I - Q & A on the 'Laughter' Of Allah

Sh Abdur Rahmaan al Barrak

Question 3:

Is it true that asking about attributes like Life, Power, Anger, and Pleasure is an inarticulate issue, in the sense that a person is not capable of making the meanings of these specific Attributes clear? If so, then is the same thing true for the Hand, the Shin, and especially Laughing since a person can make the meanings of these Attributes clear?

Answer:

 Asking about these attributes is in two ways. The first way of asking is to ask about their real nature and their howness. This type of question is the one about which Imam Malik said: “Asking about it is a bid’a”, because these are questions that no one has any way to answer.
The second way of asking is to ask about their meaning. Because of their clear meanings, no one asks about these attributes except someone who is false and obstinate. For example, if someone was to ask about water, the sun, or humans. We don’t say that it’s impossible to clearly describe these words. In fact, all of these words can be explained by their synonyms, by mentioning their antonyms, by mentioning their effects and what occurs because of them. The purpose is to understand the aim [of those words] and to get close to it.
There is no doubt that among named items are intangible concepts which the mind perceives, and there are tangible ones which the sensory organs are aware of. It’s well known that the tangible objects are clearer than the intangible concepts, even though there are some concepts which are easier to understand than tangible objects.
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Question 6:
Is it correct to refer to language books which would contain the complete meaning of an attribute? For example, Mu’jam Maqaayees al Lugha by Ibn Faaris rahimahullah? It is mentioned in his text that the root meaning of laughing is “proof of exhaling and bulging”. So do we say that this is the meaning which is affirmed and understood? If so, why did the Bedouin say “We will not lack good from a lord that laughs”.

Answer:
What Ibn Faaris has mentioned as the complete meaning of laughing, is incorrect. It is not right to say that Allah’s laughing means inhaling, and in fact “inhaling” does not explain “laughing”. This is Ibn Faaris’ attempt, and it is obvious that he said that because of the way a person laughs. So this explanation is closest to what the created beings do. As for the Laughing of the Lord, Allah is the Most Knowledgeable of its true nature. There is evidence that it includes Mercy and Pleasure, as in the hadith: “Allah laughs at two men, one of whom kills the other…”, and the hadith “so He shades and Laughs, and knows that your happiness is near”. For this reason, the Bedouin said: “We will not lack good from a lord that laughs”.
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Question 12:
What is the correct answer to someone who says about the Laughing of our Lord:
We don’t know “laughing” except for what we see people doing, and this is what “laughing” means. So either you are making a similarity between Allah and humans, or you are simply making “laughing” an attribute [ie, without any meaning]
And they say that we don’t know anything about Allah’s laughter except that it means the intention of mercy and doing good, just like the Bedouin said: “We will not lack good from a lord that laughs”

Answer:
The point that has been brought up in this question is the same suspicion that everyone has who denies the reality of attributes of action, like Loving, Pleasure, Anger, Happiness, and Laughter In fact, it is the same suspicion that everyone has who denies Allah’s Attributes or some of [His attributes].  And that is that they don’t know anything about these attributes except what they have seen or what they know from themselves. So according to them, affirming these attributes is making similitude of Allah to the creation. So they escaped from that by denying the reality of the attributes to Allah. They considered that anything which is affirmed to Allah that could be affirmed to the creation must be denied.

Then they went into two understandings with regards to the texts that prove the affirmation of these attributes to Allah:

 Either by tafweedh and tajheel [ignorance], that there is no way to understand their meanings, or by making ta’weel and turning away from the obvious and clear meaning.
The Jahmiyya and Mu’tazila expelled [the meanings] from all the attributes. The Ashaira and those close to them differentiated between attributes which have no differentiation. So it became necessary for them to contradict affirmation, denial, and ta’weel, just like contradiction became necessary for the Jahmiyya and Mu’tazila. Shaikhul Islam Ibn Taymiyya said: “Every one of the deniers of the attributes mentioned by the Messenger SAWS, denied the attribute fleeing from danger, and ended up affirming something similar to what he was fleeing from”.

So it should be said to the one who asked this question: You have to say this same statement with regards to all of Allah’s attributes of Action, and also His attributes of Self. It’s not sufficient to make this statement only for His Laughter and Happiness.
Ahlus Sunnah, walhamdulillah, believe in all that Allah and His Messenger have informed about Him, and they believe Him to be far above anything similar to His creation. They do not speak about the howness of His attributes, but they make tafweedh of the howness by saying: None knows His howness except Him.

No one knows the howness of His attributes except Him, just like Imam Malik and others said: Istiwaa is known, but the howness is unknown.

This statement of Imam Malik is the methodology to be used for all of the attributes. So it would be said: Descending is known, but the howness is unknown. Anger is known, but the howness is unknown. Happiness is known, but the howness is unknown. Laughter is known, but the howness is unknown. Happiness is the opposite of sadness, and laughter is the opposite of crying, as Allah said: “And that He it is who maketh laugh, and maketh weep” [53:43] So Allah described happiness opposed to sadness, and laughter opposed to crying. His Happiness is connected to His Love and ta’ajub [amazement], as in the hadith “Allah is more happy by one of his slaves’ repentance than…” and the hadith “Allah Laughs at two men, one who kills the other…”

 

(original article)

H - A Response to Tafwid and a Comment on the Laughter and Anger of Allah – Shaykh al-Barrak

The Honored Shaikh, Allama Abdur Rahman Nasir al Barrak may Allah Protect him answered the following question regarding tafwidh:

There is a tafwidh type of doubt which the Ashaira innovators have repeated. They say:

You Salafis say about all of Allah’s Attributes: that the meaning is known but the howness is unknown. So what is your response if we ask you about the meaning of the Hand, the Shin, and the Foot? And what about Laughing and Anger? Is the answer which you affirm found in the dictionaries or is it something else?

If it is something else, explain it. If you do not mention anything explaining its meaning then you are actually practicing tafwidh even if you stubbornly claim otherwise.

Answer:

In the Name of Allah, the Most Beneficent, the Most Merciful. All praise is due to Allah and may the Peace, Blessings, and Peace of Allah be upon His slave and messenger.

The methodology of Ahlus Sunnah wal Jamaah with regards to the Names of Allah and His Attributes is the methodology of truth which is in accordance with the saheeh revelation as well as clear logic. It is built upon three principles,

1. Affirmation of what Allah has affirmed for Himself,
2. Denial of any similarity between Himself and His creation, and
3. Denial of any knowledge about the howness.

As for affirmation, the proof is His statement:

“Believe, therefore, in Allah and His Messenger, and in the Light which we have sent down. And Allah is well acquainted with all that ye do. ” [Taghabun 64:8] The point of quoting this ayah is that part of eman is to believe in what Allah has Attributed to Himself and to believe in what His Messenger has attributed to Him.

 

The proof for denying similarity:

 

“And there is none like unto Him.” [Ikhlas 112:4] , “there is nothing whatever like unto Him” [Shura 42:11], and other ayat.

 

The proof for denying knowledge about the howness:

 

“But they shall not compass it with their knowledge” [Taha 20:110], “And pursue not that of which thou hast no knowledge” [17:36], “Say: the things that my Lord has indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He has given no authority; and saying things about Allah of which you have no knowledge.” [A'raaf 7:33]

 

It is known that the names and attributes which have been mentioned as attributed to Allah have also been attributed to humans. In fact some of the attributes attributed to humans are mentioned as attributed to animals, for example: the face, hand, head, and eyes. It is known that despite the names being the same, humans and animals are not similar. Otherwise it would be correct to say that the human is exactly like the monkey, pig, donkey, or any other animal for which these attributes are mentioned. However, because these created animals can be seen, their howness is known.

In the same way, some of the attributes which are attributed to humans, like the face, hand, or eyes, are attributed to some animals; [other attributes] like wings, have been mentioned as being attributed to the angels. Allah the Exalted said: “the angels stretch forth their hands” [Anaam 6:93].

 

He also said: “made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things” [Fatir 35:1].

It is understandable that the meaning of the word hand as mentioned for angels and humans indicates taking, giving, doing, grasping, and extending.

And that wings indicate flight.

It is not necessary from this that the hands of the angels are like the hands of humans and animals, nor that their wings are like the wings of birds. The meaning is known but the howness is unknown, in spite of the fact that all of these are created beings.

 

The attributes of the angels are indicated as having the same name as the attributes of the humans and animals, and the meanings are understood by the listener. As for Allah, the matter is greater than that. Everything which is attributed to Allah befits Him, and indeed Allah is not similar to anything from His creation, and nothing from His creation is similar to Him. In the same way are His attributes [dissimilar], nothing is like Him, neither with regards to His Self, His Attributes, or His actions.

The methodology of Ahlus Sunnah in this matter is the straight path. Everyone who is different from them has deviated from the straight path in varying levels. The methodology of Ahlus Sunnah is straight without any contradiction or confusion. Opposing methodologies are self-contradictory; they affirm something and deny its counterpart, and they deny something and affirm its counterpart. All of this is inevitable for the one who denies something that the Prophet SAWS came with. They have no escape from the self-contradiction except by returning to the truth via affirming everything that Allah affirmed for Himself, and His messenger affirmed for Him in the manner which is befitting to His Majesty. Otherwise the matter ends up with complete denial of the existence of Allah the Most Exalted.

 

Those of the Jahmiyya and Mu’tazila who make ta’teel of all of the attributes built their methology based upon doubts which they considered as rational arguments; using those arguments they disputed the texts of the Quran and Sunnah. They alleged that the conclusion of these arguments is the truth which must be believed in, and that the obvious meaning of the texts is disbelief and baseless. For this reason they mandated deviation from the obvious meaning using various ta’weel which have no evidence. In this way, they joined ta’teel of Allah’s Attributes and tahreef of His words and the words of His messenger.

As for the Ashaira, they have joined with the Jahmiyya and Mu’tazila in many of their falsehoods in this science. They denied many of the attributes, and affirmed only a few of them. The evidence they used in denial of (most of) the attributes is the same evidence that the Jahmiyya and Mu’tazila used in denial of all the attributes. The Ashaira joined with them in their methodology and evidences. But the attributes that they affirmed were still mixed-up, for example in the issue of Allah’s Speech and Allah’s Sight. Since they affirmed and denied, they contradicted themselves in the most obvious way. The evidence they used to deny requires denial of what they affirmed, and the evidence they used to affirm requires affirmation of what they denied. So they should either affirm everything or deny everything, but they wavered in their position towards the texts of the attributes which they denied.

Among the Ashaira are those who made ta’weel of the texts; the ta’weel being turning away from the obvious meaning of the texts towards possible, preferred meanings. These meanings are far from the obvious meanings, and there is no evidence that requires turning towards them. The Ashaira’s way in this issue is the way of the Jahmiyya and Mu’tazila; they combined tahreef and ta’teel, ruling that the obvious meaning is invalidated tamtheel. Also among the Ashaira are those that made tafweedh of the texts mandatory; saying that the reality is that these texts do not prove any understandable meaning; that no one understood them, neither the Messenger nor the Sahaba nor anyone else. They say that the requirement, and in fact the reality, of these texts is that these attributes do not contain any explanation for the people, and that there is no guidance or cure, and that these statements are not among the best of speech. They say this because something which has no meaning and is not understandable by anyone does not contain any of those things. The people of tafweedh among the Ashaira and others are not any less misguided than the people of ta’weel, because they deny some attributes and therefore participate in ta’teel. They also participate in the idea that no one should believe in these texts in the obvious meaning, because they think that the obvious meaning is not the purpose. There is no doubt that if anyone believes that the obvious meaning is tashbeeh, then it is impossible that the obvious is the purpose. However, Ahlus-Sunnah reject this concept, because Allah the Most Exalted is the All Knowing, and All Wise, and would not make the obvious understanding of His Words to be tamtheel of His creation. Allah the Most Exalted did not mention His Names and Attributes without also making them free from any similarity to His Creation, as He said:

“There is nothing whatever like unto Him, and He is the All Hearing, the All Seeing” [Shura 42:11].

He affirmed for Himself hearing and seeing, and denied that anything in His creation is similar to Him. The meanings of His Names and Attributes are known to the listeners because Allah revealed the Quran in a clear Arabic language. Because of these understandable texts, the believers know their Lord is one who has actual hearing which encompasses all sounds, has actual sight that nothing can be hidden from, has actual life due to which He is not overcome by tiredness or sleep, that He is the Ever-Alive who never dies, that He has complete power such that nothing in the earth or the skies can escape it, and that He has all-surrounding Knowledge over everything such that not even the tiniest atom in the earth or the skies is forgotten by Him. He the Most Exalted is free from the opposite of all of these attributes: like deafness, blindness, death, and forgetting. Just as He the Most Exalted is described by all these attributes which can be understood by listeners, the same is true for all of the attributes which Allah has attributed to Himself, like ascending over the Throne, descending to the lowest heaven in last one-third of the night, love, being pleased, anger, happiness, laughing, and everything which has come in the Quran or the Sunnah. The meanings are known but the howness is unknown to us, along with having the determination that these meanings specified for Allah are not similar to the meanings specified for the creation. For example, even existence; Allah exists and the slave exists, but the existence of the Creator is not like the existence of the creation; neither is the existence of the creation similar to the existence of the Creator even though they both exist and this is in opposite to nonexistence. Even though in meaning, both of them are in agreement (i.e., they both exist), it does not mean that every specific detail is the same between the Creator and the creation.

As for the statement about the names and the meanings that are present in language dictionaries, some of the meanings are explained only for the creation. For example, explaining anger to mean the boiling of the heart’s blood, or explaining mercy to mean delicate, etc. Some of the meanings can be explained in a general manner which can be applied to the Creator or the creation. For example, the statement that knowledge is the opposite of ignorance, that life is the opposite of death, that hearing is perception of sounds, and that sight is the perception of images. It is difficult to take the meanings of many terminologies to the complete extent even though they are still understood, for example: love and hatred. However, life, hearing, and sight are all explained by their opposites and the requirements therefrom. This does not mean that the actuality of these attributes is denied; for example: affirming love and the rewards due because of it, and affirming hatred and the punishment because of it. Denial of the actuality and what it requires is ta’teel of that attribute along with what it contradicts, because affirming something necessitates affirming what it requires, and denying a requirement necessitates denial of what is requiring it.

 

The imams of Ahlus-sunnah have statements which are built upon the clear truth. Among them is the statement of Imam Malik when he was asked about istiwaa. He said: Istiwaa is known, and its howness (modality) is not understood.

Others said with regards to the texts of the attributes: Pass them along as they came, without howness. ie, don’t make ta’weel of them; rather believe in them. Believing in them includes belief in the words as well as the meanings because if anything does not have a meaning, no one says about it: to believe in it without howness.

 

So it’s required to belive that The Most Exalted is the way He has described Himself and is the way His Messenger described Him. Everything that has come regarding the Quran and Sunnah is the truth which befits His Glory. One says that Allah is alive and the creation are alive, but this life is not like that life, and that Allah is hearing and seeing, but this hearing is not like that hearing and this seeing is not like that seeing. In the same way we say that He loves, is pleased with, He hates, and the creation are described with all these attributes, but there is no similarity between these attributes as ascribed to Allah and the attributes as ascribed to the creation. So we know about our Lord that He loves His allies and is pleased with them, that He hates His enemies and His wrath is on them. In the same way, we believe that He becomes happy with the repentance of His slave as the best of the creation mentioned about Him. His happiness includes His love, and the Messenger SAWS mentioned this in order to increase people’s desire to repent. So it is necessary for the slave to hurry towards what Allah loves and is happy with; His happiness in the slave’s repentance indicates the greatness of His Generosity and Beneficence, and He is the Most Generous, the Most Merciful.

So we ask Him, the Most Exalted, to have mercy on us, and to accept our repentance.

Detailed Discussion of Some Attributes - G - Nuzool (Descent)

Nuzool is one of the most controversial attributes for the people of kalam. The basis of it is a hadith which has been narrated by 39 Sahabah, and is recorded in practically every book of hadith (most notably Bukhari and Muslim).

 

The following is one of the narrations of it,

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Our Lord, the Blessed and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the night is left, and says: Who supplicates Me so that I may answer him? Who asks Me so that I may give to him? Who asks Me forgiveness so that I may forgive him? [Muslim]

This hadith is explicit and nothing can be understood from it except the fact that indeed it is Allah(swt) who descends and asks who is asking of HIM so that HE may forgive us.
Some of the mutakallimoon tried to argue that this means His Mercy descends and not Him. The response to this is that aside from the fact that this is ta’wil, the hadith mentions “Allah Tabaraku wa Ta’aala descends” so how could it make sense that “His Mercy the Exalted and Most High” descends?
There is an ijmaa’ of the early scholars on this issue as well. Fudayl ibn Iyaad (d. 187AH) said that if someone says I do not believe in a Lord that descends, to say I believe in a Lord that does as He wills.
This hadith as mentioned, is mutawaatir, and has hundreds of chains of narration. See again the contradiction of the people who say they will only take mutawaatir narrations in Aqeedah, and then reject this narration.

Another argument they employ is to use logic and say that it is always the last third of the night somewhere, so is Allah constantly descending? ibn Taymiyyah responded to this by saying that this is a perfect example of the methodology of the people of kalam. Time and space are both created, so how can they try to confine the Creator who is far above time and space to these restrictions?

Detailed Discussion of Some Attributes - F - Ma’iyyah (being With) and Qurb (Closeness),

A’iyyah means to ‘be with’ and Qurb means ‘closeness’ or ‘close to’ (like qareeb).Ma’iyyah
These are oft-misunderstood ayaat of the Quran. Examples of these ayaat include

1. Have you not seen that Allâh knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa of three, but He is their fourth, nor of five but He is their sixth, not of less than that or more, but He is with them wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allâh is the All-Knower of everything. [58:7]
2. He (Allah) said: “Fear not, verily! I am with you both, hearing and seeing. [20:46]
3. If you do not aid the Prophet – Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, “Do not grieve; indeed Allah is with us.” And Allah sent down his tranquillity upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah – that is the highest. And Allah is Exalted in Might and Wise. [9:40]
4. But those who knew with certainty that they were to meet their Lord, said: “How often a small group overcame a mighty host by Allah’s Leave?” And Allah is with the patient ones. [2:249]

These ayaat are misconstrued  by some to mean Allah is everywhere, however, just the context of the actual ayaat themselves (I have italicized for emphasis) indicate that Allah’s Knowledge is everywhere, not Allah ‘physically’. This is also further proved by the following ayah:

He it is Who created the heavens and the earth in six Days and then Istawa (rose over) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allah is the All-Seer of what you do. [57:4]

al-Asbahaani, a scholar who wrote a dictionary for words in the Quran, said ma’a (with) can mean coming together physically, or in time (i.e. they were born together), or to indicate help, i.e. Allah is with them. This is something that exists in the English language as well. And as mentioned, this is proven simply by the context of the ayaat.
Imam Ahmed said, “The verse started with knowledge, and ended with knowledge.”
In one extremely insightful argument, ibn Qudaamah said, when the Prophet(s) told Abu Bakr, Allah is with us, if it was meant as they said, then it would necessitate that Allah is with the Pagans outside the cave as well just as equally!
The Ash’aris claim that this is making ta’wil of these verses. al-Aajurree said this cannot be ta’wil since ma’a can have different meanings based on the context.
This is especially obvious from the context of the ayaat. ad-Dahhak, a student of ibn Abbas said, “He is upon the Throne, and His Knowledge is with them.” Sufyaan ath-Thawree said concerning His being ‘with’ that it is “His Knowledge.”
Ibn Taymiyyah (rh) said, “Whoever looks into the words of the famous Imaams from the Salaf (the first three generations of Muslim) concerning this topic will come to know that they were the most accurate in discernment regarding this topic, due to authentic texts and unadulterated intellects. He will see that their statements are established upon the texts and the intellect. Due to this, they were united, not differing, established, not deficient. Those who opposed the Salaf and the imams did not understand the reality of their statements. So they did not know the reality of the texts and the intellects, so they started to go in different directions and they began to differ about the Book, so they became opponents of the Book. Indeed Allah the Exalted said, “And Indeed those who differ about the Book are in extreme dissension” (2:176) (Dar’ut Ta’aarudul-Aql wan-Naql (2/301)).
Lastly is the ayah that is one of the most misunderstood.

And indeed We have created man, and We know what his own self whispers to him. And We are nearer to him than his jugular vein. [50:16]

Again, the context makes this ayah clear. It should also be noted that the scholars of tafseer also noted that the ‘we’ in this ayah means the angels recording the deeds, and this is understood from reading the ayaat immediately following it, ”When the two receivers receive, seated on the right and on the left” [50:17].
Qurb

And when My servants ask you, concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided. [2:186]

This ayah is also self explanatory in this regards. It is why the scholars have said we are closest to Allah when we are in sajdah. He is Qurb to those whom He loves.

Some more ayaat mentioning Qurb follow.

 

He knows that which goes into the earth and that which comes forth from it, and that which descend from the heaven and that which ascends to it. And He is the Most Merciful, the Oft¬Forgiving. (34:2)

And Allâh did create you (Adam) from dust, then from Nutfah (male and female discharge semen drops i.e. Adam’s offspring), then He made you pairs (male and female). And no female conceives or gives birth, but with His Knowledge. And no aged man is granted a length of life, nor is a part cut off from his life (or another man’s life), but is in a Book (Al¬Lauh Al¬Mahfûz) Surely, that is easy for Allâh. (35:11)

 

And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (6:59)
He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allâh is the All-Knower of what is in the breasts (of men). (64:4)

Indeed Allâh has heard the statement of her (Khaulah bint Tha’labah) that disputes with you concerning her husband (Aus bin As¬Sâmit), and complains to Allâh. And Allâh hears the argument between you both. Verily, Allâh is All-Hearer, All-Seer. (58:1)

Then if they disobey you, say: “I am innocent of what you do.” And put your trust in the All-Mighty, the Most Merciful, Who sees you when you stand up (alone at night for Tahajjud prayers), And your movements among those who fall prostrate. Verily! He, only He, is the All-Hearer, the All-Knower. (26:218-220)

Whatever you may be doing, and whatever portion you may be reciting from the Qur’ân, – and whatever deed you may be doing, We are Witness thereof, when you are doing it. And nothing is hidden from your Lord (so much as) the weight of an atom (or small ant) on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record. (10:61)

E - Istawaa (Rise over) 4.Proofs from the Scholars

             Allah is Above the Throne – From the Scholars

Imam adh-Dhahabee – rahimahullaah – said, “Whoever you ask, “Where is Allah? Then his quick and natural answer will be, above the heavens. There are two points in this Hadeeth, firstly the asking by the Muslim, “Where is Allah?” Secondly the answer of the person questioned, “Above the heavens.” Whoever rejects these two points is rejecting the Prophet (salAllahu ‘alayhi was-Sallam)” (‘Kitaab al-Uluww’ (p.101)).

Imam adh-Dhahabee – rahimahullaah – narrates from Abdullah ibn Umar (radi-Allahu ‘anhu), “Allah created four things with his hands, the Throne, Pen, Adam and Paradise, then for the rest of the creation he said “Be” and it became” (Ibn Jareer in his ‘Tafseer’ (23/185), Daarimee in ‘Radd Alal Mareesee’ (p.90), Baihaaqee in ‘Asmaa Was-Sifaat’ (p.233)).

Imam Abu Sa’eed Uthmaan ad-Daarimee – rahimahullaah – says, “Then the Scholars before us and after us all have Ijmaa (consensus), that when we seek help from Allah or when we call him, we raise and spread our hands towards the sky and our sight is also upwards. We do not call upon him by looking below us in the earth, behind or in front, to the right or the left. We concentrate towards the sky, because everyone knows that Allah is above them, and everyone who prays says in prostration, “Praise be to Allah the Most High” (‘Radd Alal Jahmiyyah’ (p.20)).

Sufyaan ath-Thawree was asked about the verse, “and He is with you wheresoever you are”. He said, ‘His Knowledge’ (Bukhaaree’s, ‘Khalq Af’aal Ebaad’).

Muhammad bin Yusuf said (one of the teachers of Bukhaaree), ‘the one who says that Allah is not over His Throne is a kaafir. And the one who thinks that Allah did not speak to Moses is a kaafir’ (Bukhari’s, ‘Khalq Af’aal Ebaad’).

Qatada (the famous student of ibn ‘Abbaas radi Allahu anhu) said about His saying, “and He is Allah in the Heaven and in the Earth” – ‘the One Who is worshipped in the heaven and in the earth’” (Bukhaaree’s, ‘Khalq Af’aal Ebaad’).

Imam ibn Khuzaimah said, “Whoever does not acknowledge that Allah is above His ‘Arsh, above His seven heavens, and that He is separated from His creatures, is a Kafir, (unbeliever). Such person must be ordered to repent and disavow his belief, or else he must be beheaded and thrown on a garbage dump so that neither Ahlul-Qiblah (the Muslims) nor Ahludth-dthimmah (non-Muslims living in Muslim lands) be annoyed by the foul odor of his carcass.”

And Fir’aun (Pharaoh) said: “O Hâmân! Build me a tower that I may arrive at the ways, The ways of the heavens, and I may look upon the Ilâh (God) of Mûsa (Moses) but verily, I think him to be a liar.”(40:37) Imam Tabarai commented on this by saying, “Fir’awn’s saying that ‘I think him to be a liar’ i.e. he is saying that I think Musa is a liar when he says and claims that his God is above the sky, Who sent him (Musa) to us” (Tafseer Al-Tabari)

E - Istawaa (Rise over) 3.Proofs from the Sahabah and Four Madhhabs

   Allah is Above the Throne – From Sahabah and the 4 Madhhabs

Sahabah

1. In his speech subsequent to the death of the Prophet(SAW)Abu Bakr as-Saddiq said: “He who was worshipping Muhammad (SAW)let him know that) Muhammad (SAW)is dead, and he who was worshipping Allah, (let him know that) Allah is above the heaven Ever-Living, never dies’” (Bukhari).
2. Imaam adh-Dhahabee (rh) narrates from Ibn Abbaas (ra), “Before creating the creation, Allah was above his Throne. Then he created the Pen, and it wrote everything that would happen up until the Day of Judgement” (Bayhaqi in ‘Asmaa Was-Sifaat).

The Four Madhaahib (Sunni Schools of Legal Jurisprudence)

1. Imaam Ahmad ibn Hanbal (rh) was asked, ‘Allah is above the seventh heaven, above His Throne, distinct from his creation, and His Power and Knowledge are in every place?’ And he replied, ‘Yes, above the Throne and His Knowledge is in every place’ (‘Sharh Usul I’tiqaad Ahlus Sunnah’ of al-Laalikaaee (d.414AH)).
2. Imaam Maalik (rh) said, “Allah is Above the heaven, and His knowledge is in every place, nothing is hidden from Him.” (‘Sharh Usul I’tiqaad Ahlus Sunnah’ of al-Laalikaaee (d.414AH)).
3. Abu Haneefah (rh) said, when asked of his opinion of the one who says, ‘I do not know whether Allah is above the heavens or on the earth.’ – “He has disbelieved, because Allah says, “The Most Merciful rose above the Throne,” and His Throne is above His seven heavens.’ He was then asked , ‘what if he said that Allah is above His Throne but he does not know whether the Throne is in the heavens or on the earth?’ He said, ‘He has disbelieved, because He has denied that He is above the heavens, And whosoever denied that He is above the heavens has disbelieved.” (‘Sharh Usul I’tiqaad Ahlus Sunnah’ of al-Laalikaaee (d.414AH), ‘al-Uluww’ of adh- Dhahabee, also ‘Sharh Aqueedah at-Tahaawiyyah’ of ibn Abee al-Izz al-Hanafee).
4. Abu Haneefah said, “And Allah the Exalted is called upon upwards, and not downwards, because downwards is not a quality of Ruboobiyyah (Lordship) and Uloohiyyah (Divinity) in anything” (al-Fiqh ul-Asbat).
5. A woman asked Abu Haneefah, “Where is your Lord whom you worship” So he said, “Verily Allah the Exalted is above the sky (fis-samaa`), not in the earth.” So a man said to him, `Have you seen the statement of Allah the Exalted, “And He is with you.” (57:4) He said, “He is as you are when you write to a man, `Verily I am with you,’ whilst you are absent from him” (al-Asmaa was-Sifaat).
6. And Aboo Nu’aym relates from Ja’far Ibn ‘Abdullaah who said, `We were with Maalik Ibn Anas, so a man came, so he said, “O Abaa ‘Abdullaah, “The Most Merciful has ascended above His Throne,” (20:5) How has He ascended?’ So anger came over Maalik, such that no affair like this had ever caused to come over him. So he looked towards the earth and scratched with his cane in his hand, until he raised his hand and wiped the sweat from his forehead, tossed the cane aside, and said, ‘The modality (kayf of it cannot be comprehended by the intellect, and al-istiwaa’ (ascent) is not unknown, and having faith in it is obligatory, and the question concerning it is an innovation. And I think that you are a person of innovation,’ and he commanded him to leave.” Ibn Hajar said in Fathul Baaree (commentary of Sahih al-Bukhari) (13/406- 407) that its isnaad (chain of narrators) is hasan (good). And it was authenticated by adh-Dhahabee in al-Uluww (p. 103).

E - Istiwaa (Rise over) - 2.Proofs from the Sunnah

             Allah is Above the Throne – From the Sunnah

It is narrated from Abu Hurairah (ra) that the Messenger of Allah (SAW)said, “Two groups of angels come to you, one group in the night and one group in the day, they gather at the times of Fajr and Asr. The ones who spent the night rise to Allah and Allah asks them whilst he knows fully aware, “How did you leave my slaves.” The angels reply, “They were praying when we reached them and they were still praying when we left them.” (Humaam ibn Munabeh in ‘Saheehfah as-Saadiqah’ (p.89), Ahmad in his ‘Musnad’, Ibn Khuzaimah in ‘Kitaab at-Tawheed’ (p.78) Uthmaan Daarimee in ‘Radd Alal-Jahmiyyah’ (p.30))

Imaam adh-Dhahabee (rh) narrates from Abu Hurairah (ra), the Messenger of Allah (SAW)   said  that Allah will say, “For the reason of my might, where are the people who love each other, today I will give them the shade of my Throne. Where there is no shade apart from my shade” (Hadeeth Mutawaatir). This establishes that the Throne is in fact real, and not something ‘metaphorical.’

Abdullah bin Amr reported that the Prophet (SAW) said: “Be merciful to those on earth, so that the One above the heavens will be merciful to you” (Bukhari/Muslim).

Zaynab (ra), the wife of the Prophet (SAW)used to claim excellence over the rest of his wives by telling them, “It is only your parents who gave you in marriage to the Prophet (SAW)while it is Allah Who gave me in marriage to him from above the seven heavens” (Bukhari).

Narrated Abu Huraira, “I heard Allah’s Apostle (SAW)saying, Allah divided Mercy into one-hundred parts and He kept its ninety-nine parts with Him and sent down its one part on the earth, and because of that, its one single part, His creations are Merciful to each other, so that even the mare lifts up its hoofs away from its baby animal, lest it should trample on it” (Bukhari).

Jabir ibn Abdullah said, “The Messenger of Allah (SAW) said in his speech on the day of Arafah, ‘Did I convey (the message)?’ They said, ‘Yes.’ While raising his finger to the sky and then pointing at them, he said, ‘O my Lord, be a witness.’” [Muslim]

Abu Sa’eed said that the Messenger of Allah (SAW)said, “Do you not trust me when I am trusted by Him Who is above the heavens? Revelation comes to me day and night.” (Bukhari/Muslim)

1. Abu Musa al-Ash’ari narrated that the Messenger said (SAW)“Allah does not sleep and he ought not to. He descends the Qist (justice) and raises it up. Deeds of the night are ascended to Him before the day. His veil is Light, if He unveils it, the light of His Face will burn everything that sight reaches” (Muslim).

1. ‘Abdullah. Ibn ‘Abbas reported: A person from the Ansar who was amongst the Companions of Allah’s Messenger (SAW)reported to me: As we were sitting during the night with Allah’s Messenger (SAW)a falling star gave a dazzling light. Allah’s Messenger (SAW)said: What did you say in the pre-Islamic days when there was such a shot (of meteor)? They said: Allah and His Messenger know best (the actual position), but we, however, used to say that that very night a great man had been born and a great man had died, whereupon Allah’s Messenger (SAW) said: (These falling stars) are shot neither at the death of anyone nor on the birth of anyone. Allah, the Exalted and Glorious, issues Command when He decides to do a thing. Then (the Angels) supporting the Throne sing His glory, then sing the dwellers of heaven who are near to them until this glory of God reaches them who are in the heaven of this world. Then those who are near the supporters of the Throne ask these supporters of the Throne: What your Lord has said? And they accordingly inform them what He says. Then the dwellers of heaven seek information from them until this information reaches the heaven of the world. In this process of transmission (the jinn snatches) what he manages to overhear and he carries it to his friends. And when the Angels see the jinn they attack them with meteors. If they narrate only which they manage to snatch that is correct but they alloy it with lies and make additions to it (Muslim).

Narrated Salman al-Farsi: The Prophet (SAW) said: Your Lord is munificent and generous, and is shy to turn away empty the hands of His servant when he raises them to Him (Abu Dawud).

Mu’awiyah as-Sahmi reported: “I had some sheep which I kept between Uhud and Juwaniyyah with a slave-girl to look after them. One day, I went out to check on my sheep and discovered that a wolf had devoured one of them. Since I am just a human, (I became angry) and struck the girl. Later on, I came to the Prophet (SAW)and reported to him the incident. He terrified me with the gravity of my action. I said, ‘Messenger of Allah!’ Shall I free her (as an expiation of my sin.) He said ‘Call her over.’ When I did, he asked her, ‘Where is Allah?’ She said, ‘Above the heavens.’ Then he asked her, ‘Who am I?’ She said, ‘The Messenger of Allah (SAW)Thereupon, the Messenger of Allah (SAW) ordered me, ‘Free her. She is a believer’” (Muslim, Abu Dawud, and others).
It is important to remember that whatever the Prophet (SAW) said about the religion is the truth. Allah (swt) says in the Qur’an, Your companion has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only an Inspiration (revelation) that is inspired (revealed). (53:2-4)
The last hadith listed here is the most important. It establishes the validity and importance of not only asking the question where is Allah, but more importantly, the correct answer to it. To give any answer other than this is to oppose the Sunnah. It also shows that the Prophet (SAW)established that the girl was a ‘true believer’ based simply on her answer to these questions. This is because it establishes beyond a shadow of a doubt that her conception of tawheed was correct, and in opposition to the tawheed of the Arabs of jahiliyyah.
There is another narration of a similar hadith, except the girl was unable to speak. So when he asked her where is Allah, she pointed at the heavens, and when he asked, ‘Who am I?’ she pointed at the heavens and pointed at him, indicating you are the one sent by Him.
Lastly, there is a passage from Nudhmul Faraa’id of al-Albaanee also explaining the issue,

On the authority of Abdullah ibn ‘Amr (radi Allaahu ‘anhu), on the authority of the Prophet (sal-Allaahu ‘alayhi was-sallam) that he said, “The Most Merciful of those who give mercy is Ar-Rahmaan – Blessed and Exalted is He. Show mercy to those on earth, and the one above the heavens will show mercy to you. And ar-Rahm (the womb) is derived from Ar-Rahmaan, so whoever keeps good relations with it, Allah keeps good relations with him, and whoever cuts it off, Allah cuts him off.
Benefit:
And he said in this hadith “fee” and its meaning here is above (a’laa), just like Allah saying “Say: travel fee (upon/in/on) the land…” [6:11]. So the hadeeth is from the many evidences about Allah – the Exalted – being above (fawq) all of the creation. And “fee” is that which al-Hafidh adh-Dhahabee utilizes in his book al-’Uluww. And indeed this is what I concluded from the summarization of it near me. And I put that down in my explanation of the introduction. And I took from it ahadeeth and athaar (narrations), and I put them above the weak reports. May Allah make it easy for it to be published. And all praise is due to Allah.

E - Istiwaa (Rise over) 1.Proofs from the Quran

 

1 - And (remember) when Allâh said: “O ‘Iesa (Jesus)! I will take you and raise you to Myself and clear you [of the forged statement that ‘Iesa (Jesus) is Allâh’s son] of those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute.” (3:55)

 

2 - And He is the Irresistible, above (fawq) His slaves, and He is the All-Wise, Well¬Acquainted with all things. (6:18)

 

3 - They fear their Lord above them, and they do what they are commanded. (16:50)

Whosoever desires honour, power and glory then to Allâh belong all honour, power and glory. To Him ascend (all) the goodly words, and the righteous deeds exalt it, but those who plot evils, theirs will be severe torment. And the plotting of such will perish. (35:10)

 

4 - From Allâh, the Lord of the ways of ascent. The angels and the Rûh [Jibrael (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand years (70:3-4)

 

5 - Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you, then behold it shakes (as in an earthquake)? (67:16)

 

6 - Or do you feel secure that He, Who is over the heaven (Allâh), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning? (67:17)

 

7 - Say (O Muhammad SAW Ruh-ul-Qudus [Jibrael (Gabriel)] has brought it (the Qur’an) down from your Lord with truth, that it may make firm and strengthen (the Faith of) those who believe and as a guidance and glad tidings to those who have submitted (to Allâh as Muslims). (16:102)

 

8 -lorify the Name of your Lord, the Most High (87:1)

 

These ayaat clearly indicate that Allah is the Creator, and we are the creation. The two are separate and distinct, and not the same.
Additionally, these ayaat show that Allah is the All-Knower of everything, and disposes of all affairs. His being over the Throne does not negate this. Notice how they say, for example, “They fear their Lord above them” and they do not say, “They fear their Lord beneath them,” or “around them,” or “inside them,” or “the One in no direction.”
It is therefore clear from the repetition of this in the Qur’an that this is an important issue. In fact, it is the message that the Prophets all came with. This is proved by the following verse,

And Fir’aun (Pharaoh) said: “O Hâmân! Build me a tower that I may arrive at the ways, “The ways of the heavens, and I may look upon the Ilâh (God) of Mûsa (Moses) but verily, I think him to be a liar.” Thus it was made fair-seeming, in Fir’aun’s (Pharaoh) eyes, the evil of his deeds, and he was hindered from the (Right) Path, and the plot of Fir’aun (Pharaoh) led to nothing but loss and destruction (for him). (40:36-37)

It is sad, that Fir’awn understood our aqeedah better than the Ash’aris and mutakallimoon.

Detailed Discussion of Some Attributes - E - Istiwaa (Rise over)

Mujaahid reported that Istiwaa means He rose over it. There are 7 ayaat in the Quran that specifically mention Istiwaa:

1 - Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa (rose over) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)! (7:54)

 

 2 - Who created the heavens and the earth and all that is between them in six Days. Then He Istawa (rose over) the Throne (in a manner that suits His Majesty). The Most Beneficent (Allah)! Ask Him (O Prophet Muhammad SAW), (concerning His Qualities, His rising over His Throne, His creations, etc.), as He is Al-Khabir (The All-Knower of everything i.e. Allah). (25:59)

 

3 - Allâh is He Who raised the heavens without any pillars that you can see. Then, He Istawâ (rose above) the Throne. He has subjected the sun and the moon (to continue going round)! Each running (its course) for a term appointed. He regulates all affairs, explaining the Ayât (proofs, signs) in detail, (so) that you may believe with certainty in the meeting with your Lord. (13:2)

 

4 - Surely, your Lord is Allâh Who created the heavens and the earth in six Days and then Istawâ (rose over) the Throne, disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allâh, your Lord; so worship Him (Alone). Then, will you not remember? (10:3)

 

5 - The Most Beneficent (Allâh) Istawâ (rose over) the (Mighty) Throne. (20:5)

 

6 - Allâh it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He Istawâ (rose over) the Throne. You (mankind) have none, besides Him, as a Walî (protector or helper etc.) or an intercessor. Will you not then remember (or be admonished)? (32:4)

 

7 - He it is Who created the heavens and the earth in six Days and then Istawa (rose over) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allah is the All-Seer of what you do. (57:4)

One need to do nothing more than look up these Ayaat and read them in context to see the true meaning of istiwaa. Some of the groups of kalam tried to claim that istiwaa actually means istawlaa (to conquer) and this is incorrect for a number of reasons. It is not the understanding of any of the first generations of Islam, and there is no evidence to suggest that it is the correct meaning. Allah also specifies thumma (then), i.e. He created the heavens and then He istiwaa over the Throne. The early scholars of Arabic language also rejected it. In fact, ibn al-’Araabee refuted it by saying that istawlaa occurs only when you have an enemy to fight.

Some of the scholars of kalam also tried to use a line of poetry to show istiwaa meant to conquer. However, this line of poetry was fabricated and was found in none of that author’s works (who by the way was a Christian poet). Also, it is incorrect methodology to ignore the explicit evidences in the Quran and Sunnah and turn to some obscure line of poetry. Lastly, poetry is used to help understand exotic words, not to distort obvious ones.

It should also be noted that the early Ash’aris actually affirmed istiwaa (e.g. Bayhaqi, Abul-Hasan, Baqilanee) and the later ones rejected it. This is yet another indication that their creed has changed over time, and is therefore incorrect.

Another argument some groups try to use to deny this Lofty Attribute of Allah is to say that istiwaa has over 15 meanings, so we do not know which one was intended. This is just like their making tafwid. This is akin to saying that the Quran is vague and we do not know what it means, the Quran may as well have just said “alpha beta chi” here and it would carry the same meaning for these groups of kalam.

Notice how vile this claim is, it destroys all spirituality of Allah’s Names and Attributes. Instead of knowing Allah is above us, He is Majestic, over His Mighty Throne, the same Throne that will shade some people on the day of judgment, from above the heavens, Allah is protecting us, from above the heavens He sent down the revelation to us, to guide us, to worship Him, and glorify Him Most High (subhaana Rabbi al-A’laa), they have stripped this from the Noble Attributes of Allah. They have destroyed this meaning and turned it into some sort of intellectual puzzle that no one can decipher, Audhubillah.

Detailed Discussion of Some Attributes D - ‘Uluww – Other Opinions - Incorrect Opinions Regarding 'Uluww

The first incorrect opinion regarding this Attribute is the saying that Allah is everywhere.

• Hulooliyyah ‘Aamah – (Hulool means to occupy a space, or be around). This is like the saying of Jahm ibn Safwan (the first to reject Allah’s ‘Uluww) that Allah is like the air, i.e. all around us.
• Hulooliyyah Khaasah – the belief that Allah is in a certain person’s surroundings, or in certain places only, e.g. idol worship.
• Ittihaadiyyah ‘Aamah – to believe that Allah is everywhere, inside of everything, and there is no existence other than Him. This is the belief of the heretical sufis.
• Ittihaadiyyah Khaasah – to believe that Allah is manifest inside a specific person, e.g. the Christian’s belief in Jesus.

Muslim groups mostly fell into the first and third of those mentioned.
The second opinion is that of the mujassimah who say Allah(swt) is enclosed in a space, or is physically sitting on the Throne. As a side note here, it must be mentioned that some English books on Aqeedah, specifically some translated works of ibn Uthaymeen (rahimahullah) have incorrectly translated his works to say “sitting on the Throne” (i.e. saying jalasa instead of istiwaa) when this is not found in the Arabic. It is a mistake in the translation, may Allah (swt) forgive us for our shortcomings.
The third deviant opinion is what is held by people of kalam (and most modern day Ash’aris) that Allah cannot be described with a direction. That is, He is neither to the left of us, the right of us, under us, over us, etc. This is in direct opposition to the way of Ahlus Sunnah because they have employed detailed negation and concise affirmation. While in the Quran it is found numerous times that Allah is above us, they claim that we should begin describing Allah by saying “He is not below us, He is not to the left, He is not…, He is not…, He is not…” and this is in clear opposition to the Quranic method.
The Ash’aris argued basically that this makes it appear Allah “needs” a Throne to sit on, that having a direction necessitates having a body, and that a being characterized by direction must ‘occupy space’ (tahayyuz) and have a directional relationship vis-a-vis other objects, thus implying a created being.
These assumptions are all based in Aristotelian logic, and contradict the rules established for Allah’s Names and Attributes. The simple response is that there is no basis for their assumptions, and the implications they assume are unfounded. We affirm what Allah says, and do not question the ‘how’. It is by delving into the ‘how’ that they made these assumptions and deviated.

C - 'Uluww (Highness of Allah) – General Overview

This has 3 connotations, Allah is highest in 1) His Control, 2) His Power, and 3) His Essence.

In reality, this is something that does not need to be proved, but because of the statements of some deviant groups on this issue, it has become necessary.

The proofs regarding this issue are too many to enumerate. This post will serve to give a brief overview of some of the proofs and their categories. Some of the ayaat are not fully quoted here, as they will be quoted in full in later articles.

First is the explicit ayaat mentioning Allah’s rising over the Throne. Also many hadith indicate that the Throne is above the heavens.

There are references also to things being “raised” (rafa’a) to Him, such as good deeds, (35:10, 4:158, 3:55). Also there are examples of good deeds being lifted up to Him with the word sa’ada.

There are also proofs showing Allah is “fis-Samaa’” and this means above (67:16-17). It should be noted that fee can also mean in, however, in this context it means above. This is also the case in the hadith of the slave-girl. One proof for this is the ayah 20:71, where Fir’awn says he will crucify the people fee date-palms. Obviously this means on them and not “in” them. Another proof for this is Allah’s saying to “travel fil-’ard (in the earth).” No one takes this to mean to be actually in the earth, but upon the earth.

Many of Allah’s Names also indicate His Transcendence, such as al-’Alee, al-A’laa, Ta’aala, al-Muta’aal, al-Qaahir, and many others showing He is above everything in His Power and Essence.

Another clear proof is the incident of al-Israa’ wa al-Mi’raaj.

The scholars of the early generations also said there is ijmaa’ (scholarly consensus) on this issue. Imam Ahmed ibn Hanbal also argued this point from a logical perspective by saying, “Either Allah created us in Him, or outside Him. If it was inside then this is a statement of kufr. If outside, then Allah would choose best the direction for Him to be – i.e. being above the creation.” (rough translation).

The most undeniable proof, however, may be that of the fitrah. It is ingrained in us to look up, or to point up, to raise our hands up to Allah in supplication. Allah created us upon this pure fitrah, and even non-Muslims point up when referring to Allah.

Detailed Discussion of Some Attributes - B - The issue of the Quran being created

This is a subset of the issue of Allah’s Kalam. That is because the Quran is the Speech of Allah, it is uncreated. The Mu’tazilah and Ash’aris have deviated in their understanding of the Qur’an. The end result of the beliefs of both of these groups is that either the Quran is created outright, or that the Quran we have is a created expression of what Allah(swt) said ‘internally’.

This issue is important, firstly because it is necessary for us to have the correct understanding of Allah(swt), it is part of our Tawheed, and secondly because these claims basically make the Quran null and void. If one says the Quran is created, or is not the Speech of Allah, then it destroys its relevancy and perfection. Since we know only Allah is of the utmost perfection, and His Attributes are perfect, then if the Quran is created, it must have some deficiency in it. The Kalam of Allah is what we know everything by, and to believe as the Ash’aris believe is to make the Quran no longer Divine.

The Caliph Ma’mun of the Abbasids had adopted the belief that the Qur’an was created. Bishr al-Mirisi and ibn Abee Du’aad (one of the followers of Jahm ibn Safwan) convinced him to make it the theology of the state at the time. Many scholars were executed over this issue and some said that it was created in order to save their lives. It was due to the famous trial of Imam Ahmed that it is pretty much universally accepted by the masses of the Muslims that the Quran is the uncreated Speech of Allah. The Ash’aris came approximately 100 years after the time of Imam Ahmed, when it was accepted that the Quran is Allah’s Speech, and this explains their somewhat confusing stance on the issue. They could not adopt the view of the Mu’tazilah since it was now openly rejected, but at the same time, they were trying to reconcile with their principles of philosophy they held to.

Amr ibn Deenar (d. 126AH) stated, “I have met the Companions of the Prophet(saw), and those that came after them for seventy years, all of them said, ‘Allah is the Creator, and everything besides Him is created, and the Qur’an is the kalam of Allah, from Him it came, and to Him it will return.” The narrations like this are mutawatir and come from the Imams of the first generations of Islam.

The first person to claim that the Quran was created was none other than Ja’d bin Dirham.

Most of the proofs for the Quran being the speech of Allah was mentioned in the previous post. One extremely obvious proof though, that I did not post there was the first 3 ayaat of Surat ar-Rahman,

Ar-Rahmaan. He taught (you) the Quran. He created man. [55:1-3]

What more needs to be said other than the fact that Allah(swt) Himself made the distinction?

Though this issue seems old, and we might wonder what significance it has for us, it should be noted that even modern day ‘progressive Muslims’ use this exact argument to justify re-interpreting the Quran. And this is exactly what Imam Ahmed feared, and why he stood firm during his trial, rahimahullah.

Detailed Discussion of Some Attributes A - Kalam (Speech)

Ahlus Sunnah

Ahlus Sunnah affirms Allah’s Kalam. He speaks whenever He wills, His Speech is heard, He speaks with words and letters, and His speech is eternal and uncreated.

And Allah spoke directly (kallama) to Musa [4:164]

And,

And when he came to it (the fire), he was called by name: “O Musa (Moses)! Verily! I am your Lord! So take off your shoes, you are in the sacred valley, Tuwa. And I have chosen you. So listen to that which is inspired to you.” [20:11-13]



And,

And when Musa (Moses) came at the time and place appointed by Us, and his Lord spoke (kallamahu) to him, he said: “O my Lord! Show me (Yourself), that I may look upon You.” Allah said: “You cannot see Me… [7:143]

And,

And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words (kalam) of Allah [9:6]



Mu’tazilah

The Mu’tazilah said His Speech is heard but it is created. About the ayaat mentioned here, they say Musa heard Allah but he heard a created speech. One way of refuting this is that if the kalam of Allah was created, that would mean that one of Allah’s Attributes had a beginning, yet Allah’s Attributes do not change with time,

He is the First (there is nothing before Him), and He is the Last (there is nothing after Him) [57:3]

Ash’aris

The Ash’aris say that Allah is continually speaking (instead of speaking when He wishes) with an internal speech that cannot be heard, has no language, and is without words/letters. It is, according to them, an internal speech of the mind.

As discussed before, they fell into saying this out of a fear of committing tashbih (anthropomorphism).The Ash’aris said basically that if His Speech is heard, then it must automatically mean sound exists, and this implies a vocal cord, tongue, lips, etc. So because they could not view the Attribute in the middle path of Ahlus Sunnah (confirming the Attribute but leaving the ‘how’ to Allah) they fell into one extreme by trying to avoid the other. This also led them to say that the Quran is the uncreated internal speech of Allah, and what we have is simply an expression of it.

It is easy to notice that they delved into a lot of concepts that are unfounded in the Quran and Sunnah. What is ironic, is that the Ash’aris accuse Ahlus Sunnah of delving too much into the Names and Attributes of Allah when we are the ones who affirm the texts and do not go beyond that!

Imam Ahmed refuted the claim of the Ash’aris by saying, “As for their claim that sound can only occur from a combination of the throat, lips, and tongue, then did not Allah say to the heavens and earth “‘Come willingly or unwillingly!’ They both said, ‘We come, willingly!’” (41:12). And did not Allah say, “And We subjected the mountains and the birds to glorify Our praises, along with Dawood” (21:79). Do these people presume that they (i.e. the mountains, heaven, earth) glorified with a throat, lips, and tongues?! And how about when a disbeliever’s limbs will testify against him….Nay, rather Allah will make them to speak, as He wishes, without any throat lips or tongues!”

If what the Ash’aris say is true, then what did Musa hear in Tuwa? Also, do they consider muted speech to be praiseworthy? One who is mute is not like one who speaks, so to deny Speech from Allah, or interpret it as they do is an extremely dangerous and blasphemous position to take. It implies that the Creator is mute, while Allah is in fact free from all attributes of imperfection

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Also, if the Quran is an internal speech and what we have is an expression, and His speech is without words/letters, then what do they say about the ayaat that the Quran is in a clear Arabic language?

Disputing with the Language of the Sacred Texts - H - A Reply to Those Who Deny the Punishment in the Grave

A Reply to Those Who Deny Punishment in the Grave

By Shaykh Muhammad Ibn Saalih al-’Uthaymeen

Information related to the Religion (Al-khabar), is categorized in accordance to the manner in which it has reached us. There are two categories:

[1]: al-Mutawaatir (recurrent): that which has been narrated from one group to another. Convention dictates: it is impossible that they would act in collusion upon a lie, from he beginning of the chain of narration to the end.

[2]: al-Aahaad (singular): all narrations excluding those classified as recurrent. Some individuals from the people of kalaam, for instance the:

The Mu’tazilah and whoever followed them from later generations, for example Shaykh Muhammad Abduh, Mahmood Shaltoot, Ahmad Shalbee, ’Abdul-Kareem ’Uthmaan, amongst others. In addition to the Usooliyyeen: Ascribed to the opinion that the khabarul-waahid cannot be used as a means of founding matters of ’aqeedah, rather only definite evidence can be used to establish matters of ’aqeedah, comprising of either a verse or a prophetic tradition. [1] The assertion above concerning the impermisibility of establishing matters of ’aqeedah upon singular traditions is inadmissible. For indeed, if the authenticity of a hadeeth is established, it being transmitted by a trustworthy chain of narrators, and has arrived to us in a correct manner, then eemaan (faith) upon it is indeed obligatory, in addition to the affirmation of it. Irrespective of whether it is khabarul-aahaad or mutawaatir. It imports upon the individual an obligation to maintain the indisputable knowledge concerning it. This is the creed of the scholars of our pious predecessors, established upon the Command of Allaah the Most High to the believers, by his statement:

‘‘It is not for a Believer, man or woman, when Allaah and his Messenger have decreed a matter that they should have any option in their decision.’’ [Sooratul-Ahzaab 33:36]



His statement, the Most High:

‘‘Obey Allaah and His Messenger.’’ [Soorah Aali-’Imraan 3:32]

Ibn Hajar (d.852H) – rahimahullaah – said:

‘‘The implementation of the singular tradition, by the companions and the Taabi’een without repudiation is ubiquitously circulated and known, for it dictates that they unanimously accepted it.’’ [2]

Ibn Abil-’Izz al-Hanafee (d.729H) – rahimahullaah – mentioned:

‘‘The Ummah has received the khabarul-waahid with acceptance, by implementation of it, and attestation to it. It does denote indisputable knowledge amongst the vast majority of the Ummah. It is one category of al-mutawaatir. There did not exist any variance of opinion amongst the Salaf concerning this matter.’’ [3]

A man questioned Imaam ash-Shaafi’ee concerning a matter. He responded, ‘‘The Messenger of Allaah decreed such and such.’’ The questioner said to ash-Shaafi’ee, ‘What do you say?’ He said, ‘Praise be to Allaah, do you see me attending the church? Do you see the belt of the Christians around my waist? I say to you: The Messenger of Allaah decreed such and such and you respond: what do you say?’’ [4]

Ash-Shaafi’ee (d.204H) – rahimahullaah – also mentioned:

‘‘When I narrate an authentic tradition from the messenger of Allaah (sallallaahu ’alayhi wa sallam) and do not accept it, I would have testified to you that my intelligence has disappeared.’’ [5]

Hence, he did not differentiate between the khabarul-waahid and the khabarul-mutawaatir. Further more, he did not distinguish between narrations concerning to ’aqeedah and those pertaining to a matter of action. Indeed the determining factor was founded upon the authenticity of the tradition.

Imaam Ahmad (d.241H) – rahimahullaah – stated:

‘‘We affirm and accept every matter that has arrived from the Prophet (sallallaahu ’alayhi wa sallam) by means of a sound chain of authorities. If we did not affirm or accept that which the Messenger came with, by means of repudiation and opposition to it, we would have opposed the command of Allaah.

Allaah the Most High stated:

‘‘Whatever the Messenger gives you, take it, whatever he prohibits you from, abstain from it.’’ [Sooratul-Hashr 59:7]’’ [6]

Accordingly, Imaam Ahmad did not stipulate any conditions for acceptance save the authenticity of the tradition.

Ibn Taymiyyah (d.728H) – rahimahullaah – stated:

‘‘If an action of Sunnah is established, all the Muslims are in agreement upon the obligation to adhere to it.’’ [7]

Ibnul-Qayyim mentioned in his refutation of those who reject the proof of the khabarul- waahid, ‘‘From amongst the proofs: The Companions’ conveyance of traditions amongst themselves. For they asserted authoritatively that which an individual narrated from the Prophet (sallallaahu ’alayhi wa sallam). No individual amongst them responded to the one who informed him of a tradition from the Messenger of Allaah with the statement: your information is founded upon the khabarul-waahid, this does not constitute knowledge until it is founded upon a mutawaatir tradition. If one of the Companions narrated a tradition to another from the Messenger of Allaah (sallallaahu ’alayhi wa sallam) pertaining to Sifaat (attributes), it would be received with acceptance. Furthermore, the recipient would believe in that attribute categorically and with absolute certainty. Similarly they believed in the vision of the Lord, His Speech, His Call upon the Day of Judgment to His servants wit a voice that will be heard in the distance as it shall be heard nearby. His descent every night to the lower heaven, His Laughter, His Delight, His Act of Grasping the heavens and placing them upon a Finger from the Fingers of His Hand, in addition to the affirmation of His Foot. Whosoever heard these ahaadeeth from those who narrated them from the messenger of Allaah (sallallaahu ’alayhi wa sallam) or his companions, believed in the authenticity of their content by virtue of having heard them from the just and the truthful, and they entertained no doubt therein. It is perhaps conceivable to assume that they sought affirmation in some traditions pertaining to rules and regulations. However, despite that, no individual from amongst them sought the confirmation of the narrations pertaining to the Attributes at all. Rather they were amongst the foremost of the people in the acceptance and affirmation of them, authoritatively asserting their content, and establishing the Attributes upon them. They did so from what was communicated to them by means of these ahaadeeth from the Messenger of Allaah (sallallaahu ’alayhi wa sallam). Whosoever has the closest acquaintance with the Sunnah and consideration towards it is aware of that matter. For if the position was not manifestly clear concerning this matter, we would certainly have cited in excess of on hundred examples of clarification.

Hence, this practice of disaffirming knowledge founded upon the ahaadeeth of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) which they are dependant upon, was punctured by the consensus of the companions. This is a matter, which is known by necessity. In addition to the consensus of the Taabi’een and the consensus of the Imaams of Islaam. However they are in agreement with the Mu’tazilah, the Jahmiyyah, the Raafidah, and the Khawaarij who violated this sanctity. Groups amongst the Usooliyyeen and the fuqahaa‘ (jurists) followed them. Otherwise, they are not aware of a single individual amongst the Salaf – from the Imaams of the Salaf – who followed that opinion. Rather the Imaams explicitly declared their opposition to their statement. From amongst those who ascribed to the opinion that the khabarul-waahid constitutes knowledge: Maalik, ash-Shaafi’ee, the companions of Aboo Haneefah, Daawood Ibn ’Alee and his companions, for example Muhammad Ibn Hazm.’’ [8]

From amongst the reasons, which are propounded by those who reject the legal validity of the khabarul-waahid by reason of doubt, is the notion that the khabarul-waahid constitutes uncertainty and suspicion. They intend by means of their allegation the ‘preponderant uncertainty’ to infer the probability of ’alaa waahid (the individual narrator) erring, or the presence of negligence, or forgetfulness. However they allege: by a unanimous resolution, it is obligatory to implement those rules and regulations, which are founded upon the ‘preponderant uncertainty’. Never the less they assert that it is impermissible to employ them for the purpose of matters relating to ’aqeedah. [9] They derive the evidence for this principle from the aayaat, which prohibit the following of uncertainty and suspicion (dthann). For example, His statement, the Most High:

‘‘While they have no knowledge therein. They follow nothing but dthann, and indeed dthann is no substitute for the truth.’’ [Sooratun-Najm 53:28]

The response to this doubt is that their allegation founded upon this verse and those similar to it is rejected. For dthann here is not the ‘preponderant uncertainty’, which they mean. Rather it is doubt, falsehood, conjecture and guesswork. Verily it is stated in an-Nihaayah and al-Lisaan, and other books of language: dthann: A doubt propounded to you in a certain matter, hence you scrutinize it and deliver a verdict upon it.

Ibn Katheer mentioned in his tafseer (explanation) of the following verse:

‘‘But they have no knowledge concerning it.’’ [Sooratun-Najm 53:28]

Meaning that they the unbelievers do not have correct knowledge to authenticate that which they say. Rather it is lies, falsehood, fabrication and heinous unbelief:

‘‘They follow nothing but dthann, and indeed dthann is no substitute for the truth.’’ [Sooratun-Najm 53:28]

Meaning, it has no weight at all, it can never establish it self upon the platform of truth. It is indeed established in the Saheeh that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) stated, ‘‘Beware of dthann. For indeed dthann (suspicion) is the most false type of speech.’’[10]

Accordingly, doubt and falsehood is deemed dthann, in a matter which Allaah the Most High dispraised and censured the Polytheists for pursuing. This assertion is corroborated by His statement, the Most High:

‘‘They follow nothing but dthann, they do nothing but utter falsehood.’’ [Sooratul-An’aam 6:116]

Accordingly, if falsehood and conjecture is dthann (the preponderant uncertainty which they allege), it is indeed impermissible to implement them in matters of rules and regulations, for these matters are not to be founded upon doubt and conjecture. [11] In relation to that which was propounded, concerning the existence of negligence or forgetfulness by the narrator. This is rebutted with that which has been stipulated in the khabarul-waahid from the premise that each narrator is sound and trustworthy. Hence, if the tradition is deemed authentic, there can be no sphere to imagine an error being committed by the narrator. In addition, by convention, a trustworthy and sound narrator is neither to be considered negligent, nor an individual who uttered a lie. Accordingly, there is no scope in which to reject his information by reason of the possibility of rationale and intellect negating that which is established by convention. Evidences to support the acceptance of the khabarul-waahid, in view of the fact that the inherent fallacy in their assertion, it is impermissible to establish matters of ’aqeedah upon the khabarul-waahid has been clarified. The various evidences which obligate the necessity of implementing them in these matters are numerous in number. They are present in both the Qur‘aan and the Sunnah. From amongst them:

[1]: ‘‘It is not proper for the believers to go out and fight all together. Of every troop amongst them, only a party should go forth, so that those who are left behind may receive instruction in religious matters. There after they may warn their people when they return to them, so they may be ware of evil.’’ [Sooratut-Tawbah 9:122]

This aayah exhorts the believers to study the Religion. A group: which is dispatched may include one individual or more. Imaam al-Bukhaaree (d.265H) – rahimahullaah – said, ‘‘A single man may be deemed a group, in accordance with His statement:

‘‘If two groups from amongst the believers start to fight, then make peace between them both.’’ [Sooratul-Hujuraat 49:9]’’ [12]

Hence, if two individuals start to fight, they are to be included in the meaning of this aayah. Accordingly, if what is communicated by a single individual, in matters pertaining to the Religion, is to be accepted, this indicates that his information is a proof. In addition, studying the religion incorporates matters of rules and beliefs. No, rather the study of beliefs is more important then the study of rules and regulations.

[2]: ‘‘O you who believe! If a wicked person comes to you with news, ascertain the truth.’’ [Sooratul-Hujuraat 49:6]

This aayah is indicative of the principle that the acceptance of information from a trustworthy individual ought to be absolute and authoritative. It is not necessary to verify that information. For that individual is not deemed to be a faasiq (wicked, mischievous individual). If the information conveyed did not constitute knowledge, the command to verify the truth would have been absolute until the information conveyed assumed the status of knowledge. [13]

[3]: ‘‘O you who Believe! Obey Allaah and obey the messenger, and those entrusted with authority amongst you. If you differ in any matter amongst yourselves, refer it to Allaah and His Messenger.’’ [Sooratun-Nisaa‘ 4:59]

Ibnul-Qayyim – rahimahullaah – said:

‘‘All the Muslims by unanimous resolution are in agreement that the act of referring to the messenger is an act of returning to him during his lifetime, and referral to the Sunnah after his death. Hence, if those traditions which are mutawaatir or aahaad do not constitute knowledge and certainty, there can be no provision for referral back to Him in this manner.’’[14]

In relation to evidences from the Sunnah: they are plentiful in number. I shall restrict myself to quote a few from amongst them:

[1]: The Prophet (sallallaahu ’alayhi wa sallam) used to send his messengers to various kings, one after another, similarly his governors were dispatched to different countries. The people sought instruction from them in all matters pertaining to regulations, both in action and in belief. He sent Aboo ’Ubaydah ’Aamir Ibnul-Jarraah (radiyallaahu ’anhu) to the people of Najraan. [15] He sent Mu’aadh ibn Jabal (radiyallaahu ’anhu) to the people of Yemen. [16] He sent Dihyah al-Kalbee (radiyallaahu ’anhu) with the Book to ’Adtheem Basrah. [17] In addition to other Companions.

[2]: It has been narrated by al-Bukhaaree, from ’Abdullaah Ibn ’Umar (radiyallaahu ’anhu), who said, ‘‘We were amongst the people of Qooba’ during the dawn prayer, when a messenger came arrived with an aayah. He said: Indeed an aayah from the Qur‘aan has been revealed to the Messenger of Allaah (sallallaahu ’alayhi wa sallam) during the night. He has commanded us to turn his face towards the direction of the Ka’bah, so turn your faces towards it. Their faces at that time were turned towards the direction of the Shaam. They therefore turned their faces towards the Ka’bah.’’ [18] It cannot be said: this is a ruling concerning action, for the implementation of this ruling is founded upon the authenticity of this information.

[3]: From ’Umar (radiyallaahu ’anhu), ‘‘There was a man from amongst the Ansaar, if he was absent from the Messenger of Allaah (sallallaahu ’alayhi wa sallam), and I witnessed the Prophetic instruction, I would come to the man and would inform him of that which I heard from the Messenger of Allaah (sallallaahu ’alayhi wa sallam). If I was absent form the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and he witnessed the Prophetic instruction, he would come to me and inform me of that which he heard from the Messenger of Allaah (sallallaahu ’alayhi wa sallam).’’ [19] Hence, this as the state of affairs amongst the Companions. It indicates that one companion was content with the information of one individual in matters pertaining to his religion. Irrespective of whether the matter concerned action or belief.

[4]: From ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu), who said: I heard the Messenger of Allaah (sallallaahu ’alayhi wa sallam) say, ‘‘May Allaah illuminate the face of the one who heard a hadeeth from me, and then memorized it in order that he may communicate it to others. For perhaps the informant will be more learned then the one who heard it initially.’’ [20] Similarly, this precept is not restricted to those traditions concerning actions only, excluding other matters. Rather it is general in meaning, applicable to traditions concerning action, and rulings linked to belief. If eemaan in that which is established to be authentic from him (sallallaahu ’alayhi wa sallam) in matters of belief, related by means of the khabarul-waahid is not obligatory, why was this command from the Prophet (sallallaahu ’alayhi wa sallam) relating to the conveyance of his traditions general in meaning. Rather the Messenger (sallallaahu ’alayhi wa sallam) would indeed have clarified that this principle is restricted to traditions linked to action, excluding others.

Accordingly, the statement that aahaad traditions do not establish principles of belief is an innovated statement, unprecedented, and devoid of any foundation in the Religion. Not one individual from amongst the Pious Predecessors (Salafus-Saalih) communicated this statement. Nor has it been transmitted by any individual from amongst them. Rather they did not entertain such a thought. If categorical proof was found indicating that aahaad ahaadeeth can not be employed to establish ’aqeedah, indeed the companions would have been conversant of it. Furthermore, they would have publicly declared such a matter. Similarly, those who proceeded them from amongst the Pious Predecessors would have communicated it. In addition, this innovated statement comprises of an ’aqeedah necessitating the rebuttal of hundreds of authentic ahaadeeth, established form the Prophet (sallallaahu ’alayhi wa sallam). [21] Hence those who do not accept the Khabar al Waahid in matters of Aqeedah are obligate to reject matters of belief which are established by means of the singular tradition, from amongst them:

[1]: The superiority of our Prophet Muhammad (sallallaahu ’alayhi wa sallam) over the remainder of the Prophets and Messengers.

[2]: His intercession upon the Day of Congregation.

[3]: His intercession for those who perpetrated the major sins from amongst His Ummah.

[4]: All his miracles excluding the Qur‘aan.

[5]: How creation was inaugurated, the description of the Angels and the jinn, and the descriptions of Paradise and Hell, excluding that mentioned in the Qur‘aan.

[6]: The questions of Munkar and Nakeer.

[7]: The compression and expansion of the grave upon the dead.

[8]: as-Siraat (the bridge of), al-Hawd (the pond), al-Meezaan (the balance, complete with two scales).

[9]: The belief that Allaah has decreed the happiness (destined for the paradise) or the misery (destined for the hellfire) for each individual, in addition to his sustenance, his death, during his presence in his mother’s stomach.

[10]: The unique characteristics of the Prophet (sallallaahu ’alayhi wa sallam), collected by as- Suyootee in his book al-Khasaa‘isul-Kubraa. For example: His admittance in the Paradise during his lifetime, his vision of the inhabitants, and that which has been prepared for the Muttaqeen (the God fearing) therein. In addition to the acceptance of Islaam of his companions from amongst the jinn.

[11]: The absolute certainty that the ten who were given the glad tidings of Paradise are amongst the people of Paradise.

[12]: The finite residence of those who perpetrated the major sins in the Fire.

[13]: Eemaan in all that has been authentically narrated in the ahaadeeth pertaining to the description of the Day of Judgement, the Gathering, the Resurrection, excluding that which has been mentioned in the Qur‘aan.

[14]: Eemaan in the sum total of the Signs of the Hour. For example the appearance of the Mahdee, the descent of ’Eesaa (’alayhis-salaam), the emergence of Dajjaal, the appearance of the beast, the rising of the sun from the west and others.

Furthermore, not all the evidences employed to establish these points of ’aqeedah are authentic by means of the khabarul-waahid, which is the point of view asserted by them. For their relative proofs are not contained in aahaad ahaadeeth, rather amongst them are those precepts evidenced by virtue of mutawaatir ahaadeeth. Never the less, these rejectionists have little knowledge in relation to the proof of the khabarul-aahaad. It has caused them to reject all these points of belief. In addition to other precepts of ’aqeedah, which have arrived by means of authentic ahaadeeth. [22]

Footnotes:

[1] Sharhul-Kawkabil Muneer fee Usoolil-Fiqh (p. 350-356) of al-’Allaamah Muhammad Ibn Ahmad Ibn ’Abdul-’Azeez al-Hanbalee

[2] Fathul Baaree (13/234)

[3] Sharhul-’Aqeedatit-Tahaawiyyah (p. 399-400)

[4] Mukhtasar Sawaa’iqul-Mursalah ’alal-Jahmiyyah wal-Mu’attilah (2/350) of Ibnul-Qayyim

[5] Mukhtasar Sawaa’iq (350/2)

[6] Ittihaaful-Jamaa’ah (1/4)

[7] Majmoo’ul-Fataawaa (19/80)

[8] Mukhtasar Sawaa’iq (2/361-362)

[9] Wujoobul-Akhadh bi Hadeethil Aahaad fil-’Aqeedah war-Radd ’alaa Shubhil- Mukhaalifeen (p. 6-7) Muhammad Naasirud-Deen al-Albaanee

[10] Related by Muslim (no. 4646), and refer to Tafseer Ibn Katheer (7/434)

[11] al-’Aqeedah fillaah of ’Umar Sulaymaan al-’Ashqar (p. 48-49)

[12] Saheehul-Bukhaaree (13/231)

[13] Wujoobul-Akhadh bi Hadeethil Aahaad fil-’Aqeedah war-Radd ’alaa Shubhil- Mukhaalifeen (p. 7)

[14] Mukhtasar Sawaa‘iqul-Mursalah ’alal-Jahmiyyah wal-Mu’attilah (2/352)

[15] Related by al-Bukhaaree (13/232)

[16] Related by al-Bukhaaree (13/261)

[17] Related by al-Bukhaaree (13/241)

[18] Related by al-Bukhaaree (13/232)

[19] Related by al-Bukhaaree (13/232)

[20] Saheeh: Related by Ahmad (6/96), and Shaykh Ahmad Shaakir authenticated it and said it had been narrated through two authentic chains of narration from Imaam Ahmad.

[21] Wujoobul-Akhadh bi Hadeethil Aahaad fil-’Aqeedah war-Radd ’alaa Shubhil- Mukhaalifeen (p. 53)

[22] Wujoobul-Akhadh bi Hadeethil Aahaad fil-’Aqeedah war-Radd ’alaa Shubhil- Mukhaalifeen (p. 36-39)