“Those who sit with me know this about me, I am always one of those who most emphatically forbid describing a specific person (among the Muslims) as a kaafir, faasiq or sinner, unless it is Known That Shariah Proof Has Been Established Against Him, and it has been proven whether he is a kaafir, a faasiq or a sinner.”

Shaykh Ibn Taymiyyah (Rahimahullaahu Ta’aala)

Majmoo’ al-Fataawa (3/229)

Saturday, January 10, 2015

(Part One) Existence of Allah

It (creed) entails Iman (faith) in Allah, His Angels, His Books, His Messengers, the Resurrection, after death, and faith in Al-Qadar- its good and its bad.

*Concerning His statement: "It (creed) entails Iman (faith) in Allah, His Angels, His Books, His Messengers, the Resurrection, after death, and faith in Al-Qadar- its good and its bad."

The Commentary

The Prophet established this creed for us in reply to Jibril, when he asked the Prophet"What is Islam?" "What is Iman?" "What is Ihsan?" "When will the Hour be?" Regarding Iman, he replied: "That you believe in Allah, His Angels, His Books, His Messengers, the Last Day and Al-Qadar, its good and its bad." (Reported by Muslim (8) from the narration of' 'Umar bin Al-Khattab, (radiyallahu anhu).

*Faith in Allah:" As for the meaning of Iman linguistically; many people say that Iman it is At-Tasdiq (trust). As a result, 'I trust and 'I believe mean the same thing linguistically. Also, we have earlier mentioned in the commentary on the Qur'an, that this statement is incorrect. Rather, Iman linguistically means approving something out of trust in it, due to the evidence that you say: "Amantu bi kadha (I believe in this)" and "Aqratu bi kadha (I approve of this)" and "Sadaqtu fulanan (I trust So- and -So)." And you do not say "Amantu fulanan (I have faith, So-and -So)."

Therefore, Iman is more comprehensive than mere trust. It is approving and acknowledgement, that necessitate accepting the narrations and submission to the rulings. This is Iman; but as for just having faith that Allah exists this is not Iman-not until it leads you to accepting the narrations and submitting to the rulings. If not, then it is not Iman.

Having Iman in Allah includes four things:

1. The belief in the existence of Allah, Glorious is He and Exalted.
2. The belief in His sole (right of) Rububiyyah Lordship.
3. The belief in His sole (right of) Uluhiyyah (Divinity).
4.The belief in His Names and Attributes.

Iman will not be established except with (all of ) that.

So, whoever does not believe in the existence of Allah, then he is not a believer. Whoever believes in the existence of Allah, and not His sole right of Lordship, then he is not a believer. Whoever believes in  Allah and His sole right of Lordship, but not in His sole right of Uluhiyyah (divinity)  , then he is not a believer. Whoever believes in Allah, His sole right of Lordship, and Uluhiyyah (divinity), but does not believe in His Names and Attributes, then he is not a believer. Even if there is in the last (category) those who are completely stripped of Iman, and therein whose Iman is only incomplete.

Having Faith in His existence:

If someone says: "What is the proof of the existence of Allah, the Almighty and Sublime?"

We reply that the evidence for Allah's existence are: The 'Aql (intellect), the senses, and the Shari'ah. All three prove the existence of Allah. If you like, you can add the Fitrah (innate disposition). Therefore, the proofs of Allah's existence are four: The 'Aql, the senses, the Fitrah and the Shari'ah. Also, we have mentioned the textual evidences (Shari'ah) last, not because it is not worthy of being mentioned first; rather because we are addressing he who does not believe in the Shari'ah.

As for the evidences from intellect, we ask: Do all these creatures exist by themselves, or by chance?

If you say, they exists by themselves; this is rationally impossible, it was first non-existent, so how can something exist when it was non-existent?! The non-existent is nothing until it exists, then it is not able to bring itself to existence.

If you say also say the exist by chance, then we say is also impossible O denying one! All things produced, like planes, rockets, vehicles and other forms of machinery, do they exist by chance? He would (definitely) reply that this is not possible; in the same way, it is not possible. (If that is not possible); in the same way, it is not possible, whatsoever, that birds, mountains, the sun, the moon, the stars, the trees, coal, sand, the seas and other than that, exist by chance.

It was said, that a group of As-Sumaniyyah, who are from the people of India, came to Imam Abu Hanifah (rahimahullah). So they debated with him regarding the existence of the Creator, the Mighty and Sublime. Imam Abu Hanifah, a very intelligent scholar, made an appointment with them saying that they should come back after a day or two. So they came back; (and) said: "What do you say?" He said:"I thought about a ship full of freight and provisions, which sailed the sea, docked uploaded what it carried, and left, and it also had no captain and no dock workers."

They replied: "You thought of this?!" Hr replied: "Yes." They said: "Then you have no intellect! Is it imaginable that a ship sail without a captain, unload itself and leave?! This is unintelligible!' He said: "How is it that you can not comprehend this, yet you reason that these heavens, the sun, the moon, the stars, the mountains, the trees, the animals and people, all exists without a Maker?!" They realized that this man was addressing them by suing their own sense of reason, and that they were incapable of giving any reply to this nor its meaning.

A Bedouin Arab was asked: "With what did you know your lord?" He replied: "The tracks indicate the direction of the journey, while the dung indicates a camel. So, heavens possessing of such towers, ans the earth with such paths, and the sea with such waves-would that not indicate (the existence of) the All-Hearing and the Allah-Seeing."

For this reason, Allah, the Mighty and Sublime, said:

"Were they created by nothing, or were they themselves the creators?" (At-Tur 52:35)

Therefore the intellect, firmly and unequivocally , indicates the existence of Allah.

The evidence from the senses concerning Allah's existence; then indeed the human calls upon Allah, the Mighty and Sublime, saying: "O my Lord!" asking for something, then his prayer is answered. This is  a sensible proof. He himself (the one who denies the existence of Allah, the Most high) did not call on anyone except Allah, and Allah granted his request. He witnessed this with his own eyes! We also hear about those who have past, and those in our time. whose requests Allah has granted.

While the Messenger was delivering a sermon to the people on Friday, a Bedouin entered the Masjid, and said: "The wealth has been destroyed and the roads have been cut off! Ask Allah to provide rain for us." Anas said: "By Allah there was no cloud in the sky, not even a Qaz'ah- meaning a piece of cloud- and there was no house nor home between us and Sal'- a mountain in Al-Madinah, from whose direction clouds come ....Immediately after the supplication of the Messenger , there came a cloud like a shield, which rose up to the heavens, spread , thundered, issued lightening, and it started raining. Thus, the Messenger did not come descend (from the Minbar) except with rain dripping from his beard .  (Reported by Al-Bukhari 1033, and Muslim 8977 from the narration of Anas, radiyallahu anhu).

This is an obvious occurrence, which proves the existence of the Creator based upon the senses.

Incidents like this abound in the Qur'an; for example:

"And remember Ayoub when he cried to his Lord: "Verily, distress has seized me, and You are the Most Merciful of all those who show mercy," So We answered his call." (Al-Anbiya' 21:83-84)

As for the proof of the Fitrah; indeed many people, whose Fitrah has not been deviated, believe in the existence of Allah. Even animals without intelligence believe in the existence of Allah. And the story of the ant, which was narrated from Sulaiman (alayhi wa Sallam), (is an example). He came to beg (Allah) for water. Then, he found an ant lying down on its back, raising its legs towards the heavens saying: "O Allah, I am a creature from among Your creatures, do not deny us your provisions of water." He then said (to his followers): "Go back, water was asked to be provided to you by the supplication of another (creature)."  (Ad-Durr Al-Manthur As-Suyuti has attributed it to Ani Shaibah, Ahmad in Az-Zuhd and Ibn Hatim from Abu As-Siddiq An-Naji. See Ijtima' Al-Juyush by Ibn al-Qayyim (221-228).

This verse proves that man is inclined by his Fitrah to testify to the existence of Allah and His Lordship. Whether we say that Allah brought them out of Adam's back and made them testify, or we say this is what Allah, the Most High and Sublime, has put acknowledgement of this in their Fitrah. Hence, this is a (clear) proof that man knows his Lord by his Fitrah.

These are four evidences of the existence of Allah, Glorious is He and Exalted.

As for the evidence of the Shari'ah, the whatever the Messengers came with from Allah's Shari'ah, containing all of what is beneficial for creation, it also proves that He Who sent it is a Lord, Merciful and Wise. This is particularly so regarding this Majestic Qur'an, making it impossible for mankind and Jinns to produce its like.

Al-'Aqidah Al-Wasitiyyah Book 1 (pg 71-77)

Transcribed By


Thursday, May 8, 2014

The I'tiqad of Al-Firqatin -Najiyatil-Mansurah

To proceed: So this is the I'tiqad of Al-Firqatin-Najiyatil-Mansurah (the saved, aided sect) until the establishment of the Hour, (that is) the people of the Sunnah, and the Jama'ah.

*Concerning his saying:"To proceed: So this is the I'tiqad of Al-Firqatin-Najiyatil-Mansurah (the saved, aided sect) until the establishment of the Hour, (that is) the people of the Sunnah, and the Jama'ah."

The Commentary

* "So this is the I'tiqad": "So this" is a demonstrative pronoun that must necessarily indicate something that exists. (For example), whenever I say: 'this', I must be referring to something tangible (and) apparent. But here, the author had written the (introductory) address before the book, and before this book was brought to light to the visible world; so how doe we harmonize that?

I say:  The scholars say that if the author had written the book before the introduction and (introductory) address, then (clearly) what is being referred to does exist, and is tangible; (thus) there is no conflict therein. But If he had not written the book, then the author is referring to what he had written the book, then the author is referring to what he had in mind about the meanings which he was to write in the book.

I have a third possibility, which is that the author said in consideration of the condition of the one he is addressing in such a manner, until after the book had been brought to light and published. Thus, it is as if he (the author) was saying "this, which is before you, is so and so." Therefore, these are three angles of interpretation.

*Linguistically, "I'tiqad" is the Ifti'al from of the word Al-'Aqd, which means "blindly" and "tying." But with the people terminology, it means a determined judgement of the mind. It is said: "I firmly believe such (I'tiqadtu kadha)," meaning I have determined it in my heart (and it is definite). Thus, it is determined judgement of the mind. So, if it agrees with reality, it is correct. But if it opposes reality, it is invalid.

Therefore, our belief that Allah is One God is correct; while the belief of the Christians that Allah is one of the three is wrong. For it opposes reality. Also, the relationship between that and the linguistic meaning is obvious. That as if he has bound and tied it to the heart in a way that does not bolt away.

*"Al-Firqah" with the Kasra on the (letter) Fa', means At-Ta'ifah (the group). Allah, the Most High, said:

"For there should separate from every division of them a group." (At-Tawbah 9:122)

But, Al-Furqah with Damma (on the letter Fa), then it is taken from Al-Iftiraq (the division).

*"An-Najiyah (the saved sect)": is a subject's noun, from Naja (saved), when he is rescued. It is , safe and secure from Bid'ah (innovation) in this world, and safe from the fire in the Hereafter.

The support for this is that the Prophet said:

"This Ummah shall be divided into seventy-three sects; all of them shall enter the Fire, except one."

They said: "Which is it, O Messenger of Allah?" He replied:

"It is that which is upon the like of what I and my Companions are upon."

Note: Reported by At-Tirmidhi (2641), Al-Lalaka in Sharh As-Sunnah (147), Al-Hakim (1:129), and Al-Ajurri (15 and 16) from the narration of 'Abdullah bin 'Amr radiyallahu anhu, with a chain of transmission including 'Abdur-Rahman bin Zayd bin An'um Al-Afriqi, who is a weak narrator due to his poor memory. But the hadeeth is supported by the report from Anas,radiyallahu anhu, reported from Anas, radiyallahu anhu, reported by At-Tabarani in As-Saghir (724) and 'Uqaili in Ad-Du'afa' (2:262) and with that, it rises to the grade of Hasan (good).

This hadeeth explains to us the meaning of "An-Najiyah (the saved )." Thus, whoever is upon the like of what the Prophet and his Companions were (upon), then he is safe from Bid'ah (innovations). (As for) "All of them shall enter the Fire, except one" then that one is safe from Bid'ah (innovations) in this world, and from the Fire in the Hereafter.

*"Al-Mansurah (aided) until the establishment of the Hour:" the author expresses this in conformity with the Hadeeth wherein the Prophet said:

"A group of my Ummah shall continue to be manifest (Zahirin) upon the truth."1

The meaning of Zuhur (manifest) here is victory, for the saying of the Most High:

"So We gave power to those who believed against their enemies, and they became the victorious."
(As-Saff 61:14)
Note (1): It is reported from a number of the Companions radiyallahu anhum ajma'een with them, and it is Mutawatir as it is clearly stated by Shaykh Al-Islam Ibn Tamiyyah in Iqtida' As-Sirat (1:69), Al-Kattani in Nazm Al-Mutanathir (93), Az-Zubaida in Laqt Al-Lali Al-Muntanathirah (68), and Al-Albanee in Salat Al-'Idian (39:40).

Allah, His Angels and the believers aid it. Consequently, they shall remain supported till the establishment of the Hour; supported by Allah, the Mighty and Sublime, the Angels and His believers; the human can even be supported by the Jinn. The Jinn will support him and intimidate his enemy.

*"Until the establishment of the Hour": meaning until the Day of Judgment. Thus, it is to remain supported until the establishment of the Hour.

Here a problem arises. The Messenger has informed (us) that the hour will occur upon the most evil of creation;(1) and it will not come about until "Allah, Allah" is not (even) said.(2)

Note: (1) Reported by Muslim (2949) from Ibn Mas'ud, radiyallahu anhu.
(2) Reported by Muslim (148) from Anas, radiyallahu anhu.

How doe we harmonize between this and his saying: "until the establishment of the Hour"?

The response is, that it be said: What is intended (by "until the establishment of the Hour") is close to the establishment of the Hour; based on the Hadeeth  in which he said: "Until the order comes of Allah comes."(3) Or, until the establishment of the Hour, meaning their hour, which is their death. For he who dies, his (time of Judgment) has occurred. However, the first interpretation is closer 9to be correct); they will, thus remain supported close to the establishment of the Hour.

Note: (3) Reported by Al-Bukhari (7312) and Muslim (1920)

We only resort to the Ta'wil (interpretation) based on the evidence, since Ta'wil (interpretation) based upon proof is allowed, because all of it (the text and the implication) is from Allah.

*"The people of the Sunnah and the Jama'ah": He ( the author) attributed them to the Sunnah because they adhere to it, and to the Jama'ah (congregation) because they agreed upon it (the Sunnah).

If you were to say: How could he say : "The People of the Sunnah and the Jama'ah" since they themselves, are the Jama'ah (congregation)? So, how could a thing be ascribed to itself?

The response would be that the word Jama'ah- a common noun- primarily means gathering. It was transferred to mean people who are gathered together. Hence, the meaning of the People of the Sunnah and Jama'ah becomes: the People of Sunnah and the gathering. They are being referred to as the People of Sunnah because they adhere to it; and they are being referred to as the people of the Jama'ah (community) because they are gathered on it (Sunnah).

For this reason, this group does not divide as the people of Bid'ah (innovations) do. We find the people of Bid'ah (innovations), like the Jahmiyyah, the Mu'tazilah, the Rafidah and others from the people of Ta'til (1) are divided. As for this group, it is united upon the truth. Even though some disagreements may occur among them, yet they are the harmless ones. It is a disagreement where no one accuses the other of having gone astray by it; their chest is widened for it (2). Besides, they have differed in matters that relate to creed.

Note: (1) Those who suspend Allah's attributes from their meaning.
(2) Meaning, they will make exceptions for minor disagreements.

For example, did the Prophet see his Lord with his eyes or not? And similarly , does the punishment of the grave affect both the body, and the soul, or the soul only?. And issues like these over which they differ, but they are considered branch matters in relation to the fundamentals. and they are not considered fundamentals. Yet, with that, while they differ, they never accuse the other of having gone astray, unlike the people of Bid'ah (innovations).

Therefore, they are gathered upon the Sunnah, so they are the People of the Sunnah and the Jama'ah.

Furthermore, it is known from the author's statement, may Allah have mercy upon him, that he did not include among them whoever opposed them in their path. So the Ash'aris for example, and the Maturidis are not included among the People of the Sunnah and Jama'ah in this topic. Because they oppose them in what the Prophet and  his Companions followed, regarding accepting the attributes of Allah, Glorious is He and Exalted, upon their realities. And for this reason, whoever says (the following) is mistaken: "The People of the Sunnah and the Jama'ah are three: The Salafis, the Ash'aris, and the Maturidis.' This is a mistake; we say: How can they all be People of the Sunnah, while they oppose one another. What is there after the truth but falsehood?! And how can they be from the People of the Sunnah , when each of them refutes the other?! This is not possible, unless it is possible to unite the two opposites, then yes. Otherwise, then there is doubt that one of them is Sahib As-Sunnah (a person of the Sunnah); then which one? The Ash'aris? The Maturidis? The Salafis? We say whoever agrees with the Sunnah, then he is  a person of (Sahib) of the Sunnah and whoever opposes the Sunnah; then he is not a person (Sahib) of the Sunnah. So therefore we say: The Salaf are the People of the Sunnah and the Jama'ah, and this description will never be true about them other than them, and since words carry meanings, then let is reflect; how can we name those who oppose the Sunnah with "the People of Sunnah?! It is not possible! How is it possible that we say about three opposing paths that they are united?! So where is this agreement?! So the People of the Sunnah and the Jama'ah they are the Salaf in creed, such that the later one until the Day of Judgment, when his is upon the path of the Prophet  and his Companions, then he is Salafi.

Aqeedah Al Wasitiyyah (Book 1) p.64-71 

Transcribed By

Wednesday, April 23, 2014

"May the Salah of Allah be upon him, his Al, and his Companions, and Sallam, with abundant Taslim."

"May the Salah of Allah be upon him, his Al, and his Companions, and Sallam, with abundant Taslim."

*His saying: "May the Salah of Allah be upon him, his Al, and his Companions, and Sallam, with abundant Taslim."

The Commentary

*Concerning the meaning of "May the Salah of Allah be upon him", the best that is said regarding this, is what Abu Al-Aliyah,may Allah have Mercy upon him, said: 'Allah's Salah upon His Messenger is His praise for him in the most exalted assembly (the assembly of the Angels)." Note: Reported by Al-Bukhari from Abu Al-Aliyah in the Tasfir Surat Al-Ahzab, the chapter: "Indeed Allah and Angels send Salah upon the Prophet (prior to number 4797). See Fath (Al-Bari) 8:532. And its chain was connected by Al-Qadi Isma'il bin Ishaq Al-Jahdami in Fadlis-Salat 'Alam-Nabi    (95) with Hasan chain of transmission as was said by Shaykh Al-Albani.

As for those who interpreted 'Salah'  as 'mercy', then their statement is weak; since mercy is for everyone. That is why the scholars are in agreement (consensus) concerning the permissibility of saying: "So and so, may Allah have mercy upon him," and they differ regarding the permissibility of saying: "So and so, May the Salah  of Allah be upon him." And this proves that 'Salah' is different from 'mercy'. Besides. Allah, the most High, has said:

"They are those whom are the Salahs from their Lord, and mercy." (Al-Baqarah 2:157)

(The use of) conjuction implies variance. Therefore, Salah is more specific than mercy. Hence, the Salah of Allah upon His Messenger is his praise for him in the most exalted assembly.

Also his statement: "And is upon his Al": and his Al" means those who follow him in his religion. This is when "Al" is mentioned alone with the Companions, then, it refers to all his followers upon his religion, since he was sent (as Messenger) until the Day of Resurrection.

What proves that "Al" refers to those who follow his religion, is the statement of the Most High regarding the Al of Fir'awn:

"The Fire; they are exposed to it, morning and afternoon, and on the Day when the Hour will be established (it will be said to the Angels): "Cause of Fir'awn to enter the severest torment!"  (Ghafir 40:46)

Meaning those who followed his religion.

However, if it is coupled with the Atba' (followers), such as saying: 'his Al and his Atba';  then the Al are those believers from among Al Al-Bait (the Household); meaning the Household of the Messenger  .

And Shaykh Al- Islam  Ibn Tamiyyah may Allah have Mercy upon him, did not mention the Atba' here; he (only) said: "his Al and his Companions." Thus, we say: His Al are those who follow him in his religion, while his Companions are those who met the Prophet , believing in him, and died upon that.

Joining the Companions to the Al here, is way of joining the specific to the general; because Companionship is more specific than the general following.

*Concerning his saying: "Sallam" abundant Taslim."

In the word "Sallam" there is freedom from haram and danger, while in the word Salah there is the attainment of various  kinds of good. Therefore, in this phase, the author combined asking Allah, the Most High, to provide various kind of good for His Prophet- the most special of which is praising him among the most exalted assembly-along with warding off evil from  him; and those who followed him.

*Concerning his statement: "abundant (Mazida)": it means extra or additional. What intended is Taslim (peace) added to the Salah . So, it is another supplication, for Salam (peace), after the (supplication) for Salah.

The (meaning of) Messenger according to the people of knowledge is: He who was given a particular Shari'ah (Legislative Law) and was ordered to convey it.

He was made a Prophet by:

"Read."  (Al-Alaq 96:1)

And he was made a Messenger by (SurahAl-Muddaththir (See Sahih Al-Bukhari no:3-4)

Thus, by the statement by the Most High:

" Read In the Name of your Lord, Who has created (all that exists)".

To His statement:

"Has taught man that which he knew not." (Al-Alaq 96:1-5)

He became a Prophet, Likewise, by His statement:

"O you Muhammad (enveloped in garments)"! Arise and warn!."   (Al-Muddaththir 74:1-2)

He became a Messenger .

Book 1Aqeedah Al-Wasitiyyah (p.60-64) 

Transcribed By

Saturday, April 19, 2014

I Testify That Muhammad Is His Servant And Messenger

"I testify that Muhammad is His Servant and Messenger."

Concerning his saying: "I testify that Muhammad is His Servant and Messenger."

The Commentary

*We say "I testify" what we said regarding the first "I testify"

*"Muhammad" is the son of 'Abdul-Muttalib Al-Qurashi Al-Hashimi, from the progeny of Isma'il bin Ibrahim, who is of the most honorable descent.

The honorable Prophet is the servant and Messenger of Allah who worshiped Allah most among all people,and he is the strongest regarding the establishment of His worship. He  was used to observing prayer in the night until his feet would become swollen, and it would be said to him: "Why are you doing all of this, while Allah has forgiven your previous and future sins?" He would reply: "Shouldn't I be a grateful servant?"(Reported by Al-Bukhari #4837) This is because Allah, the most High, praised the grateful servant when He said, regarding Nuh:

"Verily, he was a grateful slave." (Al-Isra 17:3)

The Prophet   therefore aspired to reach this height, and to worship Allah as He deserves to be worshipped. Hence, he was the person with the most Taqwa among the people, the one who feared Allah most among the people, and the one who craved most for that which Allah, the Most High.

So, he is the servant of Allah; which implies that he can neither benefit nor harm, neither himself, nor others. He does not have any right to Lordship at all. Rather, he was a servant in need of Allah, wanting Him, asking Him, supplicating to Him, hoping from him, and fearing Him. Rather, Allah ordered him to publicize and specifically convey, that he did not possess any of these matters. So, He said:

"Say: 'I possess no power of benefit or hurt to  myself except as Allah wills. If I had the knowledge of the unseen, I should have secured for myself an abundance of wealth, and no evil should have touched me." (Al-A'raf 7:188)

He also ordered him to say:

"Say: 'I don't tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an Angel. I but follow what is revealed to me by inspiration." (Al-An'am 6:50)

And order Him to say:

"Say: 'It is not my power to cause you harm, or to bring you to the Right path.'Say: 'None can protect me from Allah's punishment (if I were to disobey Him),  nor should I find refuge except in Him. (Mine is) but conveyance (of the truth)~ (Al-Jinn 72:21-23)

(but) is an interrupted exception. Meaning: I only convey (this) on behalf of Allah and His Messages.

The Summary of the matter is that Muhammad  is a servant of Allah. And this servitude implies that he does not have any right, at all, in any affairs of Lordship.

If this is the confirmed status of Muhammad    what do you think of other servants of Allah who are (all) definitely below him? They can never benefit nor harm, neither themselves nor others. This will make clear the imprudence of those who call on those whom they consider as saints, instead of calling upon Allah, the Mighty and Sublime.

*His saying: "and His Messenger": This is also a designation that should not be used for anybody after Allah's Messenger, because he is the seal (end) of the Prophets. He is the Messenger of Allah who reached a place that had never been reached by any other human being. Rather, not even by any angel from what we know, except, by Allah, those who carry the Throne. He reached above the seventh heaven, and heard the scratching of the Pens of Al-Qada (The Decree), Note: Based on the report of Al-Bukhari (349)Ibn Abbas, radiyallahu anhu and Abu Habbah Al-Ansari radiyallahu anhu both said that the Prophet  said: "Then I was taken up (into the seven heavens) until I reached the level where I heard the squeaking of the Pens." with which Allah the Might and Sublime, decrees regarding His Creatures. From what we know, nobody ever reached this station.

And Allah. the Might and Sublime, spoke to him directly, without any intermediary. and sent him to all the creation, and supported him with the marvelous signs that no human being or Messenger before him had; that is, this Magnificent Qur'an. For indeed, this Qur'an does not have an equal in any signs given in the earlier Prophets. Hence Allah , the Most High says:

"And they say: Why are not the signs sent down to him from his Lord? Say: 'The signs are only with Allah, and I am only a plain warner." Is it not sufficient for them that We have sent down to you the Book (the Qur'an) which is recited to them?" (Al-Ankabut 29:50-51)

This suffices from all things; but (only) for he who has a heart, and can hear and witness. As for the adversary, he would say as was said by those (adversaries) before him: "These are but tales of the ancients."

In short Muhammad   is Allah;s Messenger, and the seal (end) of the Prophets. Allah ended  Prophethood with him, and the Messengership as well. Because when Prophethood has ended, which is more general that Messengership, then Messengership, which in particular, has also ended. Therefore, the Messenger of Allah  is the seal (end) of the Prophets.

Book 1 Aqeedah al -Wasitiyyah (p56-60)

Transcribed By

Tuesday, April 1, 2014

I testify that La Ilaha Illa Allah

I testify that La Ilaha Illa Allah alone, He has no partners, acknowledging it, to it with Tawheed.

*Concerning his saying: "  And I testify that La Illaha Illa Allah alone, He has no partners, acknowledging it with Tawheed."

The Commentary

*I 'testify' meaning I acknowledge with my heart pronouncing with my tongue. Because the testimony is a pronouncement  and informing about what is in the heart. When you bear witness for a person against another person before the judge, you are expressing with the tongue what is in then heart. Testimony was chosen instead of acknowledgement, because the basis of testimony is taken from the presence of something, meaning attending and seeing the thing. It is like one is disclosing what is in one's heart while expressing it with one's tongue, as if one has witnessed the incident with one's eyes.

*"La Ilaha Illa Allah"  means none truly deserves to be worshiped except Allah.

* "Alone , there is no partner for Him:" "Alone" is used as an emphasis of conformation, while "there is no partner for Him" is used as an emphasis of negation.

*"acknowledging it, and with Tawheed" is an emphasis of his saying: "La Ilaha Illa Allah (there is none worthy of worship except Allah)."

Book 1 (55/56) Al-'Aqidah Al-Wasitiyyah

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Thursday, March 27, 2014

"All Praise Is Due to Allah."

"Praise be to Allah, Who sent His Messenger with guidance and the religion of truth to make it prevail over all other religions, and Allah is Sufficient as a Witness."

The Commentary

* Concerning his saying: "Praise be to Allah," Who sent His Messenger with guidance and the religion of truth:" Allah, the Most High, is being praised for His Perfection, the Mighty and Sublime, and His granting favors. Thus, we praise Allah, the Mighty and Sublime because He is perfect in His attributes from  all angles, and we also praise Him because He is Perfect in granting favors and beneficence:

"And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help."
(An-Nahl 16:53)

The greatest of all favors that Allah favored His Creatures with is sending the Messengers, by which there is guidance for the creatures. That is why the author says: "Praise be to Allah, Who sent His Messenger with guidance and the religion of truth."

What is intended by 'the Messenger' here is the class of the Messengers, since all the Messengers were sent with guidance and the religion of truth. However, he whom Allah has completed the Messengership with is Muhammad  because Allah sealed (all) the Prophets by Him, and completed the building with him. As the Prophet described to the himself  in relation to the (other) Messengers; like a  man who built a palace and completed it, with the exception of the place of a brick. Thus, the people would come to that palace and be amazed with it, except for the place of that (missing) brick; and I am indeed the last of (all) the Prophets." (Al-Bukhari :3535)

*Concerning his statement: "with guidance:" The guidance (Al-Huda) means beneficial knowledge. It also implied that the message itself )which he is a sent with) is the guidance and the religion of truth.
*"The religion of truth" means righteous actions, because Ad-Din means actions or the reward for actions. So an, example of it being used for actions, is the saying of the Most High:

"Truly, Ad-Din /(the religion) with Allah is Islam."
(Imran 3:19)

An example of it being used for reward is the saying of the Most High:

"And what will make you know that Day of Ad-Din (Recompense) is?
(Al-Infitar 82:17)

Furthermore, the truth is the opposite of falsehood, and it-that is the truth- includes bringing about good warding off evil, in the rulings (of Shari'ah) and the information.

*Concerning the statement: "to make it/him prevail ('Liyuzhirahu') over all religion": the letter "Lam" here is for justification. And the meaning of "Liyuzhirahu" is to exalt it. For Az-Zuhur (prevail) means exalted, as in the 'Zahr (back) of the riding animal is the top of it.Also, the 'Zahr of the earth is its surface. As the Most High says:

"And if Allah were to punish men for that which they earned, he would not leave a moving creature on the surface of the earth."
(Fatir 35:45)

As for the (pronoun) "Ha" in "Yazhirahu", does it refer back to the Messenger or Din?

If this pronoun refers to the "religion of the truth," the whoever fights for the religion of truth shall become exalted. For Allah says: " to make it/him prevail ('Liyuzhirahu'), so this religion shall prevail over all religions, and over he who has no religion; of course making it exalted over them is more obvious. This is because the one who doesn't have a religion is more evil than he who practices false religions. Hence, the religion of Islam shall triumph over all religions whose people claim that they are upon the truth, and as far as other than them, then it is more obviously so.

Moreover, if the pronoun refers to the Messenger then (it means that) Allah shall elevate His Messenger, because. he champions the religion of truth.

Whichever one it refers to, (the most important thing is that) whoever holds onto this religion of truth, shall become triumphant and exalted; and whoever seeks honor through other than it, the he has sought humiliation. Because there is neither triumph, not honor and respect, except through the religion of truth. For this reason, O brothers, I am calling you to hold on to the Din of Allah openly and secretly, in your worship, morals and manners. Also, inviting others to it, until the Millah (Creed) is firm and the Ummah becomes upright.

*Concerning the statement: "and Allah is sufficient ('wa Kafa Billahi) as a witness": The people of language say: the letter "Ba" here is extra. It is to beautify the pronunciation and to intensify the sufficiency. Also, its root meaning is "wa Kafa Allah."

1(Translation Note) Meaning, the authors statement:"Whoever sent His Messenger with guidance and the religion of truth to make it prevail over all religion and Allah is Sufficient as a Witness" which is taken from Allah's saying in Surat Al-Fath (48:27)

The author cited an Ayah(1) and if anyone asks: "What is the relationship between the statements 'Allah Is Sufficient as a witness' and 'so that He can make it prevail over every other religion'?"
It would be said: The relationship is clear. This is because the Prophet came and invited people: saying "Whoever obey me, shall enter into Jannah (Paradise), and whoever disobeys me, shall enter into the Fire."1

{1} As is reported by Al-Bukhari (7280) from Abu Hurairah radiyallahu anhu, that the Messenger of Allah said: "All my people will enter Jannah, except those who refuse." It was said, 'O Messenger of Allah, who will refuse?" and he   said: "He who obey me will enter Jannah, and he who disobeys me will be refused."

Also, he was saying in the language which speaks for itself: "Whoever obeys me, I shall keep peace with and whoever disobeys me, I shall wage war against." He waged wars against people because of this religion, and made their blood, wealth, women and offspring lawful, and he was supported in that he became victorious. He was the victor and never the loser. So this is how he became established on  the earth ; that is, Allah's establishing His Messenger on the earth is actually a testimony from Allah, the Mighty and Sublime, that he was truthful and that his religion is true, This is because everyone who concocted a lie against Allah, ended up in humiliation, vanity and nothingness.

Look at those who falsely claimed Prophethood, which was their end? They were destroyed and forgotten, such as Musailimah Al-Kadhdhab, Al-Aswad Al-Ansi and other than them, who falsely claimed Prophethood. All of them vanished! The falsehood of their claim became evident. They were denied correctness and rightness; whereas the reverse is the case of regarding the Prophet his Daw'ah (invitation) lasts until now, praise be to Allah. And we ask Allah to keep you, and is firm upon it. His Daw'ah remains until now, and (will remain) firm and established until the establishment of the Hour. up until now, his Daw'ah still makes lawful blood and wealth of nay disbeliever who opposes it: so their women and offspring.{1} This is a practical testimony. Allah never punished, disgraced or denied him. That is why it came after his statement: "to make it prevail over all other religions."

Note: {1} Based on the report of Al-Bukahri (25) and Muslim(22) from Ibn'Umar radiyallahu anhu: That the Messenger of Allah "said: I have been  commanded to fight the people until they testify to La ilaha illa Allah (there is no deity worthy of worship except Allah) and that Muhammad is Allah's Messenger, perform Salah and give Zakah. If they do that, they have kept their blood and their wealth safe from me-except for a right to Islam- and their reckoning is with Allah."

Taken from the Book (p 50/55)

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Commentary On The Introductory Notes Of Ibn Tamiyyah

  Commentary On The Introductory Notes Of Ibn Tamiyyah

In The name of Allah, the Beneficent , the Merciful

*The saying of the author, rahimahuallah; "In the Name of Allah, the Benficent, the Merciful."

The Commentary

*Commencing books with the Basmalah note:(That is; the saying- Bismillah ar-Rahman ar-Rahim- meaning; In the Name of Allah, the Beneficent, the Merciful). is the practice of all the authors, emulating therewith the Book of Allah; since He revealed the Basmalah in the beginning of each Surah (Chapter), and in conformity with the Sunnah of the Messenger of Allah Sallallahu alayhi wa Sallam.

Moreover, the I'rab (syntax) of the Basmalah, clarifying its meaning, and what it refers to, has been discussed  by many people. The best of what has been said regarding that, is that it refers to a verb, which omitted, coming later, and is related to the context. So, if you were to say it before eating, the implication would be: "In the Name of Allah, I eat," and if it is said before reading, the implication would be: "In the Name of Allah, I read."

We consider it (the reference) to be a verb, because actions are based upon verbs, not nouns. And similarly, verbs imply actions, without any condition, while nouns do not imply actions, except with a condition, because actions are based upon verbs, while that are a branch of (the meaning of) nouns.

Furthermore, we consider that it (the reference verb) comes later because of the two beneficial reasons:

The first: Restriction. Because advancing that which is done implies a restriction. Thus, (the saying of) "in the Name of Allah I read," implies: "I do not read except in the Name of Allah."

The second: Starting on the right side with the Name of Allah, Glorious is He and the Most High. Note: (That is; since Arabic is read from right to left, and here, the action is initiated in the Name of Allah, which is written first, on the right, then after it, meaning left of it, comes the verb).

And, we consider it to be specific. Because what is specific better indicates the meaning that what in general. Since we could say that the indication is "In the Name of Allah, I start." But, "in the Name of Allah I start" does not indicate a specific meaning; and what is specific better indicates the meaning than what is general.

"Allah"  is a proper noun that is used for Allah himself, the Mighty and Sublime. none can be named with it other than Him. It means that Ma'luh (Deified One), that is; He who is worshipped with love and veneration. It is a derivation according to the preferred view-based upon His, the Most High, statement:

"And He is Allah in the heavens and on the earth, He knows what you conceal and what you reveal."
(Al-An'am 6:3)

This is because 'in the heavens'  refers back to with the Word of Majesty (the Name Allah). So it means He is the Mu'lah (Deified One), both in the heavens, and on the earth.

*"Ar-Rahman" means the Possessor of Extensive Mercy. Because in the Arabic language, the Fa'lan form indicates extensiveness and fullness. As it is said: "A man Ghadban (meaning angry- in the Fa'lan form), when he is filled up with anger.

*"Ar-Rahim" is a name that indicates the action (of bestowing mercy), because it is the Fa'il form but with the meaning of the doer. so it indicates the action.

Hence, "Ar-Rahman ar-Rahim" will together imply that Allah's Mercy is extensive, and that it reaches creatures. That is what is some Scholars have indicated when they say that Ar-Rahmam refers  to Mercy in general, while Ar-Rahman refers to Mercy that is specific for the believers. Therefore, since Allah's Mercy for the disbelievers is specific to this world only, it is as if there is no mercy for them. Because the Hereafter, when the ask Allah to remove them from then fire, appealing to Allah, the Most High. by His Lordship, and confessing against themselves.

"Our Lord! Bring us out of this; if ever we return (to evil), then indeed we shall be unjust/wrongdoers."
(Al-Mu'minun 23:107)

They will not meet Mercy, but justice. Then, Allah, the Mighty and Sublime, will say to them:

"Remain you in it with ignominy! And peak you not to Me!"
(Al-Mu'minun 23:108)

Transcript from Book 1 (p.47-50)

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