasool (Prophet). The word Rasool signifies here the personality of Muhammad (peace be upon him). The meaning of Hidayah is to describe, and to guide. The Quran says:

"And as for Thamud, We showed and made clear to them the Path of Truth (Islamic Monotheism) through our Messenger (i.e. showed them the way of success), but they preferred blindness to guidance." (V. 41:7)

In this Quranic verse Hidayah means to guide. This meaning of Hidayah is common for all. It is in this sense that the Quran and Prophet (peace be upon him) are called Haadi (the guide).

Hidayah also means favour and revelation. In this sense it is specially used for those whom Allah gives Hidayah. Here it means all the true information, right faith, profitable knowledge and good deeds which were brought by the Prophet (peace be upon him).

The word Deen has several meanings such as judgment, as has occurred in the Quran (the Owner of the Day of Judgment); it also means modesty and obedience. The Arabic phrase Daana lahu means submission and meekness.

Deen here means all commandments and laws which were sent to the Prophet (peace be upon him), by Allah, whether they are related to ,belief, statement, or deed. The word Haq means that which is proved and is real; its antonym is Baatil which means a thing which has no reality.

It has been stated in a Quranic verse that Allah will make Islam dominant over all other religions through reasons and arguments. The sentence mentioned in the passage quoted above means that all the Attributes denoting perfection are proved for Allah in the highest degree. Allah is praised on account of those favors which He has bestowed upon mankind and which are beyond our comprehension. His greatest favour is that He sent Muhammad (peace be upon him) with the real religion and made it dominant over other religions on rational grounds. To bear witness in favour of Allah means that He helped His Messenger with His assistance, miracles and various evidences.

Meaning of Shahadah

I bear witness that there is no true God except Allah. He is alone and has no partners. And I bear witness that Muhammad (peace be upon him) is His slave and Messenger. May Allah favour him, his family and his companions with an abundance of Salaam.

Bearing witness means to explain a thing by having a knowledge of it and having a belief regarding its being correct and evident. A witness is reliable only when he has the qualification of affirmation and conviction, and his heart supports the tongue. Since the hypocrites bore witness with the tongue, Allah decreed them as liars.

Laa ilaha illa Allah (There is no God to be worshipped except Allah) is that sentence of Tauhid (Oneness of Allah) about which all Messengers of Allah are unanimous. This is the sum and substance of their mission and Messengership. Every Messenger began his mission with this sentence. The Prophet (peace be upon him) said:

"I am commanded to fight with those people who do not say La ilaha illa Allah." If they say La ilaha illa Allah, their life and property will be safe and then their affairs will lie with Allah." (Al-Bukhari, 3/262).

This sentence negates Divinity of other than Allah in the beginning and affirms the Godhood of Allah Alone in the last part. The sentence means that there is no real being deserving of worship and this sense is reinforced by the phrase that He is One and has no partners. The phrase La ilaha illa Allah provides the basis for it.

By bearing witness in support of the Prophet (peace be upon him) along with bearing witness for Allah, it has been indicated that it is necessary to bear witness for both. One remains pointless without the other. That is the reason why both have been mentioned together in the Adhan (call to prayer) and the Tashahhud (a state of Salat). Some Ulama have stated in the explanation of the Quranic verse Wa rafa 'na laka dhikrak (And We exalted your fame...) that Allah says:

"(O Muhammad) whenever I am mentioned, you too are mentioned". (Abu Y'la, 2/522)

The Kalimah established both the Attributes of Messengership and servitude of the Prophet (peace be upon him) for these two are the most important Attributes of a worshipper of Allah. Worship is the rationale and aim behind the creation of jinns and mankind, and the perfection of creation lies in realizing this aim in practice. When the worshipper goes up higher in servitude, his status is exalted. By establishing the attribute of servitude for the Prophet (peace be upon him) those extremists stand contradicted who raise the Prophet (peace be upon him) to the position of Godhood; such as the practice of the misguided Sufi. The Prophet (peace be upon him) has repeatedly warned:

"You should not deify me in the way as the Christians deified the son of Mary. I am only a slave of Allah and His Messenger". (Al-Bukhari 12/144)

In bearing witness to this, the worshipper admits that Muhammad (peace be upon him) is perfect in servitude and perfect in the Messengership of Allah. This also states that he occupies the highest position in terms of the perfection of Attributes in the entire mankind. This testimony will be completed only when a slave testifies to the ideas transmitted by the Prophet (peace be upon him) when he obeys his commands, and keeps himself dissociated from those things which he has forbidden.

The literal meaning of Salat is prayer. The meaning of 'Salat on the Prophet (peace be upon him)' is explained by the narrative of Abul-'Alia which has been reported by Imam Bukhari as:

"Salat on the Prophet (peace be upon him) means Allah praises him before the angels."

The meaning of Salat pronounced by the angels is that they pray for pardon for the Messenger of Allah; and the meaning of Salat performed by a man is that it is an imploration and invocation.

The word Aal-e-Rasool means those kinsmen of the Prophet (peace be upon him) who are interdicted from accepting Zakat (obligatory charity), i.e., people belonging to Banu Hashim and Banu AlMuttalib. Likewise, the word Aal may also mean the followers of the Prophet (peace be upon him). Ashaab means all those people who saw the Prophet (peace be upon him) in the state of having become believers in the Faith and died in the state of believing in the Faith.

Salaam means asking for security from the evil things. This is one of the Names of Allah and means that He is free from all kinds of defects and drawbacks and is safe and secure, or, that He will give security to His faithful slaves in the Hereafter.

 

Introduction of the Saved Sect and its Faith

After Hamd and Salat, is being announced that this treatise will describe the beliefs of the genuine followers of the Ahlus Sunnah wal Jama'ah, that is, the saved and the successful sect (Al-Firqatun-Naajiyah Al-Mansoorah) to the Day of Judgement.

The belief is this: To have faith in Allah, His angels, His Scriptures, His Messengers, and in being resurrected after death, and in having a good or bad destiny.

The word Amma ba'd is used to indicate the beginning of the main theme. The Prophet (peace be upon him) would often use this word in the beginning of his Khutbah (sermons) and writings.

The word 'Aqeedah means accepting anything with the heart and conscience and obeying Allah in doing it. The word conveys the resoluteness of the intention and maturity of thought.

Firqah is used to denote a group of people. The author has qualified it with salvation and assistance owing to the fact that one of the Ahadith of the Prophet (peace be upon him) says:

"One group from my Ummah will always hold fast to truth and it will always have the assistance of Allah. No one who dissociated from it will be able to do harm to it up to the Day of Judgement." (Al-Bukhari, 13/293)

In another Hadith, the Prophet (peace be upon him) says:

"This Ummah will get divided into 73 Firqah, and except one Firqah all the others will be destined to Hell. That one Firqah will be such as will follow my way and the way of my Companions." (At-Tirmidhi, 7/397)

In the phrase of Ahlus Sunnah wal Jama 'ah, Sunnah means the way and practice followed by the Prophet (peace be upon him) and the Sahaba. The heretical innovation and different creeds had not come into being till then. The word Jama 'ah stands for the people who assemble. Here it means those Sahaba and the Tabi'een (the generation immediately following the Sahaba) who unanimously accepted the truth proved from the Qur'an and the Hadith and gathered together.

The Six Pillars of Faith

The six things on which, the author says, it is compulsory to have faith are regarded as the pillars of the Faith. Unless one has faith in these six things in accordance with the Quran and the Sunnah, his Faith will not acquire perfection. If someone denies even one of these six things or does not believe in it in accordance with the Qur'an and the Sunnah, he is a Kafir. All these things have been described in the Hadith known as the Hadith of Jibrael. It is mentioned that Jibrael came to the Prophet (peace be upon him) in the guise of a Bedouin and put questions to him about Islam, Iman and Ihsan. He said in reply to that:

"Iman means having faith in Allah, angels, heavenly Scriptures, Messengers of Allah, life after death, and good and bad destiny." (Muslim 1/259)

Al-Malaika is plural of Malak. This word is derived from AI-Ulooka, which means Messengership. By Malaika is meant the creatures of Allah whom He has made to inhabit the heavens and has assigned them the affairs of His creatures. He has mentioned them in His Book explaining that they do not disobey Allah and follow whatever they are commanded to do. They continue narrating the glorification of Allah untiringly day and night. It is enjoined upon us to have faith in all the Attributes and actions of the angels described in the Quran and the Hadith, and keep quiet about such as have not been mentioned, for these constitute the affairs of the Unseen which are known to us only to the extent Allah and His Messenger have told us.

Al-Kutub means those Scriptures which Allah has sent down from the heaven upon His Messengers. From amongst these, we have the knowledge of the Books of Abraham, Torah of Moses, Evangels of Jesus, Psalms of David and the Quran The Quran descended as the last Scripture and it stands as the protector and the testifies for all the earlier Scriptures. In addition to these books, it is also necessary to have a general faith in the Scriptures of the other Messengers of Allah.

The word Ar-Rusul means those people who receive revelations from Allah. These revelations contain commandments of the Shari'ah and the Messengers are commanded to preach them. It is necessary for us to have specific faith in the 25 Rasool mentioned by Allah in the Quran. A poet has collected the names in a verse:

"Eighteen have been mentioned in the Quranic verse of "Tilka Hujjatuna; the remaining seven are Idris, Hud, Shu'aib, Saleh, Dhul-Kifl, Adam, and Muhammad (peace be upon him)".

In addition to these Rasool and Nabi, we must have a general faith in other Prophets also, that, we do not have to wrangle about the faith in their Prophethood and Messengership, their names and their numbers, for Allah Alone has this knowledge. He has said:

"And Messengers We have mentioned to you before, and Messengers We have not mentioned to you." (Surah An-Nisa', 4: 164)

It is necessary to have this Faith in connection with these Messengers that they did convey the message to mankind which Allah had commanded them to do, and explained them in a manner that none remains in any doubt. And that they are free from flaws of character like falsehood, betrayals, hiding knowledge and ignorance. The most superior among these are: Muhammad, Abraham, Moses, Jesus, and Noah. They have been mentioned in the following verse:

"And (remember) when We took from the Prophets their covenant, and from you (O Muhammad (peace be upon him) and from Nuh, Ibrahim, Mosa and 'Iesa-son of Maryam."

(Sarah Al-Ahzab, 33:7).

And the second verse is:

"He (Allah) has ordained for you the same religion (Islam) which He ordained for Nuh, and that which We have inspired in you (O Muhammad (peace be upon him), and that which We ordained for Ibrahim, Mosa 'Iesa saying you should establish religion (i.e. to do what it orders you to do practically), and make no divisions in it (religion) (i.e. various sects in religion)." (Surah Ash-Shura, 42:13).

The meaning of the word Ba'th is to raise and to give motion. In the terminology of Shari'ah it means to raise the dead from their graves alive on the Day of Judgement so that they are judged. Allah will see him who has done an iota of good and him who has done an iota of bad. We must have faith in Ba'th in the same sense in which Allah has mentioned in the Quran, that is, Allah will collect all the organs that are dissolved and revive them again and bring back life in them. The philosophers and the Christians who deny the bodily Ba 'th are Kafir, and those who believe in Ba 'th but hold that Allah will inspire soul into a body different from the body of this world are heretical innovators and corrupt.

Al-Qadar means making an appraisal. In the terminology of Shari 'ah it means that Allah has the knowledge of the quantity and temporality of everything from the beginning of the creation. He created them by His Power and Will and according to His Knowledge, and He recorded them in the Safe Tablet (Al-Lauh Al-Mahfuz - the Book of Decrees) before creating them. A Hadith says:

"He first created the pen and commanded it to write. The pen asked, 'What should I write?' Allah said, 'Write out all that is destined to happen'"

Allah says in the Quran:

"No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees --(Al-Lauh Al-Mahfuz), before We bring it into existence." (Surah Al-Hadid, 57:22).


Meaning of Tahreef, Ta 'teel and Tamtheel

And it forms part of the faith in Allah that we believe in those Attributes with which Allah has qualified Himself and with which the Prophet (peace be upon him) has qualified Allah. Neither should alterations be made nor negations, nor attributing a state of being nor of likeness to creation. The belief should rather be that the Self of Allah is as He has mentioned in the verse: "There is nothing like unto Him and He is the All-Hearer, the All-Seer."


While explaining the meaning of Faith in detail, the author tells about the Faith of the Ahlus Sunnah wal Jama 'ah.

Tahreef means changing. Introducing change in a statement means leaving out the meaning understood by it and accepting such a meaning which the words may indicate in a doubtful sense. Of course, if there is a context to justify this sense then one must explain its possibility.

Ta'teel means leaving and vacating. In the present context it means negating the Attributes of Allah and denying them with His Self. The difference between Tahreef and Ta 'teel is that in the latter case that real meaning is denied which is proved by the Quran and the Hadith, while in Tahreef the explanation of the text is done with such meanings that are false and the word does not prove them. So Ta'teel includes Tahreef. Wherever there is Tahreef, Ta'teel is certainly there, but the reverse is not true. If someone tries to prove the false meaning and denies the real meaning, he is committing both Ta 'teel and Tahreef. If someone denies the Attributes proved from the Quran and the Sunnah and maintains that it is not the manifest sense which is meant, and yet he himself does not determine a sense, then it is called Tafweed. It is wrong to say that Tafweed was the creed of the Salaf. It was the Asha'irah1 of the later times who ascribed this thing to the Salaf. The Salaf did not do

Tafweed while trying to find out the meaning of something nor did they read anything whose meaning they did not understand. On the other hand, they understood the meaning of the passages of the Quran and the Sunnah, and proved these meanings in favour of Allah. Albeit, they would submit the knowledge of the reality and state of these meanings to Allah. When Imam Malik was asked about the state of Istiwaa (establishing, rising) of Allah on the heaven (Throne), he said Istiwaa is known but its condition is unknown.

Takyeef means to have faith that the states of the Attributes of Allah are such and such, or putting questions about the state of the Attributes of Allah.

Tamtheel means to believe that the Attributes of Allah are like the Attributes of the creature. The phrase Bi ghair takyeef means that Ahlus Sunnah deny that they have any knowledge of His condition, for Allah Alone knows the state of His Self and Attributes. But this does not mean that they completely deny the states themselves, for it is essential for everything that it has a state.

"There is nothing like unto Him."

It is a clear Quranic verse. This is the code of conduct of the Ahlus Sunnah about negation and affirmation. He has negated the existence of anything like Him but has affirmed the Attributes of hearing and seeing for His Self.

This shows that the correct creed is not that the Attributes are completely denied as is the way of the Mu'attilah2 nor is it to try to completely prove them as is the way of the Mumaththilah3 . The true creed is to make an affirmation of the Attributes without similitudes. In the word Kamithlihi the Arabic letter Kaaf has been added for emphasis as the poet says:

"There is none comparable to Zuhair in nobility."

Footnote

1. Al-Asha'irah (Ash'arite): They are the followers of Abul Hasan Al-Ash'ari, who was Mu'tazili. Then he left E 'tizaal and adopted a way between E 'tizaal and Ahlus Sunnah wal-Jama 'ah. In his last age, he returned to the creeds of Ahlus Sunnah and followed Imam Ahmad bin Hanbal in his theories. But some of his followers still remained on previous belief. They amplify the Attributes of Allah and have belief similar to Al-Murji'ah. They are closest to Ahlus Sunnah among all astrayed sects.

2. AI-Mu'attilah: One group of Mu 'tazilah.

3. Al-Mumaththilah, Al-Mushabbiha or AI-Mujassimah: They are opponent of Al-Jahmiyah in affirmation of Names and Attributes of Allah. They believe that Allah Possesses Hand similar to the hand of creatures, Hearing as hearing of creatures, Sight as sight of creatures etc. Exalted is Allah from that the wrongdoers say about Him. He is High and Great.

 

Allah could not be measured with His creatures

The Attributes with which He has qualified Himself, those Attributes of His Self are not denied by Ahlus Sunnah wal Jama'ah, nor do they commit Tahreef on the basis of reasoning by different statements, nor do they indulge in wrong Ta'weel (different interpretation of an obvious meaning of a word) of the Names of Allah and His verses, nor do they regard His Attributes as Like the Attributes of the creatures and nor do they describe their states. The reason is that nothing is in the likeness of Allah, nor is anything comparable or partner to Him. Not to follow analogy from amongst His creatures to demonstrate likeness and comparability with Him.

The question of the denial of negation is based on the Faith mentioned above. This means that when they will have faith in Allah in this sense, then they will neither negate His Attributes nor do Tahreef; neither will they describe the state nor will demonstrate likeness.

The word Al-Mawadi ' is the plural of the word Al-Mawdi ' . This implies those meanings on which it is necessary to base statements. The reason is that at the time of using it the statement carries the same meaning; and it is on that ground that the statement is not separated from these meanings.

'Allamah Ibn Al-Qaiyim (Allah's mercy be upon him) states the following regarding not committing Ilhaad in the Names of Allah and His Attributes: "Doing Ilhaad in His Names means turning away from those real meanings of His Names which are proved for them. In this word the sense of Al-Ma 'il is crucial. The word Lahd is derived from it which means that cleavage in side the grave which falls by deviating from the middle. The phrase Mulhid fid-Deen is also derived from it and it denotes the one who deviates from the Truth and who introduces such things in religion which have no bearing on it.

Ilhaad in relation to the Names and the Verses of Allah occurs either by their total negation or by denying their meanings and rejecting them altogether, or due to Tahreef from truth or by doing false Ta 'weel by deviating from the truth, or it may happen by giving some self-coined words to those names just as the Ilhaad of the Ahlul-lttihaad.

The upshot of all this is that the virtuous Salaf had faith in all such things which Allah has stated about His Self in the Quran and in all such things which the Prophet (peace be upon him) has described. This faith is absolutely free from Tahreef, Ta 'teel, Takyeefand Tamtheel. Their statement on the Self of Allah and His Attributes is the same; the statement about the Attributes is an offshoot of the statement about the Self in which the statement regarding Self is perfectly observed. So when the aim to prove the Self is to prove existence and not of the state, then the same is true regarding the Attributes. They interpret this in one of their remarks: 'We will pass them off as exactly as they have been handed down, without Ta 'weel.' Those who do not follow this remark suffer from an illusion that they mean to say that only the word should be read and no controversy should be raised about the meaning, although this is a wrong notion. Negation of Ta 'weel here aims at the reality of meaning, its essence and its state. Imam Ahmad says:

"Allah shall be qualified only with those Attributes with which He has qualified Himself or His Messenger has qualified Him. Nothing should be said beyond the Quran and the Hadith". (AI-Fatawa, 5/26)

Imam Bukhari's teacher, No'aim bin Hammad says:

"Whoever described Allah in the likeness of His creature, he has committed Kufr and if someone denied the Attributes by which Allah qualified Himself, then he also has committed Kufr: The Attributes by which Allah qualified Himself or those that were narrated about Him by His Prophet (peace be upon him) Will not be called Tashbeeh or Tamtheel."

The reason why Ahlus Sunnah wal Jama 'ah do not do Takyeef or Tamtheel is that there is no parallel to the Self of Allah which deserves His Name nor is there anything of such a greatness which equals Him in height. Allah says in Surah Maryam:

"Do you know of any who is similar to Him?"

The meaning of His having no likeness is not that none would be named like His Name, for there are many such names that are common between Him and His creatures. This in fact means that when Allah uses these names for His Self their meanings are specific to Him. No one other than Allah will be a partner to it. Partnership takes place in the total sense of the name and this sense exists only in mind; in the external cases the meaning is only partial and specific. Its position is only relative. If the relation is with the Rabb then it is specific to Him and the slave will not be a partner in it. If the relation is with the slave then the meaning is specific to him, Allah is not a partner to it.

Kufu' means equal and having similar co-status. Allah's Statement is a witness to its negation:

"And there is none coequal or comparable unto Him." (Surah AI-lkhlas, 112:4).

Nidd means equal and of co-status. Allah says:

"Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped)." (Surah Al-Baqarah, 2:22).

"Not to follow analogy" means that the use of no other such measure is allowed which may imply an analogy made regarding Allah and that which is the point of analogy, showing equality and similarity.

This analogy is like Tamtheel (likeness) which has been defined by the Ulama of the principles of Fiqh as combining the derived with the original in the precept as a whole e.g., combining Nabeedh with alcohol under the command of interdiction since the reason behind the command, that is, the question of intoxication is common in both. The analogy on the identity of the offshoot and the root is based on the similarity. But this is not permissible that such a thing should be allowed in the case of Allah in relation to the creatures.

In the terminology of the logicians, analogy is like Shamool (inclusion) that is to argue in relation to a part from the standpoint of a whole on the ground that this part is a component of that whole along with some other parts. This analogy is based on the assumption that the elements forming part of the whole are equal to the whole, and therefore what holds true for the whole also holds true for the parts.

And this is known that between Allah, the Revered and the Exalted, and His creature there exists no comparability in any thing. The highest level of analogy is used for Allah, which means that in every quality which is proved for the creature and there is a possibility that Allah is also qualified with it, then in that quality the Creator is certainly superior to the creature. And a defect from which the creature is free, from that defect the Creator is definitely free in the first degree.

Similar is the principle for perfection also. The aim in this case is that when two persons are compared and one of them has the quality of perfection and the other does not, then the first will be regarded as being more perfect. Thus, it is necessary to accept this attribute for Allah also so long as the existence of this quality is a perfection and its absence is a defect.

 

Affirmation and negation of the Attributes with which Allah glorified Himself or by His Messenger (peace be upon him)

For He knows best His Own Self and the selves of others. What He says is the truest and the best and His Messengers are true. They have been testified as against those who say such things about Allah which they themselves do not know. That is why Allah says: "Glorified be your Lord, the Lord of honor and power! (He is free) from what they attribute unto Him! And peace be on the Messengers! And all the praise and thanks are to Allah, Lord of the 'Aalamin (mankind, jinns and all that exists)." (Surah As-Saffat,37: 180-182). He stated His Self free from the things with which the opponents of the Messengers of Allah qualified Him, and sent peace unto the Prophets since their statements were free of defects and drawbacks. He also mentioned negation and affirmation of the Attributes with which He qualified Himself.

To have faith in the Attributes of Allah, mentioned in the Quran and the Hadith, is justified on account of the fact that Allah is the Best Knower of His Self and all other things. The best and the truest thing is that which He says; and whatever His Messengers say about Him is always true. They are innocent of telling lies about Allah, nor do they say anything which is against reality. That is why it is necessary to have faith in whatever Allah and His Messengers have said about the Attributes in a negative or positive form. Such things should not be left for believing in the statements of those people who falsify Allah and say such things about Him which they do not know themselves.

The detail behind it is that a defect in the failure of a statement to establish its intended meaning occurs because of one or more of the three factors mentioned below:

1. The speaker is himself ignorant of what he says.

2. He does not have the power of eloquence and the required amount of skill to communicate.

3. He resorts to lies, distortions, and adulteration.

The Quran and the Hadith are in every sense free from these three things. The statements of Allah and His Messenger (peace be upon him) are extremely clear and bright. These are in accordance with the reality and the highest example of truth. These things have emerged after cutting off all external relations. They also include the highest admonition and guidance for the creatures.

In this way all the three elements of narration and understanding are available in the statements of the Prophet (peace be upon him). The Prophet (peace be upon him) has the highest knowledge of those things which he wants the people to be apprised of. He adopts the best style of narrating them. He is most willing to give admonition and guidance to the creatures. That is why it is not possible that his statements suffer from weakness or defect, while the statements of others in these matters and also in other matters are not free of shortcomings and defects. That is why it is not correct to regard the statements of others and equal to the statement of the Prophet (peace be upon him), let alone having faith in the statements of others compared with the statements of the Prophet (peace be upon him). This is an extremely shameful thing and leads astray.

That is the reason why Allah described His Own Glorification and sent peace on His Messengers.

Subhaan is the infinitive of Tasbih which means keeping purified and remote from evil. The root of this word is Sabh which means speed, flow, and remoteness. That is why the horse that runs very fast is called Sabooh.

Allah, the Pure, keeps His Self purified from all those things which the polytheists attribute to Him (such as having a wife or a son) and other defects and drawbacks. Then He sends peace on His Messengers. This indicates that just as it is necessary to have faith that Allah the Mighty and the Great is free from defects and drawbacks, so also it is necessary to have faith in the purity of the words and deeds of Prophets, for the Prophets and Messengers of Allah neither tell lies about Allah nor associate partners to Him, nor put their followers in make-believe positions. They never say anything except the truth regarding Allah. The command of Allah is:

"And all the praises and thanks are to Allah, Lord of the 'Aalamin (mankind, jinns and all the exists)."

On account of being in possession of perfection in Attributes, most magnificent qualities and most righteous deeds, the Glorified Allah Himself praises His Self.

Negation and affirmation are included in both general and specific terms in His Names and Attributes. The meaning of generality in negation is that all those defects and drawbacks are denied in the Self of Allah which go against His Perfection. For example:

"There is nothing like unto Him," (Surah Ash-Shura, 42:11);

"Do you know of any who is similar to Him? (Of course none is similar or coequal or comparable to Him, and He has none as partner with Him)" (Surah Maryam, 19:65);

"Glorified is Allah above all that they attribute to Him!" (Surah AI-Mu 'minun, 23:91).

Specificity in negation means negating the allegation that Allah is associated in His Attributes with such defects and drawbacks as father, son, partner, wife, peer, opponent, ignorance, helplessness, misguidance, forgetfulness, drowsiness, sleep, uselessness and falsehood.

The word negation does not stand alone in the Quran and the Hadith, for a mere negation does not denote any attribute; there is rather the affirmation of the perfection of the Greatness of Allah and the Uniqueness in His Attributes as against both the negations. The negation of ignorance stands for the affirmation of His broad and unlimited Knowledge; the negation of injustice is for the affirmation of the perfection of His Justice, the negation of uselessness is for the affirmation of His eternal life and stability. That is the reason why negation has often come in the Quran and the Hadith in a general sense in contrast with affirmation in which there are greater specifications than generalities, for these are intended for His Self.

The generality in affirmation means that absolute perfection, absolute praise, absolute magnificence, etc., are proved. Allah says:

"All the praises and thanks are to A11Zlh, the Lord of the 'Aalamin (mankind, jinns and all that exists) (Surah Fatihah, 1:2);

"And for Allah is the highest description.." (Surah Al-Nahl, 16:60).

The detail in this matter includes all nouns and adjectives mentioned in the Quran and the Sunnah, and it is so frequent that it cannot be counted. Some have been specified by Allah along with His Knowledge as the Prophet (peace be upon him) has said:

"Glorified are You, we cannot enumerate Your praise. You are exactly as You have praised Yourself."

In a Hadith regarding prayer, the Prophet (peace be upon him) has said:

"I ask you through every name by which You have named Yourself or You have revealed Your Name or taught someone from amongst Your creatures, or kept it with You in the knowledge of the Unseen".

 

Description of the Attributes of Allah

Ahlus Sunnah wal Jama'ah do not deviate from those things which have been brought by the Prophets (peace be upon them). The Straight Path is the path of those on whom Allah bestowed His Favor, that is, the path of the Prophets, the truthfulness, the martyrs and the virtuous people. It is in this collection of the Attributes which includes those ones also which Allah has mentioned in Surah al-Ikhlas (the Sincerity) which is equivalent to one-third of the Quran. Allah states: "Say: (O Muhammad (peace be upon him) 'He is Allah, (the) One. (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks. He begets not, nor was He begotten; and there is none coequal or comparable unto Him." (Surah Al-lkhlas, 112).

Whatever the Messengers of Allah brought with them, that alone is real. It is obligatory to obey it and forbidden to deviate from it, for this alone is the Straight Path which has no

curves.

The Straight Path is only one and whoever deviates from it, he strays into the wrong path and injustice.

"And verily, this (i.e. Allah's Commandments mentioned in the above two verses 151 and 152) is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path" (Sarah Al-An 'am, 6: 153).

The Straight Path is the path of a just and the best Ummah (nation) which lies between two extremes. That is why Allah has commanded us and taught us to recite in each Rak'ah of the prayer a supplication to Him to guide us on the Straight Path. That is, He should tell us and help us how to obey Him. This is the path of those who were favored by Allah, that is, the Prophets, the truthfulness, the martyrs, and the virtuous peoples; and it is these who are best for keeping company.

Now we are discussing those texts of the Quran and the Hadith which mention these names and Attributes, and to have faith in that is necessary.

It begins from the Surah Al-Ikhlas for the reason that it contains this matter in such a way that other Surah do not have it. The reason why this has been named Surah Al-Ikhlas is that the concept of Tauhid (Oneness of Allah) has been explained in it by separating and purging it from polytheism and idolatry.

Ubai bin Ka'b (may Allah be pleased with him) narrates the context of the revelation of this Surah, as the polytheists said:

'O Muhammad! Tell us the genealogy of your Lord.' Allah thereupon revealed this Surah (Musnad Imam Ahmad).

It is proved from authentic Ahadith that this Surah is equal to one third of the Quran. The Ulama have made several statements in this connection and among these, the statement copied by Sheikhul-lslam from Ibn Abbas, is the most authentic. The substance of this statement is that the Quran consists of three fundamental objectives:

1. Those dos and don'ts which comprise the commandments and the practical ways, and these form the subject matter of the discipline of Fiqh (jurisprudence) and ethics.

2. The tales and the narratives which include the stories of the Messengers of Allah and their communities. Such disasters have also been described which befell those who denied the Messengers of Allah; they also mention the promises, the rewards and the dooms.

3. The knowledge of Tauhid (Islamic Monotheism) and the description of those matters which relate to the Names of Allah and His Attributes and to believe in them is necessary for the worshippers of Allah. This is the most important among all the three.

Surah Al-Ikhlas comprises this third objective and gives a general description of it. It is therefore correct to say that this Surah is equal to one-third of the Quran.

A question is raised regarding how this Surah contains comprehensively the entire knowledge of Tauhid and its principles which form the center of the belief and rationality in one Allah.

The answer to this lies in the fact that Allah's Command (Allah is One) negates partnership with Him in every sense, whether it concerns His Self or His Attributes, or His Deeds. It likewise demonstrates the distinctiveness of Allah in greatness, perfection, magnificence and majesty. That is why the word Ahad will not be used in affirmation for anyone except Allah. This word is more emphatic than Waahid.

Ibn Abbas has done the explanation of this phrase Allah-us-Samad (Allah the Eternal, the Absolute) with his statement which is as follows:

The Master Who is the perfect in His mastery; the Great One Who is the perfect in His greatness; the Tolerant Who is the perfect in His toleration, the Omnipotent Who is the perfect in His omnipotence; the All-Knowing Who is the perfect in His knowledge; the One Who is perfect in all types of nobility and greatness -- that Self is only Allah -- the Most Revered and the Most Powerful. He Alone has these qualities for they do not apply to anyone else except Him. No one is equal to Him, and no one is like Him.

The explanation of As-Samad has also been done as follows: The One Who has no fear; toward Whom all the creatures turn; and Whom they seek after in all their needs and works.

Affirmation of Oneness for Allah includes negation of polytheism and similitude. And the affirmation of all the meanings of Samad includes all the noblest names and the most exalted Attributes. This is called the Tauhid of affirmation.

The other type, that is the Tauhid of purity has been derived from the statement of Allah:

"He begets not, nor was He begotten. And there is none coequal or comparable unto Him."

Moreover, this interpretation can also be derived in a general sense from 'He is Allah, the One,' that is, nothing came out of Him nor has He come out of anything; and that He has no equal, no likeness and no similarity.

Please see how this Surah denominates the concept of the Oneness of Allah in belief and recognition of Allah; the affirmation of Oneness for the Lord which is absolutely contradictory to polytheism; and His characteristic of being 'Eternal and Absolute', which proves all the Attributes for Him that He cannot suffer from any defect, that negation of the relationship of father and son which is one of the implications that of His being in no need, all is characterized by Samadiyah. Then there is the negation of an equal which includes negation of similarity, resemblance and likeness. This Surah denominates all those matters. A Surah which comprehends all these issues is rightly deserving of being called equal to one-third of the Quran.

 

The Greatest Verse of the Qur'an

In the greatest verse of the Qur'an, Allah has described His Attributes in this way: "Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them