The Status Of Knowledge Pertaining To The Names And Attributes Of Allah Sub’hanahu Wa Ta’ala

The Excellence of the Knowledge of ‘Asmaa of Allaah and His Sifaat

Taken from ‘Fiqh of al-‘Asmaa al-Husna’, By Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr

Translated by Abbas Abu Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaahsaid:
‘Indeed the Da’wah of the Messengers revolves around three principles:

The first principle: Knowing your Lord, the One being called to by His Names, Sifaat and His Actions.

The second principle: Knowing the path which will lead to Him and that is His remembrance, being thankful to Him and His worship which is made up of complete love for Him and complete humility for Him.

The third principle: Knowing what they will receive after reaching Him from the blessings of being in the land of His Generosity (Paradise) of which the best and the most magnificent thing will be Allaah being pleased with them and His honouring them and them seeing His Face the most High, and Allaah’s Salaam upon them and Him talking to them.’

[Taken from ‘Fiqh of al-‘Asmaa al-Husna’ p.11]

Internet Source for the above:

The Excellence of the Knowledge of ‘Asmaa of Allaah and His Sifaat

Allaah’s Attribute of Descent – Permanent Committee

The Attribute of Descent

The second question of Fatwa No. 1643

Q 2: I had a discussion with a person educated in modern sciences. He was a teacher at the university of Abidjan, Ivory Coast. He said: “Your Lord descends during the last part of every night to the lowest heaven.” I told him that there is no doubt about that and I completed the Hadith for him. He said: “If this is true, then it means that your Lord does not rise over the throne as mentioned in the Qur’an: The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). The last part of the night exists continuously on the earth according to the rotation of the earth around itself with Allah’s Might until the Day of Judgment.” Then I stopped talking.

A: There is no contradiction between the descent of Allah (Exalted be He) to the first heaven in the last third of every night in different areas and His Istiwa‘ (Allah’s rising over the Throne in a manner that befits Him).

He (Exalted be He) is not similar to His creation in any of His Attributes. Continue reading

Are the Names of Allaah Limited to 99 or Are They Limiteless ? Dr. Saleh As-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 20:57)

Al-Bukhaaree and Muslim reported on the authority of Abu Hurayrah (radiallahu ‘anhu) that the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) said:

Allah has ninety nine names, one hundred minus one; and he who counts them all will enter Al-Jannah (the Garden Of Heaven), and Allah is “witr” (One) and loves the witr (i.e. odd numbers). [Al-Bukhaari, At-Tirmidhi, An-Nasaai, Ibn Majah]

“Counting” Allah’s ninety nine names means: knowing them, learning them by heart, understanding them, believing in them, good observance towards them, presentation of their boundaries in our dealings with Allah, and supplicating Allah through them. Thus, the hadeeth means that whoever committed those names to memory, contemplated their implications, respected their meanings, conducted himself in accordance with them, sanctified their Owner, such a person will surely be rewarded with the Gardens of Paradise.

There is a consensus among the scholars that Allah’s names are not confined to the number mentioned by the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam). His sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) statement simply tells us that a Muslim who properly believes in and applies those ninety nine names will surely enter Al-Jannah. It does not negate the existence of other names for the Almighty. The Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) told us about entering Al-Jannah, not about the total number of Allah’s names.

The proof that there are other names which the Creator did not reveal to us, is the following hadeeth of the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam): If any Muslim afflicted with distress or grief makes this supplication, his supplication will be accepted: ‘Oh Allah, I am Your slave, son of Your slave, son of Your maidservant. My forehead is in Your hand. Your command concerning me prevails, and Your decision concerning me is just. I call upon You by every one of the beautiful names by which You have described Yourself, or which You have revealed in Your Book, or have taught any one of Your creatures, or which You have chosen to keep in the knowledge of the unseen with You, to make the Qur’aan the delight of my heart, the light of my breast, and remove of any grief, sorrows, and afflictions’, Allah will remove one’s affliction and replace it with joy and happiness.” The Companions, then, said; “Do we have to learn these words?” The Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) replied: “Yes, any one who heard them should learn them. [Ahmed, Abu Awaana, Abu Ya’la, Al-Bazzar]

We reiterate the rule that the only names and attributes to be ascribed to Allah are those mentioned in the Qur’aan or in the authentic Sunnah; they are directly communicated to us and are not the products of opinion and interpretation. Allah is to be described only by the attributes with which He had described Himself or with which His Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) had described Him. And He is to be named only by the names with which He had named Himself or with which His Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) had named Him.

ilhad (Deviations) regarding the Names of Allah, the Most High and its types – Shaykh Uthaymeen

The Reality of Ilhaad?

Question 44: What is Ilhaad–concerning Allaah’s Names and Attributes?

The Answer: The basic meaning of the term Ilhaad i.e. in the Arabic language, it means inclination. And from this is the Saying of Allaah, The Most High:

The tongue of the man they incline to is foreign, while this (the Qur’aan) is a clear Arabic tongue.

[Qur’aan, soorat an-Nahl (16): 103].

And from it is the lahd in the grave, for it is called lahd because of its inclination towards a side of the grave. One cannot know the meaning of Ilhaad except by knowing the meaning of Istiqaamah (uprightness), since, as it is said, “Things become clear and distinct by the [meaning] of their contraries.” So, the Istiqaamah (uprightness) with regard to the subject of Allaah’s Names and Attributes is that we conform to their true and real meanings which befit Allaah, The Most Mighty and Most Majestic, without Tahreef (changing or twisting their wording and meanings), without Ta’teel (denying or divesting Allaah of His Attributes), without Takyeef (asserting how they are), and without Tamtheel (likening them to those of the creation), just as it has passed before in the foundation pertaining to this subject and which ahlus-Sunnah wal-jamaa’ah adhere to. Thus, if we know the meaning of al-Istiqaamah regarding this matter, then its is opposite is al-Ilhaad. And already the people of knowledge have mentioned several kinds of Ilahaad concerning the Names of Allaah, The Most High, which may be comprised by saying that it is deviating from the right course, with respect to that which is obligatory to believe in regarding them.

So, the first kind is for someone to deny some of the Names or any of the Attributes denoted by them. Like to deny the name Ar-Rahmaan as one of the Names of Allaah, just as the people of Jaahilyyah did; or to affirm the Names but deny the Attributes it comprises. Like the saying of some innovators: “Allaah, The Most High, is Ar-Raheem (The One Who Bestows Mercy) but without Rahmah (Mercy), Samee’ (all- Hearer) but without Sam’ (Hearing), al-Baseer (all-Seer) but without Basar (Seeing),” and so forth.

Second Kind: He designates names to Allaah with which He did not Name Himself. The basis that this is considered Ilahaad lies in the fact that Allaah’s Names are contingent upon Revelation (tawqeefiyyah) so that it is not permitted for anyone to designate a name to Allaah with which He did not Name Himself. Since this is considered of saying things about Allaah of which one has no knowledge of, and also because it is a transgression against Allaah (Azza wa Jal) and His Right. And this is similar to what the philosophers have done, for they have designated the name “Active Cause” for “God”. And likewise with the Christians, for they have given the name “the Father” to Allaah, The Most High,–and so forth.

Third Kind: He believes that these names denote attributes similar to those of the creation. Accordingly, he makes them indicative of Tamtheel. The basis that this is considered Ilahaad is that whoever believes that the Names of Allaah (Azza wa Jal) denotes likening of Allaah to His Creation, then he has made the Words of Allaah and His Messenger (صلى الله عليه و سلم) infer unbelief. Because likening of Allaah to His Creation is unbelief, for it’s a denial of Allaah’s Saying:

There is nothing like Him, and He is The All-Hearing, The All Seeing. [Qur’aan, soorat ash-Shura (42): 11], and of His Saying: Do you know of any who is similar to Him? [Qur’aan, soorat Maryam (19): 65].

Na’eem bin Hammad and al-Khuzaa’ee, the Shaykh of Imaam al-Bukhaaree, said: “Whoever likened Allaah to His Creation, then he has disbelieved, and whoever denied the Attributes by which Allaah qualified Himself with, then he has also disbelieved. And the Names by which Allaah Named Himself as well as the Attributes by which He qualified Himself, will not be called Tashbeeh (declaring Allaah to be like His Creation).” [65]

The Fourth Kind: He derives from the Names of Allaah, The Most High, names for idols. Like the derivation “al-Laat” from al-Ilaaah, “al-‘Uzzaa” from “al-‘Azeez,” and “minaat” from “al-Mannaan.” The basis that this is considered Ilahaad, is that Allaah’s Names are particular to Him. So it is not allowed to ascribe the meanings denoting these Names to any created being for the sake of offering him (her, or it) that which only Allaah deserves from worship.

These are the types of Ilhaad concerning the Names of Allaah, The One free of all imperfection, The Most High

Footnotes:

[65] Shaykh al-Albaanee, may Allaah’s Mercy be upon him, said that the Isnaad of the narration from Hammad is saheeh [ath-Thahabee’s al- ’Uluw], p. 184. After reporting the above statement of Hammaad in Siyar ‘Alaam An-Nubalaa’, Imaam ath-Thahabee, may Allaah’s Mercy be upon him, commented, “This statement is true…”

Posted from eBookUnderstanding Worship – Fiqh ul-‘Ibadah – QA Format – Ibn Uthaymeen – Translated by Dr Saleh as Saleh

The Status of Having Knowledge of ‘Asmaa Allaah and His Sifaat – Shaykh AbdurRazaaq al-Badr

Taken from ‘Fiqh of al-‘Asmaa al-Husna
By Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr
Translated by Abbas Abu Yahya
Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr said:

‘There are many Ayaat which come in the Qur’aan with the command to learn this noble knowledge of Tawheed and to have a concern with this great principle.

Allaah said: << فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ  >>

<< then know that Allaah is All-Mighty, All-Wise. >> [al-Baqarah: 209]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ>>

<<and know that Allaah is All-Aware of everything.>> [al-Baqarah: 231]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ>>

<< know that Allaah is All-Seer of what you do.>> [al-Baqarah: 233]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ>

<<And know that Allaah is Oft-Forgiving, Most Forbearing.>> [al-Baqarah: 235]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ>>

<< and know that Allaah is All-Hearer, All-Knower.>> [al-Baqarah: 244]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ >>

<< And know that Allaah is Rich (Free of all wants), and Worthy of all praise.>> [al-Baqarah: 267]

Allaah said: << اعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ وَأَنَّ اللَّهَ غَفُورٌ رَحِيمٌ >>

<<Know that Allaah is Severe in punishment and that Allaah is Oft­-Forgiving, Most Merciful.>> [al-Maidah: 98]

Allaah said: << فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ نِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ >>

<<then know that Allaah is your Maulâ (Patron, Lord, Protector and Supporter, etc.), (what) an Excellent Maulâ, and (what) an Excellent Helper!>> [Anfal: 40]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ >>

<<and know that Allaah is with Al-Muttaqeen.>> [al-Baqarah: 194]

Allaah said: << وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ >>

<<And know that Allaah knows what is in your minds, so fear Him. >> [al-Baqarah: 235]

Allaah said: << فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ  >>

<<So know that Lâ ilâha ill-Allâh (none has the right to be worshipped but Allaah)>> [Muhammad: 19]

There are nearly thirty Ayaat with these meanings.

As for the mention of Allaah, regarding His ‘Asmaa and His Sifaat in the Qur’aan then there are many. There cannot be a comparison of His mentioning about His ‘Asmaa and Sifaat with any other topic, since His ‘Asmaa and Sifaat are the greatest thing mentioned in the Qur’aan and the best thing and the most exalted.

Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- said:

‘The Qur’aan has more of a mention of the Names of Allaah and His Sifaat and His Actions, than the mention of food, drink and marriage in Paradise.

The Ayaat which include the mention of the Names of Allaah and His Sifaat are greater in amount than the Ayaat of the Day of Judgement.

That is why the greatest Ayaah in the Qur’aan is the Ayaat-ul-Kursi which consists of the Names and Sifaat of Allaah.  As is established in the authentic hadeeth which is narrated by Muslim from the Prophet -sallAllaahu alayhi wa sallam– that he said to Ubayy bin Ka’ab:

‘Do you know which Ayah in the Book of Allaah is the greatest?’

He answered: << اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ    >>

<<Allaah! Lâ ilâha illa Huwa (none has the right to be worshipped but He), the Ever Living >> [al-Baqarah: 255]

The Prophet -sallAllaahu alayhi wa sallam- patted him on his chest with his hand and said: ‘Knowledge congratulates you Abu al-Mundhir.’

And the best Soorah is the Soorah Umm al-Qur’aan (Al-Faatihah), as is established in the hadeeth of Abu Sa’eed bin al-Mu’ala in Bukhari. [This wording is by Imaam Ahmad in ‘Musnad’ with an authentic chain]

The Prophet -sallAllaahu alayhi wa sallam- said:

In this Soorah there is a greater mention of the Names of Allaah and His Sifaat than the mention of the Last Day.

It is established in the Saheeh of Bukhari from the Messenger -sallAllaahu alayhi wa sallam- from more than one narration that Soorah Al-Ikhlaas << قُلْ هُوَ اللَّهُ أَحَدٌ  >> <<Say: ‘He is Allaah, (the) One. >>  is equivalent to a third of the Qur’aan, and it is established in the Saheeh of Bukhari that the Messenger -sallAllaahu alayhi wa sallam- gave good news to the one who used to read this Soorah when he said: Indeed I love this Soorah because it contains the Sifaat of ar-Rahman; so due to that Allaah loved this person.

So this hadeeth explains that Allaah loves the one who loves the remembrance of the Sifaat of Allaah Subhaanahu wa Ta’ala, and this matter is a detailed one.’

[Taken from ‘Fiqh of al-‘Asmaa al-Husna’ p.8-10]

Muslims can acquire the Attributes which Allah likes His Servants to acquire

Copying the Divine Characteristics

From `Abdul `Aziz Bin `Abdullah Ibn Baz to the honorable brother Shaykh: `A. S. H.; may Allah protect him! As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!). To commence: I received your noble letter dated 23/3/1386 A.H., may Allah guide you! It included a question regarding what a Khatib (preacher) mentioned in the Friday Khutbah (sermon) on urging Muslims to acquire Allah’s Attributes and Characteristics. Is this acceptable? Was this acknowledged by any notable scholar?

Answer:

This expression is improper, but it has a true meaning, which is urging people to acquire the good meanings of the Names and Attributes of Allah which befit them, not those peculiar to Allah (Glorified be He) such as the Creator, the Sustainer and the God. Such characteristics cannot be acquired by human beings, and it is impermissible for people to claim them. The same applies to similar Names.

However, Muslims can acquire the Attributes which Allah likes His Servants to acquire, such as being knowledgeable, powerful, merciful, patient, generous, forgiving, etc. He (Glorified be He) is Knowledgeable and He likes knowledgeable people; He is Powerful and He likes powerful people more than the weak; He is Generous and He likes the generous; He is Merciful and He likes the merciful; He is Forgiving and He likes the forgiving.

However, Allah’s Attributes are incomparable, greater and more perfect than those acquired by people, as there is nothing like Him (Glorified be He) in His Attributes and Actions, just as there is nothing like Him in His Entity. A person can only have a share of the meaning of these Attributes that befits them in a Shar`y (Islamic legal) way. Accordingly, if a person becomes too generous, they are considered spendthrifts. If they become too merciful, they will hinder the execution of Hudud (pl. of Had i.e. an ordained punishment for violating Allah’s Law) and Ta`zir (discretionary punishment). If they become too forgiving, they will show forgiveness when it should not be shown.

The foregoing was stated by the prominent scholar Ibn Al-Qayyim (may Allah be merciful with him) in his two books entitled `Uddat Al-Sabirin and Al-Wabil Al-Sayyib. He might have also mentioned it in other books such as Al-Madarij, Zad Al-Ma`ad, and others.Following are his exact words on this regard in the two books mentioned above.

In Al-`Uddah p. 310, he said: “As Allah (Glorified be He) is the Thankful One in reality, the most beloved to Him among His creatures are the thankful, and the most hated to Him are those who acquire the opposite trait. This example also applies to the rest of Allah’s Most Beautiful Names. Allah thus detests the Kafir (disbelievers), the oppressor, the ignorant, the cruel, the miser, the coward, and the humiliated. He (Glorified be He) is Graceful and He loves grace; He is Knowledgeable and He loves knowledge; He is Merciful and He loves mercy; He is Bountiful and He loves Bounty; He is Concealing and He loves concealment; He is Powerful and He hates weakness, for a Mu’min (believer) of strong faith is nearer to Him than a weak one; He is Forgiving and He loves forgiveness; and He is Odd (One) and He loves odd numbers. Anything He loves is one of the meanings of His Names and Traits; and anything He detests is their opposite.”

Imam Ibn Al-Qayyim said in (p. 543) of the Hadith Collection of Al-Wabil Al-Sayyib:

Generosity is one of the Attributes of Allah (Exalted be He); He gives and does not take; He feeds and is not fed; and He is the Most Generous One. The most beloved to Him is whoever acquires the same traits; He is Generous and He loves the generous; He is Knowledgeable and He loves the knowledgeable; He is Powerful and He loves the courageous; and He is Beautiful and He loves beauty. End of quote.

I hope that what we have mentioned is sufficient. May Allah guide us all to understand His religion and fulfill His rights. He is All-Hearer, Ever Near. As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

Deputy President of the Islamic University

Source : alifta.comFatwas of Ibn Baz>Volume 6>Copying the Divine Characteristics

Meaning of “Ahsa” in the hadith related to memorizing the 99 Names of Allaah

Merits of memorizing Allah’s Names

Q: What is meant by the word “Ahsa'” in the Hadith that is related to the Messenger of Allah on the Names of Allah “Anyone who enumerates (Ahsa’) them will be admitted to Paradise.” ?

A: Ihsa’ means to memorize, contemplate, understand and act according to them.

The Prophet (peace be upon him) said: Truly, Allahhas Ninety-nine Names. Anyone who enumerates them will be admitted to Paradise.” and in another wording: “Anyone who memorizes them by heart, will be admitted to Paradise.”

This means to memorize these Names by heart and understand their meaning as this entails goodness and useful knowledge. It also leads to the uprightness of the heart and the more a person will fear Allah and fulfill His Rights.

Q: Your Eminence Shaykh! Some people may count on such Hadiths and think that memorizing the Most Beautiful Names of Allah without effort is sufficient to be admitted to Paradise?

A: This is a misunderstanding as such a Hadith urges Muslims to act according to what the Messenger of Allah (peace be upon him) prescribed and called for such as: “Anyone who memorizes them by heart, they will be admitted to Paradise.” with regard to the MostBeautiful Names of Allah, and: “Fasting the Day of `Arafah (9th of Dhul-Hijjah) expiates the sins of two years: past one and coming one.” Fasting on the Day of `Ashura’ (10th of Muharram) atones for the sins committed in the preceding year. All these Hadiths urge the Muslims to obey Allah (Glorified and Exalted be He). It is one of the reasons of forgiveness.

When a Muslim pursues the means of forgiveness and does not insist on comitting major sins, this will be a reason for his forgiveness. If a Muslim does not avoid committing major sins, these will not take effect.

The Prophet (peace be upon him) said: “The Five Obligatory Daily Prayers and from Friday Prayer to Friday Prayer, and from Ramadan to Ramadan, are expiations for what happened between them, provided the major sins were avoided.” And in another wording: “unless major sins are committed.”

The Jumhur (dominant majority of scholars) holds the view that the promise of forgiveness that is stated in Hadith on the merits of such and such, such as the favor of Salah (Prayer) and how they erase one’s sins, or the favor of Wudu’ (ablution), fasting on the Day of `Arafah (9th of Dhul-Hijjah), fasting on the Day of `Ashura’ (10th of Muharram) or Ihsa’ the Most Beautiful Names of Allah, etc., is conditional upon avoiding major sins and uprightness. These acts are reasons for having one’s sins forgiven in addition to the other reasons which Allah (Glorified and Exalted be He) had legislated and avoiding major sins which prevent forgiveness.Allah (Glorified and Exalted be He) says, And those who, when they have committed Fâhishah (illegal sexual intercourse) or wronged themselves with evil, remember Allâh and ask forgiveness for their sins; – and none can forgive sins but Allâh – and do not persist in what (wrong) they have done, while they know. One of the reasons for having sins not forgiven is insisting on committing sins and not repenting, there is neither might nor power except with Allah!

To sum up: The Promise of Allah to admit anyone who memorizes the Beautiful Names of Allah to Paradise, anyone who fasts on the Day of `Ashura’ to atone the sins committed in the preceding year, and fasting on the Day of `Arafah are all conditional upon abandoning major sins. This is also mentioned in a Hadith related to Tawhid (monotheism) such as: “Give the good news of entering Paradise to anyone who honestly testifies that there is no god but Allah.” This is conditional upon abandoning sins. If a person insists on doing sins, they are left to the Will of Allah; He may forgive him or He may throw them into Hell-Fire because of their sins and because they did not repent. When a person is purified of their sins, they will come out of Hell-Fire and will be admitted to Paradise.

Every Muslim should not rely on the Hadiths encouraging and promising good and refrain from the Hadiths and Ayahs (Qur’anic verses) of threatening. They should act according to both and beware of the things which Allah prohibited.They should remember the Hadiths and Ayahs that threaten those who transgress the limits set by Allah and disobey His Commands and at the same time they should anticipate good from Allah, hope for His Mercy and remember His Promise to forgive anyone who performs good deeds. A person should combine between Khawf (fear) and Raja’ (hope). A Muslim should not despair or feel secure. This is the way of the scholars and the believers. Allah (Glorified and Exalted be He) says about His prophets: Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear , i.e., hope and fear and used to humble themselves before Us. And Those whom they call upon [like ‘Isâ (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allâh), as to which of them should be the nearest; and they [‘Isâ (Jesus), ‘Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment. This is the path of the believers who follow the Messengers. They believe in Allah Alone, fear Him, perform His obligatory acts, refrain from the things which He has prohibited, put their hopes in Him, and fear His Punishment.

Source : alifta.com – Fatwas of Ibn Baaz

Actions and Attributes of Allah are Eternal (Qadimah)

Actions and Attributes of Allah are Eternal (Qadimah)

Q: A person from Chad asks: Are the actions of Allah Qadimah (eternal) or Hadithah (adaptable) or both? And if both, how is this so? May Allah reward you with the best.

A: Basically, the actions (or Attributes describing the Actions) of Allah (Glorified and Exalted be He) are Qadimah; He ever has always had His Attributes even before creating anything.

Thus, Allah (Glorified and Exalted be He) has been, is and will always be the Creator. At all times He is the One able to do all that He wills. He does what He wills at the time He wills. But His Actions come to pass in relation to the conditions of His Creation. To illustrate this, Allah created Adam from nothingness. Likewise, He created the Angels, heavens, the earth, and everything else. Thus, we know that Allah is the Creator at all times, but He “creates” when He wills.

Another example, Allah was pleased with the believers of the past and He will be so with those of the future; Allah was angry with the disbelievers among the people of the past and he will be so with the disbelievers that will come. Thus, the basic characteristics of Allah’s Action and Attributes are Qadimah.

The Attributes of Allah may be divided into two main categories:

The first category is Sifat Dhatiyah (Allah’s Intrinsic and Essential Attributes), such as knowledge, hearing, sight, etc. These are the Attributes which do not cease to exist nor will ever cease to be descriptive of Him [Note: There is no similarity between Allah’s Attributes and that of His Creatures]. Thus, Allah (Glorified be He) has been and will always be described as the All-Hearer, the All-Seer, the All-Knower, the All-Powerful, etc.

The second category is Sifat Fi`liyah, and these are the Attributes, which describe the actions of Allah and are connected to His Mashi’ah (Will) in relation to the variable nature of His Creation. For instance, Allah (Glorified be He) created the heavens and the earth, Adam, Paradise, and Hellfire, etc., after they were all nothing.

The creation of all of them is subject to time, that is, it happens at an appropriate time. This does not deny the fact that Allah (Glorified be He) is the ‘Khaliq’ (Creator of all things), the Omnipotent over all things, etc. These Attributes are originally intrinsic of Allah, but Allah does whatever He wills at the time He wills. In the Qur’an, Allah (Exalted be He) says about Himself: [Verily, (O Muhammad Sallalaahu Alaihi wa Sallam)) the Seizure (punishment) of your Lord is severe and painful. [See V.11:102]. Verily, He it is Who begins (punishment) and repeats (punishment in the Hereafter) (or originates the creation of everything, and then repeats it on the Day of Resurrection). And He is Oft-Forgiving, full of love (towards the pious who are real true believers of Islâmic Monotheism), Owner of the throne, the Glorious, (He is the) Doer of whatsoever He intends (or wills)]. Also, He (Glorified be He) says about Himself: Verily, Allâh does what He wills. Thus, Allah (Glorified be He) does what He wills, in the past and in the future. Allah is the Creator of all things at all times; He created and He is still creating, etc. He (Glorified be He) is the All-Powerful, the All-Knower, the Ever-Living, the One Who sustains and protects all that exists, the All-Hearer, the All-Seer,…etc.

Source : alifta.com – Fatwas of Nur `Ala Al-Darb – Question No:22, Tape No. 417

Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – Ibn Baaz

Ruling on Ta’wil (Figurative Interpretation) of Allah’s Attributes

Q 4: What is the ruling on ta’wil (allegorical interpretation) of Allah’s Attributes?

A: Ta’wil of Allah’s Attributes is Munkar (disapproved of by Islamic law and Muslims of sound intellect) and is not permissible. In fact, it is obligatory for the Attributes of Allah to be accepted as stated, according to their apparent meaning that befits Allah’s Glory (Glorified and Exalted be He), without Tahrif (distortion of the meaning), Ta‘til (denial), Takyif (describing how), or Tamthil (likening His Attributes to those of His Creation).

Allah (Glorified and Exalted be He) informs us of His Names and Attributes, saying: [There is nothing like Him]; and [He is the All-Hearer, the All-Seer]. As Muslims, we have to accept them as they are, according to the opinion of Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body). They advise Muslims to acknowledge Allah’s Attributes as they are, without Takyif. They should be accepted as they are, without Tahrif, Ta’wil or Takyif. Muslims should attest to Allah’s Attributes as they were revealed, according to their apparent meaning and as befits Allah’s Stature, without any Takyif or Tamthil. For example, Allah says: [The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty)]. In this Ayah (Qur’anic verse) and similar ones, we are told that Allah rose over the Throne, which is in a manner that suits His Majesty and Grandeur, and the manner of this cannot be compared to that of any of His creatures. The scholars who follow Al-Haqq (the Truth) see this as signifying His Highness and Exaltedness.

The same applies to other Attributes of Allah, such as His Eye, Hearing, Sight, Hand, Foot, and other Attributes that are authentically reported in Nas (Islamic texts from the Qur’an or the Sunnah). All of these Attributes are as befits Allah (Exalted be He) and are not comparable to those of any creature. This is the opinion of the scholars from among the Sahabah (Companions of the Prophet) and those after them from the Imams (initiators of a School of Jurisprudence), such as Al-Awza‘y, Al-Thawry, Malik, Abu Hanifah, Ahmad, Ishaq, and other Muslim Imams (may Allah be merciful to them all).

Allah says, when relating the story of Prophet Nuh (Noah, peace be upon him): [And We carried him on a (ship) made of planks and nails, Floating under Our Eyes] He (Glorified be He) also says when relating the story of Prophet Musa (Moses, peace be upon him): [in order that you may be brought up under My Eye]. Ahl-ul-Sunnah wal-Jama‘ah explained the Ayah where Allah says: Floating under Our Eyes by saying that He (Glorified be He) let the ship float under His Care until it rested on Mount Judy. Similarly, when Allah says: in order that you may be brought up under My Eye. they say that He (Glorified be He) means that Musa (peace be upon him) will be brought up under His Care and with His Guidance to those in charge of raising him.

In the same manner, when Allah (may He be Praised) says to the Prophet (peace be upon him): [So wait patiently (O Muhammad Sallalaahu Alahi wa Sallam) for the Decision of your Lord, for verily, you are under Our Eyes] He means that Muhammad is under Allah’s Protection and Care. These interpretations do not fall under the prohibited Ta’wil; rather, they fall under Tafsir (explanation/exegesis) well-known in the Arabic language and its styles.

A third example is in a Hadith Qudsy (Revelation from Allah in the Prophet’s words)where Allah (Glorified be He) says: “[Anyone who comes nearer to Me by a span, I come nearer to them by a cubit; and anyone who comes nearer to Me by a cubit, I come nearer to them by a fathom; and anyone who comes to Me walking, I come to them running].” These words are accepted as they were revealed from Allah (may He be Praised and Exalted) without Tahrif, Takyif, or Tamthil, but in the way that is wanted by Allah. The same thing can be said about Allah’s Descent at the end of the night, His Hearing, Sight, Anger, Pleasure, Laughter, Happiness, and other authentically established Attributes of Allah. They all must be accepted as they were revealed, in the manner that befits Allah, without any Takyif, Tahrif, Ta‘til or Tamthil. This is because Allah says: [There is nothing like Him; and He is the All-Hearer, the All-Seer]. and many Ayahs to the same effect.

As for Ta’wil of Allah’s Attributes and diverging them from apparent meaning, this is the methodology of those who follow Bid‘ah (innovations in religion), such as the Jahmiyyah and the Mu‘tazilah (deviant Islamic sects), and those who follow them. Their Madh-habs (Schools of Jurisprudence) are Batil (null and void), and have been denied and renounced by Ahl-ul-Sunnah wal-Jama‘ah, who have warned people against their promoters. And Allah is the Grantor of success.

Source: alifta.comFatwas of Ibn Baz

Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah – Ibn Baaz

Source : alifta.com – Fatwas of Ibn Baz

Allah (Glorified be He) mentions two types of Maiyyah (Allah being with His creation): general and particular.

The first is mentioned in the Ayah (Qur’anic verse): And He is with you (by His Knowledge) wheresoever you may be. The second is mentioned in the Ayah: Be not sad (or afraid), surely Allâh is with us. and: I am with you both, hearing and seeing. There are other Ayahs to the same effect.

Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) are of the opinion that Ma`iyyah is one of the Attributes of Allah (Glorified be He) as befits His Glory. Moreover, they attest to Allah’s Istiwa‘ (Allah’s rising over the Throne in a manner that befits Him), His `Uluw (Allah being high above His creation) and His Glorification above mixing with His creations. Allah (Glorified be He) is the Most High despite His Nearness and the Most Near despite His Highness.

The two Attributes of Ma`iyyah and `Uluw – in a manner that befits Allah – do not involve Tashbih (comparison) to one of His creations or negate one another.

Jahmiyyah and Mu`tazilah (deviant Islamic sects) uses the Ayahs to prove Allah’s Ma`iyyah, deny Allah’s `Uluw and claim that He is Omnipresent.

The Salaf (righteous predecessors) denied these claims and agreed that Allah’s Ma`iyyah entails His Knowledge of His servants’ affairs despite His Istiwa’. That is why Allah begins and ends the Ayahs referring to general Ma`iyyah by mentioning His Knowledge in order to inform His servants that His Ma`iyyah entails His encompassing Knowledge of their affairs. Based upon this, the majority of the Salaf scholars have interpreted the Ayahs which mention Ma`iyyah as referring to Allah’s Knowledge. Other scholars have discussed Ahl-ul-Sunnah wal-Jama`ah’s consensus on interpreting Ayahs talking about Ma`iyyah as referring to Allah’s Knowledge and denying the claims of Jahmiyyah and Mu`tazilah, who say Allah is Omnipresent and who deny His Attributes of `Uluw and Istiwa’ (May Allah curse them! How can they deny the Truth).

Thus, we know that interpreting the word “Ma`iyyah” as Knowledge is not only the opinion of Shaykh Taqiy Al-Din only, but is also the opinion of Ahl-ul-Sunnah wal-Jama`ah. The Shaykh (may Allah be merciful with him) wrote in his book “Al-Wasitiyyah” what supports the obligation of believing in the two Attributes of Allah, namely `Uluw and Ma`iyyah without Tahrif (distortion of the meaning) and false claims. You can refer to the book if you are interested. In general, the Shaykh (may Allah be merciful with him) meant that it is obligatory to confirm the Ma`iyyah and `Uluw of Allah above the Throne in a manner that befits Him and does not compare Him to any of His creations.

Al-Hafizh ibn Kathir (may Allah be merciful with him) while interpreting the Ayah: There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven) he said, “The majority of scholars agree that what is meant in this Ayah,regarding Ma`iyyah, is Allah’s Knowledge and there is no doubt in this”. These words do not negate interpreting Ma`iyyah as knowledge, since it is what is meant and intended by it. This is the true meaning of it.

Ma`iyyah refers to Allah’s Knowledge of all things related to the affairs of His servants, as for its manner, it is only known to Allah just as the rest of His Attributes.

Ahl-ul-Sunnah wal-Jama`ah believe in the Names and Attributes of Allah and understand their meanings but do not know their manner. Only Allah knows the exact manner of assuming His Attributes, as He alone knows His Dhat (Essence). Exalted and Glorified be He above the false claims of those who deny or compare His Attributes to those of humans.

Imam Malik (may Allah be merciful with him) and other scholars among Ahl-ul-Sunnah wal-Jama`ah said,

“Allah’s Istiwa’ is known, its manner is unknown, and believing in it is obligatory.”

This is the adopted view in relation to all of Allah’s Attributes and Allah knows best.

[Buy] Explanation of a Summary of al-‘Aqeedatul-Hamawiyyah – Shaykh Muhammad Ibn Saalih al-‘Uthaymeen

Explanation of a Summary of al-‘Aqeedatul-Hamawiyyah

Author:  Shaykh Muhammad Ibn Saalih al-‘Uthaymeen
Paperback: 208 Pages
Published: January, 2005,

One of the works on this subject is his (Ibn Taymiyyah’s) “al-Fatwaa al-Hamawiyyah” which he wrote as an answer to a question presented to him in the Hijrah year of 698 from Hamaah, a place in ash-Shaam. In it, he was asked what the scholars and Imaams of the religion say concerning the Aayaat and the Ahaadeeth of the Sifaat, or the attributes and characteristics of Allaah. So he answered in about 83 pages and due to which, he suffered trials and afflictions. May Allaah reward him on behalf of Islaam and the Muslims with the best of rewards.

From the Back of the Book:

Allaah has sent Muhammad (Sallallaahu ‘alayhi wa Sallam) with guidance and the true religion. He sent him as a mercy to the world, as an example for the workers, and as a proof against all the servants. He (Muhammad) fulfilled the trust, conveyed the message, advised the Ummah, and he clarified for the people all of what they need regarding the foundations of their religion as well as its detailed matters. He left no good except that he clarified it and encouraged it, and he left no evil but that he warned the Ummah from it so much so that he left his Ummah upon a clear, white path – its night as clear as its day. His companions traversed this path, shining and radiant.

Afterwards, the best generations took it from them in the same state until oppression frowned upon them with the darkness of various innovations by which the innovators conspired against Islaam and its people. The people then wandered in confusion purposelessly, and they began building their ‘Aqeedah beliefs upon a spider’s web.

However, the Lord upholds His religion with His close helpers upon whom He bestows Eemaan, knowledge, and wisdom by which they prevent these enemies. They repel their plot back against their own throats. So no one ever comes out with his innovation except that Allaah – and for this deserves praise and thanks – destines to send someone from Ahlus-Sunnah who refutes and disproves his innovation and extinguishes it.

He has many works on the clarification and explanation of the Sunnah, the reinforcement of its pillars, and the destruction of innovations.

One of the works on this subject is his “al-Fatwaa al-Hamawiyyah” which he wrote as an answer to a question presented to him in the Hijrah year of 698 from Hamaah, a place in ash-Shaam. In it, he was asked what the scholars and Imaams of the religion say concerning the Aayaat and the Ahaadeeth of the Sifaat, or the attributes and characteristics of Allaah. So he answered in about 83 pages and due to which, he suffered trials and afflictions. May Allaah reward him on behalf of Islaam and the Muslims with the best of rewards.

Due to the difficulty in understanding and comprehending this answer from many readers, I wanted to summarize the most important points from it along with some other needed additions. I have named it “Fathu Rabb-il-Bariyyah bi-Talkhees al-Hamawiyyah.”

I first published it in the Hijrah year 1380. I am now publishing it a second time and perhaps changing what I see beneficial of additions or deletions.

I ask Allaah to make our effort sincerely for His Face and as a benefit to His servants, for indeed He is Generous and Kind.

-The Author (Muhammad ibn Saalih al-’Uthaymeen)

[Book reco] Al-‘Aqidah Al-Wasitiyyah – Shaykh Muhammad bin Salih Al-‘Uthaimin

Al-'Aqidah Al-Wasitiyyah - Shaykh Muhammad bin Salih Al-'Uthaimin
Al-‘Aqidah Al-Wasitiyyah (2 Vol. Set)
Author: Muhammad bin Salih Al-‘Uthaimin
Publisher: Darussalam Publishers & Distributors (2010)
Pages: 1155 Binding: Hardcover .  Buy Here

A detailed commentary/explanation of the famous writing of Shaikh Al-Islam Ibn Taymiyyah, al-Aqeedatul-Wasitiyah, done by the noble Shaykh, Muhammad Ibn Saalih al-‘Uthaymeen (Rahimahumullaah).

Two large deluxe volumes contain a detailed study/explanation on the topic of creed/aqeedah (belief in oneness of Allah). Each volume has golden color page edges.

Difference between takyif and tamthil regarding the Names and Attributes of Allah (Exalted be He)

Q 5: What is the difference between takyif and tamthil regarding the Names and Attributes of Allah (Exalted be He)?

Ans:

The meaning of Takyif (questioning Allah’s Attributes) regarding Allah’s Attributes is close to that of Tamthil (likening Allah’s Attributes to those of His Creation), except that Tamthil is to believe that Allah’s Attributes are the same as those of His Creation.

Takyif means believing that Allah’s Attributes are in such and such way even if they are not like one of the creatures’ attributes. If someone says that the attribute of the Hand of Allah (Exalted be He), for example, is like their hand or is like the hand of so and so, in this way they have likened Allah’s Attributes to those of His Creation (Tamthil). If they say that the hand is in the shape and form of such and such thing but does not liken it to any creature, in this way they have questioned the way and mode of Allah’s Attributes (Takyif).

The outcome is that all these forms are invalid and deviation of the words from their real meanings.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : alifta.com

Anyone who memorizes the Names of Allah will enter Jannah?

Merit of memorizing the Magnificent Names of Allah

Q: The Messenger of Allah (peace be upon him) said: Allah has ninety-nine names; anyone who memorizes them will enter Jannah (Paradise). Does this mean that anyone who memorizes the Names of Allah will enter Jannah?

A: This is one of the Hadiths that promise Jannah and speaks of virtues and good deeds. The Prophet (peace be upon him) said: Allah has ninety-nine names, one hundred less one. Anyone who learns them will enter Jannah. According to another narration: Anyone who memorizes them will enter Jannah. (Agreed upon by Al-Bukhari and Muslim)

This Hadith urges us to consider carefully, ponder over, memorize and learn the Names of Allah, so that we can benefit from their great meanings, gain Khushu` (the heart being submissively attuned to the act of worship), obey Allah and fulfill our duty towards Him(Glorified and Exalted be He).

Anyone who memorizes the Names of Allah, fulfills their duties towards Him, and shuns the major sins will be admitted to Jannah while those who commit major sins subject themselves to Allah’s Wrath and their fate is left to His Will: He may punish them or admit them to Jannah. Memorizing and learning the Names of Allah is one means to enter Jannah if a person does not commit major sins. Attaining Jannah has certain conditions that must be fulfilled and certain obstacles that must be avoided. Committing sins is one of the obstacles which prevent one from entering Jannah with those who will enter first. A Muslim who commits sins and does not repent before death will eventually enter Jannah after being punished and purified.

Also, Allah may forgive and admit them to Jannah without punishment. The Prophet (peace be upon him) said: The Fve (Obligatory Daily) Prayers, from one Jumu’ah (Friday Prayer) to the next and from one Ramadan to the next are expiation for (sins committed) in between, as long as major sins have been avoided. Major sins include those prohibited acts for which a warning of severe punishment is given. These include all those which incur Allah’s Wrath, and are cursed by our Prophet (peace be upon him) such as Zina (sexual intercourse outside marriage), consuming Khamr (intoxicant), undutifulness to parents, involvement in Riba (usury/interest), Ghibah (backbiting), Namimah (tale-bearing), etc.

These are some major sins whose committers will be left to Allah’s Will: He may forgive and admit them to Jannah due to their belief in His Oneness and their Islam or punish them in a manner commensurate with their sins and eventually bring them out of the Fire and into Jannah after purifying them of their sins. There are various Hadiths Mutawatir (Hadiths reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) reported from the Messenger of Allah (peace be upon him) that indicate that many disobedient Muslimswill enter the Fire because of their sins and will be punished in a manner commensurate with these sins.

Afterwards, the disobedient will be taken out of the Fire due to the Shafa`ah (intercession) of the Prophet (peace be upon him), angels, other prophets, and the children who died before they reached the age of puberty while others will be granted forgiveness due to Allah’s Mercy. Allah (Glorified and Exalted be He) says: Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills .

Those disobedient Muslims are subject to Allah’s Will: He may forgive them and admit them to Jannah, or punish them in a manner commensurate with their sins and then take them out of the Fire as they will not stay therein forever. None will abide eternally in the Fire except the Kafir (disbeliever) and Mushrik (one who associates others with Allah in His Divinity or worship) who will not be forgiven.

Therefore, disobedient Muslims will not remain eternally in the Fire, according to Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) unlike the Khawarij (separatist group that believes committing a major sin amounts to disbelief) and Mu`tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief) who believe that the disobedient will stay eternally in the Fire. However, Ahl-ul-Sunnah wal-Jama`ah hold the view that the disobedient who have died as Muslims believing in the Oneness of Allah, but have not repented of their sins shall be subject to Allah’s Will. May Allah grant us all success!

Q: Will the one who memorize the Magnificent Names of Allah be admitted to Jannah (Paradise)?

A: It is reported in a Hadith Sahih (authentic Hadith) that the Prophet (peace be upon him) said: Allah has ninety-nine names, one hundred less one. Anyone who learns them will enter Jannah. According to another narration: Anyone who memorizes them will enter Jannah. These ninety-nine Names were not reported from the Prophet (peace be upon him) in any Hadith Sahih. However, the Muslim who is guided to learning them, by heart and put into action – and they are ninety-nine Names, is promised that goodness.

The above is one of the Hadiths which speak of the virtues of memorizing the ninety-nine Names of Allah, provided that one does not die while insisting on committing major sins because they are one of the causes that deprive a person from entering Jannah and cause him to be thrown into the Fire, unless one attains Allah’s Forgiveness.

The basic principle is that unrestricted Ayahs (Qur’anic verses) and Hadiths should be interpreted in light of restricted ones, because neither the Ayah nor the Hadith contradicts each other. They rather confirm one another.

Allah (Glorified be He) says: If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). Therefore, Allah indicates that avoiding major sins is a condition for expiating sins and entering Jannah. The Prophet (peace be upon him) stated, The Five (Obligatory Daily) Prayers, from one Jumu’ah (Friday Prayer) to the next and from one Ramadan to the next are expiation for (sins committed) in between, as long as major sins have been avoided.

Those who memorize the ninety-nine Magnificent Names of Allah but commit Zina or consume Khamr are subject to Allah’s punishment and will be thrown into the Fire unless they repent and Allah forgives them.Contrary to the belief of Khawarij and Mu`tazilah, Muslims who believe in the Oneness of Allah will not abide eternally in the Fire for committing major sins. Those sinful people will be punished in a manner commensurate with their sins and then Allah will take them out of the Fire due to His Grace and Kindness. None will abide forever in the Fire except those whom the Qur’an and the Hadith rule as Kafir.

A disobedient person such as a fornicator, a thief, and those who are undutiful to their parents etc., will not abide eternally in the Fire. The disobedient, who did not repent of their sins before death, will not abide in the Fire forever. They are threatened to suffer the torment of the Fire. If Allah forgives them, He (Glorified and Exalted be He) is the Source of Generosity and Benevolence; otherwise He will punish them to a degree commensurate with their sins and will eventually take them out of the Fire after being purified.

The Prophet (peace be upon him) informed us in many concurrent Hadiths that the disobedient will be taken out of the Fire and he (peace be upon him) will intercede several times for them as will the angels, the believers, and the children who died before reaching the age of puberty. This is the truth which Ahl-ul-Sunnah wal-Jama`ah follow and which differs from the view of Khawarij and Mu`tazilah. The view of Ahl-ul-Sunnah wal-Jama`ah is supported by Allah’s statement in His Noble Book: Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills Allah (Glorified and Exalted be He) states that if one commits sins, the matter is subject to His Will but He will not forgive whoever dies as a Mushrik.

Anyone who dies as Mushrik will not be forgiven and will reside eternally in the Fire. A Mushrik is not considered to be one of Ahl-ul-Fatrah (people having no access to Divine Messages) or those who come under the same ruling as them, we seek refuge with Allah!

Whoever dies before repenting of their sins shall be subject to Allah’s Will; if He wills, He can pardon themout of His Grace, and if He wills He can punish them in a manner commensurate with their sins and then take them out of the Fire by His immense Bounty and Mercy after they have been purified. Khawarij and Mu`tazilah hold a different view, as they believe that the disobedient will remain eternally in the Fire but according to the followers of the Truth, this is false.

Q: Your Eminence, it was reported on the authority of Abu Hurayrah that the Prophet (peace be upon him) stated: Allah has ninety-nine Names, one hundred less one. Anyone who ‘ahsaha’ will enter Jannah. Does the word ‘ahsaha’ mentioned in the Hadith mean memorizing or just reading them? Please advise me, may Allah reward you with the best!

A: This Hadith was related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) from the Prophet (peace be upon him). It was reported in two different wordings: first, “ahsaha” and second, anyone who memorizes them, will enter Jannah. The word ‘ahsaha’ means to memorize by heart and to act according to them. Thus, whoever learns the Names of Allah by heart and acts accordingly will be admitted to Jannah.

However, if one memorizes the Names of Allah by heart, but does not act or believe in them, they will be of no avail. The word ‘ahsaha’ means to memorize and act upon them. Therefore, it is Wajib upon whoever memorizes Allah’s Names to act accordingly. For example, a person should be ‘Rahim’, i.e. show mercy to others and should also believe that Allah is Al-`Aziz (the Ever-Mighty), Al-Hakim (the Most Wise), Al-Ra’uf (the Most Compassionate), Al-Rahim (the Most Beneficent), Al-Qadir (the All Powerful) Who has unlimited knowledge of all things.

Such a person should fear Allah and remember that He is watching them and should not persist in committing sins of which HisLord knows. They should avoid sins and all forms of Shirk (associating others with Allah in His Divinity or worship).

One should exert all his efforts to memorize and act upon the Names of Allah, believe in Him and His Messenger, affirm the Names and the Attributes which Allah has affirmed for Himself in a manner befitting His majesty without Tahrif (distortion of the meaning), Ta`til (negation of the meaning or function of Allah’s Attributes), Takyif (descriptive designation of Allah’s Attributes), or Tamthil (likening Allah’s Attributes to those of His Creation) and believe that Allah is Perfect in His Essence, His Names, His Attributes and His Deeds, with no peer, equal or rival. Allah (Glorified and Exalted be He) says in His Noble Book: Say (O Muhammad sallallaahu alaihi wa sallam): “He is Allâh, (the) One. “Allâh-us-Samad  [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. “He begets not, nor was He begotten. “And there is none co-equal or comparable unto Him.” .

One must believe that Allah is the Self-Sufficient, Who is similar to nothing and nothing is comparable to Him; Whom all creatures need, Who is Perfect in His Essence, Who neither begets nor was He begotten, and Whom none is co-equal or is similar to Him. Allah (Exalted be He) says: There is nothing like Him; and He is the All-Hearer, the All-Seer. And: Do you know of any who is similar to Him? And: So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything).

There is nothing equal, comparable, or that can rival Allah (Exalted be He). He is Perfect in all things; His Knowledge, His Essence, His Wisdom, His Mercy, His Honor, His Power, and in all His Names which if one memorizes and acts accordingly, will allow them admission to Jannah.

However, if the disobedient memorize and enumerate the Names of Allah, they will be subject to Allah’s Will; if He wills, He may forgive them, and if He wills He may punish them and eventually admit them to Jannah after they are taken out of the Fire and are purified provided that they have died as Muslims believing in the Oneness of Allah. Allah (Glorified be He) says: If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins

Major sins include all forms of Shirk, Kufr (disbelief), and the sins that were forbidden by Allah and their doers cursed, and warned of a severe punishment and Allah’s Wrath. The servant to Allah, male and female, must shun them for Allah (Glorified be He) says: If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins i.e., the minor sins and admit you to a Noble Entrance (i.e. Paradise).

The Prophet (peace be upon him) said: The Five (Obligatory Daily) Prayers, from one Jumu’ah (Friday Prayer) to the next and from one Ramadan to the next are expiation for (sins committed) in between, as long as major sins have been avoided. According to another narration: …so long as major sins are not committed. Major sins include Zina, theft, undutifulness to parents, severing the ties of kinship, consuming Riba, Ghibah, Namimah, fleeing during battle, and magic, in addition to other sins which Allah forbids.

Therefore, memorizing the Magnificent Names of Allah is one means of true happiness and being admitted into Jannah provided that one acts according to them, remains steadfast in obeying Allah and His Messenger, and does not persist in committing major sins.

Source : alifta.netFatwas of Nur `Ala Al-Darb

The creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’s Names and Attributes – Shaykh Uthaymeen

Question:

What is the creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’s Names and Attributes?
And what is the difference between a Name and an Attribute?
And does affirmation of a Name necessitate affirmation of an Attribute, and (likewise) does affrimation of an Attribute necessitate affirmation of a Name?

Response:

The creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’s Names and His Attributes is affriming that which Allaah has affirmed for himself from the Names and Attributes, without:

  1. tahreef (changing/distorting a Name and/or Attribute of Allaah to other than its true meaning, i.e. from Allaah to al-Laat, and al-‘Azeez to al-‘Uzzah);
  2. ta’teel (denying some or all of Allaah’s Names and Attributes);
  3. takyeef (questioning as to “how” (Allaah’s Name or Attribute is), i.e. How does Allaah descend, etc.?);
  4. tamtheel (to imply a similarity between Allaah’s Names and Attributes and that of His creation).

And the difference between a Name and an Attribute is that a Name is that which Allaah has named Himself by; and an Attribute is that which Allaah has described Himself by. And between them is a clear difference.

So a Name is that which is considered a Name of Allaah (Subhaanahu wa Ta’aala), (and that) which incorporates an Attribute.And affirmation of a Name necessitates affirmation of an Attribute. For example: al-Ghafoor (the Most Forgiving) is a Name, and (its affirmation) necessitates the (affirmation of the) Attribute of Maghfirah (Forgiveness);
And ar-Raheem (the Most Merciful) is a Name and (its affirmation) necessitates the affirmation of ar-Rahmah (Mercy).

And the affirmation of an Attribute does not necessitate the affirmation of a Name. For example: al-Kalaam (Speech) does not necessitate the affirmation of the Name al-Mutakallim (the Speaker) for Allaah.

So, based upon this, the Names are more wider (in scope), since every Name encompasses an Attribute, however, every Attribute does not encompass a Name.

Shaykh Ibn ‘Uthaymeen
Fataawa Arkaan al-Islaam – Page 73, Fatwa No.30

Reward of knowing Allaah’s Names

Allah has ninety nine names, one hundred minus one; and he who counts them all will enter Al-Jannah (the Garden Of Heaven), and Allah is “witr” (One) and loves the witr (i.e. odd numbers).

[Al-Bukhaari, At-Tirmidhi, An-Nasaai, Ibn Majah]

The Correct meaning of ‘Laa ilaaha illa Allaah’ – by Shaikh ibn Baaz

True Meaning of ‘Laa ilaaha illa Allaah’ is :  There is no deity truly worthy of worship except Allah

All praise is due to Allah alone and may peace and blessings be upon the Noblest of the messengers, our Prophet Muhammad, his family, his Companions, Tabi`un (Followers, the generation after the Companions of the Prophet) and those who followed them in the best manner until the Day of Resurrection.

I have read the article written by our brother in Islam, the eminent Shaykh `Umar ibn Ahmad Al-Millibary on the meaning of ‘La ilaha illa Allah’. I read the explanation of the shaykh thoroughly on the three points of view regarding its meaning. The definitions are as follows:

First, it means that there is no deity truly worthy of worship except Allah.
Second, that there is no deity truly worthy of obedience except Allah.
Third, that there is no god but Allah.

The correct definition, as he stated, is the first which is clarified in the Book of Allah (may He be Praised) many times. For instance, Allah (may He be Praised) states, You (Alone) we worship, and You (Alone) we ask for help (for each and everything). and, And your Lord has decreed that you worship none but Him. He (may He be Praised) also states, And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone). and, That is because Allâh — He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil (falsehood).

There are many Ayahs (Qur’anic verses) to this effect. Moreover, this is the meaning that the polytheists understood from ‘La ilaha illa Allah’, when the Prophet (peace be upon him) called them to it, saying: O my people, say ‘La ilaha illa Allah’, to succeed.

They denied it and haughtily rejected to accept him because they understood that it contradicts their forefathers’ worship of idols, trees and stones and their deification, as Allah (Glorified and Exalted be He) mentions in Surah (Qur’anic chapter) Sad, And they (Arab pagans) wonder that a warner (Prophet Muhammad صلى الله عليه وسلم) has come to them from among themselves. And the disbelievers say: “This (Prophet Muhammad صلى الله عليه وسلم) is a sorcerer, a liar. “Has he made the âlihah (gods) (all) into One Ilâh (God – Allâh). Verily, this is a curious thing!”

In Surah Al-Saffat (ayat 35 and 36), Allah states concerning the polytheists: Truly, when it was said to them: La ilaha illa Allah (none has the right to be worshipped but Allah), they puffed themselves up with pride (i.e. denied it). And (they) said: “Are we going to abandon our alihah (gods) for the sake of a mad poet?” This indicates that the polytheists understood that the meaning of ‘La ilaha illa Allah’ superseded their deities and necessitated dedicating their acts of worship to Allah Alone. Thus, when one of them embraced Islam, he gave up Shirk (associating others with Allah in His Divinity or worship) and dedicated acts of worship to Allah Alone.

Had ‘La ilaha illa Allah’ meant only that there is no god but Allah, or that there is none worthy of obedience but Allah, they would have never rejected it. That is because they already knew that Allah is their Lord and Creator Who must be obeyed in the orders they believed to come from Him. Rather, they believed that worship of idols, prophets, angels, righteous people, trees and the like were their intercessors with Allah and brought them closer to Him. Allah says in Surah Yunus, aya 18: And they worship besides Allah things that harm them not, nor profit them, and they say: “These are our intercessors with Allah.”  Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted is He above all that which they associate as partners (with Him)! He (Glorified and Exalted be He) also states: The revelation of this Book (the Qur’ân) is from Allâh, the All-Mighty, the All-Wise. Verily We have sent down the Book to you (O Muhammad صلى الله عليه وسلم) in truth: So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. Surely the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors, helpers, lords, gods) besides Him (say): “We worship them only that they may bring us near to Allâh.”

The pagans admitted that they worshiped others only to bring them near to Allah, but Allah (may He be Praised) responded to this, Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.

Allah (may He be Praised) declared that they are both liars in the claim that their deities bring them near to Allah, and disbelievers because of committing this act. There are many Ayahs that support this meaning.

All praise be to Allah, Lord of the worlds. May peace and blessings be upon our Prophet Muhammad, his family, his Companions, Tabi`un and those who followed them in the best manner until the Day of Resurrection!

Source : alifta.com – by Shaik Ibn Baaz

Or download the PDF : The Meaning of ‘La ilaha illa Allah’ – Ibn Baz Fatawa – from alifta.com [PDF]

The Belief in Allaah…What Does it Mean? – Shaykh Uthaimeen

Part of the Book “Explanation of Fundamentals of Faith” .
Rendered into English By Dr. Saleh As-Saleh.

Click the below link to read or download PDF

The Belief in Allaah – What Does it Mean – Shaykh Uthaymeen – Dr Saleh as Saleh

Visit the Website of Dr. Saleh as Saleh Rahimahullaah : http://understand-islam.net

Saying, ‘Insha’Allah’ (If Allah Wills) when Determining to do something in the Future – Ibn Kathir

Source : Tafseer Ibn Kathir of Surah Al-Kahf

 And never say of anything, “I shall do such and such thing tomorrow.” Except (with the saying), “If Allah wills!” And remember your Lord when you forget and say: “It may be that my Lord guides me to a nearer way of truth than this.” – Surah Kahf: (23, 24 ayah).

When Allah’s Messenger (sallalahu alaihe wa-sallam) declared Allah’s Oneness and proclaimed to be the Messenger of Allah (sallalahu alaihe wa-sallam) and revelation of Divine Message, the disbeliveers of Makkah sent some men to Jewish rabbis in al-Medina and said: “Ask them (the rabbis) about Muhammad (sallalahu alaihe wa-sallam), and describe him to them, and tell them what he is saying.They are the people of the first Book, and they have more knowledge of the Prophets than we do.’ So they set out for al-Medina, they asked the Jewish rabbis about the Messenger of Allah (sallalahu alaihe wa-sallam). They described him to them and told them some of his teachings.

The rabbis said: ‘Ask him about three things which we will tell you to ask, if he answers them then he is a Prophet who has been sent (by Allah); if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you. Ask him about some young men in ancient times, what was their story? For there is a strange and wondrous tale. Ask him about a man who traveled a great deal and reached the east and the west of the earth. What was his story? And ask him about he Ruh (soul or spirit) what is it?

If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit.’ So, the men came back to Makkah and said: ‘O people! We have come to you with a decisive solution which will put an end to the problem between you and Muhammad (sallalahu alaihe wa-sallam). The Jewish rabbis told us to ask him about some matters,’ and they told them what they were. Then they came to the Messenger of Allah (sallalahu alaihe wa-sallam) and said: ‘O Muhammad (sallalahu alaihe wa-sallam) tell us,’ and they asked him about the things they had been told to ask.

The Messenger of Allah (sallalahu alaihe wa-sallam) said: “I will tell you tomorrow about what you have asked me.” But he (sallalahu alaihe wa-sallam) did not say, ‘If Allah Wills.’

Allah Messenger (sallalahu alaihe wa-sallam) never spoke anything except with revelation. So, he waited for the revelation from Allah but fifteen days passed away without any revelation concerning those matter which the disbelievers asked, neither did Jibreel (alaihis-salaam) come to him. The people of Makkah started to doubt him and said: ‘Muhammad (sallalahu alaihe wa-sallam) promised to tell us the next day and now fifteen days have gone by and he has not told us anything in response to the questions we asked.’

The Messenger of Allah (sallalahu alaihe wa-sallam) felt sad because of the delay in revelation and was grieved by what the people of Makkah were saying about him.

Then Jibreel (alaihis-salaam) came with the revelation of Soorah al-Kahf, which contained answers to the questions and also the above mentioned verse explaining the correct etiquette when determining to do something in the future.

Determining to do something in the future should always be attributed to the Will of Allah, Who is the Knower of the Unseen and Who Alone Knows what was and what is yet to happen and what is not to be.

It is reported in Saheeh al-Bukharee from Abu Hurayrah (radhiyallahu anhu), who said: “The Messenger of Allah (sallalahu alaihe wa-sallam) said: “Sulaiman Ibn Dawood (alaihimus-salaam) said: ‘Tonight I will go around to all my seventy wives (according to some reports it is ninety or one hundred wives) so that each one of them will give birth to a son who will fight for the sake of Allah.’ It was said to him, (according to one narration, an Angel said to him), say, ‘If Allah Wills.’ But he did not say it. He went around to the women but none of them gave birth except for one, who gave birth to a half-formed child.” The Messenger of Allah (sallalahu alaihe wa-sallam) said: “By the One, in Whose Hands is my soul, had he said, ‘If Allah wills,’ he would not have broken his oath, and that would have helped him to attain what he wanted.” [Saheeh Muslim (vol. 3, no. 1275)]

So, if one determines to do something in the future or even takes an oath, he should say, ‘If Allah Wills’ or ‘Insha’Allah.’ If one forgets to say “Insha’Allah” then he should say when he remembers it even if it is a year later, as Ibn Abbas (radhiallahu anhu) explained.

The most entitled person to a child’s custody if the father is Kafir – Permanent Committee

Q: I am a Muslim woman from Sweden. I write to you about a complex problem that befell me. Before I embraced Islam, I had been married to a non-Muslim man and gave birth to a child. I named him Mustafa. I and Mustafa’s father separated. Mustafa’s father wanted to raise the child. I feared that Mustafa’s father might use the religion for his own sake. So, I suggested that I sign an agreement with Mustafa’s father without the interference of the court. This agreement stipulates that:

1- Mustafa’s father has the right to see his son for a certain period of time every year.
2- Mustafa’s father abides by respecting the traditions of Islam and never opposes the teachings set by Mustafa’s mother with regard to the rules of food and drink.

Now, let me narrate the story of my problem. I want to relate my problem in details to let you understand the case: when I accepted Islam, my mother was not happy and she hoped that I might forget the whole matter after a while. Some months later, I got married to a Muslim man, a matter that led my mother into a state of hysteria. As a result, she kidnapped Mustafa and called Mustafa’s father as well as the police and the social security. She told them falsehoods about me and my husband. She contacted the lawyer of Mustafa’s father and tried to get us out of our flat. She wrote a letter to the lawyer of Mustafa’s father and told him some lies about me and that I am not competent to raise Mustafa. She added that I am completely insane. In Sweden, the individuals have the right to embrace the religion they want, but it is natural that such case does not apply to the religion of Islam. I was very worried that I might lose Mustafa. When I signed the agreement with Mustafa’s father, I had the intention not to let him see Mustafa at all. I hoped to leave this country in the near future and get rid of this problem completely. Unfortunately, my husband does not yet have a residence document. This means that he can not get a Swedish passport, so we can not travel to any place. Cooperating with Mustafa’s father, my parents helped him with money and securing several things. Theyall do whatever they can against me and against Islam. I know that they intend to influence Mustafa to leave Islam in the same way they did with me. They did several things against me and my family, which I find no room or time to relate in this letter.

Now, let me ask the following questions:
1- Is it permissible for me to breach the agreement I signed with Mustafa’s father out of my fear so that Mustafa could live in peace?
2- Is it permissible for me to prevent Mustafa’s father from seeing his child?
3- Is it permissible for me to send Mustafa to another country?
4- Is it permissible for me in such case to travel alone? Or will I be in need of a Mahram (spouse or unmarriageable relative) to travel with me?
5- Do my parents have the legal right to see their grandson even though they are non-Muslims and plot against Islam?
6- Should I pay a visit to my mother despite the hostility she holds against me?

I am very worried about Mustafa as this may cause him internal conflicts. Two months ago, Mustafa began to study at an Islamic school in Malm?o. He goes there everyday to learn the Holy Qur’an. He loves his school and classmates. Though he is Swedish, he speaks Arabic better than the Arab children themselves. He has memorized several Surahs (Qur’anic chapters).All Praise be to Allah that my son is very intelligent. However, I am always worried about him as I fear that his father may affect him and distract him from the Right Path of Islam, as his father is bad-tempered. I know that he is a liar when he says he respects my religion. This situation is not suitable for a child of this age. I am an adult and reasonable woman who feels strong through this religion. In addition, I can protect myself, but the child can not protect himself. It is not logical or permissible in the field of Islamic education for Mustafa to see his mother performing Salah (Prayer) and reciting the Holy Qur’an one day and see his father performing acts of Kufr (Disbelief) the next day. Mustafa may be inflicted with disorders, which may lead him to be unable to distinguish between what is right and what is wrong. I would be grateful if you would give a reply to my letter as quickly as possible. This is because I want to do what I can for Mustafa and his future so that he can be a pious Muslim, In-Shaa` Allah. I would like you to give me the ruling on the following question: Is it permissible for me in Islam to keep Mustafa away from his father who is a non-Muslim (a disbeliever)?

A: You are more entitled to raise your son, Mustafa, as long as his father is a disbeliever and you are a Muslim. Since you are a Muslim, Mustafa is regarded as a Muslim as well. This is because a disbeliever can not be a guardian of a Muslim, as Allah (Exalted be He) says in His Book, in Surah Al-Nisa’: And never will Allâh grant to the disbelievers a way (to triumph) over the believers. Allah (Exalted be He) says: The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions.

Permanent Committee for Scholarly Research and Ifta’

Member     Deputy Chairman     Chairman
`Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source: alifta.com