Guide to

S ound C reed
A Book on Muslim Creed and Faith
-------------------------------------------- J i f VI ( j f I ^L i j V I

Dr. Salih Al-Fawzan

Professor of Islamic Jurisprudence,
M e m b e r of th e B oard o f S e n io r U le m a & M em b er
of the Permanent Committee for Fatwa and Research

Al-Maiman Publishing House

Saudi Arabia, P.O.Box 90020, Riyadh 11613
 In the Name of Allah, the Entirely Merciful, the Especially Merciful

CONTENTS
Page

English Islam ic Library............................................................................................... «

A bout th e A uthor...................................................................................................... »

A ck n o w led g em en t................................................................................................. xiii

T ra n sla to r’s P r e fa c e ........................................................................................... xv

I n tr o d u c tio n .............................................................................................................. 1

The Muslim C reed ............................................................................................. 4

Necessity o f Learning Muslim C reed ........................................................... 9

Preaching the Muslim C reed ......................................................................... 13

P rin cip les o f Isla m ic C r e e d ................................................................................ 19

P r o lo g u e .............................................................................................................. 19

T h e F irs t P rin cip le: Belief in Allah 21

1-1 Tawhidur-Rubhbiyyah (Belief in Allah’s Lordship).................................. 22

1-2 Tawhldul-Ultihiyyah (Belief in Allah’s Divinity)...................................... 25
Tawhldur-Rubdbiyyah and Tawhidul-Ulhhiyyah........................................ 29
Calling for Belief in Tawhidul-Uldhiyyah: The Quranic Method 34

Things Nullifying Tawhldul-Uluhiyyah................................................... 40

Dreadful Consequences of Shirk (Polytheism)....................................... 44

Tawhidul-Uldhiyyah: Refutation of Polytheists’ Arguments................................... 61

Categories of Major Polytheism.................................................................... 66

1- Polytheism Due to Fear....................................................................... 66

2 - Attachment to False Deities or Objects besides Allah....................... 75

3 - Trusting False Deities besides Allah..................................................... 79

4 - Obeying Others besides Allah.............................................................. 84

iv Guide to Sound Creed

Things Nullifying Tawhid and Involving Apostasy................................ 93

Mistrusting Allah................................................................................... 93
Acts of Ridicule....................................................................................... 97
Acts of Polytheism..................................................................................... 100
1 - Wearing Rings and Strings as Good Omens.................................. 100
2 - Wearing Amulets.............................................................................. 1 01

3 - Seeking Blessings from Trees, Stones............................................. 101

4 - Sorcery............................................................................................... 102
5 - Divination.......................................................................................... 103
6 -Evil Omens........................................................................................ 104
7 -Astrology............................................................................................ 108
8 - Istisqi’ by the Anwa (Over Belief in the Virtue of Stars).............. 111

9 - Attributing Favors to Others but Allah........................................... 114

Minor Polytheism...................................................................................... 119
1. Swearing by Things/Creatures other than Allah..................................... 119
2. Utterances Entailing Polytheism....................................................... 120
3. Polytheism in Intentions................................................................... 121
4. Ascribing Ones Deficiencies to Time or Condemning it............... 127
5. The Word ‘If’ Opens the Gates of Satanic Thoughts............................... 131

Patience as an Indispensable Pillar of Faith............................................. 134

Utterances Impermissible to be Said about Allah................................... 138

1.3 Believing in the Oneness of Allah’s Best Names............................... 142

Necessity of Revering Allah’s Names....................................................... 145

Understanding Allah’s Attributes and Names: Adherents of Sunna

Method and their Followers..................................................................... 150

Understanding Allah’s Attributes and Names: Jahmiyyah Method and

their Followers............................................................................................ 154
Refutation of Anthropomorphism and Denial of Allah’s Divine
Attributes.................................................................................................. 156

H ie Second Principle: Belief in the Angels.............................................. 169

T h e T h ird Principle: Belief in Allah’s Scriptures................................ 177

The Fourth Prindple:Belief in Allah’s Messengers.............................. 183

Proofs of Prophethood.......................................................................... 187

The Miracle of the Ever-Glorious Qur’&n............................................ 191
Infallibility of Allah’s Prophets.............................................................. 194

All Prophets Believe in One Religion................................................... 202

Contents v

Privileges of Prophet Muhammad (PBUH)................................................ 206

1) Al-Isrd’ and Al-Mi 'r&j (Ascension).................................................. 210
Al-Isrd’ and Al-Mi 'r&j in Qur’in and Sunnah................................................... 211
Was Al-Isra in Soul and Body or in Soul only?................................................. 212
Was the Prophets Ascension Repeated?..................................................... 214
2) The Universality of Muhammad’s Prophethood.................................... 216
3) Muhammad’s: The Concluding Message......................................... 219
The Significance of Conduding Prophethoodwith Muhammad................................ 223
Karimatul-Awliyi’ (Supernatural Acts and Allah’s Allies)................................ 226

The Fifth Principle: Belief in Last Day................................................. 231

5.1 Belief in the Signs of the Day of Judgment............................................ 231

1 - The Emergence of Al-Mahdi.......................................................... 236
2 - The Emergence of the Anti-Christ................................................. 239
3 - The Descending of Jesus (PBUH) from the Heavens............................... 241
4 - The Emergence of Gog and Magog............................................... 245
5 - The Emergence of the Beast........................................................... 248
6 - The Sun: Rising from the West........................................................ 252
7 - Assembling All People in the Land of Ash-Sh&m............................... 255
8 - Blowing the Horn and Falling Dead............................................... 258

5.2 Belief in the Last Day.............................................................................. 263

5.3 End of the First Life (i.e., Death) and Beginning of the Second Life
(i.e., Resurrection)........................................................................................ 270
- Death of Sleep and Actual Death........................................................ 271
- The Truth about the Soul.................................................................... 273
- The Soul is Created.............................................................................. 273
- How Ar-Ruh (i.e., the Soul) of the Dying Person is Taken and its
Destination after Death.................................................................... 274
- Are Ar-Rhh (i.e., the Soul) and An-Nafs (i.e„ the Self) the same or are
they two different entities?................................................................. 279
- The Trial of the Grave, its Torment and its Pleasure............................... 280
1) The Two Angels Questioning.................................................... 280
Description of the Questioning of the Two Angels as Related in
Hadiths.............................................................................................. 283
The Connections between the Soul and the Body................................. 285
i Guide to Sound Creed

2) Torment and Pleasure in Grave.................................................... 286

Proofs of Torment and Pleasure inthe Grave from Qur’&n 286
Proofs of Torment and Pleasure in the Grave from Sunnah 288
Refuting Claims of Deniers of Grave Torment and Pleasure 291
3) Causes of Torment in Grave......................................................... 295
Resurrection.................................................................................................. 296
Believing in What Happens on Day of Resurrection................................. 301

1 - Accountability................................................................................... 302
2 - Giving Records of Deeds................................................................. 303
3 - Weighing Deeds................................................................................ 304
4 - Passing over the Sirdt........................................................................ 305
5 - The Prophetic Fountain................................................................... 305
6 - Intercession....................................................................................... 307
7 - Paradise and Hellfire........................................................................ 309
T h e S ix th P rin cip le: Belief in A l-Q add’ a n d A l-Q adar (Divine
Decree and Predestination)........................................................................ 313
Allah’s Divine Predestination is of Two Categories.................................... 315
Fruits of Believing in Allah’s Divine Predestination and Decree............... 317
Al-Wald’ and Al-Barct’ (Amity and Enmity)................................................ 321
6 .1 Aspects of Showing Amity with the Disbelievers................................. 323
6.2 Aspects of Showing Amity to Believers................................................ 327
People to be Befriended or Hated ......................................................... 332

C o n clu sio n ............................................................................................................. 337

W a rn in g a g a in st B i d ' a h s ...................................................................... 337
Chapter One: Definition of Bid'ah, Main Categories and Legal Ruling.
1 - Definition of Bid 'ah......................................................................... 337

2 - Categories of Bid 'ahs....................................................................... 337

3 - Legal Ruling on Bid'ahs in Religious Ordinances................................ 338

Chapter Two: The Emergence of Bid 'ahs in the Muslim History. 341

1 - Emergence of Bid 'ahs...................................................................... 341

2 - The Places where Bid 'ahs Emerged................................................ 341

Chapter Three: Causes Led to the Emergence of Bid'ahs.................... 343

1 - Ignorance of Religious Matters....................................................... 343

2 - Following Personal Desires............................................................. 344

Contents vii

3 - Bias towards Fixed Ideas and Certain Individuals................................ 344

4 - Imitating the Disbelievers................................................................ 344

Chapter Four: Muslim Nation and Innovators...................................... 34^

Chapter Five: Refuting the Arguments of Innovators: Methodology of

the Adherents of the Sunnah and Muslim Community.......................... 343

Chapter Six: Living Examples of Bid ahs Nowadays............................. 350

1 - Commemorating the Prophets Birthday During the Month of

Rabi'ul-Awwal.................................................................................. 350

2 - Seeking Blessings from Specific Monuments, Places and Persons:...... 352

3 - Bid ahs in Religious Ordinances and Rituals................................ 352

Chapter Seven: How to Treat a Heretic................................................... 355

Glossary.................................................................................................................. 357

Name Index............................................................................................................ 367

Quranic Verse Index............................................................................................. 375

Hadlth Index ........................................................................................................ 385

Transliteration System.............................................................................................. 397

 ENGLISH ISLAMIC LIBRARY
nglish Islam ic Library: A series in English covering central
E and various issues in Creed, Jurisprudence and Islamic Sciences by
authors who have expert knowledge in their fields. It targets both the Muslims
and the non-Muslims in the west as well as those who study Islamic Sciences in
English in Arab countries. It also targets those who are engaged in propagating
Islam in the West.

IN THIS SERIES:
1. Concise Commentary on the Book o f Tawhid: Sheikh professor
Salih Al-Fawzan
2. A Summary o f Islamic Jurisprudence (Volume one): Sheikh
professor Salih Al-Fawzan
3. A Summary o f Islamic Jurisprudence (Volume two): Sheikh
professor Salih Al-Fawzan
4. Guide to Sound Creed: Sheikh professor Salih Al-Fawzan
5. Concise Biography o f the Prophet Muhammad (PBUH): Sheikh
Muhammad Ibn ' Abdul-Wahhab
6. Allah’s Insightful Signs: Tawfiq ' Ulwan
7. Way o f the Travelers: An Explanatory Book on Islamic
Jurisprudence: Sheikh ' Abdur-Rahman As-Sa'di
8. Exonerating the Great Imdms from Blame: Imam Ibn Taymiyah
9. The Universality o f Islam: Imam Ibn Taymiyah
10. Ibn Taymiyah’s Collection ofFatwas (Volumes 21 & 22 8r 23)
 ABOUT THE AUTHOR
Sheikh Salih Ibn Fawzan Ibn ' Abdullah Al-Fawzan was born in 1935 A.D. His
father died when he was young so he was brought up by his family. He learned the
Noble Qur’an and the basics of reading and writing then he later studied at the
state school. When he completed his studies at the Faysaliyyah School in Buray-
dah, he was then appointed as a school teacher.
Sheikh Al-Fawzan then joined the Faculty of Shari'ah (Islamic Law) at the
University of Imam Muhammad in Riyadh and graduated in 1381 A.H. (1960
A.D.). Thereafter, he gained his Masters Degree in Fiqh (Islamic Jurisprudence),
and later a Ph.D. at the same faculty.
Sheikh Al-Fawzan studied at the hands of a number of prominent scholars
and jurists, including: Sheikhs 'Abdul-'Aziz Ibn Baz, 'Abdullah Ibn Humayd,
Muhammad Al-Amin Ash-Shanqiti, 'Abdur-Razzaq ' Aixfi, Salih 'All An-Na-
sir and others. Moreover, he studied at the hands of a number of scholars from
Al-Azhar University (Egypt), specialized in Hadith (Prophetic Traditions), Tafsir
(Quranic Interpretation) and Arabic language.
The honorable Sheikh is a member of the Council of Senior Scholars, the
Fiqh Committee in Mecca, and the Committee for Supervision of the Callers in
Hajj. He also presides over membership of the Permanent Committee for Islamic
Research and Fatwas, and he is the Imam and instructor at the Prince Mut' ib Ibn
' Abdul-' Aziz Mosque.
Sheikh Al-Fawzan also takes part in answering questions on a radio program
called “Nur 'Ala Ad-Darb” (Light along the Path), and he also contributes to a
number of Islamic research publications at the Council for Islamic Research,
Studies, Theses and Fatwas, which are then collected and published.
Sheikh Al-Fawzan is the author of more than sixty published works, covering
Muslim Creed, Islamic jurisprudence and Muslims conduct, among which are
the following:
- The Book ofTawhid (Monotheism).
- Al-Irshdd ild Sahih Al-I'tiqdd (Guide to Sound Creed).
- Al-Mulakhkhas Al-Fiqhi (A Summary of Islamic Jurisprudence).
- Rulings on Foods in Shari'ah.
- Among the Reforming Scholars in Islam.
 ACKNOWLEDGEMENT
Our truly and profound thanks and gratefulness are due to Allah the Almighty
Who has endowed us with all the means to make this work a reality. Thanks
go to Him for all His endless blessings and favors. In the course of translating
this invaluable book, innumerable people have helped directly and indirectly,
without their help, this book would have never come to the light. At the outset,
we deeply appreciate and thank sheikh professor Salih al-Fawzan for giving us
exclusive permission to translate and publish his books as well as his follow-up
with the different stages of publishing the books. May Allah give him success in
this Worldly Life and Hereafter.
First of all, our eternal gratitude and sincerest appreciation are due to Dr.
Muhammad Mahmud Ghali, professor of Linguistics and the ex-dean of Faculty of
Languages and Translation, Al-Azhar University, for his valuable suggestions and
penetrating advice he rendered us when we started the process of translation.
We would like also to express our heartfelt thanks to Dr. Muhammad
Muhammad Abu Layla, professor of Islamic Studies in English and Head of
English Department, Faculty of Languages and Translation, for his endless
continuous help, suggestions and moral support. We are enormously indebted
also to Dr. Ahmad Zaki Hammad, professor of Islamic Studies in English, Faculty
of Languages and Translation for providing us with invaluable suggestions and
important insights on translation.
Again, thanks are due to Dr. 'Attia Es-Sayyed 'Attia, lecturer in ELT and
Apphed Linguistics, Faculty of Education, Al-Azhar University for having
professionally edited this work and others. His pertinent comments and valuable
touches at the final stage of writing the book added much to the final version of
the book. Finally yet importantly, we thank Umm Abdullah, the native editor,
who exerted great efforts in editing the book, and with whose final touches she
made it meaningful and more appealing to the target audience.

Publisher
Sulaiman A. Ahnaiman
 TRANSLATOR’S PREFACE
This book is an English translation of sheikh professor Salih Al-Fawzan’s
jL£jyi ‘Guide to Sound C reed’: Dar Al-'Asimah, 2001 B.C.
Our main aim in providing the English translation is propagating the true
Da'wah that derives from Allah’s Book and His Messenger’s Sunnah. This
is a duty that every Muslim should cherish. Allah says: “And let there be
[arising] from you a nation inviting to [all that is] good, enjoining what is
right and forbiddin g what is wrong, and those will be the s u c c e s s fu l(Alu
'Imran: 104). With this in mind, this translated work is, then, a humble
response to our realization of a great responsibility to give the English
speaking reader access to rich Islamic Creed Literature that presents Islam
pure and simple, as close as possible to the way understood and practiced
by the Early Righteous Salaf. In doing so, we have left no stone unturned
to make sure that the Final copy of a translated book meets a specific high
quality standard that would convey the same meaning intended by the
author and expressed in the original source text. In effect, we have tried to
set a balance between the originality of thought and the nature of the style
of language.
To attain this aim, our work (in this book and others) exhibits certain
distinctive features, namely, the process of translation, the style, the attention
paid to the sociolinguistic aspects (i.e., transliteration, glossary and endnotes).
We touch upon these features in the following section.

1.PROCESS
Before reaching the publisher, our work goes through a developmental
process to guarantee that the final version of the translated book is as perfect
as can be.

In effect, this process commences with the first-hand translation, which is

done by some very carefully chosen translators who are native-speakers of Arabic
and have a native-like command of the target language. The main principle
that governs the translation process is that the translator is after integrity. With
integrity as the main target, the translators would not be tempted to impose
their own ideas on the text nor would they gloss over the difficult paragraphs
instead of taking the trouble to find out what is really meant. Translators would
do their best to convey both the content and spirit of the original.
xvi Guide to Sound Creed

The next step of the process is undertaken by a reviser who has a high profile
in translating religious texts and is aware of the traps that one might fall into. In
addition, he has a thorough religious background knowledge that enables him to
detect any unintended error in conveying the meaning.
The revised version is then submitted to a picky editor who is well-versed in
the target language and has substantial knowledge of Islamic Sciences.
Finally, the edited version is handed over to a native-speaker of English who
is knowledgeable in Islamic Sciences to make sure that the translation is readable
and meaningful to the target audience.

2.STYLE
A natural outgrowth of the processes adopted in translation is the style the
final version has come out in. The intended meaning of the author has been
conveyed in a style that is authentic and as close to the original as possible. It
really looks authentic: So natural that the work does not read like a translation, but
an indigenous piece of writing. The translation version is marked by remarkable
variety and richness as well as tremendous skill at writing within formal religious
genre. Moreover, attempts have been made to have it simple, clear and appealing
to the target audience.

3.ATTENTION TO SOCIOLINGUISTIC ASPECTS

As a way to fill up the gap caused by sociolinguistic differences between the
two languages (source language and target language), our work includes some
additional features (i.e., transliteration, glossary and endnotes) that would
guarantee better understanding of the concepts and ideas that might confuse the
English speaking reader due to the lack of schemata in this field.
A- TRANSLITERATION SYSTEM
In the process of translation, we made a serious attempt to limit the use of
transliterated Arabic terms (see table in p. 397) to the following two situations:
i) There is no English expression that can reflect the same meaning as
the original term.
ii) The Arabic term is of such importance that it is essential to familiarize
the reader with it.
B- GLOSSARY
At the end of the book, we have included a glossary defining common Arabic
terms that fulfill the above criteria. Included in the glossary also are terms that
need further explanation.
Translator’s Preface xvii

C-ENDNOTES
In the endnotes, we have given clear and concise explanations of the terms
that are not clear or understandable to the target reader due to the sociolinguistic
differences in addition to the commentaries written by the author himself.
Furthermore, each hadith mentioned in the text of the book is ascribed in the
endnotes to the book it is quoted from.
D-INDICES
To facilitate the process of going through the book and save the reader’s time,
we have included a name index. So, if the reader is looking for a given name, s/he
would go directly to the index to find the page number.

4. QUR’AN t r a n s l a t io n
The Qur an is Allah’s exact words. These words can never ever be exactly
translated into other languages because of, among other things, possible
misinterpretations and limited human understanding. What is followed in
the book is to translate the meanings as understood by Muslim scholars. We
solely depended on the ‘Translation o f the Meaning o f the Qur’&ri, translated
by Saheeh International - Riyadh and published by Abulqasim Publishing
House. When a verse is cited, the English interpretation is given between
quotation marks “....” in indented, bold, and italicized format. The location
of the Quranic verse, the name of the sura is given below to the verse as it is
illustrated in the example below:
“And We sent not before you any messenger except that We revealed to
him that there is no deity except Me, so worship Me.”
(Al-Anbya: 25)

5. HADtTH TRANSLATION
Similarly, when we cite a hadith, we mention the book of hadith it is quoted
from in addition to its number in the book. Further, the translation of Prophetic
hadith is represented in an indented format, italicized and between quotation
marks “...” as it is illustrated in the example below:
“Do not drink in gold or silver vessels nor eat in similar bowls (i.e.
bowls made o f gold or silver), fo r they belong to them (the disbelievers)
in this world and to us in the Hereafter.”
 INTRODUCTION
Praise be to Allah, Lord of the worlds, Who has created us to worship Him
and ordered us to believe in His Oneness and obey His commands, though He
is not in need of our help whereas we need His. Allah, Exalted be He, says:
“And I did not create the jinn and mankind except to worship
Me. I do not want from them any provision, nor do I want them
to fe ed Me. Indeed, it is Allah Who is the [continual] Provider,
the Firm Possessor o f Strength.”
(Qur’an: Adh-Dhariyat: 56-58)
Allah, Exalted be He, sent His Messengers to call people to worship Him
Alone and be devout in serving Him. He says:
“And We sent not before you any messenger except that We revealed
to him that there is no deity except Me, so worship Me.”
(Qur’an: Al-Anbiya: 25)
I testify that there is no deity except Allah, Who is the One that has no partners
even if the polytheists hate that. And I testify that Muhammad (PBUH) is Allah’s
Servant and Messenger sent to all people. May Allah’s peace and blessings be
upon him, his household, and his Companions, who migrated, strived in Allah’s
Cause and kept patient, as well as those who provided a refuge to the Prophet
(PBUH) and supported him (may Allah have blessings and mercy on them till
the Day of Judgment).
Clarifying the sound Muslim Creed and calling people to believe in it is the
most crucial issue and the most urgent duty because this is the foundation on
which one’s deeds are judged whether rejected or accepted. Therefore, Allah’s
Messengers and their followers were keen on purifying their creed from all
that which contradicts or contaminates it. Many of the Suras of the Qur’an are
devoted to handling the theme of creed. Besides, Allah’s Messenger (PBUH)
has shown great interest in clarifying the themes of creed and teaching them
to people. He spent thirteen years in Mecca calling people to believe in the
Oneness of Allah and to be devout in their worship. Moreover, when Allah
granted His Messenger (PBUH) victory and enabled him to conquer Mecca,
destroying the idols, which had been worshipped by people, was the first thing
he did, then he (PBUH) instructed people to be sincere in worshipping Allah,
the One Who has no partners.
2 Guide to Sound Creed

Furthermore, the eminent Muslim scholars have exerted great efforts in

illustrating the pure Muslim Creed to people, thus they have written many books
and held religious seminars to teach the sound Creed to people. Hence, the books
dealing with the Muslim Creed occupy a lot of space in the Islamic libraries to the
extent that they outnumber other books published in other fields.
With this in mind, I tried to contribute, with my humble effort, to this great
area. Writing this book hardly adds any new information, but rather it clarifies
some information, makes a connection between peoples practices and the Muslim
Creed and points out to what extent people abide by the principles of the Muslim
Creed so as to judge those practices and explain the wrong acts they may contain
so that people may abstain from doing them. Furthermore, this book offers advice
to people so that they may prosper.
I have quoted in this book the writings of the great Imams and eminent
Muslim scholars like Ibn Taymiyah, Ibnul-Qayyim, Ibn Kathir, and Muhammad
Ibn 'Abdul-Wahhab and his disciples, who were the Imams of the reformation
call. Among the books I have quoted from is the book entitled Fathul-Majid
(Bestowal o f the Honorable) by Sheikh Muhammad Ibn 'Abdul-Wahhab. Again,
I feel inclined to say that what I have written is not new, but I hope that I have
clarified some information and related it to the daily practices of people whenever
there is a chance to do so.
This book is compiled from a series, which I have presented on the Noble
Qur’an Broadcast Station in the Kingdom of Saudi Arabia. At that time, I did not
have the intention to introduce such episodes in the form of a book until Allah,
Glorified be He, willed so. Some brothers urged me to compile, edit and classify
these episodes and then publish them in the form of a book so that many people
might benefit from them over time if Allah so willed. I hope that such work may
be a good contribution in the field of d a 'wah (calling) to Allah, Glorified be He.
For now we are living at a time when many people are ignorant of the method of
sound da 'wah. In addition, many of the Muslim preachers show great interest in
small aspects that avail nothing without clarifying the sound Muslim Creed. In
principle, they leave out the aspect of doctrine despite the fact that many people
are, to a great extent, involved in major Shirk (polytheism) through seeking the
help of dead righteous people and glorifying their graves, while many others
are enslaved by innovations and superstitions. Moreover, it is observed that
those calling to aberrations have controlled the minds of the lay people and the
ignorant ones and driven them to do what destroys them and leads them astray.
Lay people are deceived by those calling to deviations who have controlled their
minds and properties and baselessly made themselves leaders in the name of being
knowledgeable and devoted to Allah.
Introduction 3

Unfortunately, many of the callers to Islam do not take interest in illustrating

the aspect of creed and rectifying peoples wrong practices in this regard. Some
of those scholars may say that it is better to leave people adopt the doctrines they
have so as not to make dispersion and differentiation among people. Some of
them even say, “Let us gather together in adopting the doctrines we agree on and
excuse one another in the doctrines we disagree on.” They say similar utterances
that contradict the implications of the Quranic verse:
.. i f you disagree over anything refer it to Allah and the Messenger,
i f you should believe in Allah and the Last Day. That is the best
[way] and best in result.” (Qur’an: An-Nisa: 59)
It goes without saying that Muslims will never be able to be united and strong
enough except when they have recourse to the Qur’an and Sunnah (Prophetic
Tradition) and leave out what contradicts them especially in the issues of the
Creed, which is the basis of success. Allah says:
“And hold firm ly to the rope o f Allah all together and do not
become divided...” (Qur’an: Alu 'Imran: 103)
Moreover, the late generations will not prosper unless they follow the same
teachings through which the early generations prospered. Finally, it is Allah
Who grants us success and leads us to the right path, and peace be upon Prophet
Muhammad, his household and his Companions.
4 Guide to Sound Creed

The Muslim Creed

Allah the Almighty set the Muslim Creed, which He prescribed in His holy
Books, and with which all Messengers were sent to all creation; man and jinn,
who, in turn, were asked to believe in it. Allah says:
“And I did not create the jinn and mankind except to worship Me.
I do not want from them any provision, nor do I want them to
fe ed Me.” (Qur’an: Adh-Dhariyat: 56)
And He says in another Quranic verse:
“And your Lord has decreed that you not worship except Him...”
(Qur’an: Al-Isra: 23)

Another verse provides:

“And We certainly sent into every nation a messenger, [saying],
‘Worship Allah and avoid tdghdt'...’ ” (Qur’an: An-Nahl: 36)
Therefore, all Messengers called their people to believe in this Creed;
besides, all the Divine Scriptures were revealed to clarify the sound Creed and
to illustrate all that which nullifies, contradicts or distorts it. Moreover, all
legally accountable people are enjoined to believe in it. This is a subject that is
crucial and central, as the Islamic Creed is worth care, research and learning
before other subjects, especially because the happiness of all mankind, both in
the worldly life and the Hereafter, is dependent on this very Creed.
Almighty Allah says:
“...So whoever disbelieves in tdghut and believes in Allah has
grasped the most trustworthy handhold with no break in it...”
(Qur’an: Al-Baqarah: 256)

The above-mentioned verse means that whosoever abandons this creed will
definitely be holding onto illusions and falsehood; for what is after truth except
falsehood?! Allah says in this regard:
“That is because Allah is the Truth, and that which they call upon
other than Him is falsehood...” (Qur’an: Al-Hajj: 62)
Consequently, those people referred to in the verse will be doomed to the
Hellfire in the Hereafter, and what an evil abode the Hellfire is!
Introduction 5

Creed means the doctrine that an individual believes in and abides by. Thus,
if one’s doctrine is consistent with the Creed set and approved by Allah Who
revealed it via His Messengers and the Divine Messages, then it is an authentic
sound doctrine that helps one to attain both salvation from Allah’s chastisement
and happiness in this life and in the Hereafter. By contrast, if one’s doctrine
is inconsistent with the Creed approved and revealed by Allah through His
Messengers and the Divine Messages, one will be doomed to chastisement and
misery both in this life and the Hereafter.
Furthermore, adhering to the sound creed preserves one’s life and wealth and
makes it forbidden for anyone to attack him/her or devour his/her wealth without
right. Allah’s Messenger (PBUH) says:
“I have been ordered (by Allah) to fight the people until they say, ‘There
is no deity but Allah,’ and if they say it, they will have their blood and
property protected from me except for (violating) its obligations (rights
and conditions for which they can be punished justly).”
And he also says:
“He who testifies that there is no deity but Allah and makes a denial o f
whatever is worshipped other than Allah, his property and blood have
become inviolable, and his account will be with Allah.”
(Both hadiths are reported by Muslim.)
More importantly, believing in the sound Muslim Creed protects one from
Allah’s chastisement on the Day of Judgment; Imam Muslim relates that Jabir
(may Allah be pleased with him) has narrated that Allah’s Messenger (PBUH)
has said:
“He who meets Allah without associating anything with Him in worship
will be admitted to Paradise; and he who meets Him associating
(anything) with Him will be cast in the Hellfire.”
Also, it is reported in the Two Sahths (the Two Authentic Books of Al-Bukhari
and Muslim) on the authority o f' Utban Ibn Malik (may Allah be pleased with him)
that Allah’s Messenger (PBUH) has said:
“Allah has forbidden the Hellfire fo r those who say, ‘There is no deity
but Allah,’fo r Allah’s Sake only.”
Moreover, Allah forgives the sins of whosoever believes in the sound Muslim
Creed; At-Tirmidhi reported, as a hasan (good) hadith, that Anas (may Allah be
pleased with him) said that he heard Allah’s Messenger saying:
6 Guide to Sound Creed

“Allah, Exalted be He, said, ‘O son o f Adam (Adam)! I f you meet Me

in the state that your sins fill the earth, but not associating anything
with Me, I will meet you with the same (vastness) o f forgiveness (on
My behalf)
Commenting on this hadith, Ibnul-Qayyim (may Allah have mercy on
him) said:
“Allah will forgive the sins o f those who have pure belief in His
Oneness, who never spoil their belief with polytheism, unlike those
who do that. Thus, if the believer who never associates anything or
anyone with Allah has done so many sins that are equal in quantity to
the size o f the earth, Allah will forgive him in an amount equal in size
to the earth. Meanwhile, those whose belief in the Oneness o f Allah
is deficient will not attain the same degree o f forgiveness. Hence, the
Muslim, who sincerely believes in the Oneness o f Allah, and whose
belief is not spoilt with any kind o f polytheism, will have all his sins
forgiven. That is because the sincere belief in the Oneness o f Allah
implies exalting Allah, glorifying Him, fearing His punishment and
hoping fo r His mercy, and all that results in removing one’s sins even
if they are equal in amount to the size o f the earth. Thus, the impurity
caused by the sin is accidental and the good deeds that abolish it are
very strong...”
In addition, adopting a sound creed renders one’s deeds acceptable and
benefits one in the Hereafter. Almighty Allah says:
“Whoever does righteousness, whether male or fem ale, while he is
a believer - We will surely cause him to live a good life, and We will
surely give them their reward [in the Hereafter] according to the
best o f what they used to do.” (Qur’an: An-Nahl: 97)
On the contrary, having a distorted and false creed renders one’s entire good
deeds void. Almighty Allah says:
“And it was already revealed to you and to those before you
that i f you should associate [anything] with A llah, your work
would surely becom e worthless, and you would surely be am ong
the losers.” (Qur’an: Az-Zumar: 65)
And He also says:
“...if they had associated others with Allah, then worthless fo r them
would be whatever they were doing.” (Qur’an: Al-An' am: 88)
Introduction 7

Furthermore, if any form of polytheism spoils ones belief in Allah, one will
be deprived of Paradise and Allah’s forgiveness; besides, one will incur Allah’s
chastisement and eternally abide in the Hellfire. Allah, the Almighty says:
“Indeed, Allah does not forgive association with Him, but He
forgives what is less than that...” (Qur’an: An-Nisa : 48)
And He says also:
“...he who associates others with Allah - Allah has forbidden
him Paradise, and his refuge is the Fire. And there are not fo r the
wrongdoers any helpers.” (Qur’an: Al-Ma’idah: 72)
Moreover, having a corrupt belief (i.e., being a disbeliever) renders one’s blood
forfeited and makes one’s property lawful to be expropriated by others. Allah,
Exalted and Glorified be He, says:
“A ndfight them until there is no fitn a h 2 and [until] the religion
[i.e., worship], all o f it, is fo r Allah...” (Qur’an: Al-Anfal: 39)
And He also says:
“And when the sacred months have passed, then kill the polytheists
wherever you fin d them and capture them and besiege them and
sit in waitfo r them at everyplace o f ambush...”
(Qur’an: At-Tawbah: 5)

Consequently, having a sound doctrine has a good impact on one’s heart,

social behavior and the overall society. It is already known that during the
lifetime of the Prophet (PBUH), there were two groups of people, each built a
mosque. A group of them built a mosque with a good intention and they had
sound belief in Allah while the other built a mosque for an evil purpose and
their belief was corrupt. So, Allah ordered His Prophet to pray in the mosque
which was founded on piety and forbade him to perform prayer in the mosque
that was founded on disbelief and evil intentions; Almighty Allah says:
“And [there are] those [hypocrites] who took fo r themselves
a mosque fo r causing harm and d isb elief and division among
the believers and as a station fo r whoever h ad w arred against
Allah and His Messenger before. And they will surely swear,
‘We intended only the best] And Allah testifies that indeed they
are liars. Do not stand [for prayer] within it - ever. A mosque
fou n ded on righteousness from the first day is m ore worthy fo r
you to stand in. Within it are men who love to purify themselves;
8 Guide to Sound Creed

and Allah loves those who purify themselves. Then is one who
laid the foundation o f his building on righteousness [with fe a r ]
from Allah and [seeking] His approval better or one who laid
the foundation o f his building on the edge o f a bank about to
collapse, so it collapsed with him into the fir e o f Hell. And Allah
does not guide the wrongdoing people.”
(Quran: At-Tawbah: 107 - 109)
Introduction 9

The Necessity of Learning the

Muslim Creed

Know well, may Allah guide me and you, that it is obligatory on every Muslim
to learn the sound Islamic Creed, to know its meaning and its principles as well as
what contradicts and nullifies it of the major or minor shirk (polytheism). Allah, the
Almighty, says:
“So know, [O Muhammad], that there is no deity except Allah and
ask forgiveness fo r your sin...” (Qur’an: Muhammad: 19)
Imam Al-Bukhari (may Allah have mercy on him) wrote a chapter in his Sahib
(Authentic) Book of Hadith entitled Acquiring Religious Knowledge before Saying
and Acting then he cited the above-mentioned noble Quranic verse. Commenting
on that, Al-Hifiz Ibn Hajar quoted Ibnul-Munir as saying:
“Al-Bukhdri means that obtaining knowledge is a condition stipulated
for the validity o f one’s sayings and deeds, therefore they are judged on its
basis. Thus, religious knowledge takes precedence over both saying and
acting for knowledge corrects one’s intention which is the pre-requisite
for the acceptance o f ones deeds...”
Considering this, Muslim scholars have exerted earnest efforts in learning the
rulings of the sound Muslim Creed and teaching it, regarding it as one of the basic
types of knowledge. So, they have composed many books on the Muslim Creed,
clarifying its rules and principles and illustrating the acts of shirk, superstitions
and Bid'ahs (innovations in religion) that spoil and nullify one’s belief.
Therefore, the phrase “There is no deity that is worthy of worship except Allah”
is not just a word voiced by the tongue, but it has a great connotation, meaning
and implication. Thus, one should know all these aspects and act according to
them externally and internally. In addition, one should know about the things
that contradict and spoil the Muslim Creed. Surely, the only way to attain such
knowledge is via learning.
Therefore, teaching the Muslim Creed should take precedence over other
subjects and should be given great attention while selecting the curricula to be
taught in schools at all stages. Furthermore, sufficient classes should be allocated
for teaching the Muslim Creed, which should be taught by competent teachers.
Moreover, the Muslim Creed should be a core subject in the syllabus, and the
evaluation system should attend to such a crucial subject, which is not the case
10 Guide to Sound Creed

in most of the current syllabuses in our educational institutes. As a matter of fact,

the study of Muslim Creed is not given as much attention as that given to other
subjects. As such, it is most likely that the rising generation will be ignorant about
the sound Muslim Creed; they may accept the practices of polytheism, Bid 'ahs and
superstitions prevailing in the society, as they have found people doing that and
have not been informed that such matters are invalid.
Consequently,' Umar Ibnul-Khattab said:
“People’s adherence to the teachings o f Islam will decrease as long as
there arise Muslim people who have not lived in the Pre-Islamic Period
o f Ignorance (the Jdhiliyyah).”
Moreover, the Muslim Creed textbooks to be taught in schools should
be selected from among books containing the sound creed adopted by the
righteous Salaf (early Muslim scholars) and the Adherents of the Sunnah and
Muslim Community, and which accords with the Qur’an and the Sunnah.
Other books contradictory to the doctrine adopted by the Salaf like the books
containing the doctrinal principles laid down by the Ash 'arites, Mu 'tazilah,
the Jahmiyyah and the other sects deviating from the creed adopted by the
Salaf, should be ruled out.
In addition to the academic study carried out in educational institutes, there
should be religious seminars and sessions held in the mosques, in which the
doctrine adopted by the Salaf should be taught. In these sessions, both texts and
explanations on the doctrine of the Salaf should be provided for the students and
all the audiences attending these sessions. Besides, simple synopses should be
taught to the lay people. By doing this, the authentic doctrine will spread among
the Muslim community. In addition, there should be ongoing religious radio
programs on the Muslim Creed.
Moreover, Muslim individuals should pay special attention to the Muslim
Creed; they should read books on it and get well informed about the books written
on it according to the methodology of the Salaf as well as about the books written
by the opponents of the Salaf so as to have deep insight about the authentic creed
and to be able to refute the allegations concocted against the creed adopted by the
Adherents of the Sunnah.
Muslim brother! When you reflect on the Glorious Qur’an, you will find
many Quranic verses and Suras devoted to such crucial issues of the Muslim
Creed. More precisely, the Quranic Suras revealed at Mecca shed light on the
issues related to the Muslim Creed and the claims raised about it. One of these is
the Sura of Al-F&tihah (the Opening Sura).
Introduction 11

Commenting on the Sura of Al-Fdtihah, the eminent Im&m, Ibnul-

Qayyim, says:
“Know well, O Muslims, that this Sura contains the most important
supreme requirements in a very comprehensive way; it includes a
definition o f the worshipped, the Almighty, giving Him three o f the
Most Glorious Names upon which all the Sublime, Glorious Names
and Attributes are based; they involve Allah’s Divinity, Lordship
and Mercy. Thus the words ‘It is You we worship...’ (Quran: Al-
Fatihah: 5) refer to the Divinity o f Allah; the words ‘...a n d You we
ask fo r help...’ (Qur’an: Al-Fatihah: 5) tackle the issue o f Allah’s
Lordship; and Allah’s command to people to ask fo r guidance from
Him has to do with His mercy. Moreover, the phrase ‘[All] praise
is [due] to Allah, Lord o f the worlds’ (Qur’an: Al-Fatihah: 2)
includes the three Most Glorious Names; Allah’s Divinity, Lordship
and Mercifulness are praised; besides, both the praise and extolment
o f Allah are signs o f His perfection. Furthermore, the Sura o f Al-
Fdtihah comprises a confirmation o f the Day o f Judgment as well
as the fa ct that all human beings will be called to account fo r their
deeds; the good and bad ones. It is Allah Alone Who will carry out
the Judgment between creatures; He will judge people with fairness.
All this is included in Allah’s words ‘Sovereign o f the Day o f
Recompense’ (Qur’an: Al-Fatihah: 4). Moreover, this Sura confirms
the prophethood o f Allah’s Prophets through several aspects.”
In addition, Ibnul-Qayyim (may Allah have mercy on him) explains these
aspects in a long useful discussion till he concluded:
“The whole Qur’dn revolves around the Oneness o f Allah, its
requirements, and the reward o f believing in it, as well as the state
o f the people o f polytheism and the punishment waiting fo r them.
Therefore, the words ‘[All] praise is [due] to Allah, Lord o f the worlds
- ’ (Qur’an: Al-Fatihah: 2) declare the Oneness o f Allah, and also the
words ‘The Entirely Merciful, The Especially Merciful’ (Qur’an: Al-
Fatihah: 3) are a declaration o f the Oneness o f Allah. Similarly, the
words ‘Guide us to the straight path - the path o f those upon whom
You have bestowed fa v or’ (Qur’an: Al-Fatihah: 6-7) comprise a
supplication fo r guidance to the way o f the people o f monotheism.
Besides, the words ‘... not o f those who have evoked [Your] anger or o f
those who are astray’ (Qur’an: Al-Fatihah: 7) involve a supplication
fo r guidance in avoiding the way o f those who abandoned belief in the
Oneness o f Allah.”
12 Guide to Sound Creed

Ibnul-Qayyim adds saying:

“Most o f the Suras o f the Qur’dn include the two types o f Tawhid
(monotheism); thus the Qur’dn sometimes talks about Allah, His Names
and Attributes; this is called the academic declarative Tawhid. Some other
times it calls people to worship Allah and believe that He is One and has
no partners and to abandon worshipping any other partners with Him;
this is called the volitional Tawhid. Still at other times, it gives orders and
prohibitions and urges people to commit themselves to the worship o f
Allah; these are among the requirements o f Tawhid. The Qur’dn, at some
other times, refers to the favors Allah gives to the people o f Tawhid in
this world and the final bliss He will give them in the Hereafter. Further,
it also sheds light on the suffering o f the people o f shirk (polytheism) in
this world and the severe chastisement Allah will inflict on them in the
Hereafter; this is the punishment o f those who abandon believing in the
Oneness o f Allah!’
In spite of the fact that the Qur’an assigns great attention to the Muslim
Creed, many of the people who recite the Qur’&n do not understand the Muslim
Creed correctly, so they commit grave mistakes, for they follow the doctrines
they have seen their fathers adopting. They do not recite the Qur’an with
reflection; O Allah, there is no power nor might except with You.
Introduction 13

Preaching the Muslim Creed

It is obligatory on a Muslim, after being favored by Allah with the learning

of the Muslim Creed and adhering to its principles, to call people to adopt
such a creed so as to help bring them out from darkness to light. Allah says in
the Qur’an:

“...So whoever disbelieves in tdghtit and believes in Allah has

grasped the most trustworthy handhold with no break in it and
Allah is Hearing and Knowing. Allah is the ally o f those who
believe He brings them out from darknesses into the light. And
those who disbelieve - their allies are tdghdt. They take them
out o f the light into darknesses. Those are the companions o f the
Fire; they will abide eternally therein.”
(Qur’an: Al-Baqarah: 256-257)

All Messengers initiated their call to Allah with teaching the Islamic Creed;
they never taught anything before it. Almighty Allah says:
“And We certainly sent into every nation a messenger, [saying],
‘Worship Allah and avoid tdghdt.’ ” (Qur’an: An-Nahl: 36)
Each Messenger told his people at the beginning of his mission to “...worship
Allah; you have no deity other than Him...” (Qur’an: Hud: 50) This utterance was
said by Nuh (Noah), Hdd, Salih, Shu' ayb, Ibnthim (Abraham), Musa (Moses), 'Isa
(Jesus) Muhammad and all other messengers and prophets (peace be upon them
all). Therefore, it is a duty on all those who learn the authentic creed to act upon
it, and to call people to believe in it with wisdom and good admonition, as the
messengers and their followers did. Calling people to believe in the authentic Muslim
Creed should be the starting point in da 'wah, thus Muslim preachers should not
ask people to fulfill obligations or to abstain from forbidden acts unless people are
taught the sound Muslim Creed, for it is the basis on which the soundness of their
deeds are founded. Therefore, if one does not have a sound belief, one’s good deeds
will never be accepted nor rewarded. For, undoubtedly, no building can be erected
without establishing its basis.
That is why the Messengers were concerned with teaching this Creed to their
peoples; besides, Prophet Muhammad (PBUH) used to send preachers to other
areas and would order them to start their da 'wah with teaching people the sound
Creed. Ibn ' Abbas narrated that when Allah’s Messenger (PBUH) sent Mu' adh to
Yemen, he (PBUH) said to him:
14 Guide to Sound Creed

“You are going to a people o f the Scripture so let the first thing to
which you invite them is to testify that there is no deity but Allah (in
another narration “... to believe in the Oneness o f Allah...”). I f they
obey you to do so, then tell them that Allah has enjoined upon them
Five Prayers in every day and night (in twenty-four hours). I f they
obey you to do so, then tell them that Allah has made it obligatory
fo r them to pay the Zakdh from their property and it is to be taken
from the wealthy among them and given to the poor. I f they obey you
to do so, then avoid taking the best o f their properties, and be afraid
o f the curse o f an oppressed person, fo r there is no screen between his
invocation and Allah.”
(Related by Al-Bukhari and Muslim)
Reflecting on this hadith with keen insight into the missions of the previous
Messengers as mentioned in the Qur’an as well as into the biography of Prophet
Muhammad (PBUH), we can deduce the methodology utilized by those
Messengers in calling people to Allah. The first thing they would call people to
is the adoption of the sound creed which lies in worshipping Allah Alone and
associating no partners with Him as well as abandoning the worship of other
false deities. And this is exactly the meaning of the phrase “There is no deity
except Allah.”
Moreover, the Prophet (PBUH) spent thirteen years in Mecca calling people
to correct their creed, worship Allah Alone and abandon worshipping the idols.
He did that before asking people to perform prayer, pay Zakdh (poor-due),
perform Hajj (pilgrimage), and strive in Allah’s Cause, and also before forbidding
them from committing forbidden deeds like usury, adultery, drinking (wine)
and gambling.
All this clearly shows the mistakes committed by some of the contemporary
Muslim groups which take on their shoulders the responsibility of da'wah,
but they neglect the teachings of the Muslim Creed and concentrate on other
minor aspects like the moral code and behavior. On the other hand, those
sects disregard the major polytheistic practices committed by people around
the graves of the saints in some of the Muslim countries, and they do not
denounce those practices or forbid people from doing them. Additionally, those
sects never hold sessions or write books to warn people of getting involved in
such incorrect practices. Adding insult to injury, among those sects, you might
come across some members who fall into some practices of shirk, while others
are involved in practices of deviated Sufism; however, other members do not
warn them of that in spite of the fact that correcting the doctrine of those
Introduction 15

members takes priority over calling disbelievers and atheists to Islam. For, the
latter declare their disbelief and acknowledge that their deeds are inconsistent
with the teachings of the Messengers of Allah, while the deviated Sufis who
magnify the graves of the saints think they are right and regard their deviated
practices as part of Islam, so they become self-conceited and tempt others to do
the same. Almighty Allah has ordered us to start combating those committing
acts of disbelief from among the nearest of kin. Allah says:
“O you who have believed, fight those adjacent to you o f the
disbelievers and let them fin d in you harshness and know that Allah
is with the righteous” (Qur’an: At-Tawbah: 123)
Unless the belief of Muslims is refined from the alien incorrect doctrines,
they will be unable to confront their enemies. It is related that a quburi (i.e., one
of those people glorifying the graves of saints) saw a man worshipping an idol, so
he denounced his deed. Thereupon, the worshipper of the idol said to the quburi,
“You worship an absent creature (i.e., the saint) while I worship a present object
existing in front of me. So, which one of us raises more astonishment?” Thus, the
qubtlri was overcome. Although both of the two men are polytheists, as they both
worship something which does not benefit nor harm them, the quburi is more
deviated, for he commit a more heinous act. Hence, the Muslim preachers should
pay much more attention to the sound Muslim Creed. They should learn it well
and understand it thoroughly then teach it to others including the people who
deviate from it or those who act contrary to it.
Almighty Allah has addressed His Prophet (PBUH) saying:
“Say, ‘This is my way; I invite to Allah with insight, I and those who
follow me and exalted is Allah; and I am not o f those who associate
others with H im ..’ ” (Qur’an: Yusuf: 108)
In his comment on this Quranic verse, Imam Ibn Jarir At-Tabari said:
“Almighty Allah says to His Prophet Muhammad (PBUH), ‘Say’ (O
Muhammad) ‘This’ i.e., the Message to which I call people to believe
in, and this is the way I follow in calling people to believe in the
Oneness o f Allah and be sincere in worshipping Him and refraining
from associating other deities or idols in worship with Him. I call
people also to obey Allah and abstain from disobeying Him. The
word ‘my way’ means ‘this is the method which I follow in da 'wah!
‘I invite to Allah’ means that I call people to worship Allah Alone
and associate no partner with Him. The phrase ‘with insight’ means
16 Guide to Sound Creed

that the Prophet (PBUH) had deep insight and knowledge in calling
people. And the phrase ‘I and those who follow m e’ means that both
the Prophet (PBUH) and those who follow and believe in him have
deep insight in da 'wah. Then Allah, the Almighty orders the Prophet
(PBUH) to say, ‘A nd exalted is Allah’, which means the glorification
o f Allah and deeming Him fa r above having a partner in His Kingdom
or worthiness o f worship. Then Allah orders the Prophet (PBUH) to
say, ‘a nd I am not o f those who associate others with Him’, and this
means that he (PBUH) shuns all polytheists and departs from their
community as he is not one o f them nor are they like him.”
Therefore, the above-mentioned noble Quranic verse indicates the
importance of learning the authentic Muslim Creed and calling people
to adopt it. Moreover, this verse shows that the followers of Prophet
Muhammad (PBUH) were the best in following in his footsteps to obtain
the two qualities, i.e., learning the Muslim Creed and preaching it to people.
Hence, this verse is evidence that whoever does not learn the rules of the
Muslim Creed, pay interest to it or call others to believe in it, is not a real
follower of the Prophet, even though such a person is counted as one of his
followers by way of allegation.
Commenting on the Qur’anic verse in which Allah says, ‘Invite to the way
o f your Lord with wisdom and good instruction, and argue with them in a way
that is best...’ (Qur’an: An-Nahl: 125) Imam Ibnul-Qayyim (may Allah have
mercy on him) says:
“Allah, Glorified be He, has mentioned the stages o f da'wah (in this
verse) dividing them into three according to the state o f the addressed
person. Thus, if the addressed person seeks knowing the truth and will
prefer it to anything once he knows it, then such a person should be called
to Islam (or religiosity if he is Muslim) with wisdom only as he does not
need admonition or debate. But, if the addressed person is preoccupied
with something other than the truth, but he will prefer the truth and
follow it once he knows it, then such a person should be admonished
by arousing his interest in Allah’s mercy and pleasure and frightening
him o f His wrath and chastisement. However, if the addressed person
is a stubborn opponent to the truth, then one should debate with him
with good admonition until he relinquishes his stubbornness and inclines
to the truth; otherwise, a different method other than debate should be
followed in calling such a person, if possible...”
Introduction 17

Hence, the methodology of da 'wah and the steps followed in calling people to
the truth become clear. It also becomes clear that the method applied by some of
the Muslim movements working in da 'wah is wrong since they neglect the aspect
of Muslim Creed, and this is contrary to the sound methodology laid down by
Allah and His Messenger (PBUH).

Endnotes

1 Tagh&t False objects of worship, such as idols, heavenly bodies, spirits, human beings, etc.
2 Fitnah: Persecution.
 THE PRINCIPLES OF THE
ISLAMIC CREED
Prologue

Know, O Muslim brother (may Allah guide you and me), that the principles
of the Islamic Creed, which is the Creed adopted by the Adherents of the Sunnah
and Muslim Community, the Group that will be rescued from Allah’s chastisement
on the Day of Judgment, are Belief in Allah, His Angels, Scriptures, Messengers,
the Last Day and the Divine Decree and Destiny, be it good or evil. Many texts in
the Qur’an and Sunnah as well as consensus support these principles.
Almighty Allah says:
“Righteousness is not that you turn your faces toward the east or the
west, but [true[ righteousness is [in] one who believes in Allah, the
Last Day, the angels, the Book, and the prophets...”
(Qur’an: Al-Baqarah: 177)
And He also says:
“Indeed, all things We created with predestination.”
(Qur’an: Al-Qamar: 49)
He, further, says:
“The Messenger has believed in what was revealed to hint front his
Lord, and [so have] the believers. All o f them have believed in Allah
and His angels and His books and His messengers, [saying], We
make no distinction between any o f His messengers...”
(Qur’an: Al-Baqarah: 285)
In addition, He says:
“...And whoever disbelieves in Allah, His angels, His books, His
messengers, and the Last Day has certainly gone fa r astray”
(Qur’an: An-Nisl’: 136)
Moreover, there is a Sahih (Authentic) hadith, in which the Prophet (PBUH)
is reported to have said:
“Faith is to believe in Allah, His Angels, His Scriptures, His Messengers,
the Last Day, and to believe in the Divine Decree, be it good or evil.”
20 Guide to Sound Creed

These great principles, which are sometimes referred to as the Pillars of

Faith, are called for by all Messengers and heavenly religions, and preached
in all the Divine Books. Thus, only those who have departed the fold of belief
and joined the disbelievers deny these principles. In this context, Almighty
Allah says:
“Indeed, those who disbelieve in Allah and His Messengers and wish
to discriminate between Allah and His Messengers and say, ‘We
believe in some and disbelieve in others,’ and wish to adopt a way
in between - those are the disbelievers truly. And We have prepared
fo r the disbelievers a humiliating punishment. But they who believe
in Allah and His messengers and do not discriminate between any
o f them - to those He is going to give their rewards and ever is Allah
Forgiving and Merciful.” (Qur’an: An-Nisa: 150-152)
Hence, these great principles and pillars of the Muslim Creed need to be
illustrated and explained to people. This is what we will try, if Allah so wills, to do
in this book as far as possible.
 1
PRINCIPLE

Belief in Allah,
Mighty and Exalted be He
This is the basis on which other Pillars of Faith are founded. It means to firmly
believe that Allah is the Lord of everything and its Owner, and that He Alone is
the Creator and Designer of the universe. Belief in Allah also means to believe that
none deserves to be worshipped other than Allah, Who has no partners and that
all other deities worshipped beside Him are false and worshipping such deities is
void too. Almighty Allah says:
“That is because Allah is the Truth, and that which they call upon
other than Him is falsehood, and because Allah is the Most High,
the Grand” (Qur’an: Al-Hajj: 62)
This verse indicates that Allah has the Attributes of Perfection and the
Qualities of Magnificence. Besides, He is far above all deficiencies and faults.
There are three kinds of Tawhid (Belief in the Oneness of Allah): Tawhidur-
Rububiyyah (Belief in Allah’s Lordship), Tawhidul-Uluhiyyah (Belief that no
one deserves to be worshipped except Allah), and Tawhidul-Asma was-Sifat
(Belief in Allah’s Names and Attributes).
22 Guide to Sound Creed

The First Aspect:

Tawhidur-Rububiyyah (Belief in Allah’s Lordship)

Tawhidur-Rububiyyah means to have a firm belief that Allah Alone is the
Creator of the whole universe and its Designer, and that it is He Who gives life
and death. Besides, it also entails belief that Allah is the Provider, the Powerful
and the Firm Possessor of strength.
Such a kind of Tawhid is inherent in man’s nature and none of the previous
nations doubted that. Almighty Allah says:
“And i f you asked them who created them, they would surely say,
Allah.’ ” (Qur’an: Az-Zukhruf: 87)
And He says:
“And i f you should ask them, ‘Who has created the heavens and the
earth ?’ they would surely say, ‘They were created by the Exalted in
Might, the Knowing.’ ” (Qur’an: Az-Zukhruf: 9)
Moreover, He says:
“Say, ‘Who is [the] Lord o f the seven heavens and [the] Lord o f the
Great Throne?’ They will say, ‘[They belong] to Allah...’ ”
(Qur’an: Al-Mu’minun: 86)
Similar examples are highlighted in many Quranic verses, where Allah
mentions that the polytheists admitted the Lordship of Allah and that He Alone
is the Creator of the universe, the Provider of all creatures and the One Who gives
life and causes death.
None denied Tawhidur-Rububiyyah except for some deviated groups of people
(e.g., atheists), who pretended to deny the presence of the Lord, though they
were completely certain in their hearts that He exists. They only denied Allah’s
presence out of stubbornness. This is evident in what Allah says about Pharaoh
who said to his people:
“...‘I have not known you to have a god other than me’...”
(Qur’an: Al-Qasas: 38)
However, Moses addressed him saying:
“[Moses] said, ‘You have already known that none has sent down
these [signs] except the Lord o f the heavens and the earth as
evidence...’ ” (Qur’an: Al-Isra: 102)
Principle 1: Belief in Allah, Mighty and Exalted be He 23

Moreover, Almighty Allah says:

“And they rejected diem, while their [inner] selves were convinced
thereof, out o f injustice and haughtiness...” (Quran: An-Naml: 14)
In principle, those who denied the presence of Allah never relied on a proof,
but it was their obstinacy that prompted them to do so. About this Allah, the
Almighty says:
“And they say, “There is not but our worldly life; we die and live, and
nothing destroys us except time.’And they have o f that no knowledge;
they are only a s s u m i n g (Qur’an: Al-Jathyiah: 24)
Thus, those people did not deny Allah’s presence out of knowledge, sound
reasoning or the pine nature they had. As a matter of fact, the claims of those who
denied the presence of Allah are all refutable since this universe and the cycle of
life attest to the Oneness of Allah and His Lordship, for a creature must have had
a Creator, exactly as a deed must have had a doer. Allah, the Almighty, says:
“Or were they created by nothing, or were they the creators [o f
themselves], or did they create the heavens and the earth...”
(Qur’an: At-Tur: 35)
Moreover, a poet says:
And in every thing there is a sign
That attests that Allah is One
Since these facts are evident, atheists or those who deny the presence of Allah
become confused and fail to give answers to the questions set by the monotheists.
Those atheists may, sometimes, say, “This universe has existed as a result of the
nature, which consists of such things as plants, animals and the inanimate beings;
according to these atheists, such things comprise the nature which has originated
itself!” At some other times, those atheists may claim that nature consists of the
qualities of the things and their characteristics such as heat, coldness, moisture,
solidity, smoothness and roughness, and that nature is a group of abstract things
such as motion, stillness, growing, marriage and multiplication. Those atheists
claim that nature is made up of these qualities and abstract things, and that nature
has originated things.
Undoubtedly, the above-mentioned claims are baseless since the two
considerations are unreasonable. According to their first consideration, nature
in itself will be regarded as a creating and created object, thus it may be said
that the earth created the earth or heaven created heaven, which is circular
and impossible. Furthermore, the second consideration is more impossible, for
24 Guide to Sound Creed

since the essence of the thing is unable to create itself, then its quality is, by a
greater reason, unable to create it. For, the presence of a quality is dependent
on the presence of the thing described by it, so how can a quality create the
thing it qualifies whereas it needs that thing! Besides, since the occurrence of
the qualified thing has been proved, then the quality that describes it necessarily
exists. In addition, the nature has no feelings, for it is purely an instrument,
so how can it create great things, which are extremely wonderful and perfect,
proceed with extreme wisdom, and are closely related.
Some atheists also said that all creatures originated by accident, in the sense
that the unification of atoms and molecules occurred accidentally and that
resulted in the origination of life without the intervention of a wise creator and
manager. Undoubtedly, this is a false statement, which is unacceptable to minds
and pure natures. For, when one contemplates this organized universe with its
planets, earth and heaven as well as the fife of the creatures in the universe, which
is run by accuracy and wonderful order, all this reflects the fact that this universe
was created by a Wise Creator.
Ibnul-Qayyim says:
“Ask the one who denies the presence o f Allah and never recognizes His
Divine Attributes about the case o f a waterwheel which isfixed on a river
while its instruments are perfect in such a way that no deficiency is seen
in its substance or the way it looks. This waterwheel is made to irrigate
a lush garden full o f all kinds o f fruits and trees. In addition, there is
someone to care for this garden, scour it from weeds so that everything
in it is tidy. Besides, he distributes its ripe fruits among the deserving
recipients in a fair way according to their needs and necessities, giving
every category the amount fitting it in a continuous way. Does such an
atheist think that all that happens by accident without the intervention
o f a designer or a manager?Is it possible that the waterwheel, the garden
and the other things exist accidentally without a supervisor or a manager?
Can the human mind accept that?! What may a reasonable person say
about that? Will he be guided to the right path? However, Allah, All-
Mighty and All-Wise has created some people who have hearts with
which they do not comprehend and eyes with which they cannot behold,
so they cannot reflect on the wonderful creatures in the universe; they
are as ignorant as the animals.”
Principle 1: Belief in Allah, Mighty and Exalted be He 25

The Second Aspect:

Tawhtdul- Uluhiyyah
Tawhidul-Uluhiyyah (i.e., the belief that no one deserves to be worshipped
except Allah) means that all kinds of worship should be directed to none but
Allah. The Arabic word ‘Al- Uluhiyyah’ means ‘worship’ and the word ‘Hah.’ means
‘the worshipped One.’ Therefore, this kind of Tawhid is called ‘Tawhtdul- 'Ibadah’
(the monotheism of worship).
Literally, the Arabic word 'ibadah (worship) means humiliation. Thus,
Arabs would say tariqun mu’a bad (i.e., a well-paved road) when it is even and
trodden. As for the jurisprudential meaning of 'ibadah (worship), scholars have
defined it in different ways though they agree on its meaning. Thus, a group of
the scholars have defined 'ibadah as the acts that Allah has ordered people to do
apart from their being a custom or something rationally required. Some other
scholars have defined 'ibddah as the perfect love for Allah and the ultimate
submission to Him. However, Shaykhul-Islam Ibn Taymiyah has defined
'ibddah as an umbrella term that entails all that Allah loves and is pleased with
of sayings, explicit and implicit deeds. This definition is the most accurate and
comprehensive one, for the whole religion is manifested in 'ibddah. Moreover,
some scholars have defined 'ibadah as the perfect love for Allah and submission
to Him, for the perfect love and ultimate submission imply the obedience to the
Beloved One and Complying with His Will. Hence, the slave of Allah is the one
subdued by love for Allah and submission to Him. So, one’s obedience to his
Lord is dependent on his love for and submission to Him. Consequently, one’s
love for Allah and submission to Him imply that one worships Him Alone and
associates no partner with Him.
Consequently, the worship that Allah has ordered people to do entails the
meaning of submission to Allah and love for Him. Thus, worship is based on
three pillars: Love for Allah, longing for His mercy and fearing Him, which are all
complementary. So, a person who has only one quality of these is not a complete
worshipper of Allah.
Moreover, it is known that the Sufi people have worshipped Allah via loving
Him only, while the Murji’a h 1have worshipped Him via longing for His mercy
only, whereas the Kharijites2have worshipped Him via fearing Him only.
All the above-mentioned three ways of worship are wrong. For, loving
Allah without submission to Him is not regarded as worship. Thus, he who
loves something without submitting to it is not a true worshipper of it. This is
26 Guide to Sound Creed

exactly the same as one’s love for one’s son or friend. In addition, submission
to Allah without loving Him is not considered worship. This is also similar to
one who is subjected to an oppressive ruler, trying to avoid his evils. Hence,
worshipping Almighty Allah via loving only or fearing only is not sufficient;
rather a true worshipper should love and glorify Him more than everything
and anything.
It is known that worship is the end with which Allah is pleased and for which
He created both the jinn and human beings. Almighty Allah says:
“And I did not create the jinn and mankind except to worship Me.”
(Qur’an: Adh-Dhariyat: 56)
Besides, for worship, Allah has sent all His Messengers; Almighty Allah says:
“And We certainly sent into every nation a messenger, [saying],
‘Worship Allah and avoid tdgMt...’ ” (Qur’an: An-Nahl: 36)
There are many kinds of worship; it includes Prayer, Zakdh3, Fasting, Hajj
(Pilgrimage), truthfulness, paying the deposits back to their owners, doing good
to parents, keeping good ties with one’s kith and kin, fulfilling the covenant,
enjoining what is right and forbidding what is evil, fighting against the
disbelievers and the hypocrites and being good to the animals, the orphans, the
needy, the wayfarers, the slaves and the livestock. Furthermore, worship also
includes acts like supplicating Allah, invoking Him and reciting the Qur’an.
Other forms of worship are: Loving Allah and His Messenger, fearing Allah and
turning unto Him in repentance. Likewise, worship also includes: Sacrificing
animals to Allah Alone, vowing to Him, seeking refuge with Him, seeking His
help and asking for His aid.
Accordingly, worship with all its forms should be devoted to Allah Alone,
Who has no partners in worship. Thus, directing any form of worship to anyone
other than Allah is a major shirk (polytheism). So he who supplicates anyone
other than Allah, sacrifices or vows to any one other than Allah or seeks the
help of a dead, an absent or a present person has committed a major shirk and
a grave sin that is only forgiven by repentance. No matter whether the mushrik
(polytheist) directs his worship to an idol, a tree, a stone, a prophet or a saint,
be he alive or dead, as exactly some people do nearby the graves of the saints
now; worshipping others beside Allah leads to Allah’s displeasure, whether the
worshipped one is a favorite angel, a sent Messenger, a saint or someone else.
Almighty Allah says:
“Indeed, Allah does not forgive association with Him...”
(Qur’an: An-Nisa: 48)
Principle 1: Belief in Allah, Mighty and Exalted be He 27

He also says:
“...So do not invoke with Allah anyone.” (Quran: Al-Jinn: 18)
Moreover, Allah says:
“Worship Allah and associate nothing with Him...”
(Qur’an: An-Nisa: 36)
Unfortunately, the graves of the saints in some Muslim countries are glorified
by some people who are supposed to be Muslims; they take these graves as idols
to worship besides Allah. Moreover, those people seek the help of others but
Allah wherever they are, even if they are not near the graves of the saints. For
example, some of those people may mention the name of Allah’s Messenger
(PBUH) when they stand up or when they are astonished by an amazing thing,
seeking his help. Some others may say, “Give us aid O Allah’s Messenger or O so
and so.” When those people are admonished not to do that (as it is shirk), they
say, “We know that those people (i.e., the dead saints) are unable to do anything
but they are righteous people who are very dear to Allah, and we supplicate
Allah through their status and intercession with Him.” Those people, though
they recite the Qur’an every now and then, forget that such wording they are
using is said too by the polytheists, about whom Allah says in the Qur’an:
“And they worship other than Allah that which neither harms them
nor benefits them, and they say, ‘These are our intercessors with
Allah.’ Say, ‘Do you inform Allah o f something He does not know
in the heavens or on the earth?’ Exalted is He and High above what
they associate with Him! ” (Qur’an: Yunus: 18)
Moreover, Allah says:
“Unquestionably, fo r Allah is the pure religion and those who take
protectors besides Him [say], ‘We only worship them that they
may bring us nearer to Allah in position.’ Indeed, Allah will judge
between them concerning that over which they differ- Indeed, Allah
does not guide he who is a liar and [confirmed] disbeliever.”
(Qur’an: Az-Zumar: 3)

Thus, Allah calls those idol worshippers as liars, most disbelieving, though
they think that patrons are nothing but intermediates between them and Allah in
fulfilling their needs. This is exactly what the grave worshippers say nowadays;
Allah says:
.. Their hearts resemble each other...”
(Qur’an: Al-Baqarah: 118)
28 Guide to Sound Creed

Therefore, Muslim scholars should denounce such a grave shirk and clarify its
reality to people. Furthermore, Muslim rulers are bound to demolish these idols
and remove them from mosques.
Many righteous Muslim scholars denied such a kind of shirk; they forbade
people to do it and warned them against doing it. Among those scholars were
shaykhul-Islam Ibn Taymiyah, his disciple Ibnul-Qayyim, Sheikh Muhammad
Ibn 'Abdul-Wahhab, Sheikh Muhammad Ibn Isma'il As-San'ani, Sheikh
Muhammad Ibn 'All Ash-Shawkani in addition to many early and late Imams,
whose books are available nowadays.
About that kind of shirk, Imam Ash-Shawkani says in his book entitled
Naylul-Awtdr min Asrar Muntaqa Al-Akhbar (The Realization o f Desires, from the
Secrets o f Selected Hadiths):
“Erecting the tombs o f the righteous people and decorating them
have resulted in many destructive evils that affect the soundness o f
one’s belief Among those evils is that some ignorant Muslims have
deviated beliefs like those o f the idol worshippers or even graver.
Those ignorant people think that the dead righteous people can
benefit and harm them, so they turn unto them, asking them to
fulfill their needs and achieve their interests. They ask those dead
righteous persons to do things that are sought only from Allah,
thus they set out fo r visiting the graves o f those people, touch the
enclosure o f their graves heretically seeking their blessings and help.
To cut it short, those ignorant people left nothing o f the deeds done
by the idol worshippers in the the Pre-Islamic Period o f Ignorance
(the Jahiliyyah) but they did it. So, it is to Allah that we belong and
to Him shall we return.”
In spite of that prevalent abominable evil and heinous disbelief, we find
none who gets angry at that for the sake of Allah or feels jealous of the true
religion, be he a scholar, student, prince, or king. Moreover, I have been
informed without doubt that many of those quburis or perhaps most of them
have the habit that when one of them is asked by his challenger to take an
oath, he swears by Allah falsely. But when he is asked to swear by his dead
sheikh, the so and so person whom he glorifies, he falters and hesitates,
refusing to swear untruthfully, then he acknowledges the truth. This is, of
course, clear evidence of the polytheism committed by those people; their
polytheism is graver than that of those who say Allah is the second of two
gods or the third of three.
Principle 1: Belief in Allah, Mighty and Exalted be He 29

Therefore, O you Muslim scholars and rulers, what a catastrophe that

has afflicted Islam graver than disbelief! What affliction that is more harmful
to faith than worshipping things other than Allah! What tribulation that may
befall Muslims, which equals that disaster! What evil for which forbiddance is as
obligatory as forbidding such an unequivocal shirk}.
One is able to deliver one’s calls
If one has called an alive person
But not-alive is the person who one calls
If you had instead blown on afire
It would have surely shined
But what you had blown on were ashes
Here Imam Ash-Shawkani’s words come to an end. Unfortunately, after the
time of Ash-Shawkani, the conditions of the Muslim world became worse and the
affliction exceeded the state he had described. There is no might or power except
in Allah, the Most High, the Most Great.

The Relation between

Tawhidur-Rububiyyah and Tawhidul-Uluhiyyah
It is known that both these kinds of Tawhid are interrelated in the sense that
Tawhidur-Rububiyyah necessitates Tawhidul-Uluhiyyah, so one who believes
in Allah’s Lordship should necessarily acknowledge the fact that none but Him
deserves to be worshipped. Therefore, whoever knows that Allah is his Lord,
Creator, the Manager of his affairs, is duty bound to worship Him Alone and
associate no partners with Him.
In addition, Tawhidul- Uluhiyyah comprises Tawhidur-Rububiyyah in the sense
that the meaning of Tawhidur-Rububiyyah is included in Tawhidul-Uluhiyyah.
Put differently, he who worships Allah Alone, associating none in worship with
Him, should have necessarily believed before this that He is his Lord and Creator.
This is the same as what Prophet Ibrahim (Abraham) (peace be upon him) said,
addressing his people:
“ ‘Then do you see what you have been worshipping, you and your
ancient forefathers? Indeed, they are enemies to me, except the
Lord o f the worlds, Who created me, and He [it is who] guides me.
And it is He Who feeds me and gives me drink. And when I am ill,
it is He Who cures me and Who will cause me to die and then bring
me to life, and Who I aspire that He will forgive me my sin on the
Day o f Recompense.’ ” (Qur’an: Ash-Shu' ara: 75-82)
30 Guide to Sound Creed

It is noticeable that sometimes Tawhidur-Rububiyyah and Tawhidul- Uluhiyyah

are mentioned together in the Qur’an, so there is a difference in meaning between
both of them, and consequently, they are regarded as two different sections of
Tawhid; as in the Quranic verse in which Allah says:
“Say, ‘I seek refuge in the Lord o f mankind, The Sovereign o f
mankind, The God o f mankind.’ ” (Qur’an: An-Nas: 1-3)
Hence, in these contexts, the word Ar-Rabb (i.e„ the Lord) means the Owner of
the whole universe and the Manager of the affairs of the creatures; and the word Ildh
means the true God that deserves to be worshipped alone. At some other contexts,
these two kinds of Tawhid are mentioned separately, so in this situation they both
have one and the same meaning, as expressed in the hadith which states that the
Angels responsible for questioning the dead people in the grave ask each one of
them saying, “Who is your “Rabb” i.e., Lord?” In this hadith, the word Rabb is used
to mean both the Creator and the truly worshipped God. This shared meaning of
Tawhidur-Rububiyyah and Tawhidul-Uluhiyyah is expressed in the verse in which
Allah says:
“[They are] those who have been evicted from their homes without
right—only because they say, ‘Our Lord is Allah...’ ”
(Qur’an: Al-Hajj: 40)
It is also expressed in the verse that states:
“Say, ‘Is it other than Allah I should desire as a lord... V ”
(Qur’an: Al-An'am: 164)
And the verse:
“Indeed, those who have said, ‘Our Lord is Allah’and then remained
on a right course...” (Qur’an: Fussilat: 30)
In all these verses, Tawhidur-Rububiyyah has the same meaning as Tawhidul-
Uluhiyyah.
Notwithstanding, the kind of Tawhid for which the Messengers called their
people to believe in is Tawhidul-Uluhiyyah. This is because, all nations are
known to have believed in Tawhidur-Rububiyyah. Only a few deviant nations
deny Tawhidur-Rububiyyah explicitly; however, they acknowledge it inwardly,
but such inward acknowledgment by itself avails nothing, even Iblis (Satan)
believes in Tawhidur-Rububiyyah, Allah says in the Qur’an, conveying the
words of Iblis:
“[Iblis] said, ‘My Lord, because You have put me in error...’ ”
(Qur’an: Al-Hijr: 39)
Principle 1: Belief in Allah, Mighty and Exalted be He 31

Moreover, the polytheists, to whom Allah’s Messenger (PBUH) was sent,

believed in Tawhidur-Rububiyyah. This fact is clearly voiced in many Quranic
verses. For example Allah says:
“And i f you asked them who created them, they would surely
say, ‘A llah.’ ” (Qur’an: Az-Zukhruf: 87)
With this in mind, we could say that he who believes in Tawhidur-Rububiyyah
only is not regarded as Muslim, and his life and wealth are not inviolable unless he
believes in Tawhidul-Uluhiyyah and worships none but Allah.
Consequently, here appears the nullification of what is claimed by some
theologians and Sufis, who saythat human beings are only required to acknowledge
that Allah is the Creator of the universe and the Manager of its affairs. According
to them, the one who believes in this only is a Muslim. Thus, those theologians and
Sufis define Tawhid, in their writings on the doctrines, in words that apply only to
Tawhidur-Rububiyyah. For example, they say that Tawhid means acknowledging
the presence of Allah and that He is the Creator and Sustainer...etc. Having
mentioned that, they quote the proofs attesting to Tawhidur-Rububiyyah.
Ibn Taymiyah (may Allah have mercy on him) says:
“Most o f the theologians acknowledge Tawhid in books o f theology
and consideration; they aim at dividing Tawhid into three kinds, so
they say, ‘A llah is unique in His Divine Self that none is like Him,
unique in His Attributes that He has no match, and He is unique
in His Actions that no one can do like them.’ The most fam ous kind
o f Tawhid, according to those scholars, is the third kind, Allah’s
uniqueness in His Actions, which indicates that the Creator o f the
whole universe is One Creator. Those theologians and Sufis support
their opinion with proofs preventing the similarity between Allah
and anything else, thinking that this is the Tawhid people are
required to believe in and that it is what is meant by the words,
‘There is no deity except Allah’. Therefore, they explain the meaning
o f Al-Uluhiyyah (Divinity o f Allah) as His ability to invent. It is well
known that the Arab polytheists to whom Prophet Muhammad was
initially sent never disagreed with him regarding the uniqueness o f
Allah’s Actions; besides, they believed that Allah is the Creator o f
everything and they also believed in the Divine Decree. In spite o f all
that, they were regarded as polytheists (for believing in that only was
not sufficient)...”
32 Guide to Sound Creed

This is what Ibn Taymiyah (may Allah have mercy on him) has said in
refutation of the sayings of those who believe that the Tawhid people are required
to believe in is to believe in Tawhidur-Rububiyyah. His refutation is supported by
the Quranic verse, in which Allah says:
“And We certainly sent into every nation a messenger, [saying],
‘Worship Allah and avoid tdghtit...’ ” (Qur’an: An-Nahl: 36)
Thus, Allah’s Messengers did not call their people to believe that Allah is the
Creator of the universe, for they already believed in that; rather, the Messengers
said to their people:
.. ‘Worship Allah and avoid tdghtit’.. (Qur’an: An-Nahl: 36)
Furthermore, Ibn Taymiyah says:
“The Tawhid which the Messengers called people to believe in mainly
concentrates on proving that there is no true deity that deserves to be
worshipped except Allah, so people should not associate others in worship
with Allah...”
Moreover, Ibn Taymiyah says:
“Tawhid does not mean only Tawhidur-Rububiyyah; Allah Alone is
the Creator o f the whole universe according to what is maintained by
some theologians and Sufis, who believe that when they prove that
with their insufficient evidence, then they will have confirmed the
true essence o f Tawhid. In addition, they have believed that when
they believe in that and when their souls are filled with it, then they
will have firmly believed in the true Tawhid (monotheism). However,
if man firmly believes in all the Attributes Allah deserves to be
described with, glorifies Allah, keeping Him fa r above all deficiencies,
and believes that Allah is the Creator o f everything, he will not be
regarded as muwahhidfmonotheist) until he testifies that there is no
deity that deserves to be worshiped but Allah Alone. Furthermore,
man should adhere to worshipping Allah Alone, associating no
partners with Him. The Arabic word ilah (i.e., God) means the
Worshipped Deity that deserves to be worshipped alone, not the One
Able to create. Thus, a person, who explains the word ilah saying
that it means the One Who is capable o f creating from nothing and
believing that this is the most accurate description o f God, and that
this is the true Tawhid that one should believe in, is unaware o f the
reality o f Tawhid which the Prophet (PBUH) was sent to call people
Principle 1: Belief in Allah, Mighty and Exalted be He 33

to. It is known that the People who believe in that are the theologians
like Abul-Hasan Al-Ash'art and his followers. Besides, it is a well-
known fa ct that the Arab polytheists who lived in the Pre-Islamic
Period o f Ignorance (the Jahiliyyah) and the early period o f Islam
firmly believed that Allah Alone is the Creator o f everything, yet they
were regarded as disbelievers. About that, Allah says, And most o f
them believe not in Allah except while they associate others with
H im ’ (Quran: Yusuf: 106). In addition, a group o f Salaf (early
Muslim scholars) said, “When the Arab polytheists were asked, ‘Who
created the heavens and the earth?’ they would say, ‘Allah.’ However,
they worshipped others with Allah.’’ Allah, the Almighty says: ‘Say,
[O Muhammad], ‘To whom belongs the earth and whoever is in
it, i f you should know?’ They will say, ‘To Allah.’ Say, ‘Then will
you not remember?’ Say, ‘Who is Lord o f the seven heavens and
Lord o f the Great Throne?’ They will say, ‘[They belong] to Allah.’
Say, ‘Then will you not fe a r Him?’ Say, ‘In whose hand is the realm
o f all things-and He protects while none can protect against Him-
i f you should know?’ They will say, ‘[All belongs] to Allah.’ Say,
‘Then how are you deluded?’ (Qur’an: Al-Mu’minun: 84-89)”
Moreover, Ibn Taymiyah added saying:
“Hence those who only acknowledge that Allah is the Lord and Creator
o f everything are not regarded as true worshippers o f Allah Alone.
Moreover, they are not among those who seek aid from Him Alone,
befriending those who obey Allah and taking as enemies those who
disobey Him as well as obeying Allah’s Messengers...”
He, further, said:
“It is well known that most o f the polytheists acknowledged that Allah
is the Creator o f everything; however, they believed in the intercession o f
those whom they take as partners with Allah...”
In addition, Ibn Taymiyah (may Allah have mercy upon him) said:
“That is why some o f the polytheists used to prostrate to the sun, the
moon and the stars; they would pray to them, fast for them, sacrifice
animals to them and dedicate other acts o f worship as means o f drawing
near to them. Then they would say that doing so is not shirk, but one
would be regarded as a polytheist if one believed that those things are
the managers o f the universe. They would also say that regarding these
things as intercessors would not turn one a polytheist. However, it is
inevitably known in Islam that doing so is shirk...”
34 Guide to Sound Creed

I say that this is what the quburis (glorifiers of graves) do and say nowadays.
They do many acts of worship to draw near to the buried saints, saying, “This is
not shirk because we do not believe that these dead righteous people have created
the universe nor have they managed its affairs but we take them as mediators in
supplication to Allah...”

Calling for Belief in Tawhidul-Uluhiyyah

The Qur’anic Methods
People firmly believe in Tawhidur-Rububiyyah, as they are inspired by their
pure nature and their reflection on the universe to believe that One Mighty Lord
created it. Believing in Tawhidur-Rububiyyah alone, however, is not sufficient
to make one a true believer in Allah, and thus will be rescued from Allah’s
torment on the Day of Judgment. As such, the Divine Messages delivered
by Messengers focused on calling people to believe in Tawhidul-Uluhiyyah.
The Message sent to Muhammad (PBUH), the Seal of all the Messengers,
in particular, focused on Tawhidul-Uluhiyyah. He used to ask people to say,
“There is no deity except Allah,” for this utterance implies worshipping Allah
Alone and abandoning the worship of any other partner. However, his people
used to turn away from him, saying:
“ ‘H as he m ad e the gods [only] on e G od? Indeed, this is a
curious thing.’ ” (Qur an: Sad: 5)

Moreover, the stubborn people of Prophet Muhammad (PBUH) tried their

best to make him relinquish his Message and let them worship their idols.
They tried all the available means to make him abandon his cause; sometimes
exhorting him and some other times frightening him. But the Prophet (PBUH)
would say:

“By Allah, if they put the sun in my right hand and the moon in my
left hand in order to make me abandon this matter (Islam), I would
not leave it until Allah makes it prevail; otherwise I would die fo r the
sake o f it (Islam).”
In addition, many Qur’anic verses were revealed to Prophet Muhammad,
ordering him to call people to believe in Tawhidul-Uluhiyyah, and refuting the
doubts raised by the polytheists with the clear proofs. In doing so, the Qur’an
would follow various styles, some of which are highlighted below:
Principle 1: Belief in Allah, Mighty and Exalted be He 35

1- Allah, Exalted be He, orders people to worship Him Alone and abandon
all other partners. Allah, the Almighty, says:
“Worship Allah and associate nothing with Him...”
(Qur’an: An-Nisa: 36)
He, further, says:
“O mankind, worship your Lord, Who created you and those
before you, that you may become righteous - [He] Who made
fo r you the earth a bed [spread out] and the sky a ceiling and
sent down from the sky, rain and brought forth thereby fruits as
provision fo r you. So do not attribute to Allah equals while you
know [that there is nothing similar to Him].”
(Qur’&n: Al-Baqarah: 21-22)

2- Furthermore, the Qur’an points out that Allah creates people to only
worship Him, Allah says:
“And I did not create the jinn and mankind except to worship Me.”
(Qur’an: Adh-Dhariyat: 56)
3- Moreover, the Qur’&n demonstrates that Allah sent all His Messengers to
call their peoples to worship Him Alone and to shun all other partners.
Allah says in the Qur’an:
“And We certainly sent into every nation a messenger, [saying],
‘Worship Allah and avoid tdghtit...’ ” (Qur’an: An-Nahl: 36)
4- In addition, the Qur’an asserts people’s duty to believe in Tawhidul-
Ulhhiyyah by proving that Allah Alone is the Lord, Creator and Manager
of the universe. Allah, Glorified be He, says:
“O mankind, worship your Lord, Who created you and those
before you...” (Qur’an: Al-Baqarah: 21)
He also says:
“...D o not prostrate to the sun or to the moon, but prostrate to
Allah, Who created them...” (Qur’an: Fussilat: 37)
He, further, says:
“Then is He Who creates like the one who does not create?”
(Qur’an: An-Nahl: 17)
36 Guide to Sound Creed

5- The Qur’an also demonstrates the obligation of worshipping Allah,

Glorified and Exalted be He, by showing that Allah Alone is given the
Attributes of perfection while the gods worshipped by the polytheists are
deprived of such attributes. Almighty Allah says:
.. So worship Him and have patience fo r His worship. Do you know
o f any similarity to Him?” (Qur’an: Maryam: 65)
He also says:
“And to Allah belong the best Names, so invoke Him by them...”
(Qur’an: Al-A'raf: 180)
Furthermore, Allah quotes Abraham’s words to his father as saying:
“ ‘O my father, why do you worship that which does not hear and
does not see and will not benefit you at all?’ ”
(Qur’an: Maryam: 42)
Moreover, Allah says:
“I f you invoke them, they do not hear your supplication...”
(Qur’an: Fatir: 14)
In addition, Allah says:
“And the people o f Moses made, after [his departure], from their
ornaments a calf- an image having a lowing sound. Did they not see
that it could neither speak to them nor guide them to a way?”
(Qur’an: Al-A'raf: 148)
6- Besides, the Qur’an describes the gods worshipped by the polytheists with
disability. Allah, Exalted be He, says:
“Do they associate with Him those who create nothing and they are
[themselves] created? And they [i.e., the false deities] are unable to
[give] them help, nor can they help themselves.”
(Qur’an: Al-A'raf: 191-192)
He also says:
“Say, ‘Invoke those you have claim ed [as gods] besides Him, fo r
they do not possess the [ability fo r ] removal o f adversity from
you or [for its] transfer [to som eone else].’ ”
(Qur’an: Al-Isra: 56)
Principle 1: Belief in Allah, Mighty and Exalted be He 37

In addition, He says:
“And they worship besides Allah that which does not possess fo r
them [the power of] provision from the heavens and the earth at
all, and [in fact], they are unable.” (Quran: An-Nahl: 73)
Besides, He says:
“O people, an example is presented, so listen to it. Indeed, those
you invoke besides Allah will never create [as much as] a fly, even
if they gathered together fo r it [i.e., that purpose]. And i f the fly
should steal away from them a [tiny] thing, they could not recover
itfrom the fly. Weak are the pursuer and pursued.”
(Qur’an: Al-Hajj: 73)
7- Furthermore, the Quran reproaches the polytheists who worship
partners other than Allah. In this relation, Allah, Exalted and Glorified
be He, says:
“He said, ‘Then do you worship instead o f Allah that which does not
benefit you at all or harm you? Uff to you and to what you worship
instead o f Allah. Then will you not use reasonV ”
(Qur’an: Al-Anbiya: 66-67)
Further, Allah says:
“And who is more astray than he who invokes besides Allah those
who will not respond to him until the Day o f Resurrection [i.e.,
never], and they, o f their invocation, are unaware.”
(Qur’an: Al-Ahqaf: 5)
8- The Qur’an also sheds light on the severe punishment that will be
inflicted on the Polytheists, who worship other partners together with
Allah. It points out the destiny of those disbelievers and that of the false
deities they worship on the Day of Judgment. Those deities will fail
those polytheists in the most crucial situations. Allah, Glorified and
Exalted be He, says:
“And i f only they who have wronged would consider [ that] when
they see the punishment, [they will be certain] that all pow er
belongs to Allah and that Allah is severe in punishment. [And
they should consider that] when those who have been follow ed
disassociate themselves fro m those who follow ed [them], and
38 Guide to Sound Creed

they [all] see the punishment, and cut o ff from them are the ties
[ o f relationship], those who follow ed will say, ‘I f only we had
another turn [at worldly life] so we could disassociate ourselves
from them as they have disassociated themselves from us.’ Thus
will Allah show them their deeds as regrets upon them. And they
are never to emerge from the Fire.”
(Quran: Al-Baqarah: 165-167)
Moreover, Allah says:
“...A nd on the D ay o f Resurrection they will deny your
association. And none can inform you like [one] A cquainted
[with all matters].” (Quran: Fatir: 14)
He, further, says:
“And who is more astray than he who invokes besides Allah those
who will not respond to him until the Day o f Resurrection [i.e.,
never], and they, o f their invocation, are unaware. And when the
people are gathered [that Day], they [who were invoked] will be
enemies to them, and they will be deniers o f their worship.”
(Qur’an: Al-Ahqaf: 5-6)
In addition, Allah, Glorified and Exalted be He, says:
“And [mention] the Day when He will gather them all and then say
to the angels, ‘Did these [people] used to worship youV They will
say, ‘Exalted are You! You, [O Allah], are our benefactor excluding
[i.e., not] them. Rather, they used to worship the jinn; most o f them
were believers in them.” (Qur’an: Saba’: 40-41)
Besides, He says:
“And [bew are the Day] when Allah will say, ‘O Jesus, Son o f
Mary, did you say to the people, ‘Take m e and my m other as
deities besides Allah V He will say, ‘Exalted are You! It was not
fo r me to say that to which I have no right...”
(Qur’an: Al-Ma’idah: 116)
9- Furthermore, Allah, Glorified and Exalted be He, replies to the poly­
theists who claim that they take deities as intercessors with Allah; He
states that intercession is possessed by Allah Alone and cannot be
sought except from Him. He also points out that none will be able to
Principle 1: Belief in Allah, Mighty and Exalted be He 39

intercede with Him except after having His permission and after His
Divine satisfaction with him for whom intercession is made. Allah,
Exalted be He, says:
“Or have they taken other than Allah as intercessors?” Say,” Even
though they do notpossess [power over] anything nor do they reason.”
Say, “To Allah belongs [the right to allow] intercession entirely. To
Him belongs the dominion o f the heavens and the earth...”

He, further, says:

“And how many angels there are in the heavens whose intercession
will not avail at all except [only] after Allah has permitted [it] to
whom He wills and approves.” (Qur’an: An-Najm: 26)
In all the above-mentioned verses, Allah has demonstrated that
He Alone owns the right of intercession, and that it is only sought
from Him, and it can only be obtained after His permission to the
intercessor and His Divine Satisfaction with the one for whom
intercession is made.
10- Furthermore, Allah, Exalted be He, has pointed out that the false deities
whom the polytheists associate with Allah avail them nothing, as this is
the state with worshipping those not fit for worship. Allah, the Almighty,
says:
“Say, [O Muhammad], ‘Invoke those you claim [as deities]
besides Allah.’ They do not possess an atom’s weight [o f ability]
in the heavens or on the earth, and they do not have therein any
partnership [with Him], nor is th erefor Him from among them
any assistant. And intercession does not benefit with Him except
fo r one whom He permits...” (Qur’an: Saba’: 22-23)
11- Moreover, Allah, Exalted be He, has set many parables in the Qur’an,
showing the falsity of shirk (polytheism). One of these parables is stated
in the Quranic verse, in which Allah says:
“...And he who associates with Allah -it is as though he had fallen
from the sky and was snatched by the birds or the wind carried him
down into a remote place.” (Qur’an: Al-Hajj: 31)
40 Guide to Sound Creed

Thus, Allah, Glorified and Exalted be He, has likened Tawhid (belief in
Allah’s Oneness) with its elevation, sublimity, wideness and exaltedness by
way of simile to the heaven. He has assimilated the one who abandons Tawhid
to the one who has collapsed from the heaven to the basest of the base. This
is because that person has fallen from the climax of belief to the lowest level
of disbelief. Moreover, Allah has likened the devils, who tempt that person
to disbelieve to the ferocious birds that snatch him away, tearing his parts.
Besides, Allah assimilates the whims of the polytheist, which drives him away
from the truth to the wind that sweeps him down into a far off place. This is
one of the many parables stated in the Qur an, which Allah has mentioned
to demonstrate the falsity of shirk and the loss to the polytheists both in this
world and the Hereafter.
The above-mentioned are just a few styles of those followed by the Qur’an
in calling for Tawhidul-Uluhiyyah and declaring the falsity of shirk. A Muslim
has only to read the Qur’an with reflection so as to find many useful things and
convincing clear proofs that inculcate belief in the Oneness of Allah in the hearts
of the believers and uproot doubts from them.

Nullifying Tawhidul-Uluhiyyah by Committing Shirk

After learning all about the truth, a Muslim should learn all the falsity that opposes
it so as to avoid it. This fact is portrayed in the following verse of poetry:
I knew evil not to do it
But only to avoid it
Moreover, Hudhayfah Ibnul-Yaman was reported as saying:
“People were used to ask Allah’s Messenger (PBUH) about the good things
while I would ask him about evil things lest I might commit them.”
Besides, 'Umar Ibnul-Khattab, the Commander of the Believers, is reported
to have said:
“The basic principles o f Islam would be destroyed one after the other
if there come to existence generations, who have never witnessed
(practices similar to those of) the Pre-Islamic Period o f Ignorance (the
Jahiliyyah)”
Centuries before, Al-Khalil4 (Ibrahim) (PBUH), says:
“ ‘My Lord, make this city [i.e., Mecca] secure and keep me and my
sons away from worshipping idols. My Lord, indeed they have led
astray many among the people...’ ” (Qur’an: Ibrahim: 35-36)
Principle 1: Belief in Allah, Mighty and Exalted be He 41

The above-mentioned quotations entail that one should be completely cautious

not to fall into shirk and one should be fully aware of it so as to avoid it.
Shirk means devoting any kind of worship to any one other than Allah; like
supplication, vowing and seeking help, which can only be done for Allah. On the
contrary, Tawhid means devoting worship to Allah Alone, which is something
inherent in the offspring of Adam unlike the Shirk, which is accidental. Allah,
Glorified and Exalted be He, says:
“Mankind was [of] one religion [before their deviation]; then
Allah sent the prophets as bringers o f good tidings and wamers
and sent down with them the Scripture in truth to judge between
the people concerning that in which they differed...”
(Qur’an: Al-Baqarah: 213)
Ibn ' Abb&s (may Allah be pleased with him) said:
“The period separating between Adam and Noah was ten centuries,
and the people who lived at that time were adherents o f Islam.”
Commenting on that, Ibnul-Qayyim says, “This is the correct interpretation o f
the aforementioned verse.” Ibn Kathir also affirms the authenticity of the above-
mentioned interpretation.
The first people to commit the grave sin of Shirk were the people of Noah, as
they exaggerated in glorifying the righteous people; Allah says about them:
“And said, Never leave your gods and never leave Wadd or Sdwd'
or Yaghdth and Ya 'dq and Nasrs...’ ” (Qur’an: Nuh: 23)
Al-Bukh&rl related in his Sahih (Authentic Book of Hadith) that Ibn 'Abbas said:
“These (names o f the idols) were the names o f some pious men o f the
people ofNdh (Noah), and when they died Satan inspired their people
to prepare and place idols at the places where they used to sit, and to
call those idols by their names. The people did so, but the idols were
not worshipped until those people (who initiated them) had died and
the origin o f the idols had become obscure, whereupon people began
worshipping them.”
Ibnul-Qayyim says:
“More than one o f the Salafsaid, ‘After those righteous people had died,
their people stayed by their graves, then they made idols having the same
pictures o f the deceased ones. Then, after the passage o f much time, the
following generations worshipped those idols.”
42 Guide to Sound Creed

Reflecting on the saying that Al-BukMri reported from Ibn ' Abbas about the
people of Noah’s excessive glorification of the righteous people, making picture
of them, keeping their pictures and erecting idols bearing their pictures in the
forums where they would gather, we know the danger of making pictures and
hanging pictures on walls as well as erecting statues in squares and streets. For, all
that leads people finally to shirk, as such glorification of the pictures and erected
statues takes other forms with the course of time since people may worship them
as happened in the case of the people of Noah.
That is why Islam has brought injunctions that forbid sculptures and
cursed those who do it, threatening them with the severest punishment and
the harshest chastisement on the Day of Resurrection. All that is done by
Islam to block the means of falling into shirk and to keep people far away
from trying to imitate Allah’s creation (through drawing pictures, erecting
idols, and the suchlike). Moreover, we deduce from this story that Satan
is always keen on seducing the children of Adam and deluding them. He
often tempts them by making use of their emotional states, claiming to urge
them to do what is good. Thus, when Satan saw the passionate attachment of
Noah’s people to the righteous people and saw their love for them, he incited
them to erect idols bearing their pictures. Satan’s aim was to bring them
gradually out of the truth to deviation. Satan’s temptation was not restricted
to the people living at the time of Noah, but he was farsighted as to try to
seduce the coming generations as well, for those late generations were less
knowledgeable since ignorance spread amongst them. So, Satan seduced
them to worship those idols, thus causing them to fall into major shirk. Those
people even stubbornly contended against Prophet Noah, saying: Never
leave your gods...’ (Qur’an: Nfih: 23).
Ibnul-Qayyim (may Allah have mercy on him) comments on that saying:
“Satan seduced the polytheists to worship the idols, tempting every
nation by using the method suitable fo r their mentalities. Thus, he
tempted some nations by inciting them to glorify the pictures o f the
dead persons, as what happened in the case o f the people o f Noah.
This is often the case with most o f the polytheists. But there were
some people who worshipped idols representing the pictures o f the
stars, which they thought to have been managing the universe. Such
people appointed custodians and chamberlains fo r their idols and
would offer sacrifices to them. The worship o f stars existed in the
world both at early and later times. The first people to worship the
stars were the Sdbiun (the polytheists to whom Prophet Ibrdhim
(Abraham) (PBUH) was sent). Ibrdhim debated with those people
Principle 1: Belief in Allah, Mighty and Exalted be He 43

about the falsehood o f shirk, refuted their argument with his

knowledge and destroyed their idols, so they tried to set him on fire.
Some other people worshipped idols representing the moon, claiming
that the moon deserves worship and that it manages the affairs o f the
Lower World. Still some other people worshipped fire; those people
were the Magi. A group o f people worshipped water while another
group worshipped animals, whereas other groups worshipped horses,
cows, living persons as well as dead ones. Meanwhile, other groups
o f people worshipped the Jinn, others worshipped trees and others
worshipped the angels...”
All that Ibnul-Qayyim (may Allah have mercy on him) has just mentioned
enables one to understand the meaning of the verse, which states:
“...And he who associates with Allah -it is as though he had fallen
from the sky and was snatched by the birds or the wind carried him
down into a remote place.” (Qur’an: Al-Hajj: 31)
And it also clarifies the meaning of the verse, in which Allah says:
"... ‘a re separate lords better or Allah, the One, the Prevailing?
You worship not besides Him except [m ere] names you have
nam ed them, you and your fathers, f o r which Allah has sent
down no authority. Legislation is not but fo r Allah. He has
com m anded that you worship not except Him. That is the
correct religion, but most o f the people do not know.’ ”
(Qur’an: Yusuf: 39-40)
Moreover, it indicates the meaning of the verse, in which Allah says:
“Allah presents an example: A man [i.e., slave] owned by quarreling
partners and another belonging exclusively to one man - are they
equal in comparison?”
(Qur’an: Az-Zumar: 29)

Therefore, when those polytheists had abandoned the worship of Allah

Alone, for which they were created and by which they could have attained
happiness, they were afflicted with the worship of Satan, thus, their whims and
desires were dispersed. Ibnul-Qayyim says about that:
They escaped from the slavery
For which Allah created them
So, they were enslaved by whims
And the worship o f Satan
44 Guide to Sound Creed

Therefore, hearts will only be guided and the world will only be reformed by
the belief in Tawhid; Allah, Exalted be He, says:
“Or have they [i.e., men] taken fo r themselves gods from the
earth who resurrect [the dead]. H ad there been within them [i.e.,
the heavens and earth] gods besides Allah, they both would have
been ruined. So exalted is Allah, Lord o f the Throne, above what
they describe.” (Qur’an: Ai-Anbiya: 21 - 22)
Thus, the Day of Resurrection will take place when there exists none who
believes in Tawhid. This is stated in the hadith related by Muslim in which the
Prophet (PBUH) says:
“The Hour (Resurrection) would not come so long as Allah is wor­
shipped in the world.”
In the same way as the early polytheists differed with one another as regards
their practices of worship and worshipped gods, the quburis have differed
with regard to adoring the graves: there is a special grave for each group of
them to which they present different kinds of worship. And for each of the
Sufi groups there is a sheikh whose followers adore as a god beside Allah.
That is, such a sheikh enjoins for them acts of worship, which Allah gave no
permission about. This is certainly a kind of the seduction made by Satan
to lead human beings astray. The only way to be secured from the evil and
seduction made by Satan is to believe in Tawhid with its forms and to adhere
to the Book of Allah and the Sunnah. We supplicate to Allah to show us the
truth and guide us to abide by it, and to show us the falsehood and guide us
to avoid it. For, He is our Patronizer; so how favorable is the Patronizer, and
how favorable is the Ready Vindicator!

Dreadful Consequences of Shirk (Polytheism)

Shirk is the gravest of all sins, as Allah has informed us that committing
such a sin will never ever be forgiven unless one has repented of it before death,
though Allah has decreed upon Himself mercy. For this reason, one should be
very cautious and alert so as not to fall into shirk since its consequences are
so dire, and one should be well acquainted with it so as to avoid it, for it is the
most ignominious of all disgraceful deeds and the worst kind of injustice. Allah,
Glorified and Exalted be He, says:
“...association [with Him] is great injustice.”
(Qur’ln: Luqman: 13)
Principle 1: Belief in Allah, Mighty and Exalted be He 45

This is because shirk deprecates Allah, Honored and Exalted be He, and makes
others equal to Him; Allah, the Almighty, says:
“...those who disbelieve equate [others] with their Lord.”
(Qur’an: Al-An'am: 1)
In addition, Allah, Exalted be He, says:
“...do not attribute to Allah equals while you know [that there is
nothing similar to Him] ” (Qur’an: Al-Baqarah: 22)
For, shirk is at odds with the purpose for which Allah has created people and
is contrary to Allah’s Commands in all aspects. That is, a polytheist compares the
created one to the Creator, and how ignominious it is to liken the limited poor
created ones, who own no benefits for themselves, to the Mighty One Who is Free
of need of all creatures.
Verily, the Prophet (PBUH) has warned his followers against shirk and blocked
all the means leading to it. It is known that Allah has sent Muhammad (PBUH)
to all people at a time when the state of the Arabs and the whole residents of the
earth, except for some remnants of the People of the Scripture, was extremely
bad. Depicting that, Allah, Exalted be He, says:
“Certainly did Allah confer [great] favor upon the believers when
He sent among them a Messenger from themselves, reciting to
them His verses and purifying them and teaching them the Book
[i.e., the Qur’&n] and wisdom, although they had been before in
manifest error.” (Qur’an: Alu 'Imran: 164)
People who lived at the time preceding the mission of the Prophet (PBUH)
were divided into different sects. First, confused pagans who used to worship idols
made of carved stones, which were erected in places where they would stick to
them, circumambulate them and sacrifice animals and, sometimes, their children
to them. Allah, Exalted be He, says about this:
“And likewise, to many o f the polytheists their partners have
m ade [to seem] pleasing the killing o f their children in order to
bring about their destruction and to cover them with confusion
in their religion ....” (Qur’an: Al-Am'am: 137)
The second sect was the People of the Scripture who were divided into two
sects. The first group was the confused Christians, who had deviated from the
Straight Path, believing in the trinity (i.e., worshipping a God in three persons).
Those Christians associated Jesus’ disciples and the monks with Allah in divinity.
The second group was the Jews, who committed abuse in the land, spreading
corruption and inflaming seditions among peoples. They also broke their covenant
with Allah and distorted the texts of their book from their proper meaning.
46 Guide to Sound Creed

The third sect of people who existed at the time preceding the Prophet’s
mission was the Magi who used to worship fire, believing in two deities, one
being the creator of good and the other being the creator of evil, as they claimed.
A fourth sect was the Sdbiun, who used to worship the planets and stars,
believing in their influence on whatever occurs on earth. A fifth sect of people
were the Dahriyyun\ who would not adopt any faith nor would they believe in
Resurrection or Judgment.
This was the state of the people on earth at the time when the Prophet
(PBUH) was commissioned with Prophethood; there prevailed overwhelming
ignorance and dominant aberration. Therefore, Allah has rescued those who
followed Prophet Muhammad (PBUH) from darkness to light, thus reestablishing
the tolerant Hanifiyyah (the True Religion), which was the religion of Prophet
Ibrahim (PBUH). The Prophet (PBUH) has called for demolishing the idols and
forbade shirk, blocking all the ways leading to it.
The following are the verbal and actual means leading to shirk, which
the Prophet (PBUH) has forbidden:
1- The Prophet (PBUH) has forbidden uttering words that inspire equalizing
Allah to His creatures, like: “If Allah and you so will,” and “Had it not been
for Allah and you.” He (PBUH) has ordered that one should say instead
of that, “If Allah then you so will.” That is because the conjunction “and”
entails equality between the two things joined by it, but “then” refers to
the time order of things. Thus, uttering the words that signify equality
between Allah and His creatures is regarded as a minor shirk which is a
means leading to the major shirk.
2- The Prophet (PBUH) has also forbidden excessive magnification of the
graves of righteous people by establishing a building on them, lighting up
candles on them, plastering or writing words of praise on them.
3- Furthermore, he (PBUH) has forbidden taking graveyards as mosques or
places to pray in, for this is a means that may lead to worshipping them.
4- Moreover, the Prophet (PBUH) has forbidden praying at the times of the
sunrise and sunset because this resembles the acts of people who got used
to prostrate themselves to the sun at these times.
5- In addition, he (PBUH) has forbidden traveling to a place with the
intention of doing acts of worship to Allah, excluding three mosques:
Al-Masjid Al-Haram (the Sacred Mosque), the Prophetic Mosque and
Al-Aqsa Mosque.
Principle 1: Belief in Allah, Mighty and Exalted be He 47

6- Besides, the Prophet (PBUH) has forbidden excessiveness in praising

him, saying:
“Do not exaggerate in praising me as the Christians praised the son o f
Mary (Jesus), fo r I am only a servant (o f Allah). So, call me the servant o f
Allah and His Messenger.”
7- Further, the Prophet (PBUH) has forbidden fulfilling one’s vows in case
such a vow has to do with a place in which there is an idol worshipped
by some people or where one of the festivals of the Pre-Islamic Period of
Ignorance (the Jahiliyyah) is celebrated.
The Prophet (PBUH) has warned people against doing all such acts so
as to save Tawhid from contamination and to block all means and ways
leading to its contamination.
In spite of all the clarifications and precautions made by the Prophet
(PBUH) so as to avoid shirk, the quburis have contradicted the Sunnah
of Allah’s Prophet (PBUH), disobeyed his commands and done the things
he has forbidden them to do. They have erected domes on the graves
of the righteous people, built mosques on them, decorated them with
various kinds of decorations and devoted different kinds of worship to
them associating them with Allah.
Imam Ibnul-Qayyim (may Allah have mercy on him) says:
“I f any one reflects on the instructions o f the Prophet (PBUH) as regards
the graves; his commands and prohibitions, as well as the tradition o f his
Companions in comparison to the practices o f some people nowadays,
one will fin d great contradiction between them, in such a way that no
similarity exists between them at all. For example, the Prophet (PBUH)
has forbidden people to perform prayer towards the graves, while some
people pray towards the graves nowadays. In addition, he (PBUH) has
forbidden using the graves as mosques while some people build mosques
on the graves naming them ‘mashahid’ (i.e., shrines) and regarding them
the same as the Houses o f Allah (i.e., mosques). Moreover, the Prophet
(PBUH) has forbidden decorating the graves with lamps while some
people endow some o f their money to decorate the graves with lamps.
Furthermore, he (PBUH) has forbidden that the graveyards be made as
places o f celebration while some people use them as places to celebrate
theirfeasts and occasions in them. Also, the Prophet (PBUH) has ordered
that the graves be leveled as related by Muslim in his Sahih (Authentic
Book) that 'Alt Ibn Abu Talib said to Abul-Hayyaj Al-Asadt, ‘Shall I
48 Guide to Sound Creed

send you to the same principle the Prophet had sent me before? Do not
leave an image without obliterating it, or a high grave without leveling
it.’. However, some people exaggerate in contradicting this and raise the
graves above the earth, making them similar to houses, and build domes
on them. Furthermore, the Prophet (PBUH) has forbidden plastering the
graves and building on them, as stated in the hadith related by Muslim
on the authority o f Jabir (may Allah be pleased with him) who said:
‘The Prophet (PBUH) forbade plastering graves, building and writing
upon them.’ Besides, Abu Dawud related in his Book o f Sunan on the
authority o f Jabir, who said, ‘The Prophet (PBUH) forbade plastering
graves, sitting and writing upon them.’ At-Tirmidhi says that this is
a hasan sahih hadith. However, these days some people fix tablets on
the graves and write on them Quranic verses as well as other things. In
addition, the Prophet (PBUH) has forbidden adding extra earth to that
o f the grave, as mentioned in a hadith related by Abu Dawud on the
authority o f Jabir, which goes, ‘The Prophet (PBUH) forbade plastering
graves, writing on it or adding extra earth to it.’ But, some people
nowadays add baked bricks, plaster and stones to the graves. Ibrahim
An-Nakh'i says, ‘Early scholars would regard adding baked bricks to
the graves as detestable.’
The implication o f all the hadiths highlighted above is that the people who
glorify the graves, decorate them with lamps, and build mosques and domes
on those graves contradict the teachings that Allah’s Messenger was sent with.
The gravest o f those sins is using the graves as mosques and decorating them
with lamps, which is regarded as one o f the major sins.”
With these words, Ibnul-Qayyim sums up what graves’ worshippers
invented in religion during his lifetime. However, the situation has become
worst after him and the matter has aggravated to the worst state. Besides,
those who would denounce such deeds of the quburis were considered to
be deprecating the rights of the dead sheikhs.
Amazingly, the quburis (people glorifying the graves of the dead sheikhs)
get troubled for disparaging the rights of their dead sheikhs, as they regard
refraining from worshipping them a kind of deprecation of them. But,
they do not get angry about decrying the right of Allah through the major
shirk they fall into, nor do they get angry about decrying the rights of
Allah’s Messenger through contradicting his Sunnah. There is no power
or mighty except in Allah, the Exalted, the Most Great.
Principle 1: Belief in Allah, Mighty and Exalted be He 49

8- The Prophet (PBUH) has forbidden exaggeration in praising him, and

thus exaggeration in praising others with greater reason. This is because
such an act may lead to associating others in worship with Allah. The
Prophet (PBUH) says:
“Do not exaggerate in praising me as the Christians praised the son o f Mary,
for I am only a slave. So, call me the slave o f Allah and His Messenger.”
(Related by Al-Bukhari and Muslim)
Exaggerating in praise mentioned in the above-mentioned hadith refers
to exceeding the limits in praising the Prophet (PBUH). Put differently,
the Prophet (PBUH) here instructs us not to exaggerate in praising him
in the same way the Christians excessively praised Jesus (PBUH), the
son of Mary, to the extent that they claimed his godhood. The Prophet’s
words, “...for I am only a slave. So, call me the slave o f Allah and His
Messenger” mean, “Since I am Allah’s Servant and Messenger, you should
not describe me with any other titles.” So, we should call him Allah’s
Servant and Messenger, as these are the titles given to him by Allah. For
instance, Allah says in the Qur’an:
“All praise is [due] to Allah, Who has sent down upon His Servant
[Muhammad] the Book...” (Qur’an: Al-Kahf: 1)
Furthermore, Allah says:
“Blessed is He Who sent down the Criterion upon His Servant...”
(Qur’an: Al-Furqan: 1)
In Addition, He says:
“And that when the Servant [i.e., Prophet] o f Allah stood up
supplicating Him...” (Qur’an: Al-Jinn: 19)
Allah says also in the Qur’an, “O Messenger” (Qur’an: Al-Ma’idah: 67).
Moreover, He says, “O Prophet” (Qur’an: At-Talaq: 1).
However, those who have committed shirk through glorifying the
graves have insisted on acting against the Prophet’s commands
and committed the things he has prohibited, so they have gravely
contradicted his commands by glorifying him in the way he has
forbidden. In this way they have resembled the Christians in
committing shirk through exaggeration in praise. In addition, some
of them have exaggerated in praising the Prophet (PBUH) in their
poetry and prose in a way that shows obvious shirk. For example, Al-
Busayri says in his poem named Al-Burrdah (The Garment):
50 Guide to Sound Creed

I have none at the time o f affliction

To seek refuge with except you
O you most honorable creature.
These poetic lines and the following ones involve directing supplication
to Allah’s Messenger (PBUH) and seeking refuge with him as well as
asking him to relieve one’s griefs when one is constrained and afflicted by
disasters, thus forgetting Allah, Exalted and Glorified be He.
Hence Satan has made pleasing to this poet and others their bad deeds,
showing them that exaggeration in praising the Prophet (PBUH) - however
a grave shirk - a kind of showing glorification and love for him. Further,
Satan has misled those people showing them that abiding by the Sunnah
through not exaggerating in praising the Prophet (PBUH) as a kind of hate
and deprecation to him. On the contrary, committing the acts forbidden
by the Prophet including excessiveness in praising him (PBUH) and
refraining from acting upon his sayings, deeds and dissatisfaction with his
judgment are, in fact, a real deprecation to the Prophet (PBUH). Therefore,
glorifying the Prophet (PBUH) and loving him are not attained except
through following his footsteps and exerting the utmost effort to make his
religion and Sunnah established and applied.
The above-mentioned meaning is spelled out in the hadith narrated by
'Abdullah Ibnush-Shikhkhir who says:
“We went out with Banu 'amir to meet the Prophet (PBUH). On reaching
we appealed to him saying ‘O Prophet o f Allah, you are our ‘sayyid’ (great
master) and the son o f our ‘sayyid’ (great master).’ Thereupon, the Prophet
(PBUH) said, ‘Allah is the only Master, Blessed and Exalted is He.’ Then
we said, ‘O, Prophet o f Allah, you are the best among us all.’ Hearing that
the Prophet said, ‘Say whatever, fo r Satan is trying to take you as agents
fo r him.’ ”
(Related by Abh Dawud with an acceptable chain of transmitters)
In this hadith, the Prophet (PBUH) forbids people to call him master, saying:
“Allah, Blessed and Exalted is He is the Master.”
Further, he (PBUH) forbids them to say to him, “You are the best among
us all” for fear that they might fall into excessiveness in praising him.
In addition, the Prophet (PBUH) says, “Satan is trying to take from you
Principle 1: Belief in Allah, Mighty and Exalted be He 51

agents fo r him,” which means that they ought not to let Satan tempt
them and use them as messengers and agents to realize his objectives.
Hence, the Prophet (PBUH) has demonstrated that praising someone
by talking to him about some of his merits, even if he really has these
merits, is among the evil deeds of Satan. This might be due to the fact
that it causes the praised one to feel arrogant, which is something
contradictory to the perfection of one’s belief in Tawhid. Besides, such
over-praising results in granting the praised person a status that he does
not deserve.
Furthermore, the Prophet (PBUH) has forbidden excessiveness in
praising him so that it may not lead to shirk (polytheism) and describing
the Prophet with some attributes which fit only to Allah. This has already
been done in many of the laudatory poems written by some of the poets
who exaggerated in praising the Prophet (PBUH) like the one who
wrote the poem named Al-Burrdah (The Garment) and others. Such
excessiveness in praising the Prophet (PBUH) led those exaggerators to
fall into major shirk.
For example, while praising the Prophet (PBUH), Al-Busayri says in his
poem AL-Burrdah:
I have none at the time o f affliction
To seek refuge with except you
O you most honorable creature.
He also says:
Among the signs o f your generosity
Are this worldly life and its opposite
And o f the knowledge you are acquainted with
Is knowing about the Tablet and the Pen.
It is known that when Allah perfected for the Prophet (PBUH) the status
of being Allah’s Servant, he (PBUH) hated being praised so as to safeguard
the status of being a Servant of Allah and to protect the Muslim doctrine
against contamination. Thus, the Prophet (PBUH) has instructed those
people of Banu ' Amir and others to refrain from excessiveness in praising
him by way of advising them and protecting the sanctity of Tawhid so
that it may not be corrupted by shirk or any of its means. Among these
instructions of the Prophet (PBUH) is that he has forbidden people to call
him their master, as ‘master’ has a connotation of dominance; an attribute
exclusive to none but Allah.
52 Guide to Sound Creed

Ibnul-Athir writes in his book An-Nihayah (The End):

“The title ‘master’ is given to the lord, the owner, the noble person, the
generous person, the clement person, the husband, the president and the
man in authority.
The saying ‘Allah, Blessed and Exalted is He, is the Master’ mentioned
in the hadith means that the real authority is that o f Allah, Exalted and
Glorified be He, and that all mankind are servants o f Him. When the title
“Master” refers to Allah, it means “The Owner, The Patronizer and The
Lord.” While interpreting the Qur’anic verse, “Allah, the Eternal Refuge”
(Qur’an: Al-Ikhlas: 2), Ibn 'Abbas says, “The Master is the one who has
all kinds o f authority.”
Moreover, Ibnul-Athir writes:
“In this context, it is reported that a man from the tribe o f Quraysh came
to Allah’s Messenger and said to him, 'You are the master o f Quraysh!’ So,
the Prophet (PBUH) said, ‘A llah is the Master.’ That is, Allah is the One
Who deserves to be called Master. It seems that the Prophet (PBUH) hated
being praised in front o f him and preferred to be modest. As for the hadith
that states, ‘I shall be pre-eminent among the descendants o f Adam on
the Day o f Resurrection, and this is no boast...’, it has been said by the
Prophet (PBUH) to inform people about the bounty and honor with which
Allah endowed him and to discourse about the favor Allah bestowed on
him, as well as to inform his nation about it so that their belief in him
increases. That is why the Prophet (PBUH) followed that by saying ‘a nd
this is no boast...’. This is an indication that the status Allah’s Messenger
(PBUH) has enjoyed is a bounty given to him by Allah and is not a status
that he (PBUH) has acquired with his effort, so he has no right to take
pride in it.”
Hence, the Prophet (PBUH) is the master of all the children of Adam as
he said, but when some people praised him in front of him, he forbade
them to do that lest they might fall into excessiveness in praising him,
which might lead them finally to commit shirk.
This ruling is further supported by the hadith narrated on the authority
of Anas Ibn Malik (may Allah be pleased with him) that reads:
“A group o f men once said, ‘O Muhammad! You are our most righteous
person, and the son o f our most righteous person, our ‘sayyid’ (great
Master) and the son o f our ‘sayyid.’ The Messenger o f Allah (PBUH)
Principle 1: Belief in Allah, Mighty and Exalted be He 53

thereupon said, ‘O people! Say what you have to say, but do not allow
Satan to deceive you. I am Muhammad Ibn 'Abdullah, Allah’s Servant
and Messenger. I do not like that you elevate me above the rank that
Allah, Almighty and Ever-Majestic be He, has granted me.’ ”
(Related by An-Nasai with a good chain of transmitters)
This hadith states that the Prophet (PBUH) forbade Muslims to call him
“our sayyid” for fear that they might, in this way, praise him excessively.
Thus, the Prophet (PBUH) blocked the way that might have led Muslims
to fall into minor shirk (polytheism). He (PBUH), instead, guided them
to describe him with two attributes, Allah’s Servant and Messenger, which
are considered the highest degrees of slavery to Allah. It is well-known
that Allah describes him with these two attributes in many verses in the
Noble Qur’an. The Prophet (PBUH) detested being elevated above the
rank Allah, Almighty and Ever-Majestic be He, granted him, in order to
safeguard the creed of monotheism in Islam.
There are numerous hadiths that indicate the same meaning. The Prophet
(PBUH) said:
“Do not exaggerate praising me as the Christians praised the son o f
Mary, fo r I am only a Slave. So, call me the Slave o f Allah and His
Messenger”
And in another hadith, he (PBUH) stated:
“No one must call fo r my help, but it is Allah, Exalted be He, Whose help
is to be asked for.”
Besides, the Prophet (PBUH) forbade Muslims to exaggerate in praising
one another, as he (PBUH) said to the man who exaggerated in praising
another one:
“Woe to you, you have cut o ff your companion’s neck.”
And in another hadith, he (PBUH) said:
“When you see those who shower others with (undue) praise, throw dust
upon their faces.”
These hadiths imply that the Prophet (PBUH) feared for the one who
praised another lest he should commit an excess and for the one who was
praised for fear that he might admire himself. Both of these two defects
violate the prerequisites of the creed of monotheism in Islam.
54 Guide to Sound Creed

Is it permissible to call someone “sayyid”? In response to this query,

Ibnul-Qayyim says:
“Scholars differ on the permissibility o f calling someone ‘sayyid.’ Some, like
Malik, deem it impermissible, and support their opinion with the Prophets
saying, ‘As-Sayyid is Allah, Blessed and Exalted be He’ when some people
called him ‘sayyid.’ According to other scholars, it is permissible to call a
person ‘sayyid’ and they support their opinion with the Prophet’s saying
to the Ansar, in which he said, ‘Stand up fo r your ‘sayyid’ and this is the
preponderant view.”
The commentator on the Book of Tawhid, Sheikh Sulayman Ibn
'Abdullah, says:
“Some depend on the Prophet’s saying to the Ansar: ‘Stand up for your
‘sayyid’ to maintain the permissibility o f calling someone ‘sayyid,’ but it
seems that the Prophet (PBUH) did not say this in front ofSa 'd, thus, there
must be further details o f this ruling.”
By saying ‘further details,’ the commentator may mean that it is imper­
missible to address someone calling him ‘sayyid,’ but it is permissible
to call an absent person ‘sayyid’ if he deserves this attribute, in order to
reconcile the seemingly contradictory proofs. And Allah knows best.
9. Committing Excess in Praising the Righteous: Since it is prohibited
to commit excess in praising the Prophet (PBUH), exaggerating in
praising the righteous, with greater reason, is more entitled to be
prohibited. The excess in praising the righteous means to elevate them
higher than their rank, and devote to them acts of worship which
must be solely devoted to Allah, such as seeking refuge with them,
slaughtering animals at their shrines, and asking them for aid. Satan
managed to induce the people of Nuh (Noah) (PBUH) to fall into
major polytheism through showering the righteous with their excessive
praise, and therefore, Muslims must be aware of this prohibited praise
even if they have good intentions. Likewise, some Muslims made the
same mistake as the people of Noah, when Satan tempted them to
exaggerate in praising the righteous and commit Bid 'ahs (innovated
acts in the religion). Satan always incites the worshippers of tombs
to express their love for the dead righteous by building mosques or
domes on their graves and devote acts of worship to Allah at their
tombs, believing that their supplications to Allah are answered best
Principle 1: Belief in Allah, Mighty and Exalted be He 55

at such places. Then, Satan inspires such worshippers to invoke and

seek help from the tombs and eventually they invoke, devote acts of
worship to, and seek intercession from the deceased therein. Therefore,
such tombs gradually turn into idols whose worshippers decorate
with lamps and curtains, circumambulate, touch and kiss in order to
get blessings, according to their claims. Then those worshippers call
people to devote acts of worship to these tombs and make celebrations
there. Eventually, the tomb worshippers believe that whosoever forbids
their polytheistic practices at the tombs abhors and undervalues the
allies of Allah (i.e., the righteous dead people).
Many ignorant persons and those who are misleadingly referred to as
religiously learned ones have become tomb worshippers. Then on the
pretext of their love for righteous men, they declare their enmity towards
the people of monotheism by making wild accusations against them and
alienating common people from the sound creed of monotheism. The
tomb worshippers’ love for the righteous is false, for the true love for
the righteous people depends on how well one acts on the teachings of
the Noble Qur’an and the Sunnah, and it requires Muslims to know the
merits of those righteous people and follow in their footsteps, observing
good deeds without excessiveness or negligence, as indicated in the verse
that reads:
“...saying, ‘Our Lord, forgive us and our brothers who preceded
us in fa ith and put not in our hearts (any) resentment toward
those who have believed. Our Lord, indeed You are Kind and
Merciful! ” (Qur’an: Al-Hashr: 10)
Ibn Taymiyah (may Allah have mercy on him) says:
“The person commits an act o f major shirk if he exaggerates in praising
a prophet or a righteous man by devoting acts o f worship to him, such
as invoking him saying ‘O my sayyid, grant me victory (support,
provision, etc.)’ or ‘O my sayyid, I belong to your party.’ Such a person
must be ordered to repent o f this act o f polytheism, and if he refuses
to repent, he must be killed, fo r Allah, Glorified and Exalted be He,
sent the Messengers with Divine Books to call people to worship Him
Alone without associating any partner with Him. Those who associate
partners, like Jesus Christ, angels, or idols, with Allah do not believe
that theirfalse idols can create, send down rain, or cause plants to grow,
but rather they worship them, their graves or images believing that such
56 Guide to Sound Creed

idols will draw them near to Allah as indicated in the verse that reads,
‘...W e only worship them that they may bring us nearer to Allah in
position.’ (Qur’an: Az-Zumar: 3) The worshippers o f idols believe that
these idols are interceders with Allah. That is why Allah has sent the
messengers to forbid people to invoke anyone other than Allah, whether
the supplication is intended as an act o f worship or only to ask fo r aid.”
This quotation cited above refutes the fallacies o f the tomb worshippers,
who justify devoting acts o f worship to their idols by claiming that
they do not believe that the allies o f Allah are associates with Him in
creating, giving provisions, bringing to life or inducing death, but
rather they believe that these allies can intercede with Allah to satisfy
their needs and relieve them from distress. Such a suspicion is like
that o f the polytheists in the Pre-Islamic Period o f Ignorance (the
Jahiliyyah) as mentioned and refuted in the Noble Q uran. In fact,
the acts o f polytheism committed nowadays have become more than
those committed by the polytheists in the Pre-Islamic Period, for the
tomb worshippers mention, with acclamation, the names o f those
deceased righteous people on every occasion and seldom remember Allah,
while the polytheists in the Pre-Islamic Period associate partners with
Allah at the time o f welfare and ease, but they always devoted worship
solely to Allah in the times o f hardship. Imam Muhammad Ibn Isma'il
As-San'ani (may Allah have mercy on him) said:
How often they utter these names when it is time o f damage,
Like the desperate when he calls the One the Eternal Refuge.
O Muslim scholars, you are responsible for those devious people: Why do
you not show them the right path and forbid them from committing acts
of polytheism while you live and deal with them? Why do you neglect
what Allah ordains you to accomplish in the field of da'wah and the
explanation of Shari'ah (Islamic Law)? Your mission is indicated in the
verse that reads:
“And (mention, O Muhammad,) when Allah took a covenant from
those who were given the Scripture, (saying), ‘You must make it clear
(i.e., explain it) to the people and not conceal it...’ ”
(Qur’an: Alu 'Imran: 187)
Are scholars not the heirs of the prophets who denied and strived
against polytheism in order to make religion entirely for Allah? So,
fear Allah for He has assigned you to bear this great responsibility and
Principle 1: Belief in Allah, Mighty and Exalted be He 57

He will ask you about it on the Day of Resurrection. It is stated in a

sahih (good) hadith that the scholar who does not apply his knowledge
will be among the first to suffer the punishment of the Hellfire in the
Hereafter. If you consider the practices committed by those devious
people as acts of polytheism, and however, you do not point out the
sound creed of monotheism to such people, this is really a serious
matter. Yet, if you do not consider such practices polytheistic, this is
far more dangerous since you then are ignorant of some of the most
obvious facts of the Islamic Creed.
O Allah, improve the conditions of all Muslims and guide the erring
Muslims to the straight path, for You are over all things Competent.
10. Making Pictures of a Living Being is a Means of Committing Polytheism:
Making pictures of living beings means imitating the shape of a living
being by means of drawing, taking photos by a camera, or making
sculptures, whether the picture is a painting, sheet of paper, or statue.
Scholars have been accustomed to handling the topic of making pictures
of living beings while explaining matters pertaining to the Islamic Creed,
for making such pictures is an act of polytheism and a trial to imitate
Allah’s creation and associate such objects in worship with Allah. The
first act of polytheism committed on the earth happened because of the
pictures of living beings, when the people of Nuh (Noah) made pictures
of some deceased righteous men and put such pictures in the places
where they gathered.
The Prophet (PBUH) forbids Muslims of making any kind of pictures
embodying living beings. He (PBUH) warns the makers of such pictures
against the severe punishment prepared for them in the Hereafter.
Moreover, the Prophet (PBUH) orders Muslims to obliterate pictures
of living beings, as making such pictures is an attempt to imitate the
creation of Allah, Almighty and Ever-Majestic be He, Who is the Only
Creator; whoever makes pictures of living beings tries to imitate the
unique creation of Allah. This is due to the fact that making pictures
of living beings is a means of committing polytheism. That is, the first
act of polytheism on the earth happened because of pictures of living
beings, when Satan incited the people of Nuh to make pictures of their
righteous men and put those pictures in the places where they gathered
in order to remember them and follow in their footsteps in the way
they worshipped Allah. Eventually, the people of Nuh worshipped
those pictures and believed in their power to give benefit and cause
58 Guide to Sound Creed

harm. Therefore, making pictures is the main cause of polytheism,

because it is a sign of glorifying the embodied person, especially when
such a person has power, knowledge or piety, and when the picture is
hung on the wall or placed in a street or a square. Then, the ignorant
people as well as the devious ones gradually become devoted to such
pictures. In addition, this is the beginning of making idols and statues
to be worshipped along with Allah.
What follows is the text of the sahih (authentic) hadiths pertaining to this
topic followed by a brief explanation.
It is related in the Two Sahihs (the two Authentic Books of Al-Bukhari
and Muslim) on the authority of Abu Hurayrah (may Allah be pleased
with him) that the Prophet (PBUH) has said:
“Allah says, ‘Who are more unjust than those who try to create something
like My creation? I challenge them to create even a small ant, a wheat
grain or a barley grain.’ ”
This hadith states that no one is more unjust than the one who imitates
the creation of Allah by making pictures of people or animals. For, when
a person makes pictures of living beings, he imitates Allah in His unique
creation. Allah is the Sole Creator of everything and He gives shapes to
His creatures and provides them with souls to maintain their lives, as He,
the Almighty, says:
“He created the heavens and earth in truth and form ed you and
perfected your forms...” (Qur’an: At-Taghabun: 3)
And He says:
“He is Allah, the Creator, the Inventor, the Fashioner...”
(Qur’an: Al-Hashr: 24)
In order to prove their inability to create anything, Allah challenges the
makers of pictures, to breathe souls into their pictures. Such a challenge
indicates their failure; they cannot create a plant or even a seed of a plant.
It is related in the Two Sahihs (the two Authentic Books of Al-Bukhari
and Muslim) on the authority o f' A’ishah (may Allah be pleased with her)
that the Prophet (PBUH) has said:
“The people who will receive the severest punishment on the Day o f
Resurrection will be those who try to make the like o f Allah’s creations.”
Principle 1: Belief in Allah, Mighty and Exalted be He 59

In this hadith the Prophet (PBUH) informs his nation about the
severe punishment prepared in the Hereafter for the makers of the
pictures of living beings, even if they lead a good life and people call
them artists and encourage them to continue in their erring way.
They will face this awful and inevitable destiny unless they repent,
for they try to imitate the creation of Allah by making pictures of
living creatures, while Allah is the Only Knowing Creator. Allah,
Exalt be He, says:
"... Or they have attributed to Allah partners who created like His
creation so that the creation (of each) seemed similar to them? Say,
‘Allah is the Creator o f all things, and He is the One, the Prevailing.’ ”
(Qur’an: Ar-Ra'd: 16)

Commenting on the above-mentioned hadith, Imim An-Nawawi says:

“This hadith refers to the one who makes idols to be worshipped, for such a
person is a disbeliever and will be among those who will suffer the severest
punishment in the Hellfire. It is said that this hadith refers to whosoever
intends to imitate the creation o f Allah and believes in his ability to do
so; such a person is also considered a disbeliever and will suffer a severe
punishment prepared for the disbelievers in the Hereafter. The more he
disbelieves, the more he suffers in the Hellfire. However, if the maker o f such
pictures does not intend to help people to worship them nor does he mean to
imitate the creation o f Allah, he is considered a defiantly disobedient who
commits a major sin, but he is not a disbeliever.”
Sheikh' Abdur-Rahman Ibn Hasan (may Allah have mercy on him) says:
“Since this is the punishment o f those who imitate the creation o f Allah,
the punishment o f those who associate equals with Allah, the Lord o f the
Worlds, and devote worship to them will be greater. It is related in the
Two Sahihs (the two Authentic Books o f Al-Bukhdri and Muslim) that
Ibn 'Abbas (may Allah be pleased with him) says, ‘I heard the Prophet
(PBUH) say, ‘Whosoever draws pictures will enter the Hellfire, and
there will be a soul fo r every picture he drew (in this world) with which
he will be tormented in the Hell.’ This hadith states that on the day o f
Resurrection, the pictures drawn in this life will be given souls in the
Hellfire in order to torment their maker, whether these pictures are many
or few. So, there will be a person fo r each picture in order to torment its
maker in Hell.”
60 Guide to Sound Creed

It is related in the Two Sahihs (the two Authentic Books of Al-Bukhari

and Muslim), on the authority of Ibn 'Abbas (may Allah be pleased with
him), that the Prophet (PBUH) says:
“Whoever makes a picture will be asked to give life to it (on the Day o f
Resurrection), but he will not be able to do so.”
This is another kind of punishment prepared for the maker of pictures.
His pictures will be brought in front of him and he will be ordered to
breathe a soul into each one of them, which is far-fetched as it is stated
in the Noble Qur’an that ‘...T he soul is o f the affair (i.e., concern) o f
my Lord...’ (Qur’an: Al-Isra: 85)
This punishment shows the inability of the maker of pictures, for he is
commanded to do what he cannot. Thus, he will suffer forever, as an
appropriate recompense, for his attempt in this life to imitate the creation
of Allah.
It is related in Sahih Muslim (Muslim’s Authentic Book of Hadith) that
Abul-Hayyaj says:
“'Ali Ibn Abu Talib said to me, ‘Shall I not direct you to the same mission
as the Messenger o f Allah (PBUH) directed me? Do not leave a picture
without obliterating it or a high grave without leveling it.’ ”
In this hadith, Muslims are commanded to obliterate the pictures of
living beings, in order not to bear any resemblance to the creation of
Allah anymore. According to this hadith, Muslims are also ordered to
destroy the domes and mosques built on the graves and to get rid of any
other forms of polytheism. Thus, the hadith aims at eliminating two of
the major means of polytheism, making pictures of living beings and
building on the graves of righteous people; this safeguards the Creed and
Religion of Muslims.
Nowadays, making pictures of living beings, hanging them on the
walls, and keeping them as souvenirs have become a prevailing
common practice, and so has building on the graves of righteous
people. This is due to the unfamiliarity with the religious teachings,
the concealment of the acts of the Sunnah, the spread of Bid 'ahs, and
the silence of scholars and their surrender. As such, people have come
to deny what is good and accept what is legally denied in most of the
Islamic countries; there is no power or strength save in Allah, the Most
High, the Most Great.
Principle 1: Belief in Allah, Mighty and Exalted be He 61

It is obligatory upon Muslims to be sincere to Allah, His Book, His

Prophet, the Imams of Muslims, and all Muslim people. The callers
of falsehood are so many and it is obligatory to uncover their false
allegations and enlighten Muslims to be aware of the evils of those
devious people.
May Allah guide Muslims to act upon His Glorious Book and the exem­
plary Sunnah of the Prophet (PBUH).

Refutation of the Polytheists’ Arguments

Concerning Tawhidul-Uluhiyyah
A dispersal of misconceptions and fables, which have misled people and
have been taken by most of them as arguments for justifying polytheism and
delusion, makes it a prerequisite to uncover the falsity and invalidity of such
misconceptions. So, ‘...that those who perished [through disbelief] would
perish upon evidence and those who lived [in faith ] would live upon evidence...’
(Qur’an: Al-Anfal: 42)
Some of these misconceptions are as old as the existence of polytheists while
others are contemporaneous and still convicted by polytheists until these days.
These misconceptions may be demonstrated as follows:
First, there is a common misconception usually reiterated by most polytheists
in all nations. They always plead that they have inherited their convictions
from their forefathers. Allah, Exalted be He, says:
“And similarly, We did not send before you any wamer into a city
except that its affluent said, ‘Indeed, we found our fathers upon a
religion, and we are, in their footsteps, following.’ ”
(Qur’an: Az-Zukhruf: 23)
Those who fall short of substantiating their own views usually seek such
an argument. It is not, however, compelling. Since their forefathers have
not been on the straight path, they should not be imitated or even taken
as models.
In refutation of their argument, Allah, Glorified and Exalted be He, says:
“[Each earner] said, ‘Even if I brought you better guidance than
that [religion] upon which you found your fathers?’ ”
(Qur’an: Az-Zukhruf: 24)
62 Guide to Sound Creed

And says:
“...Even though their fathers knew nothing, nor were they guided?”
(Qur’an: Al-Maidah: 104)
Moreover, He says:
“...Even though their fathers understood nothing, nor were they
guided? (Qur’an: Al-Baqarah: 170)
Only if their forefathers are on the righteous path, following in their
footsteps becomes, then, desirable. Narrating about the story of Yusuf
(Joseph) (PBUH), Allah, Exalted be He, says:
“And I have follow ed the religion o f my fath ers, A braham ,
Isaac and Jacob. And it was not fo r us to associate anything
with Allah....” (Qur’an: Yusuf: 38)
Moreover, Allah says:
“And those who believed and whose descendants followed them in
faith - We will join with them their descendants...”
(Qur’an: At-Jur: 21)
The pretext of following in unrighteous forefathers’ footsteps was
pervasive among the polytheists and was always raised as a plea against
Allah’s Prophets (peace be upon them all).
About Nuh’s people, the Qur’an provides:
“ ‘O my people, worship Allah; you have no deity other than
Him; then will you not fea r Him?' But the eminent among those
who disbelieved from his people said, ‘This is not but a man like
yourselves who wishes to take precedence over you; and if Allah had
willed [to send a messenger], He would have sent down angels. We
have not heard o f this among our forefathers’ ”
(Qur’an: Al-Mu’minun: 23-24)
They raised the oft-repeated argument of following forefathers against
Prophet Nuh (PBUH).
The people of Salih also argued against him:
“...Do you forbid us to worship what our fathers worshipped?”
(Qur’an: Hud: 62)
Principle 1: Belief in Allah, Mighty and Exalted be He 63

The people of Ibrahim (Abraham) said, as the Qur’an provides:

"... ‘But we found our fathers doing thus’ ”
(Qur’an: Ash-Shu'ara: 74)
Pharaoh would say to Musa (Moses) (PBUH) as mentioned in the Qur’an:
"... ‘Then what is the case o f the form er generations?’ ”
(Qur’an: Ta-Ha: 51)
Upon inviting the Arab pagans to proclaim monotheism by declaring the
Oneness of Allah, they replied:
“ ‘... We have not heard o f this in the latest religion. This is not but
a fabrication ’ ” (Qur’an: Sad: 7)
Second, there is a common mistaken notion usually raised by tomb
worshippers who wrongly believe that the mere verbal proclamation
of the Oneness of Allah is sufficient for a person to be admitted to the
Paradise, whatever sins he perpetrates. As long as a man verbally declares
the Formula of Faith9, man should not be barred from entering the abode
of Islam. They adhere to the literal meaning of the hadiths, stating that the
Hellfire will never touch the flesh of those who pronounce the Formula
of Faith.
To this, the hadiths, which have been literally interpreted, are not of
unconditional general meanings. Other hadiths provide that whosoever
pronounces the Formula of Faith should maintain a strong and firmly
fixed belief in it, translate it into action, and, consequently, renounce any
deity or object worshipped besides Allah.
According to the hadith narrated on the authority o f' Utban, the Prophet
(PBUH) is reported to have said:
“Allah precluded the Hellfire to approach the ones who sincerely declare
that there is no deity worthy o f worship save Allah.”
Therefore, hypocrites, though they verbally declare the Formula of Faith,
will, definitely, dwell in the lowest depths of the Fire. There will be no avail
of pronouncing the Formula of Faith, as they lack the firmly established
belief of the heart.
According to Sahih Muslim (Muslim’s Authentic Book of Hadith), the
Prophet is reported to have said:
64 Guide to Sound Creed

“He who professes that there is no deity but Allah and makes a denial
o f whatever is worshipped besides Allah, his property and blood become
inviolable, and his affair rests with Allah.”
The Prophet has made the inviolability of man’s blood and property
conditional upon declaring faith and renouncing any deity or object
worshipped besides Allah. Verbal proclamation is, thus, not sufficient.
The hadith, thus, provides that whosoever merely declares his belief
in Islam without forsaking the worship of dead persons or giving up
the practice of hallowing shrines will not have his blood or property
inviolable.
Third, some people allege that polytheism will never proliferate among the
members of the Prophet Muhammad’s nation as long as they declare their
faith by proclaiming that there is no deity save Allah and Muhammad
is the servant and Prophet of Allah. They, moreover, falsely claim that
ardent devotion to dead persons and hallowing shrines should not be
regarded as polytheism.
To this argument, we reply that the Prophet (PBUH) has stated that
there will be, in his nation, some people who will imitate the practices of
the Jews and the Christians. Such practices include taking scholars and
monks as lords besides Allah. Moreover, he (PBUH) has stated that the
Hour shall not come until some people of his nation join the polytheists,
and until some people of his nation become idol worshippers. Indeed, we
can witness today the signs of polytheism, destructive ideas and erring
doctrines that deviate people from Islam, though they declare that there
is no deity save Allah.
Fourth, people falsely allege that they do not seek the fulfillment of their
needs by invoking support of righteous saints, but they only seek their
intercession with Allah. They, moreover, claim that such righteous saints
are held in high esteem and great merit by Allah and their intercession
should, thus, be sought.
This is, however, the same argument raised by the polytheists in the
Prophet’s lifetime. The Qur’an unveiled their disbelief and depicted them
as polytheists according to the verse, which provides:
“And they worship other than Allah that which neither harms
them nor benefits them, and they say, ‘These are our intercessors
with A llah: ” (Qur’an: Yunus: 18)
Principle 1: Belief in Allah, Mighty and Exalted be He 65

Though the intercession with Allah is a right which may be granted to

some people, only Allah has the right to allow it. He says:
“Say, ‘To Allah belongs [the right to allow] intercession entirely...’ ”
(Qur’an: Az-Zumar: 44)
It is Allah, not the dead, Who bestows such a right upon whom He
pleases. Allah, moreover, does not grant the honorable angels, the
prophets or any other persons the right to intercede on behalf of
others. It is wholly confined to Allah and is solely sought from Him.
To compare worldly and otherworldly intercession, a man, when
being invited for entreaty or mediation in worldly disputes, does not
consider the permission of the one with whom intercession is made
before seeking the intercession; meanwhile, the one from whom the
intercession is sought may accept such intercession though it may be
against one’s will. This is due to the common interests between the one
with whom intercession is made and the interceder. Conversely, Allah
confers the right of intercession on whom He pleases. Allah, Exalted
and Glorified be He, says:
“A nd how m any angels there a re in the heavens w hose in­
tercession will not av ail a t all except [only] after A llah has
perm itted [it] to whom H e wills a n d approves.”
(Qur’an: An-Najm: 26)
Fifth, some people allege that saints and righteous dead persons are held in
high esteem in the Sight of Allah and such people may thus be taken as
interceders with Allah.
To refute such a misconception, we may argue that all believers are generally
held as Allah’s friends, but no one can be absolutely claimed to be a wall10of
Allah. Such a claim can only be justified by a substantiating proof from the
Ever-Glorious Qur’an or the Sunnah of the Prophet (PBUH). Whosoever
is proven as a friend of Allah according to the statements of the Qur’an
or the Sunnah can never be excessively besought as a source of blessing,
since such a practice definitely entails disbelief. Allah, the Almighty, has
commanded us to solely invoke Him without seeking mediators. Early
polytheists claimed that they worshipped false deities by taking them as
mediators leading them to Almighty Allah.
66 Guide to Sound Creed

Categories of Major Polytheism

There are two major categories of polytheism, namely, major and minor
polytheism. The former category contradicts monotheism and is of various
subcategories, which have been elaborated before. Major polytheism, for instance,
involves the Bid'ahs (matters innovated in religion) practiced at hallowed tombs
and shrines. Subcategories of major polytheism may include the following:
1. Polytheism Due to Fear
Khawf(feai) as defined by scholars is a fearful or uneasy anticipation of harm.
It is of three forms:
A. Fear of a mysterious power. It is defined as fearing of the supernatural
or so-called harm of an idol, false deity, dead person, human being or
a jinni.
Narrating about the people of Hud (PBUH), the Qur’an says:
“We only say that som e o f our gods have possessed you with evil
[i.e., insanity].”He said, ‘Indeed, I call Allah to witness, and
witness [yourselves] that I am fr e e from whatever you associate
with Allah.’ ” (Qur’an: Hud: 54)
The Arab pagans, moreover, threatened the Prophet with supernatural
harm of their idols. The Qur’an provides:
“...they threaten you with those [they worship] other than Him...”
(Qur’an: Az-Zumar: 36)
This extreme awe of false deities is currently practiced by worshippers
of graves and idolaters who fear these idols and frighten, of them, the
believers who invite others to sincerity and devotion to Allah.
Due reverence and fear should be directed solely to Allah. It is a ritual
religious act. Almighty Allah says:
“...So fear them not, butfe a r Me, i f you are [indeed] believers.”
(Qur’an: Alu 'Imran: 175)
And He says:
“ .. So fea r them not butfea r Me...” (Qur’an: Al-Ma’idah: 3)
Fearing Allah is, thus, one of the sublime grades of belief, so whoever
devotes himself to or fears others than Allah will be held as one
committing an act of major polytheism. We seek Allah’s refuge from all
these evil deeds.
Principle 1: Belief in Allah, Mighty and Exalted be He 67

B. Similarly, some people abandon acting upon due ritual religious

ordinances out of awe of others. This is absolutely abominable and is
held as an act of minor polytheism, which is clearly enunciated in the
following Qur’anic verse:
“These to whom people [i.e., hypocrites] said, Indeed, the people
have gathered against you, so fe a r them.’ But it [merely] increased
them in faith, and they said, ‘Sufficient fo r us is Allah, and [He is]
the best Disposer o f affairs.’ So they returned with favor from Allah
and bounty, no harm having touched them. And they pursued the
pleasure o f Allah, and Allah is the possessor o f great bounty - that is
only Satan who frightens [you] o f his supporters. So fea r them not,
butfea r Me, i f you are [indeed] believers.”
(Qur’an: Alu 'Imran: 173-175)
It is also the kind of fear denounced according to the hadith, which is related
by Ibn Majah on the authority of Abu Sa' id Al-Khudri (may Allah be pleased
with him) who has reported the Prophet (PBUH) as saying:
“Do not let anyone despise him self’ They (the Prophets Companions)
asked, How can a man despise himself?’ He said, H e witnesses an affair
which requires a word (testimony, remark or a comment) uttered (or
made) fo r the sake o f Allah, but he declines. On the Day o f Judgment,
Allah will reprimand him saying ‘Why should not you afford to say such
a word fo r My sake?’ He will, then, say, ‘Out o f being afraid o f people.’
Allah will then say, ‘It is Me, Whom you had to fear.’ ”
C. Fear may also be called forth by the normal feeling of agitation and anxiety
caused by the presence or imminence of danger such as fear of a foe or a
vicious beast. It is not, however, abominable or impermissible. In relation
to the story of Musa (Moses), Allah, Exalted be He, says:
“So he left it, fearful and anticipating [apprehension].”
(Qur’an: Al-Qasas: 21)
The first feeling of fear should be wholly and sincerely directed to Allah Alone,
as it is among the greatest acts of worship; moreover, the second is complementary
to man’s perfect belief and worship.
Allah’s saying ‘That is only Satan who frightens [you] o f his supporters...’
(Qur’an: Alu 'Imran: 175) is interpreted that Satan frightens the believers by his
supporters and friends. But according to the Qur’anic verse which provides:
“...So fea r them not, butfea r Me...” (Qur’an: Alu 'Imran: 175)
68 Guide to Sound Creed

Allah declares a divine prohibition to fear anyone besides Him. The believers
should, thus, pay due reverence and awe to Allah Alone. If they wholeheartedly
fear Him and sincerely dedicate themselves to His service, Allah will definitely
grant them what they long for and He will absolutely make them safe from all
fears. Allah, Exalted be He, says:
“IsnotAllahsufficientforHisServant[i.e.,ProphetM uhammad]?
And [yet], they threaten you with those [they worship] other
than Him...” (Quran: Az-Zumar: 36)
Ibnul-Qayyim says:
“One o f the plots o f Allah’s fo e (Satan) is to frighten the believers
with his soldiers and allies so that the believers may fa ll short o f
resisting them, enjoining them with good or forbidding them form
evil. Allah, Exalted be He, has warned us against such evil plots
o f Satan. He has also admonished us not to fea r them. Thus, the
firm er the believer’s faith, the feebler will be his fears o f Satan and
his allies. As long as a Muslim’s faith is weak, his fe a r o f Satan will
become stronger.”
Almighty Allah says:
“The mosques o f Allah are only to be maintained by those who
believe in Allah and the Last Day and establish prayer and give
Zakdh and do notfea r except Allah, fo r it is expected that those will
be o f the [rightly] guided.” (Qur’an: At-Tawbah: 18)
According to the aforementioned Quranic verse, Allah’s mosques are
filled with the believers in Allah and the Last Day, who are of submissive
hearts, obedient bodies and sincere devotion. It is apparent that Allah
has distinguished the believers with maintaining mosques and denied the
disbelievers doing so, because mosques can only be maintained through
good deeds and obedience to Allah. Contrarily, the disbeliever’s deeds, no
matter how great they may be, are ‘...like a mirage in a lowland which a
thirsty one thinks it to be water until, when he comes to it, he fin ds it is
nothing.’ (Qur’an: An-Nur: 39) or are even ‘...like ashes which the wind blows
forcefully on a stormy day...’ (Qur’an: Ibrahim: 18) Mosques, therefore, may
only be maintained through sincerely offered good deeds, which conform to
sound belief and are free from any Bid 'ahs or superstitions. A mosque is not
maintained through highly erected walls, or excessively decorated buildings
or tombs. The Prophet (PBUH) has cursed those who construct mosques in
this way. In interpreting the Quranic verse which provides, ‘...an d do not
fe a r except Allah...’ (Qur’an: At-Tawbah: 18), Ibn 'Atiyyah maintains:
Principle 1: Belief in Allah, Mighty and Exalted be He 69

“Fear, as mentioned in this Quranic verse, signifies reverence,

devotion and obedience, and there is no doubt that man fears the
worldly dangers.”
Mu'awiyah (may Allah be pleased with him) wrote a letter to the Mother of
the Believers,' A’ishah (may Allah be pleased with her), asking her brief advice on
the religion. 'A’ishah, therefore, wrote:
“To Mu 'awiyah: Peace be upon you. I heard the M essenger o f
Allah (PBUH) saying, ‘W hosoever seeks A llah’s pleasure through
the dissatisfaction o f people, Allah will suffice him the burdens
resulting fr o m people. A nd i f he seeks p eop les pleasure at the
expense o f A llah’s dissatisfaction with him, Allah will let him
fo r people.”
It is related by Abu Nu' aym in his book entitled “Al-Hilyah (The Ornament) ”
and Ibn Hibban in his Sahih (Authentic Book) as follows:
“Whosoever seeks Allah’s pleasure through people’s dissatisfaction,
Allah will be pleased with him and will turn people satisfied with
him. And if he seeks people’s pleasure through Allah’s dissatisfaction,
Allah’s wrath will be inflicted on him and people will be discontent
with him.”
Shaykhul-Islam, Ibn Taymiyah (may Allah have mercy on him) says:
“'A’ishah wrote to Mu 'awiyah advising, ‘Whoever seeks Allah’s
pleasure through the dissatisfaction o f people, Allah will suffice him
the burdens resulting from people. And if he seeks the pleasure o f
people through Allah’s dissatisfaction with him, people will be o f no
use to him.’ This is the text o f the m arfu' (traceable) hadith as traced
back to the Prophet (PBUH). As fo r the mawquf (discontinued)
hadith ascribed to 'A’ishah, it reads, ‘Whosoever seeks Allah’s
pleasure through people’s dissatisfaction, Allah will be pleased with
him and will turn people’s satisfaction toward him. And if he seeks
the pleasure o f people through Allah’s dissatisfaction, his praisers
among people will soon defame him.’ ”
This point is of a paramount significance in the religion, since a man who
pleases Allah even if through dissatisfying people will be held as a pious and
righteous servant of Allah. Allah absolutely befriends the righteous and He will
definitely make him content. Almighty Allah says:
70 Guide to Sound Creed

“...And whoever fears Allah - He will make fo r him a way out and
will provide fo r him from where he does not expect...”
(Qur’an: At-Talaq: 2-3)
In this case, Allah will relieve a believer of all burdens. People will become
satisfied with him when they free themselves of personal interests or when
they deeply think about their ends. But if he pleases people through Allah’s
dissatisfaction, people will be of no use to him in the Sight of Allah. His example will
be like the wrongdoer who regrets by biting his hands on the Day of Resurrection.
His praisers whose pleasure was ardently besought will abruptly turn against him.
It frequendy occurs, for the end is always best for the righteous. However, they
do not consider the end at first as long as they act upon their personal interests
and whims.
According to the two narrations of the aforementioned hadith, man may, if he
ardendy seeks the pleasure of Allah, get two great benefits; namely the satisfaction
of Allah and that of people. Conversely, if he seeks the pleasure of people through
Allah’s dissatisfaction, both Allah and people will be dissatisfied with him.
Therefore, the hadith concludes that righteousness lies in seeking Allah’s pleasure
while displeasing Him is a source of grave evil.
We should also know that fear of Allah should be espoused by love and
hope. Fear should not lead to despair or losing hope in Allah’s mercy. A believer
combines both fear of Allah and hope in His mercy. If he has only fear, it may
entail despair of Allah’s mercy, and if he has only hope, he may feel secure from
the plan of Allah. Excessive hope and despair contradict true monotheism. Allah,
Exalted be He, says:
“Then, did they feel secure from the plan o f Allah? But no one feels
secure from the plan o f Allah except the losing people.”
(Qur’an: Al-A'raf: 99)
And He says:
“...no one despairs o f relief from Allah except the disbelieving
people.” (Qur’an: Yusuf: 87)
He further says:
“And who despairs o f the mercy o f his Lord exceptfor those astray?”
(Qur’an: Al-Hijr: 56)
Principle 1: Belief in Allah, Mighty and Exalted be He 71

Isma' il Ibn RafT says:

“To feel secure from the plan o f Allah is to persistently perpetrate a
sin while having hope that Allah will forgive it.”
Scholars maintain that despair is a complete loss of hope in getting relief or
acquiring a happy end. It is opposite to feeling secure from the plan of Allah. Both
acts are grave sins.
A believer should not excessively feel afraid of Allah so that he may fall a
prey to despair of His mercy. Moreover, he should not excessively have hope
so that he may feel secure from Allah’s punishment. Rather, the believer should
espouse hope with fear, and obediently act upon Allah’s commands. Allah,
Exalted be He, says:
“...they used to hasten to good deeds and supplicate Us in hope and
fear, and they were to Us humbly submissive.”
(Qur’an: Al-Anbiya: 90)
And He says:
“Those whom they invoke seek means o f access to their Lord,
[striving as to] which o f them would be nearest, and they hope fo r
His mercy and fea r His punishment. Indeed, the punishment o f your
Lord is ever feared.” (Qur’an: Al-Isra :57)
A servant of Allah, by combining fear of and hope in Allah, will be
motivated to take every beneficial means. By keeping hope in Allah’s mercy,
he will hasten in doing good deeds, and by experiencing fear, he will swiftly
work on abandoning sins out of fear of Allah. If he experiences despair of
Allah’s mercy, he may, thus, cease doing good, and if he feels secure from
Allah’s punishment, he may turn lax in observing his duties and, therefore,
rush into perpetrating evil deeds.
Scholars have said:
“Whosoever worships Allah by according Him reverent love only is a Sufi,
and whosoever worships Him by according Him extreme awe only is, thus
retainingKharijites’belief. Similarly, he is a Mury’" whosoever worships Allah
by only retaining hope in His mercy. As for he who combines love, fear and
hope, he is certainly a true believer as depicted in the Ever-Glorious Qur’an,
‘Those whom they invoke seek means o f access to their Lord, [striving as
to] which o f them would be nearest, and they hopefor His mercy and fear
His punishment...’ (Qur’an: Al-Isra: 57).”
72 Guide to Sound Creed

Almighty Allah has depicted those who disregard fear of Allah, rush into
perpetrating sins and feel secure from Allah’s punishment as the losers in the
Quranic verse, which provides:
“Then, did the people o f the cities feel secure from Our punishment
coming to them at night while they were asleep? Or did the people
o f the cities feel secure from Our punishment coming to them in the
morning while they were at play? Then, did theyfeel securefrom the
plan o f Allah? But no one feels secure from the plan o f Allah except
the losing people.” (Qur’an: Al-A' raf: 97-99)
The intended meaning in the aforementioned verse is that Almighty Allah
demonstrates that previous nations renounced their prophets, persisted in
disbelief and perpetrated abominable acts mainly because they felt secure from
Allah’s plans and lacked fear of Him. Allah’s plans are always drawn against
sinners upon whom Allah bestows His favors until they misperceive that He is
well pleased with them. Then, they will be enticed to sin more and more until
they completely perish.
Almighty Allah, moreover, warns the following generations against such
abominable acts. He says:
“Has it not become clear to those who inherited the earth after its
[previous] people that if We willed, We could afflict them fo r their
sins? But We seal over their hearts so they do not hear”
(Qur’an: Al-A'raf: 100)
Some scholars maintain that man’s feelings of fear of Allah are a consequence
of the following matters:
1. His full cognizance of the grave sin he committed and its consequence.
2. His full belief in Allah’s punishment.
3. His fear of not seizing an opportunity of repenting his sins.
Through these three conditions, man fully fears Allah either before or after
committing a sin. If he committed a sin, his fear would become greater.
Allah’s prophets (peace be upon them all) never lost hope in Allah or even
experienced despair of His mercy whenever being inflicted with severe tribulations.
Prophet Ibrahim (Abraham) (PBUH), when being given the glad tidings of
receiving a child despite his old age and the difficult conditions of his wife, he
said, as the Qur’an provides:
“...A nd who despairs o f the mercy o f his L ord except f o r those
astray?” (Qur’an: Al-Hijr: 56)
Principle 1: Belief in Allah, Mighty and Exalted be He 73

Certainly, he recognized how Allah’s omnipotence and mercy are spacious

and encompassing even though he expressed his exclamation to the angels in
his saying:
“...H ave you given me good tidings although old age has come
upon me? Then o f what [wonder] do you inform?”
(Qur’an: Al-Hijr: 54)
Moreover, when Ya'qub’s (Jacob’s) pain and sorrow aggregated with the
parting of his son, his hope in Allah’s mercy and expectation of His compassion
never ceased. He said to his sons, according to what came in the Qur’an:
“O my sons, go and fin d out about Joseph and his brother and
despair not o f relief from Allah. Indeed, no one despairs o f relief
from Allah except the disbelieving people.” (Qur’an: Yusuf: 87)
He is also narrated to have said:
‘so patience is mostfitting. Perhaps Allah will bring them to me
all together...’ ” (Qur’an: Yusuf: 83)
Narrating the story of our Prophet Muhammad (PBUH), the Qur’an provides:
When those who disbelieved had driven him out [ofM akkah] as
one o f two, when they were in the cave and he [i.e., Muhammad]
said to his companion, ‘Do not grieve; indeed Allah is with us.’ ”
(Qur’an: At-Tawbah: 40)
Therefore, the Prophet’s hope in Allah climaxed at the time of distress. In
addition, he (PBUH) is reported to have said, “After dark comes dawn”.
Allah, moreover, prohibits His servants who have been burdened with excessive
sins to feel despaired or even give up repenting from their sins. He says:
“Say, ‘O My servants who have transgressed against themselves
[by sinning], do not despair o f the mercy o f Allah. Indeed,
Allah forgives all sins. Indeed, it is He Who is the Forgiving, the
Merciful.’ And return [in repentance] to your Lord and submit
to H im ...” (Qur’an: Az-Zumar: 53-54)
The Prophet (PBUH) considered despair of Allah’s mercy as one of the
major sins. It is reported on the authority of Ibn 'Abbas (may Allah be pleased
with him) that the Prophet of Allah (PBUH) was asked about the major sins
and he said:
74 Guide to Sound Creed

“(They are) associating others in worship with Allah, despairing o f

relieffrom Allah, feeling secure from the plan o f Allah.”
Similarly, on the authority of Ibn Mas'ud (may Allah be pleased with him),
the Prophet (PBUH) is reported to have said:
"The most serious o f all the major sins are associating others in worship
with Allah, feeling secure from the plan o f Allah, despairing o f both the
mercy and relieffrom Allah.”
Losing hope in Allah’s compassion is tantamount to retaining wrong thoughts
about Him. It is also a consequence of unawareness of His forgiveness. Meanwhile,
feeling secure from Allah’s plans is a result of ignorance of Allah’s limitless
omnipotence. It is also a consequence of man’s self-conceit and exaggerated self­
admiration.
Therefore, man should always combine fear and hope. If he accords Allah His
due reverence, he should not, then, despair or be overcome by a sense of futility
or defeat; rather, he should hope for Allah’s mercy. Nevertheless, man should not
retain excessive hope in Allah lest it should turn into a feeling of ultimate safety
from Allah’s punishment.
Some of the Salaf (early Muslim scholars) would deem it desirable for man to
strengthen his feeling of fear at times of affluence and increase his feeling of hope
at times of distress.
Enjoying a state of balance between both fear and hope motivates man to
perform good deeds, avoid sins and always repent of his sins. He may be thrown
from attaining his aims or affording a sincere repentance only when he gets weary
of maintaining a well-balanced heart.
A paramount significance lies in the stories of previous nations, as they lacked
fear of Allah and thus deserved the severe divine punishment. The people of HM,
for instance used to say, as the Qur’an narrates:
“...It is all the sam e to us whether you advise or are not o f the
advisors. This is not but the custom o f the fo rm er peoples, and
we are not to be punished.’And they denied him, so We destroyed
them ...” (Qur’an: Ash-Shu'ar£: 136-139)
Keeping fear of and hope in Allah are of the most meritorious devotional acts.
They should be sincerely offered to Allah. Additionally, lacking these matters
leads to violating monotheism and corrupting one’s Creed.
Principle 1: Belief in Allah, Mighty and Exalted be He 75

2. Attachment to False Deities or Objects besides Allah

We have previously demonstrated that due fear of Allah should be espoused
with due love for Him. Only fearing Him is a principal doctrine of Al-Khawarij.
Emotional attachment to Allah is one of the fundamental principles of Islam.
With the realization of perfect attachment to Allah, man’s religion becomes
perfect. Lack of love impairs one’s true and perfect belief.
Due attachment in this context means love involving submission, surrender
and ultimate obedience and devotion to the beloved one. Such attachment
must be purely devoted to Allah Alone, as it is not permissible to associate
partners with Him in such a matter. Generally, love is of two kinds:=particular
and general. The first kind is the love connected with worship, which requires
perfect submission and obedience to the worshipped one. This kind is to be
confined only to Allah, Exalted be He. The second kind of love may exist in the
following forms:
1. It may be an intrinsic attachment such as the hungry craving for food.
2. It may be a feeling of tender concern such as the parental care of a child.
3. It may also be a feeling of amiability such as cordial relations between
friends.
All these forms of attachment do not necessitate submission or surrender and
do not consequently affect due attachment to Allah. Although these forms are
not acts of polytheism, they should be subsequent to real and true emotional
attachment to Allah, which is maintained in Allah’s saying:
“And [yet], among the people are those who take other than Allah
as equals [to Him]. They love them as they [should] love Allah. But
those who believe are stronger in love fo r Allah...”
(Qur’an: Al-Baqarah: 165)
In interpreting this verse, Imam Ibnul-Qayyim (may Allah have mercy on
him) says:
“Allah, Exalted and Glorified be He, informed us that whosoever
devotedly cherishes anyone or an object besides Allah will be regarded as
if he has set a rival to Allah in terms o f affection and gratification”
In the same vein, Ibn Kathir (may Allah have mercy on him) says:
“Almighty Allah, in the aforementioned Quranic verse refers to the
worldly affairs o f the polytheists and their final recompense and the
76 Guide to Sound Creed

torture they will experience in the Hereafter as they assign rivals and
likes to Allah. Moreover, ‘They love them as they [should] love Allah’
(Qur’an: Al-Baqarah: 165) i.e. they love and serve such rivals as they
love Allah.”
The view maintained by Ibn Kathir is also favored by Shaykhul-Islam Ibn
Taymiyah (may Allah have mercy on him). The Qur’an reports that their treatment
of Allah is the same as their treatment of such assigned rivals. Allah, Exalted and
Glorified be He, says:
“By Allah, we were indeed in manifest error when we equated you
with the Lord o f the world.” (Qur’an: Ash-Shu' ara: 97-98)
And says:
“...Then those who disbelieve equate [others] with their Lord...”
(Qur’an: Al-An'am: 1)
He, moreover, says:
“But those who believe are stronger in love fo r Allah...”
(Qur’an: Al-Baqarah: 165)
The aforementioned Qur’anic verse may mean that the believers are more
attached to Allah than those who set rivals to Him. Another interpretation is that
the believers’ attachment to Allah is greater than the polytheists’ attachment to
the rivals they associate with Allah.
Sheikh Muhammad Ibn ' Abdul-Wahhab (may Allah have mercy on him)
says, “Whosoever sets up a rival and equally loves him as he loves Allah certainly
commits major shirk (polytheism).”
Accordingly, attachment to Allah should comprise surrender to Him and
should similarly be given precedence over love for parents, sons, spouses and
property, because Allah, Exalted be He, says:
“Say, [O Muhammad], ‘I f your fathers, your sons, your brothers,
your wives, your relatives, wealth which you have obtained,
commerce wherein you fea r decline, and dwellings with which you
are pleased are more beloved to you than Allah and His Messenger
andjihdd [i.e., striving] in His cause, then wait until Allah executes
His command. And Allah does not guide the defiantly disobedient
people.’ ” (Qur’an: At-Tawbah: 24)
Principle 1: Belief in Allah, Mighty and Exalted be He 77

Therefore, Allah warns and threatens whosoever gives precedence to the

love for such eight people and objects mentioned in the Quranic verse over the
love for Allah, His Messenger and the good deeds He likes. Nevertheless, a mere
instinct love for such persons and objects is not volitional (i.e., does not contradict
monotheism). Allah only threatens and warns those who favor such people and
objects over Allah and His Messenger.
There are, however, specific indications which ascertain mans attachment to
Allah. Those who love Allah should give precedence to all deeds favored by Him
instead of following their personal yearnings and belongings. Similarly, those
who love Allah should follow His Messenger and what he has brought forth.
They should act upon his commands and abandon what he has forbidden. Allah,
Exalted be He, says:
“Say, [O Muhammad], ‘I f you should love Allah, then follow me,
[so] Allah will love you and forgive you your sins. And Allah is
Forgiving and Merciful.’ Say, ‘Obey Allah and the Messenger.’ But if
they turn away - then indeed, Allah does not like the disbelievers.”
(Qur’an: Alu 'Imran: 31-32)

Some of the Salaf have said:

“A group o f people falsely alleged their attachment to Allah, thereupon,
Almighty Allah revealed the following verse, ‘Say, [O Muhammad],
‘I f you should love Allah, then follow me, [so] Allah will love you.’ ’
(Quran: Alu 'Imran: 31) This Quranic verse affirms the indispens­
ability o f producing proofs to affirm mans attachment to Allah. It also
involves indications o f one’s love fo r Allah, and its blessings. Among
such indications is following Allah’s Messenger (PBUH), and the great
blessing o f loving Allah is obtaining His love and having one’s sins
forgiven.”
Allah, Exalted be He, refers to the proofs of man’s true attachment to Him in
the following Quranic verse:
“O you who have believed, whoever o f you should revert from
his religion - Allah will bring forth [in place o f them] a people
He will love and who will love Him [who are] humble towards
the believers, powerful against the disbelievers; they strive in the
cause o f Allah and do not fe a r the blame o f a critic...”
(Qur’an: Al-Ma’idah: 54)
78 Guide to Sound Creed

He, thus, refers to four signs of man’s truthful attachment to His Lord:
1. Those who love Allah should be humble, tender and compassionate
toward the believers. 'Ata’ maintains, “They must be as compassionate
and merciful as a father to his son.”
2. They should be stern to the disbelievers. They must show strict treatment,
relentlessness and pride to the disbelievers instead of being submissive or
feeling weak before them.
3. They must strive in the cause of Allah with soul, power, properties and
word for the sake of exalting Allah’s religion and suppressing His enemies
by all means.
4. They should never feel afraid of the blame of blamers. They are, therefore,
not influenced by people’s despise or reproach resulting from their
persistent defense of the truth. This is due to the fact that they are fully
content that they are on the straight path, and have firm belief and
unrelenting certitude. Therefore, the one who succumb to people’s blames
is not a true lover of Allah.
There are ten means, mentioned by Ibnul-Qayyim (may Allah have mercy
on him) which strengthen man’s attachment to Allah:
1. Recital of the Ever-Glorious Qur’an with due contemplation and
comprehension of its meanings.
2. Drawing nearer to Allah by offering supererogatory prayers.
3. Remembering Allah at all times by tongue, heart and by sincerely offering
good deeds.
4. Preferring what is favored by Allah to personal yearnings.
5. Pondering on Allah’s Glorious Names and Sublime Attributes, and the
meanings of perfection and glory they imply.
6. Contemplating Allah’s visible and invisible blessings, His benevolence and
blessings on His servants.
7. Continually feeling humble and in want of Allah.
8. Secretly and privately serving Allah during the last third of the night
by offering supererogatory prayer, reciting the Qur’an, asking Allah’s
forgiveness and repenting of sins.
9. Accompanying righteous people who strive to be near Allah, and benefiting
from what they say.
10. Avoiding any cause, leading the heart to be occupied with matters, which
avert man’s heart from Allah.
Principle 1: Belief in Allah, Mighty and Exalted be He 79

Among the consequences of man’s attachment to Allah is to love His Messenger

(PBUH). Al-Bukhari and Muslim narrated on the authority of Anas Ibn Malik
(may Allah be pleased with him) that the Messenger of Allah (PBUH) said:
“None o f you will have (a complete) faith until he loves me more than
his father, his children and all mankind.”
Therefore, man can never attain perfect beliefuntil the Messenger of Allah (PBUH)
becomes dearer and nearer to him than his own self and all other people.
Love for Allah’s Messenger (PBUH) is adjacent to man’s love for Allah.
Whosoever loves Allah’s Messenger should follow in his footsteps. Thus, anyone
who claims that he loves the Messenger while obeying heretics and deviant scholars
or those retaining false allegations, he is not true with regard to what he claims; the
true lover always has affection for the ones whom he loves.
Therefore, those who innovate acts in the religion which contradict the
exemplary Sunnah of the Prophet (PBUH), such as commemorating the
birthday of the Prophet or going beyond legally permitted limits of praising
him (PBUH), are liars. Similarly, those who invoke the Prophet (PBUH)
seeking support and relief from him are heretics. They allege their love for the
Prophet, though it is clearly false. They are the ones depicted in the Quranic
verse, which states:
“But they [i.e., the hypocrites] say, ‘We have believed in Allah
and in the Messenger, and we obey’; then a party o f them turns
away after that. And those are not believers.”
(Qur’an: An-Nur: 47)
Although the Prophet (PBUH) has prohibited all such Bid'ahs (matters
innovated in religion), those claiming his love still perpetrate these Bid'ahs.
3. Trusting False Deities besides Allah
Tawakul is an Arabic word, which literally means reliance and entrustment,
and it is an act of the heart. The Arabs, therefore, used to say ‘tawakkala fil-amr
to mean ‘somebody became confident to execute something.’
Relying on Allah and putting all trust in Him are of the most meritorious
devotional acts, which should be sincerely offered by a Muslim. Almighty Allah
says, “...And upon Allah rely, if you should be believers.” (Qur’an: Al-Ma’idah: 23)
There are specific forms and examples of reliance on false deities, persons or objects
besides Allah. Such forms include the following:
80 Guide to Sound Creed

1. Reliance on others for getting what can be sought only from Allah. Some
people put their full confidence and trust in dead persons and false deities
and exclusively rely on them for attaining victory, security, provisions,
intercession, though all such acts are only bestowed by Allah. Such a practice
is an act of major shirk (polytheism).
2. Reliance on others for securing man’s needs. Some people exclusively rely
on a king or a ruler for executing or securing a matter or averting harms
away from them.
3. Authorizing a man to act as an agent who is empowered to make sales and
purchases. It is, however, permissible. Yet, man should not exclusively
rely on his agent by believing that he is the real cause and manager of his
affairs. He should, in all spheres, exclusively rely on Allah believing that
He is the real originator and creator of all affairs.
Exclusively trusting in Allah and relying on Him for averting injuries and
acquiring provisions are of the most meritorious devotional acts. Reliance on
others is, however, an act of major polytheism. Allah, Exalted and Glorified be
He, says:
"...And upon Allah rely, if you should be believers”
(Qur’an: Al-Ma’idah: 23)
According to the aforementioned Qur’anic verse, Almighty Allah commands
the believers to exclusively rely on Him Alone. He, moreover, stipulates in another
verse that exclusively trusting in Allah is a prerequisite for the fulfillment of the
fundamentals of belief and Islam. Allah, Exalted be He, says:
“And Moses said, ‘O my people, if you have believed in Allah, then
rely upon Him if you should be Muslims [i.e., submitting to Him].’ ”
(Qur’an: Yunus: 84)

According to the aforementioned Qur’anic verse, complete faith and Islam

are invalidated by not having trust in Allah or relying on others though they are
incapable of doing anything. Such is the case of those who rely on the dwellers of
hallowed graves or false deities worshipped along with Allah.
Therefore, trusting Allah is an obligatory act of devotion, which should be
sincerely devoted to Allah only. It is one of the most elevated ranks of perfect
belief, since it is a preliminary to meritorious good deeds. Therefore, when man
trusts Allah in all his devotional and worldly affairs, he will be truly sincere in his
behavior to Allah.
Principle 1: Belief in Allah, Mighty and Exalted be He 81

Shaykhul-Islam, Ibn Taymiyah (may Allah have mercy on him) says, “No one
had hope in a creature or exclusively trusted him, but became frustrated.”
Trusting and relying on Allah are among the most elevated ranks of devotion
referred to in what Allah commands us to say at least five times a day:
“It is You we worship and You we ask fo r help.”
(Quran: Al-Fatihah: 5)
Therefore, a perfect belief can only be attained through perfect trust and
reliance on Allah. Almighty Allah says:
“[He is] the Lord o f the East and the West; there is no deity except
Him, so take Him as Disposer o f [your] affairs.”
(Qur’an: Al-Muzzammil: 9)
He, furthermore, commands the believers to rely on Him according to many
verses. He says:
“And whoever relies upon Allah, then He is sufficient fo r him.
Indeed, Allah will accomplish His purpose...”
(Qur’an: At-Talaq: 3)
In interpreting the Quranic verse, which provides, “And upon Allah rely, if
you should be believers” (Qur’an: Al-Ma’idah: 23), Imam Ibnul-Qayyim (may
Allah have mercy on him) says:
“Allah specifies the act o f trusting Him as one o f the prerequisites o f
perfect belief. Thus, if a person lacks perfect reliance on Allah, his belief
is definitely deficient. The firmer man’s belief, the higher the degree o f
reliance on Allah. Feeble and relenting trust in Allah is an indication
o f weak belief. Allah, Exalted and Glorified be He, in many verses o f
the Quran associates trust in Him with belief, Islam and true guidance.
All these verses affirm that trust in Allah is a fundamental principle o f
all degrees o f faith and all devotional acts o f Islam. It is like a head to
the body. Therefore, all ranks o f belief and devotional acts o f Islam are
dependent on one’s degree o f trust in Allah.”
Trust in Allah is one of the distinctive qualities of true believers. Almighty
Allah says:
“The believers are only those who, when Allah is mentioned, their
hearts become fearful, and when His verses are recited to them, it
increases them in faith; and upon their Lord they rely.”
(Qur’an: Al-Anfal: 2)
82 Guide to Sound Creed

The believers, according to the verse, rely on Allah wholeheartedly and are
free of any hope or trust in others. Similarly, the believers in this verse are depicted
as having three ranks of beneficence: fear of Allah and firm belief and hill trust
in Him Alone.
Putting one’s trust in Allah does not contradict the necessity of exerting one’s
optimum efforts in attaining one’s goals. Allah has decreed that there are causes
and effects. He has commanded man to take all means available for reaping
results. Taking all available means is, thus, an act of obedience to Allah which
mainly requires physical effort, while trusting in Allah is a devotional act of the
heart requiring only true belief in Allah. Allah, Exalted be He, says:
“O you who have believed, take your precaution...”
(Qur’an: An-Nisa: 71)
And says:
“And prepare against them whatever you are able o f power...”
(Qur’an: Al-Anfal: 60)
He, further, says:
“And when the prayer has been concluded, disperse within the land
and seek from the bounty o f A llah...”
(Qur’an: Al-Jumu'ah: 10)
Some scholars have said:
“Whosoever underestimates the matter o f exerting efforts and taking
all means available for attaining his goals should be regarded as one
casting doubts upon Allah’s way in treating people. And whosoever
underestimates the matter o f trusting in Allah is regarded as one whose
faith is weak.”
Imam Ibn Rajab (may Allah have mercy on him) says:
“Man’s deeds are o f three categories:
1. The commands and acts enjoined by Allah on His bondmen and
considered as means o f salvation from the Hellfire and prerequisites fo r
entering the Paradise. Such acts should be offered while keeping trust in
Allah and relying on Him. Man offers such acts while being certain that
what Allah wants will definitely occur and what He does not want will
not happen. Therefore whosoever falls short o f one o f these acts deserves
Principle 1: Belief in Allah, Mighty and Exalted be He 83

the punishment legally prescribed fo r committing such a sin in this world

and in the Hereafter. Yusuf Ibn Asbat says, ‘When doing whatever deed,
behave like a man who believes that only his deeds can save Him, and
when putting trust in Allah, do so in a way like that o f a man who puts
trust in Allah being fully confident that he will get nothing but what has
been predetermined by Allah.’
2. The instinctive and spontaneous acts such as eating drinking, seeking shelter
from heat and so forth. Such acts are held incumbent upon every man.
Whosoever falls short o f undertaking such deeds and thus is harmed, is
regarded as one doing wrong and, therefore, deserves punishment. I f he acts
according to his own limited capabilities for acquiring his basic utilities but
fails, there will be no harm. Thus, the Prophet (PBUH) used to continually
observe fasting during night while prohibiting his Companions to imitate
him. He is reported to have said:
‘I am not the same as you. I am fed and given to drink.’
Although some o f the Salaf had strength to continually observe fasting as
the Prophet did, they did not offer it in this way. So, if a man is capable o f
exerting efforts for attaining worldly gains without falling short o f any o f
his due religious ordinances, there will be, then, no legal impediment. But if
man overburdens himself with excessive acts until he falls short in fulfilling
his basic religious duties, he is to be condemned.
3. The deeds that are commonly practiced among people.”
In the same vein, Ibn Rajab further adds, “It is related that Ibn 'Abbds (may
Allah be pleased with him) has said, ‘The people o f Yemen used to travel to perform
the pilgrimage without taking provisions, arguing that they relied on Allah
exclusively. Upon reaching Mecca, they used to beg fo r food, thereupon, Almighty
Allah revealed the Qur’anic verse, which states, ‘And take provisions, but indeed,
the best provision is fea r o f Allah’. ”
Ahmad Ibn Hanbal (may Allah have mercy on him) was once asked about a man
taking to relaxation while arguing that he fully relied on Allah. Ahmad said:
“All people should rely on Allah, but should gain their livelihood as
well. Allah’s prophets used to engage themselves in meeting the needs
o f the people, so did the Prophet (PBUH), Abu Bakr and 'Umar. They
never disregarded their duty, awaiting divinely descended provisions.
Therefore, Allah, Exalted be He, says, ‘disperse within the land and
seek from the bounty o f Allah.’ (Qur’an: Al-Jumu' ah: 10) ”
84 Guide to Sound Creed

At-Tirmidhi, further, relates that Anas Ibn Malik (may Allah be pleased with
him) has said:
“A man, once, said, ‘O Messenger o f Allah! Should I hobble (the camel)
and then put my trust in Allah or should I untie it and rely on Allah?’ the
Messenger said, ‘Hobble it and then put your trust in Allah.”
All such Quranic verses and hadiths stress one fact that having confidence in
Allah does not contradict a Muslims endeavor to undertake lawful means. Rather,
it is better to combine taking lawful means of attaining something with putting
trust in Allah.' Umar Ibnul-Khattab (may Allah be pleased with him) once met a
group of Yemeni people whom he asked:
“Who are you?” They replied, “We are the reliant on and confident
in Allah.” Thereupon he said, “No, you are just solicitors fo r food. A
reliant person is the one who sows a seed in the ground and then puts
his trust in Allah.”
4. Obeying Others besides Allah
One of the acts of polytheism is to obey scholars and rulers in permitting the
unlawful or prohibiting the lawful. Allah, the Almighty, says:
“They have taken their scholars and monks as lords besides
Allah, and [also] the Messiah, the son o f Mary. And they were not
commanded except to worship one God; there is no deity except
Him. Exalted is He above whatever they associate with Him.”
(Qur’an: At-Tawbah: 31)
'Adi Ibn Hatim (may Allah be pleased with him) has narrated:
“I heard the Prophet (PBUH) reciting (the Quranic verse which means,)
‘They have taken their scholars and monks as lords besides Allah...’
(Qur’an: At-Tawbah: 31) So, I said, ‘O Messenger o f Allah! We did not
worship them.’ He (the Prophet) said, ‘Did they not prohibit what Allah
made lawful, so you view it as prohibited, and, (similarly), they make
lawful what Allah prohibited, so you view it as lawful?’ I said, ‘Yes.’
Thereupon, he said, ‘This is your worship o f them.’ ”
The Prophet (PBUH) has explained that the concept of taking rabbis and
monks as lords besides Allah is not confined to the literal meaning of bowing
and prostrating before them. The Prophet (PBUH) has demonstrated that the
Jews and Christians have followed the steps of their rabbis and monks in altering
Divine Legislations by permitting the unlawful and prohibiting the lawful. By
doing so, such people have been regarded as ones surrendering themselves to
rivals set for sharing Allah’s duty of lawgiving. It is, in principle, an act of major
polytheism. Almighty Allah has said:
Principle 1: Belief in Allah, Mighty and Exalted be He 85

..And they were not commanded except to worship one God; there
is no deity except Him. Exalted is He above whatever they associate
with Him” (Qur’an: At-Tawbah: 31)
And said:
“And do not eat o f that upon which the Name o f Allah has not been
mentioned, fo r indeed, it is grave disobedience. And indeed do the
devils inspire their allies [among men] to dispute with you. And if
you were to obey them, indeed, you would be associators [o f others
with Him].” (Qur’an: Al-An'am: 121)
Included in this category is the act of obeying rulers in applying secular, man-
made laws, which categorically oppose the Divine Legislations by, for instance,
approving usurious interests, allowing adultery or fornication and drinking,
treating men and women equally in terms of inheritance, and allowing women
to remove their veil and men mingling with women. Such laws also prohibit
the lawful such as polygamy. Therefore, whosoever agrees with such rulers and
approves of their mundane laws is deemed a polytheist and disbeliever. We ask
Allah to keep us away from all these practices.
Similarly, following faqihs (scholars of Islamic Jurisprudence) views, which
contradict clear proofs, is classified under this category, especially when the
views of those scholars conform to one’s desires and whims. These days, some
half-educated people seek lenient permissive views of some scholars though they
contradict clear proofs. As for the views of mujtahids12, it is required to take what
comes in accordance with the legal proofs and give up what contradicts them.
Imams (may Allah have mercy on them all) have said, “Everyone’s opinion is
subject to approval or disapproval except the Prophet (PBUH).”
Imam Abti Hanifah (may Allah have mercy on him) says:
“When a hadith is received, we unquestionably accept it. We do the same
with a saying o f any Companion. As for a view o f one o f the Tabi 'un n,
we have independent views just like them.”
Some half-educated people have made use of the concluding clause of Abu
Hanifah’s saying in order to imitate competent and learned scholars. There is no
doubt that Abu Hanifah does not mean, by his saying, to equate scholars with
ignorant persons.
Im&m Malik (may Allah have mercy on him) has said, “The views o f all o f us
are subject to consideration or reconsideration except the views o f the dweller o f this
grave, i.e. the Prophet (PBUH).”
86 Guide to Sound Creed

Imam Ash-Shafi'i (may Allah have mercy on him) has said, “When a hadith
is authentically proven, it is where my view lies.” Moreover, he has said, “In the case
where an authentically proven hadith is inconsistent with a view o f mine, relinquish
my view.”
Imam Ahmad (may Allah have mercy on him) has said:
“I am amazed at people being certain about the authenticity o f a hadith,
yet they favor a personal opinion o f Sufyan Ath-Thawri while Allah,
Exalted be He, says, ‘So let those beware who dissentfrom his [i.e., the
Prophet's] order, lest fitn a h 14 strike them or a painful punishment.’
(Qur’an: An-Nur: 63)”
'Abdullah Ibn 'Abbas (may Allah be pleased with him) has said:
“A time is about to come when you will be rained with stones from the
heavens, for I say the Prophet (PBUH) was reported to have said such
and such while you still want to approve what Abu Bakr and ' Umar
maintained.”
In his Fathul-Majid (Bestowal of the Most-Glorious), 'Abdur-Rahman Ibn
Hasan (may Allah have mercy on him) says:
“It is incumbent on every accountable person, when hearing or reading
a proof substantiated by the Qur’an or the Sunnah o f the Prophet
(PBUH), to act accordingly regardless o f whoever may contradict
such a view.”
He adds:
“It is incumbent on every Muslim to sincerely seek the truth. When
reading any o f the books o f scholars, the Muslim should critically review
them in pursuit o f the most consistent opinion with the Qur’dn and the
Sunnah o f the Prophet (PBUH), since every mujtahid and those who
follow him mention their independent respective proofs. Imams will
be, however, rewarded for the Ijtihdd15 they introduce. Fair-minded
individuals should preview the proofs to discriminate the truth from
falsehood and thus only follow views substantiated by clear proofs.
Hence, one should recognize those scholars who substantiate their views
with irrefutable proofs and follow them.”
In interpreting the Qur’anic verse which states, “And if you were to obey them,
indeed, you would be associators [o f others with Him].” (Qur’an: Al-An'am: 121),
'Abdur-Rahman Ibn Hasan (may Allah have mercy on him) says:
Principle 1: Belief in Allah, Mighty and Exalted be He 87

“Many people have committed such a fatal mistake (i.e., associating others
with Allah) mainly because they did not reconsider the proofs o f their
leaders who were before them. It is regarded as an act o f polytheism16.
Some people excessively and wrongly think that abandoning such views
for the sake o f following clear proofs is detestable or even impermissible;
this matter causes fitnah (dissension) to spread. They base their opinion
on the claim that the scholar they follow is more knowledgeable about
the legal proofs o f the case.”
Sheikh Muhammad Ibn' Abdul-Wahhab (may Allah have mercy on him) says:
“Peoples acts had dramatically deteriorated to the extent that they took
monks as lords besides Allah and regarded such a practice as the best act
o f devotion. They named it Walayah (i.e., seeking the blessings o f Allah’s
friends). Additionally, they took their rabbis as lords besides Allah
by obeying them in legalizing the unlawful or prohibiting the lawful
without Allah’s permission. Then, circumstances dramatically changed
to the extent that they worshipped the unrighteous persons besides Allah.
They, thereafter, followed views maintained by ignorant people.”
Among the forms of taking monks and rabbis as lords besides Allah is obeying
the deviant scholars in whatever they introduce of Bd'ahs and superstitions.
Such Bid'ahs include, for instance, commemorating the birthday of the Prophet
(PBUH). They also include the acts of Sufis, seeking the blessings of dead people
and invoking them. Such deviant scholars have innovated religious practices not
enacted by Allah. Therefore, the naive and ignorant lay people follow them by
regarding such practices as inseparable parts of obligatory religious ordinances.
Moreover, they may consider those who denounce such practices and follow
the Sunnah of the Prophet (PBUH) as repudiators of religion and despisers of
righteous scholars. They regard good as evil and take hold of Bid'ahs instead of
following the Sunnah of the Prophet (PBUH). This is due to the lack of righteous
reformers. O Allah, there is no power or strength save in You.
Since it is impermissible to follow mistakenly reached views maintained by
faqths, though they are rewarded for their earnest seeking after the truth, we are
decisively not allowed to follow those deviant heretics, falsifiers and swindlers
who ignorantly exercise Ijtihad in a field where it is impermissible to exercise it;
namely, the Creed, for the Creed is a matter dependent on the Legal Texts. In this
connection, Allah, Exalted be He, says:
“And We have certainly presented to the people in this Qur’&n
from every [kind o f] example. But, [O M uhammad], i f you
should bring them a sign, the disbelievers will surely say, ‘You
[believers] are but falsifiers.’ Thus does Allah seal the hearts o f
88 Guide to Sound Creed

those who do not know. So be patient. Indeed, the prom ise o f

Allah is truth. And let them not disquiet you who are not certain
in faith.” (Qur’an: Ar-Rum: 58-60)
In addition to those indulging themselves in blind imitation with regard
to the underlying principles and detailed principles, there is another group
of people who view that exercising Ijtihad is a duty on everyone, even the
ignorant who do not recite the Quran properly, or have anything of the
required knowledge. Moreover, the latter group may view that referring
to the books of Fiqh (Islamic Jurisprudence) is an impermissible act. They
only incite the ignorant to deduce highly specialized legal rulings from the
Quran and the Sunnah. This is undoubtedly an excessive extremism. Such
a group of people poses a danger not less in gravity than that of the former.
The preferred view is to adopt the moderate path, through which we do not
blindly imitate faqihs or categorically dispel views deemed in conformity with
the Quran and the Sunnah. The voluminous legacy of our scholars should,
thus, be regarded as a depository of jurisprudential issues. Their views, which
conform to legal proofs, should be followed, while those contradicting them
should be denounced as our Salaf used to do. Such a conclusion has to be
applied particularly nowadays, when people exert no real efforts to seek juristic
knowledge in addition to the spread of religious ignorance. Thus, we are in
need of taking the moderate path, which does not succumb to excessiveness,
remissness, extremism or leniency. We ask Almighty Allah to guide all deviant
Muslims and firmly establish their leaders and Imams on the straight path, for
He is All-Hearing, All-Responding.
In addition to the impermissibility of obeying scholars in legalizing the
unlawful and prohibiting the lawful, it is similarly impermissible to obey emirs
and rulers in judging among people by means of mundane laws, disregarding the
Shari'ah (Islamic Law). In settling all disputes, conflicts and all other affairs of
people, reference should only be made to the Book of Allah and the Sunnah of
His Messenger (PBUH). This is a prerequisite of fulfilling the requirements of
submission to Allah and attaining the perfection of belief. Legislation is absolutely
confined to Allah Alone. Allah, Exalted and Glorified be He, says:
“...His is the creation and the command...” (Qur’an: Al-A' raf: 54)
It means that He is the Judge to Whom all sovereignty belongs. Almighty
Allah also says:
“And in anything over which you disagree - its ruling is [to be
referred] to Allah...” (Qur’an: Ash-Shura: 10)
Principle 1: Belief in Allah, Mighty and Exalted be He 89

And says:
“And i f you disagree over anything, refer it to Allah and the
Messenger, i f you should believe in Allah and the Last Day. That is
the best [way] and best in result.” (Qur’an: An-Nisa: 59)
Therefore, referring to Allah’s Legislation is not only for the sake of seeking
equity but, first and foremost, it is indeed one of the devotional ordinances.
Therefore, whosoever refers to any other legislation or secular law is regarded
as one taking those who give or enact such laws as rivals to Allah. In this regard,
Allah, Exalted be He, says:
“Or have they partners [i.e., other deities] who have ordained fo r
them a religion to which Allah has not consented?...”
(Qur’an: Ash-Shura: 21)
And says:
“...And if you were to obey them, indeed, you would be associators
[o f others with Him] ” (Qur’an: Al-An 'am: 121)
According to the aforementioned Qur’anic verses, the belief of those who resort
to secular laws disregarding the Law of Allah is void. Almighty Allah says:
“Have you not seen those who claim to have believed in what was
revealed to you, [O Muhammad], and what was revealed before
you? They wish to refer legislation to t&ghtit, while they were
commanded to reject it...” (Qur’an: An-Nisa: 60)
To:
“But no, by your Lord, they will not [truly] believe until they
m ake you, [O Muhammad], judge concerning that over which
they dispute among themselves and then fin d within themselves
no discomfort from what you have judged and submit in [full,
willing] submission.” (Qur’an: An-Nisa: 65)
Therefore, those who call for the application of secular laws are setting
rivals to Allah in obedience and legislation. Also those who judge according
to non-divinely revealed laws by claiming that such laws are equal to or more
authoritative than Divine Legislation are lacking belief. Thus, according to
the aforesaid Qur’anic verse, Allah refuted those who falsely alleged belief.
The Qur’anic verse states, “claim”, which affirms that their belief is a false
allegation. Moreover, giving credit to secular laws is compatible to belief in false
90 Guide to Sound Creed

deities and totally contradicts true faith. Almighty Allah has set categorical
renunciation of false deities as a fundamental pillar of faith. He says:
"...So whoever disbelieves in tdghut and believes in Allah has
grasped the most trustworthy handhold...”
(Qur’an: Al-Baqarah: 256)
Hence, those who judge according to the human codes of law are not
monotheists. By following and abiding by such laws, they set partners to Allah,
and pay full obedience to Satan. Allah, Exalted be He, says:
“...and Satan wishes to lead them fa r astray”
(Qur’an: An-Nisa: 60)
Allah also informs us of the hypocrites who express their abhorrence and
renunciation when being called for judgment according to Allah’s code of law. In
this relation, Almighty Allah says:
“And when it is said to them, 'Come to what Allah has revealed and
to the Messenger,’ you see the hypocrites turning away from you in
aversion.” (Qur’an: An-Nisa: 61)
He, further, tells us of the deterioration of their hearts and how their insight
has been ruined in His saying:
“And when it is said to them, ‘Do not cause corruption on the
earth,’ they say, ‘We are but reform ers.”
(Qur’an: Al-Baqarah: 11)
Reference to non-divine laws is regarded as hypocrisy and a grave mischief
in the earth.
In interpreting the aforementioned Quranic verse, Im&m Ibnul-Qayyim (may
Allah have mercy on him) says:
“The majority o f exegetes maintain that the verse announces the
prohibition o f spreading mischief in the earth by the spreading o f
sins and calling others to false deities after the advent o f messengers
and clarification o f the Shariah. Therefore, worshippingfalse deities
besides Allah, propagating false religions and polytheism are the
gravest mischief. There is no possible reform o f peoples affairs without
devotionally worshipping and obeying one God (i.e., Allah Alone),
inviting people to the true religion and following in the footsteps o f
Allah’s Messenger (PBUH). Others may only be obeyed if they enjoin
Principle 1: Belief in Allah, Mighty and Exalted be He 91

resolute obedience o f the Prophet. Contrarily, if they call people to

disobey the commandments o f the Prophet or contradict his Shariah,
there will be neither obedience nor listening to them. I f we ponder
on the circumstances o f the world, we will surely notice that every
path o f righteousness and good refers to belief in Allah, obeying Him
and His Messenger (PBUH). On the other hand, while the real cause
behind all mischief in the earth, including the spread o f turbulence,
catastrophes, famines and falling prey to our enemies is mainly
referred to violations o f Allah’s commands.”
Allah, Exalted be He, has named all laws contradicting His Divine Legislation
as a judgment of ignorance referring to the Pre-Islamic Period of Ignorance (the
Jahiliyyah). Almighty Allah says:
“Then is it the judgement of[the time of] ignorance they desire? But
who is better than Allah in judgement fo r a people who are certain
[in faith].” (Qur’an: Al-Maidah: 50)
Ibn Kathir (may Allah have mercy on him) says:
“According to the aforementioned Quranic verse, Allah, Exalted and
Glorified be He, decidedly denounces those who replace His Law which
enjoins every possible good and precludes all forms o f mischief with
personal views, whims and doctrines which were established without
a legal precedent from Divine Legislation. Such was the case o f the
Arabs, during the Pre-Islamic Period o f Ignorance (the Jahiliyyah), who
used to judge according to delusions and false opinions. Such is also
the case o f the Tatar who would judge according to laws enunciated by
Genghis Khan who composed Al-Yasiq, a book o f legal issues adopted
from various Jewish, Christian and Muslim writings. Some o f its rules
were formulated in accordance with his personal views and whims.
Afterwards, they would give precedence to such regulations over the
Ever-Glorious Quran and the Sunnah o f the Prophet (PBUH). Thus,
whoever applies such legislation is deemed a disbeliever and should be
fought until he returns to Allah’s Divine Law.”
Such is also the case of our secular laws, which have become in many Muslim
countries the main sources of judiciaries with the exception of what is commonly
known as Personal Status Law.
There are, however, a number of Quranic verses which prove the disbelief of
those who resort to such secular laws. Almighty Allah says:
92 Guide to Sound Creed

“...A n d w hoever does not ju d g e by w hat A llah has revealed

- then it is those w ho are the disbelievers.”
(Qur’an: Al-Ma’idah: 44)
And says:
“But no, by your Lord, they will not [truly] believe until they make
you, [O Muhammad], judge concerning that over which they dispute
among themselves...” (Qur’an: An-Nisa: 65)
And He also says:
“...So do you believe in part o f the Scripture and disbelieve in part?
Then what is the recompensefo r those who do that among you except
disgrace in worldly life; and on the Day o f Resurrection they will be
sent back to the severest o f punishment. And Allah is not unaware o f
what you do.” (Qur’an: Al-Baqarah: 85)
According to what have just been mentioned before, Allah’s Divine Shariah
may be resorted to not only for seeking equity but it has mainly to be sought as a
religious belief.
Therefore, man should accept the judgment of Allah whether it stands for his
side or against him and whether it agrees with his own personal inclination or
not. Allah, Exalted be He, says:
“But no, by your Lord, they will not [truly] believe until they
m ake you, [O Muhammad], judge concerning that over which
they dispute among themselves and then fin d within themselves
no discomfort from what you have judged and submit in [full,
willing] submission.” (Qur’an: An-Nisa: 65)
And says:
“It is notfo r a believing man o ra believing woman, when Allah and
His Messenger have decided a matter, they should [thereafter] have
any choice about their affair...”
(Qur’an: Al-Ahzab: 36)
Moreover, Allah, Exalted be He, says:
“But i f they do not respond to you-then know that they only
follow their [own] desires. And who is more astray than one who
follow s his desire without guidance from Allah?”
(Qur’an: Al-Qasas: 50)
Principle 1: Belief in Allah, Mighty and Exalted be He 93

'Abdullah Ibn 'Umar (may Allah be pleased with him) has narrated:
“Allah’s Messenger (PBUH) has said, 'None o f you will become a (complete)
believer until his inclination be in accordance with what I have been sent
with (i.e., Islam)! ”
Interpreting the hadith, Ibn Rajab (may Allah have mercy on him) says:
“Man does not have perfect faith until he inclines wholeheartedly
to whatever Allah’s Messenger (PBUH) has been sent with. In other
words, the true believer is the one who loves whatever is commanded
by the Messenger, and detests whatever isforbidden by him. The Qur’an
has conveyed the same meaning in numerous verses. Allah, Exalted
and Glorified be He, has dispraised whoever dislikes what causes His
pleasure and likes what causes His anger. In this regard, Allah, the
Almighty, says, ‘That is because they follow ed what angered Allah
and disliked [what earns] His pleasure, so He rendered worthless
their deeds! (Qur’an: Muhammad:28)”
Ibn Rajab goes on stating:
“In many verses o f the Qur’dn, Allah has described the polytheists as
following their desires; He, the Almighty, says, ‘But if they do not respond
to you-then know that they only follow their [own] desires. And who
is more astray than one who follows his desire without guidance from
AllahV (Qur’an: Al-Qasas: 50) Moreover, Bid’ahs (matters innovated
in religion) exist when personal inclinations and whims are given
priority over the Divine Legislation. Likewise, acts o f disobedience take
place when inclinations and desires are preferred over love for Allah and
love for what He likes. Furthermore, one’s love for persons should be
in conformity with what Allah’s Messenger has been sent with; hence,
the true believer should love whomever Allah loves, for example angels,
messengers, prophets, the steadfast affirmers o f truth, the martyrs and
the righteous.”

Things Nullifying Tawhid and Involving Apostasy

Nonetheless, there are a number of acts, which may invalidate Tawhid and
consequently entail a renunciation of Islam, namely mistrusting Allah, and acts
of ridicule. These acts are highlighted below in details.
Mistrusting Allah
While keeping full trust in Allah is regarded as one of the pre-requisites of
belief, mistrusting Allah runs counter to one’s monotheism. Almighty Allah
has described the hypocrites as those who retain wrong thoughts about Him.
He says:
94 Guide to Sound Creed

“...Thinking o f Allah other than the truth - thoughts o f ignorance,

saying, ‘Is there anything fo r us [to have done] this matterV Say,
‘Indeed, the matter belongs completely to Allah! ”
(Qur’an: Alu 'Imran: 154)
In another Quranic verse, Allah has depicted them as those who retain evil
thoughts about Allah. He says:
“And [that] He may punish the hypocrites, men and women, and
the polytheists, men and women - those who retain mistrust about
Allah. Upon them is a misfortune o f evil torment; and Allah has
become angry with them and has cursed them and prepared fo r
them Hell, and evil it is as a destination.”
(Qur’an: Al-Fath: 6)

In his interpretation of the first verse, Imam Ibnul-Qayyim provided:

“The evil thoughts retained by those hypocrites are implied in their
allegation that Almighty Allah will never support His Messenger and
the whole affairs o f his religion will come to decline. They, moreover,
wrongly believed that the afflictions and trials, which Allah befell on His
Messenger, did not come in agreement with Allah’s Divine Decree and
Wisdom. Thus, the hypocrites’ mistrust o f Allah is represented in their
denial o f the Divine Wisdom and Divine Decree. Such was the case o f
the wrong thoughts o f the hypocrites and the polytheists according to the
Quranic verse o f the Sura o f Al-Fath (The Conquest). Allah depicted their
thoughts as evil because they did not accord with the established and due
wisdom o f the Almighty and the truthful promise He made to stand up
for His devout servants. Therefore, whoever wrongly thinks that Allah
constantly replaces the truth with falsehood or presumes that things go
without a Divine Decree or they go in accordance with a Divine Decree,
which lacks reason and wisdom, such a man is held as a retainer o f evil
thoughts about Allah. Such are the evil thoughts o f the polytheists and
woe to the polytheists from the Hellfire.
Most people think wrongly about Allah either with regard to their
own affairs or Allah’s treatment o f others. Only those who correctly
and completely comprehend Allah’s Sublime Attributes and their
requirements are safeguarded against such evil thoughts. So, let the
prudent be more cautious about these matters and let him who retains
wrong thoughts about his Lord repent from his sins.
Principle 1: Belief in Allah, Mighty and Exalted be He 95

A great number o f people are obstinately resistant to the Divine Decree

and blame its occurrence, and thus saying “Were it to be such and such.”
Also while deeming the gracious blessings which Allah bestowed on them
as little, they regard Hisfavors on others as excessive.”
Ibnul-Qayyim (may Allah have mercy on him) adds:
“Whosoever wrongly presumes that Allah will never support His
Messenger or the believers is definitely regarded as retaining evil
thoughts about Allah, so does the one who wrongly thinks that Allah
will never grant victory to His religion over all other religions or to His
devout bondmen over their enemies. Similarly, the one who unrightfully
presumes that Allah constantly gives dominance to polytheism and
falsehood over Tawhid (monotheism) and truth is regarded as one
retaining wrong thoughts about the Lord. Moreover, such a person should
be condemned for attributing to Allah what does not accord with His
Majesty and Absolute Perfection. Allah’s Glory, Wisdom and Divinity
necessitate that the party o f truth will predominantly be triumphant
and victorious over that o f the polytheists. So, whoever believes in the
contrary has never known Allah nor comprehended His due Perfection
and Sublime Attributes.”
He goes on saying:
“Thus, among those who retain wrong thoughts about Allah are
the ones who deny Allah’s Divine Decree and Wisdom behind His
Actions. Such people wrongly deem that Allah performs acts merely
fo r a will or with a desire devoid o f any reason or wisdom. Contrarily,
the intents o f His Acts are truly performed with full wisdom though
they may, sometimes, be attained through seemingly unpleasant
means. He never decides a thingfo r vanity or absurdity, ‘...T hat is the
assumption o f those who disbelieve, so woe to those who disbelieve
from the Fire.’ (Qur’an: Sad: 27)”
Ibnul-Qayyim adds:
“Most people wrongly think about Allah either with regard to their
own affairs or Allah’s treatment towards others. Only those who
correctly and completely comprehend Allah’s Sublime Attributes
are safeguarded against such evil thoughts. Among those who
retain the evil thoughts about their Lord are those who despair
o f Allah’s help and those who deem it possible that Allah may
punish His devotees in spite o f their devotion to Him or He may
96 Guide to Sound Creed

equate between the wrongdoers and righteous persons. Similarly,

those who assume that Allah has vainly overlooked His bondmen
without dispatching them Messengers or revealing scriptures to
illuminate fo r them His commands and prohibitions are regarded
as ones deeming wrong thoughts about Allah. Such is the case o f
those who falsely claim that Allah will not resurrect His bondmen
fo r account in the Hereafter, when everyone will be either rewarded
or punished on that very day. Allah will decisively judge among
people and prove the truthfulness o f His Prophets and falsehood o f
His enemies. Likewise, having wrong thoughts about Allah may be
expressed by falsely presuming that Allah will render acts sincerely
offered to Him as null and void without any justifiable reason. In
addition, among the matters o f retaining evil thoughts about Allah
are supposing that Allah will punish people fo r acts they never
perpetrated or acts they made under coercion, and presuming that
Allah supports fabricators o f lies about Him with miracles, as those
produced by His real prophets and messengers, with the purpose o f
deceiving people. So will be the man who wrongly thinks that Allah
will do every possible act to His creatures no matter whether such
an action is good or evil and whether they deserve such an action
or not, such as casting a man who spent all his life in devotion in
the lowest degrees o f Hellfire or rewarding a man who led his life in
opposing religion and messengers by letting him receive the highest
degrees o f Paradise.”
Ibnul-Qayyim continues saying:
“In the same category o f those who retain wrong thoughts about Allah
lies the case o f the one who falsely presumes that Allah describes His
Sublime Attributes and Actions in a way which is apparently unsuitable
for His Glory; for example, thinking that Allah speaks about Himself in
a way indicating lying, fabricating, or having similarities to others. This
may be in a language which indicates that He bears similar qualities
to those o f His creatures or that He expresses Himself in mysterious or
ambiguous terms which seem impossible to understand. In the case
when man presumes that Allah is incapable to express the truth in
explicit and clear language, he should be regarded as one mistrusting
Allah’s Omnipotence. If he deems that Allah prefers to express Himself in
indecisive or unclear language, he will be held as one mistrusting Allah’s
Wisdom and Mercy. Moreover, people who suppose that their speech
involves the truth while Allah and His Messenger entail otherwise, or
Principle 1: Belief in Allah, Mighty and Exalted be He 97

wrongly think that Allah’s words only cause deviation from the straight
path are regarded as ones retaining the evilest thoughts about their Lord.
In a word, all the aforementioned cases are o f those people who retain
wrong thoughts about Allah.”
This is where Ibnul-Qayyim’s words conclude and whoever wishes for more
details on this theme should refer to his book “Zddul-Ma 'ad (Provisions for the
Hereafter).”
Acts of Ridicule:
A Muslim must revere Allah’s Scripture, the Messengers Sunnah and show
respect to the Muslim scholars. He should also be warned against practices
which may entail disbelief. So, whoever shows contempt for or irreverence to
Allah, the Qur’an, the Messenger or to the contents of the Sunnah is held as
a disbeliever according to the consensus of Muslim scholars. This is because
ridiculing any of what Allah has mentioned, the Ever-Glorious Qur’an, or His
Messenger is in contradiction with the requirements of monotheism. Allah,
Exalted be He, says:
“And i f you ask them, they will surely say, ‘We were only
conversing and playing .’ Say, ‘Is it Allah and His verses and His
Messenger that you were mocking?’ M ake no excuse; you have
disbelieved [i.e., rejected fa ith ] after your belief.”
(Qur’an: At-Tawbah: 65-66)
The occasion of revealing these two Quranic verses refers to a group of the
hypocrites who mocked at the Prophet (PBUH) and his Companions during one
of their military campaigns. Ibn Jarir narrated on the authority of 'Abdullah Ibn
' Umar, Muhammad Ibn Ka'b, Zaid Ibn Aslam and Qatadah who said:
“During the battle o f Tabuk, a man among the hypocrites said, ‘I
have never seen people like those (referring to the Prophet and his
Companions) craversfor filling their bellies, the worst liars and evilest
coward.’ Thereupon, 'Awflbn Malik said, ‘You have lied, since you
are a hypocrite. I am going to inform the Messenger o f Allah.’ Then,
'Awf went to inform the Messenger o f Allah, but a Quranic verse
was revealed describing the whole occasion. This man came to the
Messenger o f Allah while he (PBUH) had already mounted his she-
camel; he came expressing excuses to the Prophet saying, ‘We were
just talking idly and jokingly fo r the sake o f amusement.’ Ibn ‘Umar
said, ‘I can recall him as keeping hold o f the rope o f the Prophet’s
she-camel expressing excuses to him by saying, ‘We were just talking
98 Guide to Sound Creed

idly and jokingly,’ while the Prophet was reciting the Quranic verse
which provides, ‘Is it Allah and His verses and His Messenger that
you were mocking?’ M ake no excuse; you have disbelieved [i.e.,
rejected faith ] after your belief’]. (Quran: At-Tawbah: 65-66)”
In those two Qur’anic verses and according to the occasion of their revelation,
there is a clear proofthat whoever shows irreverence to Allah, any of His messengers,
the Sunnah of the Prophet or to any of his Companions is to be regarded as a
disbeliever. The reason for deeming such a person a disbeliever is that he ridicules
both the Lord and the Message, which contradicts monotheism and the creed.
Even if he does not deliberately intend expressive ridicule, his act will be regarded
as contrary to true and pure belief. Included under this case, for instance, is the
act of showing irreverence to scholars or seeding dissensions among them even
though it might occur inattentively. Those people regarding whom the verse was
revealed expressed their excuses by saying, “We were talking idly and jokingly,”
which means that they were not taking matters seriously. Nonetheless, the Prophet
told them that their excuse was dismissed, as they had transferred from belief to
disbelief by this saying, regardless of whether they meant what they said or not.
The Messenger, in confronting them, did not utter more than reciting the Qur’anic
verse before them:
“...Say, ‘We were only conversing and playing.’ Say, ‘Is it Allah and His
verses and His Messenger that you were mockingV Make no excuse;
you have disbelieved [i.e., rejectedfaith] after your belief’
(Qur’an: At-Tawbah: 65-66)
Hence, in such situations, due reverence to Allah and glorification of Him
become obligatory. Similarly, due submission and surrender to the commands
of Allah by showing full belief in Him and glorification of the Qur’an are also
incumbent. The one who idly and jokingly talks about these matters is regarded
as one underestimating them.
Sheikh Muhmmad Ibn' Abdul-Wahhab (may Allah have mercy on him) says:
“Ridicule may be expressed either by explicit speech or an act; what is
committed by hypocrites in the aforementioned verse is an example
o f ridicule by explicit speech. Asfo r ridicule by an explicit act, it may
be like twisting the lips or pulling tongues or winking the eyes when
being commanded to observe the regular prayers or being advised to
pay the due Zakah, and how grave ridicule would be if it is related
to Tawhid!”
Principle 1: Belief in Allah, Mighty and Exalted be He 99

Such is the case of those who show contempt to observe the proven
commandments of the Prophet (PBUH), such as his instruction to grow beards,
shave moustaches, use siwdk (tooth-stick), or enjoin good and forbid evil.
Ibn IsMq is reported to have said:
“A group o f the hypocrites including a man called Wadi'ah Ibn
Thdbit from the tribe o f Banu Umayyah Ibn Zaid Ibn 'Awf and a
man from the tribe o f Ashja' called Makhshi Ibn Humayr used to
point to the Messenger o f Allah in contempt while moving to Tabuk.
Some o f them in an attempt to frighten and terrify the believers
said, ‘Do you perceive that fighting the Romans is like engaging in
a combat with the Arabs? We swear by Allah that soon you will be
seen disheveled and shackled in ropes! They said so to frighten and
terrify the believers. Thereupon, Makhshi said, 7 wish each one o f us
would be slashed one hundred lashes lest a Quranic verse should be
revealed in consequence to what we have expressed! The Messenger
o f Allah (PBUH), then, said to 'Ammdr Ibn Ydsir, Attain those
people because they have erred, question them on what they had
said and if they deny, expose to them their secret discourse! 'Ammdr
moved out and told them what happened. Then, they came to the
Messenger o f Allah (PBUH) expressing their excuses. Wadi'ah Ibn
Thdbit kept holding the reins o f the Prophet’s she-camel, while the
Prophet (PBUH) was still mounting it and said, ‘O Messenger o f
Allah! We were talking idly and jokingly! Makhshi Ibn Humayr also
said ‘O Messenger o f Allah! My name and that o f my father have
abased m e17, (i.e., I have been afflicted by the meaning o f my name
and that o f my father! Therefore, the complement o f the Quranic
verse was revealed, ‘I f We pardon one faction o f you ..! (Quran:
At-Tawbah: 66) He was, thereafter, renamed 'Abdur-Rahmdn. He
further asked Allah to fa ll a martyr in a place where people cannot
reach him. He was martyred on the Day o f Yamdmah and people
failed to identify the place o f his body.”
Shaykhul-Isl&m Ibn Taymiyah (may Allah have mercy upon him) said:
“Allah declared that such a group o f the hypocrites disbelieved, though
they gave the excuse that they unintentionally did so. They were just
talking idly and jokingly. Allah also announced that showing irreverence
to the Quranic verses o f Allah is an act o f disbelief. Such an act can only
come from a man who feels satisfied with it. Had they possessed true
and pure faith, they would have refrained from such speech. Moreover,
the Qur’dn announces that belief necessitates acting accordingly, ‘But
100 Guide to Sound Creed

they [i.e., the hypocrites] say, ‘We have believed in Allah and in the
Messenger, and we obey’; then a party o f them turns away after that
and those are not believers and when they are called to [the words
of] Allah and His Messenger to judge between them, at once a party
o f them turns aside [in refusal]. But i f the right is theirs, they come
to him in prompt obedience. Is there disease in their hearts? Or have
they doubted? Or do they fea r that Allah will be unjust to them, or His
Messenger? Rather, it is they who are the wrongdoers [i.e., unjust].
The only statement o f the [true] believers when they are called to
Allah and His Messenger to judge between them is that they say, ‘We
hear and we obey.’ And those are the successful.’ (Qur’an: An-Nur: 47-
51) In this Quranic verse, Allah denied the faith o f those who disobeyed
His Messenger. Faithful believers are those who, when being summoned
to Allah and His Messenger for judgment, should attentively listen and
obey. Therefore, obeying Allah and His Messenger are o f the prerequisites
o f faith.”
Accordingly, those who underestimate the Shari'ah (Islamic Law) or
accuse it of being inapplicable nowadays or consider that legal penalties are
savage and severe or that Islam oppresses woman and so forth are regarded as
disbelievers.

Acts of Polytheism
There are a number of acts, which may wave between being regarded as
acts of minor or major polytheism. They are only judged according to the
intention of their respective doers. Some of these acts may contradict true and
pure faith; however, they are commonly and frequently perpetrated. Lay people
may practice such acts due to their being influenced by swindlers, frauds and
jugglers. The Prophet (PBUH) warned us against such acts, which may include
the following:
1. Wearing Rings and Strings as Good Omens
Wearing rings or strings as good omens is an act of ignorance. It is regarded as
minor polytheism and may be held major polytheism according to the intention
of its perpetrator.' Imran Ibn Husayn (may Allah be pleased with him) narrated:
“The Messenger o f Allah (PBUH) saw a man wearing a bracelet
o f brass in his hand. Thereupon, the Prophet (PBUH) said to
him, ‘W hat is this bracelet?’ The man replied, ‘It is because ofA l-
Wahinah (a vein that causes pain in the shoulder and the hand).’
Principle 1: Belief in Allah, Mighty and Exalted be He 101

Thereupon, the Prophet (PBUH) said, ‘Take it off, fo r it will not

increase but your pain. I f you die while wearing it, you will never
gain salvation.’ ”
Imam Ahmad related this hadith with an acceptable chain of transmitters,
Al-Hakim and Ibn Hibban deemed it sahih (authentic), and Adh-Dhahabi agreed
to its authenticity.
2. Wearing Amulets
Amulets are objects worn, especially around the neck, as a charm against evil
or injury. The pre-Islamic Arabs used to attach them to their children to guard
them against evil and envious eyes. Amulets may consist of bones or beads and
may contain handwritings which all are deemed impermissible.
Amulets may include pieces of the Qur’an. In such a case, scholars disagree
on its permissibility. The preponderant opinion, however, is that it is imper­
missible since it may open the way for further evil practices by using other
pieces of writing. There is, moreover, no exception of the Quran from the
Legal Texts prohibiting wearing amulets. Ibn Mas'ud (may Allah be pleased
with him) narrated:
“I heard the Messenger o f Allah (PBUH) saying, ‘Using (illegal)
incantations, amulets, and tiwalah (a kind o f magic used to make
a woman love her husband) is an act o f disbelief! ”
(Related by Imam Ahmad and Abu Dawud)
Moreover, 'Uqbah Ibn 'Amir narrated, as a marfu' (traceable) hadith, that the
Prophet (PBUH) said:
“Whoever wears an amulet has done an act o f disbelief’
These hadiths involve a general ruling, as they do not involve any specification.
3. Seeking Blessings from Trees, Stones, Antiquities and Plants
Seeking blessings from trees, stones, antiquities or plants is an act of major
polytheism, since it implies having affection for objects other than Allah. The
idolaters used to worship the idols to seek blessings therewith. Thus, seeking
blessings by visiting tombs of righteous people is like worshipping Al-Lat (an
idol used to be worshipped before Islam). Similarly, seeking blessings from
trees and stones is like seeking the blessings of Al-'Uzza (an idol used to be
worshipped before Islam). Abu Waqid Al-Laythi (may Allah be pleased with
him) narrated:
102 Guide to Sound Creed

“We went along with the Messenger o f Allah (PBUH) before (the Battle
of) Hunayn. At that time, we were new to Islam. We passed by a lote
tree belonging to the polytheists who were intent in devotion to it and
they used to hang their arms on it. We said, ‘O Messenger o f Allah!
Make a tree fo r us Dhatu Anwat (a tree to hang our arms on) as the
disbelievers have Dhatu Anwat! The Prophet (PBUH) said, Allah
is the Greatest! (You have followed the evil) traditions (o f previous
nations.) By the One in Whose Hand my life is, you have said the
same as the Children o f Israel said to Musa (Moses), ‘...make fo r us a
god just as they have gods.’ He said, ‘Indeed, you are a people behaving
ignorantly...’ (Qur’an: Al-A'raf: 138) You will follow the traditions o f
those (nations) before you! ”
(Related by At-Tirmidhi who deemed it sahih)
4. Sorcery
It is a practice in which evil spirits are used to produce supernatural effects
or control events in nature. It is called ‘sorcery’ because the way by which the
sorcerer attains his purpose is unseen. In practicing sorcery, the sorcerer may use
charms, spells, or rituals. It may, sometimes, have an effect on bodies, hearts and
may even cause death. It also causes dissension between a man and his wife. The
influence of sorcery cannot occur without Allah’s Will.
In addition, sorcery is a devilish act, which quite often entails polytheism, and
is attained through coming closer to wicked spirits and seeking their assistance. It
is held as an act of polytheism for two main reasons. First, it entails an attachment
to devils and seeking their affection by responding to their dictates. Second, a
sorcerer alleges the capability of knowing the unseen, which is solely limited to
Allah. Claiming such a faculty of knowing the unseen by a sorcerer is nothing but
disbelief and aberration.
“...But they [i.e., the Children o f Israel] certainly knew that
whoever purchased it [ i.e., magic] would not have in the Hereafter
any share.” (Qur’an: Al-Baqarah: 102)
Abu Hurayrah (may Allah be pleased with him) narrated:
“The Messenger o f Allah (PBUH) said, Avoid the seven most
destructive major sins! It was said, ‘O Messenger o f Allah! What are
they?’ He said, ‘(The seven most destructive major sins are: to join
others in worship along with Allah, to practice sorcery, to kill the
soul which Allah has forbidden to be killed except fo r a just cause
Principle 1: Belief in Allah, Mighty and Exalted be He 103

(according to Islamic law), to eat up usury, to eat up an orphans

wealth, to fle e from the battlefield at the time o f fighting, and to
[falsely] accuse chaste, unaware and believing women! ”
5. Divination
This is the act of foretelling future events or revealing occult knowledge by means
of an alleged supernatural agency such as eavesdropping on news in the heavens.
Soothsayers used to receive such news through the devils. The soothsayers used to
communicate such news after adding dozens of lies to them.
Allah Alone is the One Who knows the unseen. So, whoever alleges having
the knowledge of the future either through divination or otherwise and whoever
believes a soothsayer is regarded as one associating a partner with Allah and
is held a denier of Him and His Messenger. Divination is an act of polytheism
as it involves associating a partner with Allah in an attribute confined solely to
Him and having affection for evil spirits that help soothsayers to supposedly
tell the future.
It is related in Sahih Muslim (Muslim’s Authentic Book of Hadith) that on the
authority of one of the wives of the Prophet (PBUH) that the Prophet said:
“He who visits a foreteller and asks him about anything and believes
him in what he says, his prayers extending to forty days will not be
accepted.”
Also, Abu Dawud related on the authority of Abu Hurayrah (may Allah be
pleased with him) that the Prophet (PBUH) said:
“I f anyone visits a soothsayer and believes him in what he says, then he
has disbelieved in what was revealed to Muhammad (PBUH).”
It is worth warning that sorcerers, soothsayers and jugglers spread mischief
in the earth. People may perceive them as healers whose main concern is to
remedy diseases while, certainly, they work on corrupting peoples belief.
Sometimes, they may command a patient to slaughter a sacrificial animal not
for the sake of Allah. Others may write evil spells and charms. Moreover, some
of those frauds may appear as fortune-tellers who know and inform people
about the places of lost properties. For example, when an ignorant person
loses an object, he may go to such a fortuneteller asking him about its place.
Thereupon, he will tell that person about its place or may bring him such a
missing object with the assistance of devils. Similarly, a group of those frauds
disguise themselves in the appearance of devout and pious saints who are
supported with inexplicable events such as casting themselves in fire without
104 Guide to Sound Creed

being burnt or striking themselves with swords without being wounded or

grasping serpents without being harmed. Definitely, they are allies of Satan
and they are truly fraudulent. All those persons solely aim at swindling people
by securing unfair and unlawful gains and spoiling their faith.
Therefore, Muslims should be warned against those frauds and avoid their
plots. Moreover, the official authorities should call upon those who practice
sorcery to repent from their sins; otherwise, they should be killed to relieve
people of their corruption and mischief and to mainly implement the penalties of
Allah. It is related in Sahih Al-Bukhari (Al-Bukharis Authentic Book of Hadith)
on the authority of Bajalah Ibn 'Abdah that 'Umar Ibnul-Khattab wrote to his
governors:
“Kill every sorcerer and every sorceress.”
Also, it is narrated on the authority of Jundub, as a marfu hadith, that the
Messenger of Allah (PBUH) said:
“The punishment a sorcerer is to receive is a stroke with the sword.”
6. Evil Omens
It is the practice of seeing evil omens in certain birds, names, words, places,
persons, or the like. That is, man may take one of two ways when determining
to handle a certain worldly affair or a ritual act upon hearing about or seeing an
unfavorable event. First, man may decline and thus becomes greatly influenced
by the evil omens he witnesses. In such a case his faith is impaired and his trust
in Allah becomes feeble. Second, he may accomplish his objective, nonetheless,
remnants of gloom, obsession, and grief are retained. In the two cases, man should
strive to give up such obsessions and rely on Allah in accomplishing his aim. He
should also say:
“O Allah! There is no one to bring forth the good turns but You and
no one can remove the bad turns but You and there is no barrier nor
strength over Yours.”
Historically speaking, taking evil omens is an old tradition, which Allah
mentioned in the Qur’an, with regard to the disbelieving nations. Such nations
used to consider evil omens in their prophets and in the true believers. The
followers of Pharaoh, when being afflicted with a tribulation, would say:
“...They saw an evil omen in Moses and those with him ”

(Qur’an: Al-A'raf: 131)

Principle 1: Belief in Allah, Mighty and Exalted be He 105

Likewise, the adversaries of SMih would say:

“We consider you a bad omen, you and those with you...”
(Qur’an: An-Naml: 47)
Similarly, the dwellers of the town of Antioch said to their messengers:
“...Indeed, we consider you a bad omen. I f you do not desist, we will
surely stone you, and there will surely touch you from us a painful
punishment.” (Qur’an: Yasin: 18)
Finally, the Meccan polytheists saw evil omens in the Messenger of Allah,
Muhmmad (PBUH), by saying:
“...and if evil befalls them, they say, “This is from you ”’
(Qur’an: An-Nisa: 78)
Such were the common manners of polytheists everywhere and in all times.
When their minds declined and their hearts hardened, they wrongly believed
that their messengers were the source of evil though they were the source of all
good. This was due to the corruption of their natural disposition. Evil and good
run by the command of the Divine Dd:ree and go in accordance with Allah’s
Wisdom and because of His Grace. Additionally, Allah bestows good upon whom
He is pleased with as a reward out of Allah’s Grace. His torture is due upon the
wrong doers because of His Justice, as a consequence of committing wrong. In
this relation, Allah, Exalted be He, says:
“What comes to you o f good isfrom Allah, but what comes to you o f
evil, [O man], is from yourself...” (Qur’an: An-Nisa: 79)
Having evil omens is an act of polytheism, since it connotes having full
attachment to and reliance on created objects, which neither avail nor harm. It is
also one of the consequences of satanic obsessions and insinuations. In addition,
such a practice contradicts the requirements of reliance on Allah as it comes from
the heart out of fear. The Messenger of Allah warned us against the practice of
having evil omens as he said:
“There is no 'adwd (i.e., no contagious disease is conveyed to others
without Allah’s will), nor is there tiyarah (taking evil omen from birds
or the like), nor there is hdmah (the idea they believed in during the
pre-Islamic period that the bones o f a deceased person turn into a bird),
nor is there safar (the people used to consider the month ofSafar one o f
the sacred months).”
(Related by Al-Bukharl and Muslim)
106 Guide to Sound Creed

He (PBUH) also said:

“There is no 'adwa (i.e., no contagious disease is conveyed to others
without Allah’s will), nor is there tiyarah (taking evil omen from birds
or the like, but I like the good omen.” They said, “What is the good
omen?” He (PBUH) said, “(It is) a good word.”
(Related by Al-Bukhari and Muslim)
Moreover, Ibn Mas'ud (may Allah be pleased with him) narrated, as a
marfu' (traceable) hadith, that the Prophet (PBUH) said:
“Tiyarah (evil omen) is an act o f polytheism.”
It is related in Sahih Muslim (Muslims Authentic Book of Hadith) on the
authority of Mu' awiyah Ibnul-Hakam that he said to the Messenger (PBUH):
“There are persons among us who take omens.” The Messenger (PBUH)
said to him, “That is something which one feels in one’s breast, so let it
not prevent you (from doing a thing).”
The Messenger of Allah demonstrated the evil consequences of believing in
evil omens to clarify to the Muslim nation that Allah does not create in objects,
which they take as evil omens, any sign or evidence indicating benefit or harm
and thus causing them to fear. Also, Allah clarifies these consequences of having
evil omens so that the hearts of His bondmen are relieved and thus they live in
tranquility solely seeking Allah’s pleasure and praising His Oneness for which He
has sent His messengers and Scriptures and created the Earth and Heaven. So,
whoever grasps the most trustworthy handhold of Tawhid, and keeps hold of its
firm rope (i.e., the Qur’an), overcomes evil omens and obsessions before they take
hold of him.
' Ikrimah said:
“While we were sitting with Ibn 'Abbas, a crowing bird passed
by. Thus, a man said, ‘W hat a good omen! W hat a good om en!’
Thereupon, Ibn 'Abbas said, ‘Neither a good omen nor an evil one
may be sought.’ ”
Ibn 'Abbas hastened to reject the practice of this man lest he should believe
that such a bird, of itself, can benefit or harm. Likewise, all creatures cannot
benefit or harm anything themselves.
With regard to the good omen, which the Prophet expressed in his saying,
“and I favor the good omen,” it was further explained by him as good speech
which one may hear. Good omens were also favored by the Prophet since it is
an indication of having trust in Allah. Man is always commanded to have good
Principle 1: Belief in Allah, Mighty and Exalted be He 107

thoughts about Allah. Evil omens, on the contrary, are an act of mistrusting Allah
and anticipating the occurrence of evil. Thus, distinction becomes apparent
between good and evil omens. When people have hope of getting good from
Allah, they will put their full trust in Him. On the contrary, when they give up
such a hope and have despair, they will be regarded as polytheists for they are
attached to objects other than Allah.
Ibnul-Qayyim (may Allah have mercy on him) states:
“Being favorably impressed with a good omen and cherishing it do not
necessarily imply any act o f polytheism. It is only natural that people are
favorably inclined toward what appeals to them, as the Prophet (PBUH)
is reported to have favored women and perfumes. He also liked desserts
and honey. He is, also, reported to have enjoyed listening to melodious
recitation o f the Qur’dn and the prayer call (adhdn). Moreover, the
Prophet liked good manners and noble traits. Generally, he used to
favor perfection and all means and acts leading to it. In addition, Allah
has made people instinctively incline to being called by good names
and feeling pleased with words connoting success and prosperity, and
utterances bearing congratulations and glad tidings. Thus, when such
words and utterances touch upon the ears, the soul feels pleased, the
breast becomes relaxed and the heart grows braver. By contrast, when
words and utterances bearing pessimistic connotations are heard, the
soul feels depressed and grieved. One may also feel discouraged from
accomplishing one’s objectives, and this may consequently impose harm
in this life and a decline o f faith and finally a perpetration o f acts leading
to polytheism.”
Imam Ahmad related on the authority o f' Abdullah Ibn ' Amr that the Prophet
(PBUH) said:
“I f anyone stops doing something because o f (believing in) evil omen,
then he has committed an act o f disbelief’ They said, °0 Messenger
o f Allah! What is the expiation fo r that?’ He (the Prophet) said, ‘(The
expiation fo r that is) to say, ‘O Allah! There is no good but Yours, and
no omen but comes from You, and there is no deity but You.’ ”
This hadith illustrates that evil omens cannot bear an influence upon those
who pay no heed to it. As for those who do not sincerely rely on Allah but
indulge in evil acts, they may be debarred from accomplishing their aims as they
renounce pure belief in Allah. We ask Allah to bestow upon us perfect faith and
due reliance on Him. We also seek refuge in Allah to avert us from the path of evil
and polytheism, for He is the All-Hearing and the All-Answering.
108 Guide to Sound Creed

7. Astrology
Some scholars have defined it as the study of the positions and aspects of
celestial bodies in the belief that they have an influence on the course of natural
earthly occurrences and human affairs such as changes in the climate, the fall or
rise of prices and the occurrences of disease, death, happiness and misfortune.
Astrology is of two kinds.
First, an astrologer may allege that celestial planets independently influence
the course of natural occurrences without the intervention of Allah.
Whoever believes so is, according to the consensus of Muslim scholars,
a disbeliever, as it indicates believing in a creator other than Allah, and
that this so-called creator controls Allah’s creation without Allah’s Will.
Second, an astrologer may take the movements of such planets as an indication
of a future event. It is undoubtedly unlawful, because it is as if he alleges pos­
sessing knowledge of the unseen. The Prophet (PBUH) says:
“I f anyone acquires any knowledge o f astrology, he acquires a branch o f
magic a f which he gets more as long as he continues to do so.”
(Related by Abu Dawud, Ibn Majah and Imam Ahmad and others. It is
narrated with an authentic chain of transmitters; An-Nawawi and Adh-
Dhahabi deem it sahih).
Foretelling aided by the stars or other celestial bodies is tantamount to
claiming to know the unseen which is one of Allah’s unique attributes. It, therefore,
contradicts the concept of Tawhid, as it is a false claim.
Al-Khatt&bi has said:

“Prohibited astrology is represented in the allegation o f knowing future

events such as the definite times o f the wind blowing the fall o f rain, the
change o f prices and such other events which astrologers predict depending
on celestial movements. Claiming that such celestial movements have an
influence on the terrestrial world is like claiming to have the knowledge of
the unseen, which is only possessed by Allah.”
Al-Bukhari relates in his Sahih (Authentic Book of Hadith) that Qatadah has
said:
“Allah created these stars fo r three purposes: (i) as decoration o f the
heaven (ii) as projectiles to hit the devils and (Hi) as signs to guide
travelers. So, if anyone tries to find a different interpretation other
than that, he is mistaken, just wastes his efforts and troubles himself
with what is beyond his limited knowledge...”
Principle 1: Belief in Allah, Mighty and Exalted be He 109

Al-Khatib relates that Qatadah has said:

“Som e people, who are ignorant o f the com m ands o f Allah, have
practiced astrology saying: ‘The one whose m arriage concurs
with the appearance o f such and such a star will have such and
such a thing, and the traveler whose traveling concurs with the
appearance o f such and such a star will have such an d such a
thing, and so on. Surely, never does a star appear but one who is
red, black, long, short, good or bad, be born concurring with it.
Knowledge o f such a star, such an anim al or such a bird is not
considered knowledge o f the unseen. I f som eone were to know
the Unseen, it would be A dam (A dam ) whom Allah created by
His Hand, m ade His angels prostrate to him, an d taught him
the names o f every thing.”
Among frequently spread superstitions are horoscope and fortunetelling,
which are commonly issued and published in daily papers and magazines.
Sheikh' Abdur-Rahman Ibn Hasan (may Allah have mercy on him) provided in
his Fathul-Majid (Bestowal of the Honorable):
“I f it is argued that astrologers may sometimes tell the truth and their
predictions prove true, to this we reply that they are like soothsayers who
tell a true word mixed with one hundred lies. If his predictions come true,
it only occurs accidentally, for such predictions are nothing but baseless
claims. Besides, the occurrence o f such predictions may cause one to fall
into polytheism if he believes in them.”
He further explained:
“A lot o f Prophetic hadiths invalidate astrology, such as the Prophet’s
saying, ‘I f anyone acquires any knowledge o f astrology, he acquires
a branch o f magic o f which he gets more as long as he continues to
do so.’ (Related by Imam Ahmad, Abu Dawud and Ibn Majah) Raja
Ibn Hay wah also narrated that the Prophet (PBUH) said, ‘A mong
what I fe a r fo r my nation are: believing in astrology, denying divine
predetermination, and injustice o f Imams (rulers).’ (Related by Ibn
Humayd).”
As for taking celestial bodies as a guideline in order to determine directions, it
is among the favors of Allah and there will be no harm in doing so. Allah, Exalted
be He, says:
110 Guide to Sound Creed

“And it is He Who has placed fo r you the stars that you may be
guided by them through the darknesses o f the land and sea. We
have detailed the signs fo r a people who know...”
(Qur’an: Al-An'am: 97)
Al-Khattabi has maintained:

“As for using the stars to determine the direction o f the Ka'bah, it has
been carried out by the competent scholars who have been sincerely
concerned with the observance o f ritual ordinances. The direction o f the
Ka 'bah may, thus, be determined through direct observation or by help
o f celestial bodies. Muslims certainly accept views o f those scholars if
they are religiously reliable and scientifically skilled.”
Ibn Rajab maintains:

“What is permissible to be acquired and learnedfrom such a science (i.e.

Astrology) is only what meets our needs according to the Islamic teachings,
and not what the astrologers allege to have an influence on our lives. The
latter is definitely impermissible to learn or acquire, while the former
may be obtained to guide people when traveling and let them recognize
the proper direction o f the Ka 'bah. Such knowledge is, according to the
unanimous agreement o f the Muslim scholars, permissible to learn and
acquire to a certain degree.”
It is similarly permissible to learn the changing positions of the sun and the
moon so that people may realize the proper times of daily prayers, the alternations
of seasons and due times of the meridian. Al-Khattabi states:
“Astronomy which is acquired through observation and obtained fo r
the sake o f realizing meridian hours and the accurate direction o f
the Ka'bah is not prohibited. Recognition o f meridian hours is not
more than knowing exact ante- and post- meridians; that is when
shadows become smaller, this means that the sun moves from the east
towards its meridian, and when the shadow begins to be cast again
over the earth, this means that the sun moves from its meridian
towards the west. Such knowledge is obtained through observation
and may also be acquired through basic apparatuses which may
save time and effort.”
Ibnul-Mundhir reported that Mujahid did not disapprove of a man acquiring
the knowledge of lunar perigee (i.e., the nearest point of the moon to the earth)
and apogee (i.e., the farthest point of the moon to the earth).
Principle 1: Belief in Allah, Mighty and Exalted be He 111

To conclude, a Muslim’s Creed should be the dearest and most beloved thing
to him, through which he beseeches pleasure and salvation. Thus, he should
avoid any act, which may impair his faith such as acts involving superstitions,
bid'ahs (matters innovated in religion) and other acts of disbelief. A Muslim,
moreover, should keep his faith clear by abiding by the Qur’an and following
the Sunnah of the Prophet (PBUH) and that of his righteous Salaf(e arly Muslim
scholars). Retaining a pure faith can only be attained through knowledge of
this Creed as well as what contradicts it. Comprehensive knowledge about faith
necessitates the avoidance of corrupt beliefs, for we, nowadays, are witnessing
a number of Muslims who spoil the belief of others by professionally practicing
fraud and jugglery and calling others to pay regular visits to tombs and
consecrate graves of righteous people to seek the fulfillment of their desires
and alleviation of their tribulations. Nonetheless, some people take such Sufis
as an exemplary model to be followed, even though it may be a violation of the
Law of Allah.
8. Istisqd’ by the Anwa’ (Over Belief in the Virtue of Stars)
Istisqa by the Anwa is an Arabic expression, which means attributing the
rainfall to stars or other celestial bodies as people in the Pre-Islamic Period of
Ignorance (the Jahiliyyah) used to do. They used to say, “We have been given rain
by such-and-such a star.” Such a saying implies that the appearance of a specific
star in the sky represents an effective force or power which causes the rain to fall.
The Arabic word Anwa is the plural of Naw’, which refers to the 28 phases of the
moon. Every thirteen nights, one of these phases disappears and is replaced with
another. Such process represents the lunar year.
The pre-Islamic Arabs believed that at the beginning of a new specific phase
of the moon at dawn rain might fall; they believed that rain is sought by virtue
of the moon. Islam nullified such a wrong belief, by stating that rain falls and
is withheld only by the command of Allah and in accordance with His Divine
Decree and Will
Allah, Exalted be He, says:
“Then I swear by the setting of the stars, and indeed, it is an oath
- if you could know - [most] great. Indeed, it is a noble Qur’&n in
a Register well protected; none touch it except the purified [i.e., the
angels]. [It is] a revelation from the Lord of the worlds. Then is it
to this statement that you are indifferent and make [the thanksfor]
your provision that you deny [the Provider]?”
(Qur’an: Al-Waqi'ah: 75-82)
112 Guide to Sound Creed

The phrase “And make [the thanks fo r] your provision that you deny [the
Provider]?” (Qur’an: Al-Waqi' ah: 82) is interpreted that attributing the fall of
rain to the effective force of a specific star is one of the gravest sins and heinous
lies. This is stated in the hadith related by Imam Ahmad, At-Tirmidhi and
deemed hasan by Ibn Jarir, Ibn Abu Hatim and Ad-Diya Al-Maqdisi in his book
Al-Mukhtdrah (The Selected Hadiths). This hadith is related on the authority
of 'All Ibn Abu Talib (may Allah be pleased with him) that Allah’s Messenger
(PBUH) said:
“The Quranic verse And make [the thanks fo r your provision...’
(Qur’an: Al-Waqi'ah: 82) indicates your showing gratefulness. And
the verse ‘...thatyou deny [the Provider]?’ means when you say ‘We
have been given rain by such-and-such a star.
Sheikh ' A bdur-R ahm an Ibn H asan (may Allah have mercy on him) has
provided:
“The aforementioned interpretation o f the Quranic verse is the most
accurate representation o f its meaning. It may be traced back to 'Ali, Ibn
'Abbas, Qatddah, Ad-Dahdk and 'Ata Al-Khurasany and others. It also
agrees with the interpretation unanimously provided by the majority o f
Muslim exegetes.”
Abu Malik Al-Ash'ari (may Allah be pleased with him) narrated that the
Messenger of Allah (PBUH) has said:
“Among my nation, there are four characteristics belonging to the
Pre-Islamic Period o f Ignorance (the jahiliyyah) which they do not
abandon: boasting o f high rank, slandering other peoples’ lineages,
seeking rain by stars, and wailing (for the deceased).”
Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) commented:

“Some o f the practices which were prevalent during the Pre-Islamic

Period o f Ignorance may not be unanimously avoided by all people, but
it should be noted that referring the practices mentioned in the hadith
to the period o f Jahiliyyah is a sufficient proof that they are detested
and rejected in Islam. It should also be noted that terming this period
as ‘The Period o f Ignorance is enough to denounce its practices. ‘... and
do not display yourselves as [was] the display o f the form er times of
ignorance.’ (Qur’an: Al-Ahzab: 33)”
Principle 1: Belief in Allah, Mighty and Exalted be He 113

As for the Prophet’s saying, “Seeking rain by stars”, it means attributing rainfall
to the effective force and power of a star. Thus some people used to say, “We have
been given rain by virtue of such and such a star.”
Seeking rain by help of the stars and being convinced that they influence
the fall of rain are acts of major polytheism and disbelief, which used to be
retained by the people of the Pre-Islamic Period of Ignorance (the Jdhiliyyah).
If a man is convinced that a star does not influence the fall of rain, but it
customarily becomes familiar to see rain upon the appearance of a star, such
a thought may be rendered as an act of minor polytheism, since Islam has
prohibited the attribution of rainfall to the effective force of stars even if it is
a metaphorical speech.
Al-Bukhari and Muslim relate on the authority of Zayd Ibn Khalid (may Allah
be pleased with him) who has narrated:
“The Messenger o f Allah (PBUH) led us in the Subh (Morning)
Prayer at Hudaybiyah. There was some rainfall during the night.
After he had finished prayer, he turned toward people and said, ‘Do
you know what your Lord has said?’ They replied, ‘A llah and His
Messenger know best.’ Upon this, he (the Prophet) said that Allah
said, ‘Some o f My servants entered upon morning as My believers
and some as unbelievers. He who says, ‘We have had a rainfall
due to the Blessing and Mercy o f Allah,’ is a believer o f Me and a
disbeliever o f stars, and he who says, ‘We have had a rainfall due
to the rising o f such and such a star,’ disbelieves Me and affirms his
faith in the stars’ ”
In the aforementioned hadith, the Prophet interpreted Allah’s saying,
“Some o f My servants entered upon morning as believers o f Me and some as
unbelievers.” That is, a true believer is the one who refers the giving of rain
to the bounty and mercy of Allah. On the contrary, a disbeliever of Allah has
been interpreted as the one who refers the fall of rains to the influence of
the stars. Hence, the acts, which are solely Allah’s, must not be attributed to
others. If any of Allah’s acts is referred to any of His creatures, such a reference
may be rendered as an act of polytheism. If it is believed that stars influence
the fall of rain, this is considered an act of major polytheism. Also, attributing
the fall of rain to a star metaphorically is prohibited as it is considered as an
act of minor polytheism through which one may ascribe such a bounty to a
thing other than Allah.
114 Guide to Sound Creed

Al-Qurtubi (may Allah have mercy on him) provides:

“Once a new star replaces an old one, some o f the Pre-Islamic Arabs used
to attribute the fall o f rain to the new star while others referred itsfall to
the old one. They used to say that they were given rain by virtue o f such
and such a star. Therefore, the Lawgiver8 has prohibited such a saying
lest it should be misconceived that the star is the dominant determiner
o f the fall o f rain.”
With regard to the reason of revealing the verse, “Then I swear by the setting
of the stars, an d ...” Imam Muslim, in his Sahih on the authority of Ibn ' Abb&s,
relates, “Rain fell in the lifetime o f the Messenger o f Allah (PBUH) so some o f the
people said, ‘Such and such a star was right.’It was upon this that these verses were
revealed, ‘Then I swear by the setting o f the stars,’ (Al-Waqi'ah: 75) until the
verse, ‘And make [the thanks fo r] your provision that you deny [the Provider]?
(Al-Waqi'ah: 82)”
Rain only falls by the might and power of Allah without any intervention of
any creature. Allah, Almighty, says:
“And have you seen the water that you drink? Is it you who brought
it down from the clouds, or is it We Who bring it down?”
(Qur’an: Al-Waqi'ah: 68-69)
So, whoever ascribes the fall of rain to the sole and direct influence of stars
or attributes it to any natural phenomenon, such as the low pressure or climate
conditions, should be regarded as a liar. Such a thought is similarly regarded as an
act of major polytheism. If a man is well convinced that Allah is the Creator and
the One Who causes rain, but only attributes its fall to stars figuratively speaking,
his speech in such a case will be considered as an act of minor polytheism. A lot
of people who work in mass media easily indulge in the latter acts. So a Muslim
should be warned against such things.
9. Attributing Favors to Others but Allah
We have previously tackled the ruling on attributing the fall of rain to the
appearance or disappearance of specific stars and seeking rain through their
effective force. Now we are going to uncover the issue of generally attributing
Allah’s favors and graces to mundane causes instead of attributing them directly
to Allah. Acknowledging the favors and blessings of Allah and dedicating oneself
to pay due praise and give thanks to Him are of the essences of Muslim Creed. So
whoever attributes beneficence to creatures should be regarded as one denying
the favor of Allah. In this relation, Allah says:
“They recognize the favor of Allah; then they deny it and most of
them are disbelievers.” (Qur’in: An-Nahl: 83)
Principle 1: Belief in Allah, Mighty and Exalted be He 115

Commenting on the aforementioned Quranic verse, some exegetes have stated:

“Though people who attribute Allah’sfavors and graces to others recognize
that Allah is the Giver and the One Who bestows His bounty on them, they
deny Him and claim the inheritance o f such favors from their respective
forefathers.”
Those people, thus, may say, “It was only by the favor of so and so that
I got such bounties.” They, in principle, attribute all graces to either their
forefathers or to their false deities, and totally forget their main source and the
real giver, Allah. Some people attribute their safety in the sea to the favorable
winds and the skilled navigator while forgetting the real dispatcher of winds
and the true causer of safety and security. They, for example, frequently
use such phrases as “the wind was nice this journey and the navigator was
skillful.” Similarly, others attribute the abundance of natural resources and
the prevention of catastrophic consequences of natural disasters to the efforts
of governments or the new advancements of experimental sciences. Thus,
sentences such as, “It was only due to the advancement of medicine that a lot
of diseases were eradicated,” become frequent among people. Hence, all these
utterances should be avoided. A Muslim should only attribute the ampleness
of resources and affluence of bounties to Allah. As for the endeavors of
peoples and governments to improve their conditions, they should only be
viewed as causes, which are not held responsible for the attainment of final
results. People are only thanked for their actions not for the final achievement
of results.
In the Qur’an, Allah has provided examples of the people who denied the
graces of Allah and attributed the affluence of their wealth to other than Allah.
Those who ascribed the graces of Allah to others were convinced that their fellow
men deserved being the source of such favors. They also believed that then-
personal experience or skill enabled them to be the makers of such favors. About
man, Allah has stated:
“And if We let him taste mercyfrom Us after an adversity which has
touched him, he will surely say, ‘This is [due] to me, and I do not
think the Hour will occur; and [even] if I should be returned to my
Lord, indeed, fo r me there will be with Him the best.’ But We will
surely inform those who disbelieved about what they did, and We
will surely make them taste a massive punishment.”
(Qur’an: Fussilat: 50)
116 Guide to Sound Creed

As for Qarun (Korah) who was given great treasures, but acted boastfully and
insolently towards his fellow men and disregarded the admonition to repent of
his sins and acknowledge the graces of Allah, he said:
"... 7 was only given it because of knowledge I have’ ”
(Qur’an: Al-Qasas: 78)
Thus, when he claimed he achieved this wealth through his own intellectu­
ality, skill and experience, Qarun received the worst end and the most heinous
chastisement; Allah caused the earth to swallow him and his house.
It is worth noting that many people nowadays overestimate themselves and
become self-conceited by introducing new inventions without acknowledging
the favors of Allah Who endowed them with such capabilities to do so. They
usually speak aloud of their own powers and strengths and, moreover, act in
oppression and transgression against others. Such people are more deserving of
the punishment of Allah. Such was the case of the people o f‘Ad who were proud
of their own strength, as the Quran provided:
“As fo r 'Ad, they were arrogant upon the earth without right and
said, ‘Who is greater than us in strengthV Did they not consider
that Allah Who created them was greater than them in strengthf
But they were rejecting Our signs. So We sent upon them a screaming
wind during days of misfortune to make them taste the punishment
of disgrace in the worldly life; but the punishment of the Hereafter
is more disgracing and they will not be helped.”
(Qur’an: Fussilat: 15-16)
The following hadith provides the story of a group of people who were tested
by Allah when He bestowed on them many graces and favors. However, some of
them rejected to acknowledge the favors of Allah when they attributed such graces
to their own personal experience claiming that what they had was inherited from
their forefathers. Others acknowledged the favors of Allah and praised Him, so
Allah was pleased with them.
Abu Hurayrah (may Allah be pleased with him) narrated that he heard the
Prophet (PBUH) saying:
“Allah willed to test three from am ong the Children o f Israel
(Israelites) who were a leper, a baldheaded man and a blind man.
So, He sent them an angel who cam e to the leper and said, ‘W hat
thing do you like most?’ He replied, ‘G ood color and good skin,
fo r this may remove from me what m ake people fe e l repulsion o f
Principle 1: Belief in Allah, Mighty and Exalted be He 117

me! The angel touched him and he was cured, and he was given
a good color and beautiful skin. The angel asked him, ‘W hat kind
o f property do you like best?’ He replied, ‘Camels (or cows).’ -
(The narrator is in doubt, fo r either the leper or the baldheaded
man dem anded camels and the other dem anded cows.) - So he
(i.e., the leper) was given a pregnant she-camel, and the angel
said to him, ‘May Allah bless you with it! The angel then went
to the baldheaded man and said, ‘W hat thing do you like most?’
He replied, ‘I like good hair and wish to be cured o f this disease,
which m akes people fe e l repulsion o f m e! The angel touched him
and he was cured, and he was given good hair. The angel asked
him, ‘W hat kind o f property do you like best?’ He replied, ‘Cows!
So the angel gave him a pregnant cow and said, ‘M ay Allah bless
you with it! Then, the angel went to the blind man and asked,
‘W hat thing do you like most?’ He said, ‘(I like) that Allah may
restore my eyesight to me so that I may see the people! The angel
touched his eyes and Allah gave him back his eyesight. The angel
asked him, ‘W hat kind o f property do you like best?’ He replied,
‘Sheep! The angel gave him a pregnant sheep. Afterwards, all the
three pregnant animals gave birth to young ones, and multiplied
and brought fo rth so much that one o f the (three) men h ad a
herd o f camels filling a valley, and one had a herd o f cows filling
a valley, and one had a flo c k o f sheep filling a valley. Then the
angel, disguised in the shape and appearance o f a leper, went
to the leper and said, ‘I am a p o or man, who has lost all means
o f livelihood while on a journey. So, none will satisfy my need
except Allah and then you. In the N am e o f Him W ho has given
you such nice color and beautiful skin, and so much property, I
ask you to give me a cam el so that I may reach my destination.
The man replied, ‘I have many obligations (so I cannot give
you)! The angel said, ‘I think I know you; were you not a leper o f
whom the people used to fe e l repulsion? Weren’t you a p o or man,
and then Allah gave you (all this property)?’ He replied, ‘(This
is all wrong), I got this property through inheritance from my
forefathers! The angel said, ‘I f you are telling a lie, then let Allah
m ake you as you were before! Then the angel, disguised in the
shape and appearance o f a bald man, went to the bald man and
said to him the sam e as he told the first one, and he too answered
the sam e as the first one did. The angel said to him, ‘I f you are
118 Guide to Sound Creed

telling a lie, then let Allah m ake you as you were before.’ Then,
the angel, disguised in the shape o f a blind man, went to the blind
man and said, 7 am a p o or man and a traveler whose means o f
livelihood have been exhausted while on a journey. I have nobody
to help me except Allah, and after Him, you yourself. I ask you in
the Name o f Him Who has given you back your eyesight to give
me a sheep, so that with its help, I may complete my journey.’ The
man said, ‘No doubt, I was blind and Allah gave m e back my
eyesight; I was p oor and Allah m ade me rich; so take anything
you wish from my property. By Allah, I will not stop you from
taking anything (you need) o f my property fo r Allah’s sake.’ The
angel replied, ‘Keep your property with you. You (i.e., the three
men) have been tested and Allah is pleased with you (the blind
man) and is angry with your two companions.’ ”
(Related by Al-Bukhari and Muslim)
The aforementioned hadith is a great reminder. When the first two men
denied the favor of Allah and did not pay the rights due on their properties,
Allah showed His discontent with them and consequently prevented them from
receiving His favor. On the contrary, the third man acknowledged the graces of
Allah, attributed all favor to Him and fulfilled all rights due on his property, so
that he deserved the pleasure of Allah and kept his property safe.
Ibnul-Qayyim has stated:

“The original meaning o f praise is to acknowledge the gracious blessings

o f the Benefactor while showing Him due submission, surrender and
love. A person is not regarded as one fulfilling the duty o f praising Allah
if he does not recognize His favors and becomes unable to notice them.
Similarly, if he recognizes the favor but does not attribute it to the real
Giver, he will not be regarded as one fulfilling the rights o f due praise.
Moreover, he will be regarded as ungrateful if he recognizes the blessings
and the Giver without showing gratitude. Finally, if he recognizes the
blessings and acknowledges the Giver without showingfull submission,
surrender or love to Him, he will be regarded as one showing ingratitude
too. The true grateful one is the one who shows gratitude to Allah with
full acknowledgement, submission and love. Therefore, praise should be
realized by heart and then put into action by showing attachment and
surrender to Allah.”
Principle 1: Belief in Allah, Mighty and Exalted be He 119

Minor Polytheism

Minor polytheism invalidates Tawhid (i.e., monotheism). There are cer­

tain acts of minor polytheism, against which Allah and His Messenger have
warned us in order to safeguard our faith and protect our Tawhid. Such acts
may corrupt our Tawhid and thus lead to major polytheism. Allah, Exalted
be He, says:
..So do not attribute to Allah equals while you know [that there is
nothing similar to Him].” (Qur’an: Al-Baqarah: 22)
Ibn 'Abbas has commented:
“Associating rivals with Allah is polytheism. It is so covert that it is not
easily traced. Such polytheism is similar in invisibility to ants creeping
on a black object in deep darkness. However, it may be realized in
expressions such as swearing by the Name o f Allah associated with
other names, as saying ‘By Allah, by your life and by my life,’ or saying
‘Were it not fo r the doggy o f so and so, thieves would attack us,’ or
saying ‘Were it not fo r ducks in the house, thieves would attack us.’
This also can be expressed in expressions such as, ‘What you will
and Allah wills,’ or ‘Had it not been fo r Allah and so and so.’ Do not
associate others with Allah in such expressions, fo r all these words are
acts o f polytheism.”
(Related by Ibn Abu Hatim)
While Ibn ' Abbas maintains that all such practices are deemed as acts of minor
polytheism, the Quranic verse bears the probability of including both minor and
major polytheism. Ibn 'Abbas includes these practices in minor polytheism,
since they are frequently made by people either inadvertently or ignorantly. These
practices include:
1. Swearing by things/creatures other than Allah:
Swearing by the name of anyone or any creature is deemed as an act of
polytheism.' Umar Ibnul-Khattab (may Allah be pleased with him) narrated that
the Messenger of Allah (PBUH) said:
“He who swears by anything besides Allah is guilty o f an act o f disbelief
(or o f associating something with Allah).”
(Related by At-Tirmidhi who deemed it hasan, and by Al-Hakim
who deemed it sahih)
120 Guide to Sound Creed

As for the saying “act o f disbelief (or o f associating something with Allah”,
it may either be due to the doubt of the narrator, or the conjunction ‘or’ may be
meant to combine between both disbelief and associating others with Allah. At
any rate, this is an act of minor polytheism.
Nowadays, a great number of people swear by abstract words like trust or
by the name of the Prophet or even by their own lives. According to the hadith,
it is prohibited to swear by anything other than Allah. The main reason is that
invoking the name of anybody other than Allah is a means of exaltation, while the
only one deserving glory is Allah. Therefore, invoking any name other than Allah
is an act of polytheism and a grave sin.
Ibn Mas' ud has provided:
“To falsely swear by Allah is less grave than invoking the name o f
anybody other than Him.”
It is well-known that taking a false oath is one of the major sins, but polytheism
which is introduced by swearing by names other than Allah is a much graver sin
even though it is an act of minor polytheism. So, Muslims should be warned
against such a practice. The Prophet (PBUH) said:
“Whoever has to take an oath should swear by Allah or remain
silent.”
He (PBUH) also says:
“Do not swear by your fathers.”
These hadiths and others command us that if we are to take an oath, we are
to swear only by Allah and not by anything else. On the other hand, if an oath, by
Allah’s Name, is taken to someone, one must be satisfied with such an oath.
The Prophet (PBUH) says:
“Whoever swears by Allah must tell the truth, and if it is sworn to
someone by Allah’s Name, he must be satisfied, and whoever is not
satisfied with Allah is not close to Allah.”
2. Utterances Entailing Polytheism:
Among the utterances which may entail polytheism are sayings such as
“By the will of Allah and my will,” which connotes associating the will of
man with that of Allah. On the authority of Qutaylah, Imam Ahmad and
An-Nasa’i relate:
Principle 1: Belief in Allah, Mighty and Exalted be He 121

“A Jewish came to the Prophet (PBUH) and said, ‘You (i.e., Muslims)
associate others with Allah as you say, ‘What Allah wills and you will,’
and say (when swearing), ‘By the Ka'bah.’ Thereupon, the Prophet
(PBUH) ordered them (Muslims) to say, ‘By the Lord o f the Ka 'bah,’
if they want to swear, and to say, ‘What Allah wills and afterwards
you will.’ ”
An-Nasa i relates that Ibn ' Abbas (may Allah be pleased with him) has narrated:
“A man said to the Messenger o f Allah (PBUH), ‘What Allah wills
and you will.’ Thereupon, the Prophet (PBUH) said to him, ‘Have you
made me an equal to Allah? Say, ‘What Allah Alone wills.’ ”
The aforementioned hadiths prohibit saying utterances such as, “By the
will of Allah and mine,” “It was only by the favor of Allah and yours,” and
“I only seek refuge in Allah and you.” Using the conjunction ‘and’ connotes
setting up people as equals to Allah. Thus, it is more proper to say, “If Allah
wills and then I will,” “It was only by the favor of Allah and then the favor of
you,” or “I seek refuge with Allah and then seek your protection.” Here, the
conjunction ‘then’ connotes sequence. The will of man is subsequent to that
of Allah; man’s will is not in the same level as that of Allah. Allah, Exalted be
He, says:
“And you do not will except that Allah wills - Lord of the worlds.”
(Qur’an: At-Takwir: 29)
This verse explains that man’s will comes after that of Allah even though he
has a will. This contradicts the doctrine of Fatalists who totally negate the will of
man and state that all events are predetermined by fate and therefore unalterable.
However, man’s will cannot absolutely work in contradiction with the will of Allah
unlike the doctrine of Mutazilites that dictates that man has free-will that may
contradict Allah’s Will; Allah is the Exalted above such doctrines.
3. Polytheism in Intentions
It is referred to as hidden polytheism and is manifested in two major acts:
A. Ostentation
Ar-Riya is an Arabic word which is originally derived from ru’y ah ‘vision
and in the religious sense, it is behaving in an ostentatious way in order to be
praised by others. Ar-Riyd’ is distinguished from Sum 'ah (i.e., ostentation in
deed is distinguished from that in word) in view that the former is a means
122 Guide to Sound Creed

of showing off with acts such as fake devoutness in prayers while the latter
implies one talking boastfully about one’s good deeds; it also includes the acts
of reciting the Qur’an and delivering sermons which aim at causing other
people to admire you. Allah says:
“Say, ‘I am only a man like you, to whom has been revealed that
your god is one God. So whoever would hope fo r the meeting with
his Lord - let him do righteous work and not associate in the worship
o f his Lord anyone.’ ” (Qur’an: Al-Kahf: 110)
Commenting on this Quranic verse, Imam Ibnul-Qayyim (may Allah have
mercy on him) has said:
“As it is confirmed that there is no deity but Allah, it should also be
admitted that He Alone is most deserving o f devotion and submission.
Therefore, a pure act o f devotion should be performed in accordance
with the exemplary model o f the Prophet and be void o f pretentious
display.”
Allah has promised ostentatious displayers times of deep distress and misery:
“So woe to those who pray [but] who are heedless o f their
prayer- those who m ake show [o f their deeds] and withhold
[sim ple] assistance.” (Qur’an: Al-Ma' un: 4-7)
He has also discerned showiness as one of the characteristics of the hypocrites.
Allah, Exalted be He, says:
“Indeed, the hypocrites [think to] deceive Allah, but He is deceiving
them and when they stand fo r prayer, they stand lazily, showing
[themselves to] the people.” (Qur’an: An-Nisa: 142)
Abb Hurayrah narrated, as marfu hadith, that the Prophet (PBUH), said:
“Allah, Exalted be He, said, ‘I am the One Who is never in need o f
a partner. I f anyone does anything in which he associates anyone
else with Me, I shall abandon him with one whom he associates
with Me.’ ”
(Related by Muslim)
“I am free from him (i.e., the one who does so) and he will go to the
person whom he associated (with Me).”
(Related by Ibn Majah)
Principle 1: Belief in Allah, Mighty and Exalted be He 123

Ibn Rajab has maintained:

“Acts which are notfully devoted to Allah may fall into two categories.
First, they may be acts absolutely performed fo r the sake o f showing
off. Such was the case o f hypocrites as described in the Quranic verse
that reads, ‘...a n d when they stand fo r prayer, they stand lazily,
showing [themselves to] the people..] (Qur’an: An-Nisa: 142)
Absolute showing o ff may be easily identified in acts offered publicly,
such as the observance ofHajj, the performance o f charity and other
acts which may cause other people to admire one, while sincerity in
such acts is rare. Such pure ostentation may hardly be witnessed in
acts such as Prayer and Fasting. Any act, which is performed with the
intention o f showing off, is definitely null and void, and whoever does
it deserves punishment.
Second, if an act is originally intended for the sake o f Allah but blended
with the hidden intention o f pretentious display, such an act will be
rendered null and void, according to legal texts. If a person mainly
performs such an act for Allah’s sake but the intention o f ostentation
casually comes to his mind afterwards, it does not affect his act provided
he immediately pushes such an intention away from his mind. But
what is the ruling if a person continues to have such an intention o f
ostentation and behaves accordingly? There is a disagreement among
the Salaf (early Muslim scholars) whether such an act is void or not.
Such a disagreement has been reported by Ahmad and Ibn Jarir who
have given preference to the ruling that such an act is not nullified, as
such a person will be rewarded according to his first intention; namely,
acting only for the sake o f Allah. The same opinion has been reported
from Al-Hasan and others.”
As such, one’s keenness on keeping one’s actions void of polytheism must be
more than one’s keenness on keeping oneself secure from enemies as well as one’s
keenness on keeping one’s properties secure from thieves. This is because the
danger of polytheism is much greater.
B. Performing Rituals for a Worldly Gain
Offering a ritual ordinance with the intention of solely procuring a worldly
gain is an act of polytheism. Allah and His Messenger have warned us against
such acts, as they contradict the requirements of perfect Tawhid and nullify one’s
good deeds. Allah, Exalted and Glorified be He, has said:
124 Guide to Sound Creed

‘Whosoever desires the life of this world and its adornments We will
fully repay them for their deeds therein, and they therein will not be
deprived. Those are the ones for whom there is not in the Hereafter
but the Fire and lost is what they did therein, and worthless is what
they used to do.’ (Qur’an: Hud: 15-16)
It may be interpreted that for those who observe good deeds solely to procure
a worldly gain or profit, Allah will guarantee for them a good and safe life, bestow
upon them much wealth and many children, but such donations are contingent
on Allah’s Will, for Allah has said, “We hasten for him from it what We will to
whom We intend.” (Qur’an: Al-Isra: 18) However, those people will only expect
hellfire in the Hereafter, since they do not observe these acts with the intention of
receiving Allah’s reward and avoiding His punishment.
Qatadah has said:
“Allah, Exalted be He, says that those whose main intent and objective
involve seeking the gain o f this worldly life, Allah will let them pass
this life securely but they will receive no reward in the Hereafter for the
good deeds they have offered. By contrast, a believer is rewarded doubly
for his good deeds; he is to be rewarded in this worldly life and in the
Hereafter as well.”
Sheikh Muhmmad Ibn ' Abdul-Wahhab (may Allah have mercy on him) has
provided:
“Commenting on this verse, the Salaf (early Muslim scholars) have
mentioned a number o f acts frequently practiced by people without
realizing their effects. They are as follows:
First, offering good deeds for the sake o f Allah, without taking His reward
into account (i.e., onlyfor worldly gains), such as observing regular prayers,
giving charity, keeping good relations with kith and kin and doing justice
to people. A man, who observes these acts with the sole objective o f keeping
his offspring and property secure, does not aim at being recompensed with
the Paradise or avoiding the Hellfire. As such, this man will be rewarded in
this worldly life and he will have no share in the Hereafter. This is the type
o f practice mentioned by Ibn 'Abbds.
Second, Mujdhid, in interpreting the same verse, has discerned a second type o f
acts about whose effect people have no knowledge. This type is much graver
than theformer. It is implied in observing good deeds with the sole intention
o f showing off, without seeking any reward in the Hereafter.
Principle 1: Belief in Allah, Mighty and Exalted be He 125

Third, there are certain righteous acts which are often observed with the
intention o f procuring property such as offering Hajj to make a trade,
emigratingfor the sake o f getting a particular benefit or marrying a woman,
orfighting in the cause o f Allah for the sake o f taking booty. Other examples
may include the act o f learningfor the sake o f teaching one’s family, getting
a job or taking a position among one’s people, or punctually observing due
prayers because one is employed in a mosque.
Fourth, a man may keep observing acts o f obedience to Allah, but he may
be a repudiator o f Islam such as the examples o f Jews and Christians who
worship Allah and sometimes observefasting or perform charity. Such is the
case o f Muslims who do acts o f polytheism though they may offer righteous
and good deeds. Although they may obey Allah and solely seek His rewards
in the Hereafter, they do other acts, which exclude them from the realm o f
Islam, and cause the nullification o f their good deeds. This type o f acts is
also included in the interpretation o f this Quranic verse as reported by Anas
Ibn Malik and others. The Salaf (early Muslim scholars) were cautious not
to fall into such acts.”
The above-mentioned two Quranic verses include all these four types of
acts, since their meaning is general. Thus, Muslims should be warned against the
practice of observing a devotional act with the sole intention of seeking a worldly
gain. It is related in Sahih Al-Bukhari (Al-Bukhari’s Authentic Book of Hadith)
that whoever seeks the worldly life making it his major concern becomes its slave.
This is stated in the hadith narrated by Abu Hurayrah in which the Messenger of
Allah (PBUH) says:
“May the slave o f dinar, dirham, and khamisah (a striped garment
made o f silk or wool) perish! He is pleased if these things are given to
him, and if not, he is displeased. May such a person perish and relapse,
and if he is pierced with a thorn, may him not fin d anyone to take it
out from him.”
A slave of dinar, dirham and silk cloaks (clothes) here means a person who
prefers these things to the Divine injunctions and commands and strives day and
night to amass worldly goods. Instead of worshipping Allah, he adores such things
and is thus guilty of worshipping others besides Allah, a condition which causes
his ruin in this world and the Hereafter. In the aforementioned hadith, the Prophet
(PBUH) censures the person adoring such things and makes a supplication
against him to perish, and, when such a person is afflicted with a thorn, he may
lose the means of taking it out of his body. Therefore, whoever adores such
things mentioned above in this hadith should reflect on the significance of this
supplication made by the Prophet (PBUH) and he, thus, should be cautious not
to fall into such polytheism.
126 Guide to Sound Creed

Shaykhul-Islam, Ibn Taymiyah (may Allah have mercy on him) has said:
“The Prophet (PBUH) called such a man, the slave o f dinar,
dirham and velvet and, moreover, invoked Allah to let him perish
and deteriorate, and i f he is pierced with a thorn, he may not fin d
anyone to take it out o f him. This is the case o f a man who, when
he is afflicted with an evil, will not be able to have it removed
easily and, therefore, he will live in misery and deterioration.
Thus, he will neither attain the satisfaction o f Allah nor will he
be totally pleased himself. This is the case o f the person adoring
money as he is m arked in the aforem entioned hadith as follows,
‘He is pleased i f these things are given to him, an d i f not, he is
displeased.’ Moreover, Allah, Exalted and Glorified be He, says,
‘A nd am ong them are som e who criticize you concerning the
[distribution o f] charities. I f they are given fro m them , they
approve; but if they are not given fro m them , at once they
becom e angry.’ (Qur’an: At-Tawbah: 58) The hypocrites, as
m entioned in the Q uranic verse, are either pleased or displeased,
but they do not experience these emotions sincerely fo r the sake o f
Allah. Such is the case o f anyone who has cravings fo r attaining
a position or gaining a worldly gain. I f he obtains such a gain,
he will be pleased; otherwise, he will becom e dissatisfied. He,
thus, becomes a slave fo r his whims. That is slavery, in fact, is the
enslavement o f the heart. Such is the case o f money seekers who
are enslaved by their inclinations to money. Money may, thus,
be one o f two types: first, properties and possessions representing
the basic needs and utilities o f people including costs o f living,
marriage, and the like. In this case, man uses money with the
purpose o f fulfilling his basic needs, without adoring it, and it
thus becomes like a donkey, which he uses as a ride to reach his
own destination. The second type o f possessions is that which
may fa ll beyond the basic needs o f man. A man who excessively
craves fo r gaining these possessions becom es a slave to them and
lacks pure and true submission to and reliance on Allah. Such a
man, thus, becomes guilty o f worshipping and relying on others
besides Allah. He is, thus, the most deserving o f the Prophets
saying, ‘M ay the slave o f dinar, dirham , an d kham isah (a
striped garm ent m ade o f silk or wool) an d velvet perish and
relapse.’ This man is certainly a slave to those materials. He
becomes pleased if Allah grants him these materials, but becomes
Principle 1: Belief in Allah, Mighty and Exalted be He 127

dissatisfied i f Allah deprives him o f them. The slave o f Allah is

the one who is pleased with the pleasure o f Allah and becom es
discontent with Allahs displeasure with him. The true servant o f
Allah is the one who loves what Allah and His Messenger love and
hates what Allah and His Messenger hate, and becom es loyal to
the true devotees and servants o f Allah and alienates the enemies
o f Allah. Such is the person who has perfected his faith.”
We may add that among the slaves of money are those who indulge in
unlawful transactions and illegal gains mainly stimulated by the love of material
possessions, such as those who receive usurious interests from banks or those
who gain money through bribes, gambling, defrauding or exceeding limits in
quarreling with others. Although they are fully convinced that these gains are
illegal, they seek them by all means.
4. Ascribing One’s Deficiencies to Time or Condemning it
We will continue to shed light on specific practices, which are customarily
made by people and may invalidate Tawhid and impair the Muslims Creed.
Among these practices is the act of inveighing against the vicissitudes of time
and wind. Such practices may also involve accusing the winds or other creatures
of matters that have nothing to do with them. Hence, inveighing against
misfortunes and accusing creatures are in fact directed against Allah, because
He is the Manager and Disposer of all affairs. Depicting the disbelievers, Allah,
the Almighty, says:
“And they say, ‘There is not but our worldly life; we die and live, and
nothing destroys us except time.’And they have ofthat no knowledge;
they are only assumingV (Qur’an: Al-Jathyiah: 24)
According to this Quranic verse, those people denied the resurrection and
said, “We die and live,” meaning that some people die and others are born. In
this way, they denied the existence of the Creator and His ability to control
the affairs of His creatures, and they ascribed the arrangement of events to
nature. Thus, they claimed that they would live and nothing would destroy
them except time, “and nothing destroys us except time.” That is, nothing can
destroy them but the passage of time; hence, they ascribe their destruction
to time as a means of accusing and blaming it. Their claim sprouts forth as a
consequence of ultimate ignorance, as it is not supported by objective evidence,
but goes beyond all reason. Therefore, the Qur’an provides, “And they have o f
that no knowledge; they are only assuming.” So, any claim, which lacks due
proofs may be reduced to a mere false allegation. The decisive evidence proves
128 Guide to Sound Creed

that the universe runs by the command of the All-Wise and Omnipotent
Creator. Finally, whosoever inveighs against time (its vicissitudes) or refers
the occurrence of events to it, is regarded as a polytheist and an atheist, even
if he does not adopt their fundamental doctrine. Abu Hurayrah (may Allah be
pleased with him) narrated that Allah’s Messenger (PBUH) said:
“Allah, Exalted be He, said, ‘The son o f Adam (Adam) hurts Me, fo r
he abuses Time though I am Time: I cause the revolution o f day and
night.’ ”
According to another narration, the Prophet is reported to have said:
“Do not abuse Time fo r Allah is Time.”
This hadith indicates that abusing time is tantamount to abusing Allah, since
He is the real Creator of all vicissitudes occurring therein. Thus, according to the
hadith, Allah is reported to have said:
“I am (the One Who manages) Time, and I alternate the night and
the day”
Allah’s saying, “I alternate the night and the day” is an explanation for His
saying “Allah is Time.” The two sayings mean that Allah is the One who manages
the affairs and events of this life, so whoever abuses time, ascribing misfortunes in
this life to it, abuses Allah, the Exalted, as He is the Creator of time.
Some of the Salaf (early Muslim scholars) have provided:
“Arabs in the Pre-Islamic Period o f Ignorance (the Jahiliyyah) used
to inveigh against the vicissitudes o f time, particularly when being
afflicted with catastrophes. At times o f calamities, they used to say,
‘The calamities o f life have stricken such and such a tribe,’ ‘The
misfortunes o f time caused them to perish,’ or ‘Disappointed be time!’
In all such sayings, they regarded time as the effective cause and
doer o f all these events, while Allah is the real Creator o f all events.
Therefore, when they accuse time o f their misfortunes, they are in
fact abusing Allah, fo r He is the real Organizer o f everything which
happens.”
Sheikh ' A bdur-Rahm an Ibn H asan (may Allah have mercy on him) has
said:
“Ibn Hazm and the Zahirites erred when they considered time as one
o f Allah’s Best Names, by taking this hadith as a proof. However, the
accurate meaning o f time means, as explained in the aforementioned
Principle 1: Belief in Allah, Mighty and Exalted be He 129

hadith, that Allah is the One Who alternates day and night and the
real Creator and Maker o f all vicissitudes therein. Therefore, even if
the Muslim believes that Allah is the Only Ordainer, he should avoid
sayings which show inveighing against time as these sayings that bear
a similarity to those o f the disbelievers. When the Muslim avoids such
sayings, then he averts imitating disbelievers and keeps his Creed perfect
and is polite to Allah, the Almighty.”
Likewise, the act of accusing and condemning the wind is prohibited exactly
as cursing time. This prohibition is demonstrated in the hadith which provides
that Ubayy Ibn Ka' b (may Allah be pleased with him) narrated that the Messenger
of Allah (PBUH) said:
“Do not abuse the wind. When you see that which you dislike say,
‘O Allah! We ask You fo r the good in this wind, the good in what it
contains and the good in what it has been commanded to do. And
we seek refuge with You from the evil in this wind, the evil in what it
contains and in what it has been commanded to do.’ ”
(Related and deemed sahih by At-Tirmidhi)
Like His innumerable other gifts, the wind is a gift from Allah, which is
essential for man’s health and sustenance. It blows by the command of Allah, since
He is its real maker. But if Allah wills, He can turn it into a means of destruction
and ruin. Therefore, one should pray to Allah to enable him to benefit from its
good effects and save him from the bad ones.
Reviling time, wind and other things created by Allah may entail a number
of evil consequences. Reviling the wind is meaningless since it is only created
for man’s service. In addition, reviling the wind or time is an act of polytheism;
that is when reviling the wind, a reviler thinks that such things can bring
benefit or remove harm, though Allah Alone is the real cause behind them.
Revilement, then, is directed to the One Who created such things, i.e. Almighty
Allah. Man, when the wind blows, should say, “O Allah! We ask You fo r the
good in this wind, the good in what it contains and the good in what it has been
commanded to do. And we seek refuge with You from the evil in this wind, the
evil in what it contains and in what it has been commanded to do.” If he says so
when the wind blows, he will be regarded as one seeking refuge with Allah and
really relying on Him; this is the pure faith which stands opposite to the belief
of Pre-Islamic Arabs.
130 Guide to Sound Creed

A Muslim should, thus, refer all events and acts to the real Creator asking Him
to bring good and avert evil. A true Muslim should never condemn or damn the
vicissitudes of time or misinterpret them. He should realize that all tribulations
are only due to Allah’s Divine Decree and may in reality be a punishment due to)
the perpetration of sins and violations against Allah’s commands. Allah says in
the Noble Qur’an:
“And whatever strikes you of disaster - it is fo r what your hands
have earned; but He pardons much.” (Qur’&n: Ash-Shura: 30)
He also says:
“It is Allah Who sends the winds, and they stir the clouds...”
(Qur’an: Ar-Rum: 48)
And in another verse He says:
“...A nd these days [o f varying conditions] We alternate among the
people...” (Qur’an: Alu 'Imran: 140)
He, the Almighty, finally says:
“Allah alternates the night and the day. Indeed in that is a lessonfor
those who have vision.” (Qur’an: An-Nur: 44)
Therefore, all affairs should be attributed to Allah. He, the Almighty, should
also be praised in all occasions either in prosperities or in adversities. A Muslim
should also trust Allah and always return to Him in repentance. Allah, Exalted
and Glorified be He, says:
“...A nd We tested them with good and bad [times] thatperhaps they
would return [to obedience].” (Qur’an: Al-A' raf: 168)
And:
“And We certainly seized the people ofPharaoh with years o f famine
and a deficiency in fruits that perhaps they would be reminded.”
(Qur’an: Al-A'raf: 130)

This is the most proper interpretation of the vicissitudes of time, for a Muslim
fully realizes that the tribulations, which afflict him, are mainly caused by the
perpetration of sins and violations. He should, therefore, blame himself instead
of pinning blame on the abrupt changes in life.
As far as the disbelievers, transgressors and the ignorant ones are concerned,
they always pin all blames on time without even reviewing their deeds or repent­
ing from their sins.
Principle 1: Belief in Allah, Mighty and Exalted be He 131

5. The word ‘If’ opens the gates of Satanic thoughts

Some utterances, which imply lamenting one’s misfortunes, may contradict
belief. Among these utterances is the word ‘if’, which is prohibited in some
contexts. For instance, when a man is afflicted with a tribulation, he may
sometimes say, “Had I not done so and so, I would not have received such a
result.” Such a saying is an indication of showing impatience. It also indicates
dissatisfaction with Allah’s Divine Decree, causes pain to the afflicted person,
and opens the way for Satan’s insinuations and obsessions. It is obligatory, upon
receiving bad news, to submit to Allah’s Divine Decree, show patience and take
effective steps to avoid evil consequences without showing any sign of regret or
disappointment.
In the Glorious Qur’an, Almighty Allah disapproved of those who regretted
their misfortunes upon defeat in the Battle of Uhud. Allah says:
“...They say, ‘If there was anything we could have done in the matter,
we [i.e., some of us] would not have been killed right here...’ ”
(Qur’an: Alu 'Imran: 154)
The condemned saying in the Quranic verse is that of the hypocrites on the Day
of Uhud when the Muslims were tested by defeat. They aired this saying in defiance to
the Divine Decree. They also harshly blamed the Messenger and Muslims for fighting
against the disbelievers. Allah, in reply to their argument, said:
“Say, ‘Even if you had been inside your houses, those decreed to be
killed would have come out to their death beds....’ ”
(Qur’an: Alu 'Imnin: 154)
This Quranic verse maintains that the Muslims’ tribulation came in agreement
with the Divine Decree which could never been averted even if they took shelter
in caves or fortified places. The word “if” avails the sufferer nothing apart from
feeling sad, disappointed and weak as well as causing more pain to himself;
besides, it has bad effects on one’s Creed as it indicates dissatisfaction with the
Divine Decree.
In the process of referring to the hypocrites, Almighty Allah says:
“Those who said about their brothers while sitting [at home], ‘If
they had obeyed us, they would not have been killed.’ Say, ‘Then
prevent death from yourselves, if you should be truthful.’ ”
(Qur’an: Alu 'Imran: 168)
132 Guide to Sound Creed

This Qur’anic verse gives mention to another story of the hypocrites on

the Day of Uhud. It is related that 'Abdullah Ibn Ubayy Ibn Salul used to
express his clear opposition to the Divine Decree on the occasion of the Battle
of Uhud. He said, “Had the Prophet and his Companions responded to our
admonition when we asked them to stay in Medina instead of fighting against
the disbelievers, they would not have been killed.” In this occasion, Allah
replied him by saying:
“Say, ‘Then prevent death from yourselves..’ ”

(Qur’an: Alu 'Imran: 168)

According to this Qur’anic verse, Allah told the hypocrites that if a safe
settlement in Medina and refraining from fighting were to guard the Muslims
from being killed, why should not the hypocrites, who stayed at Medina and
refrained from fighting, lead an eternal life? Allah also told them that since
everybody would definitely die, they would experience death wherever they were.
Moreover, Allah refuted their argument by asking them to avert death from their
own selves if they were true in claiming that refraining from fighting and staying
behind at Medina would guarantee them a secure life.
Shaykhul-Islam, Ibn Taymiyah (may Allah have mercy upon him) said:

“Ibn Ubayy separated from the Muslim army upon arriving at an area
between Medina and Uhud refusing to participate in this Battle and
criticized the Prophet (PBUH) saying ‘How strange that he (i.e., the
Prophet) puts aside my opinion and his and considers that o f the “the
inexperienced!’ Thereupon, hefailed in his test along with a great number
o f Muslims who were led astray by following him, though most o f them
did not show acts o f hypocrisy before. Had they died before being tried,
they would have died as pure Muslims. In addition, they were neither
among the true believers exercising patience with tribulations nor were
they hypocrites who have no faith at all.”
To conclude, sticking to such sayings as ‘ifs’ and ‘buts’ at times of tribula­
tions is a characteristic of the hypocrites who do not fully believe in Allah’s
Divine Decree.
Therefore, a Muslim should avoid repeating these words, particularly when
being tested with a worldly tribulation. He should, instead, show satisfaction and
patience toward Allah’s Divine Decree and seek His reward. In this respect, the
Prophet (PBUH) is reported to have said:
Principle 1: Belief in Allah, Mighty and Exalted be He 133

“A strong believer is better and is more lovable to Allah than a weak

believer, and there is good in everyone. Abide by that which gives you
benefit (in the Hereafter) and seek help from Allah and do not lose
heart. I f anything (i.e., trouble) comes to you, don’t say, ‘I f I had not
done that, it would not have happened such and such,’ but say, ‘Allah
so determined and did as He willed,’fo r (saying) ‘if’ opens the (gate)
fo r Satan.”
According to this hadith, the Prophet (PBUH) has directed the Muslims to
take effective measures, which should cause benefit in this life and the Hereafter,
provided that the measures and procedures taken are legal and in conformity
with Allah’s Law. In taking these means, a Muslim should have full confidence
in Allah. He should, moreover, rely on Him fully, since Allah is the Creator of all
causes and results. Combing endeavor with reliance on Allah is an indispensable
part of Tawhid.
Therefore, the Prophet (PBUH) has forbidden falling short of any endeavor. In
case a Muslim exerts his optimum efforts in attaining his aims, but unfortunately
results become frustrating, he should not lament his misfortune or show impatience.
Moreover, he should not reiterate words expressing regret such as ‘ifs’ and ‘buts,’
which, according to the hadith, open the way for Satanic insinuations and obsessions,
and lead to regretting and pinning the blame on the Divine Decree. This, in turn,
contradicts due patience and satisfaction.
On the contrary, showing patience and enduring trials are obligatory on
Muslims. Also, submitting to Allah’s Divine Decree and Will is indispensable
for the Muslim’s belief. The proper supplication on occasions of trials and
tribulations, as the Prophet has directed, is to say, “Allah so determined and did
as He willed.” This is because what Allah determines must take place and thus we
have to comply with it; moreover, Allah does what He pleases, and His deeds are
out of His wisdom.
Ibnul-Qayyim (may Allah have mercy on him) says:

“Man may have one o f two responses when being afflicted with
a tribulation. First, he may feel disappointed and thus regrets his
misfortunes. Second, he may also ponder on what has stricken him and
thus becomes able to realize Allah’s Wisdom behind that.”
The Prophet (PBUH), according to the hadith has instructed the Muslim what
to do in cases of prosperity and adversity. A Muslim is warned against lamenting
his past misfortunes by reiterating words like ‘ifs’ and ‘buts,’ which contradict
firm faith.
134 Guide to Sound Creed

It may be argued that once the Prophet (PBUH) used ‘ifs’ and ‘buts’ in his
speech. He is reported to have regretted his qirdn19. The Prophet (PBUH) said:
“I f I had been to commence the rituals again, I would not have brought
a sacrificial animal (and thus be able to make a break between Hajj and
'Umrah).”
The refutation of this argument is that though the Prophet (PBUH) used the
word ‘if’ on this occasion, it may be argued that it only explains his future plans
and it does not oppose) the Divine Decree. That is, the Prophet (PBUH) said
this hadith when he commanded his companions in Hajj, who did not bring
their sacrificial animals required for qirdn with them, to perform ' Umrah first
then release from ihrdm taking off their clothes of ihram, and afterwards they
might assume ihram again for performing Hajj; this is called tamattu'. Such a
kind of Hajj also requires offering a sacrificial animal. The Prophet (PBUH)
preferred tamattu' to qirdn because it imposes less hardship. He (PBUH)
told them that if he was to observe the rituals again, he would not bring a
sacrificial animal with him and, thus, be allowed to perform tamattu'. The
Prophet (PBUH) expressed his regret in the aforementioned hadith to make
his companions satisfied with performing tamattu' instead of qirdn, as they
hesitated to do something the Prophet did not do, for he had already brought
a sacrificial animal with him. Therefore, such regret is considered as a way of
expressing future plans. Undoubtedly, such a saying is not forbidden, as the
only thing to be prohibited is that in which one opposes the Divine Decree.
Allah, Exalted be He, knows best.
Shaykhul-Islam, Ibn Taymiyah (may Allah have mercy on him) said, “Never
fall short o f fulfilling an obligatory act o f worship nor feel impatient with a Divine
Decree.”

Patience as an Indispensable Pillar of Faith

We have tackled the problem of uttering words, which convey acts of dis­
appointment and dissatisfaction with Allah’s Divine Decree. We have concluded
that a Muslim, during the times of trials, should show due patience and seek
Allah’s reward.
Imam Ahmad Ibn Hanbal (may Allah have mercy on him) said, "Allah has
mentioned the word ‘sabr (i.e., patience) ninety times in the Quran.” There is a
sahih hadith related by Imam Ahmad and Imam Muslim that the Messenger of
Allah (PBUH) said:
“Patience is brightness.”
Principle 1: Belief in Allah, Mighty and Exalted be He 135

And ' Umar (may Allah be pleased with him) said:

“We have found that the best pleasure in our life is in patience.”
' All (may Allah be pleased with him) said:
“The similitude o f patience in comparison with faith is like the head to
the body.” He cried, “Lo! No faith lurks in the heart o f a man who does
not show due patience.”
Al-Bukhari and Muslim relate as a marfu' hadith:
“None is blessed with an endowment greater than patience”.
‘Patience’ is the corresponding English word to the word ‘Sabr. It literally
implies the act of reffainment. It technically implies the act of refraining the soul
from showing discontent or other practices, which may imply dissatisfaction.
Sabr, according to Islam, is of three types:
•Showing patience in observing the commandments of Allah.
•Showing patience by avoiding the prohibitions of Allah.
•Showing patience with whatever trials Allah has decreed.
Allah, Exalted be He, says: “No disaster strikes except by permission of Allah
and whoever believes in Allah - He willguide his heart...” (Qur’an: At-Taghabun:
11) In the commentary on this Qur’anic verse,' Alqamah said:
“The man who receives Allah’s guidance is the one who, upon being afflicted
with a tribulation, realizes that it goes in compliance with Allah’s Divine Decree and,
thus, submits and feels content.” Other exegetes have maintained that this Qur’anic
verse may be interpreted that at times of tribulations, if a man shows patience,
seeks Allah’s reward and submits to His Will, Allah will give him guidance in his
heart, firm conviction about his faith and tranquility as a compensation for his
suffering in the world.
Sa'id Ibn Jubayr commented:
“The verse that reads, ‘A nd whoever believes in Allah - He will guide
his heart...’ (Qur’an: At-Taghabun: 11) means that Allah will inspire
his heart to say, ‘Innd lil-lahi wa innd ilayhi rdji 'un (i.e., to Allah we all
belong and to Him we will return).’ ”
According to the aforementioned Qur’anic verse, observing good deeds is an
indispensable part of faith. Patience is an effective means for attaining guidance.
A true believer is always in need of showing patience in all occasions. That is,
he direly needs patience particularly for abiding by Allah’s commandments and
avoiding His prohibitions. The true believer should also exercise patience when­
ever faced by difficult situations when calling others to Islam.
136 Guide to Sound Creed

Allah, Exalted be He, says:

“Invite to the way ofyour Lord with wisdom and good instruction,
and argue with them in a way that is best. Indeed, your Lord is most
knowing of who has strayedfrom His way, and He is most knowing
of who is [rightly] guided.”
To:
“And be patient, [O Muhammad], and your patience is not but
through A llah...” (Qur’an: An-Nahl: 125-127)
A Muslim needs to keep patient over harms he may encounter in calling
people to do good and avoid evil:
“0 my son, establish prayer, enjoin what is right, forbid what is
wrong and be patient over what befalls you. Indeed, [all] that is of
the matters [requiring] determination.” (Qur’an: Luqman: 17)
Most importantly, a Muslim is in need of showing patience when being afflicted
with tribulations. In such a case, he should realize Allah’s Wisdom behind the
Divine Decree, submit to His Will, and refrain from behaviors and expressions
revealing grief for lost things and dissatisfaction with Allah’s Decree. Showing
patience on these occasions is an indispensable component of faith, since belief in
the Divine Decree is held as one of the six essential pillars of faith; besides, having
belief in the Divine Decree helps us to be patient during tribulations. So, whoever
does not show due patience in times of adversities, surely lacks a basic component
of perfect belief. The Prophet (PBUH) indicated that showing impatience in times
of trials is an act of disbelief.
It is related in Sahih Muslim (Muslim’s Authentic Book of Hadith) on the
authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger
of Allah (PBUH) said:
“Two (things) are found among people, which are tantamount to
disbelief: slandering one’s lineage and wailing over the deceased.”
The two qualities mentioned in the hadith are deemed as acts of disbelief, since
they are among the acts, which were frequently practiced during the Pre-Islamic
Period of Ignorance (the Jahiliyyah). Being acts of disbelief does not necessarily
imply that whosoever does them becomes a true disbeliever. However, there is a
difference between the disbelief mentioned in this hadith and that mentioned in
the hadith in which the Prophet (PBUH) says:
“Nothing is between man and disbelief or polytheism except the
negligence o f prayer.”
Principle 1: Belief in Allah, Mighty and Exalted be He 137

That is, the disbelief mentioned in the former hadith is of a metaphorical

meaning while that in the latter is of a factual one, according to which one
becomes a true disbeliever.
It is also related in the two Sahihs that the Prophet (PBUH) said:
“He who slaps his cheeks, tears his clothes (out o f rage, sadness, etc.)
and follows the traditions o f the Pre-Islamic era is not one o f us
(Muslims).”
In commenting on this hadith, Ibnul-Qayyim said:
“Following the traditions o f the Pre-Islamic Period o f Ignorance (the
Jahiliyyah) is like calling for tribalism or fanaticism as well as feeling
partial toward a party, sect or preferring a group o f sheikhs to another.
All these forms o f partisanship are included in the meaning o f the call to
JAhiliyyah practices.”
Hence, Almighty Allah afflicts His bondmen with tribulations for farsighted
ends such as wiping out their sins. This meaning is affirmed in the hadith, narrated
by Anas, that the Prophet (PBUH) has said:
“When Allah wants to do good to His servant, He afflicts him with
punishment beforehand in this world; but when He wants to cause evil
to His servant, He defers punishing him fo r his sin until He takes from
him full payment fo r it on the Day o f Resurrection.”
Shaykhul-Isl&m, Ibn Taymiyah (may Allah have mercy on him) said:
“Afflictions may be held as a blessing, since they help obliterate
sins, test one’s patience fo r which one is rewarded and call people
to return to Allah in submission, etc. Therefore, tribulations are a
means o f mercy and blessing fo r all people, as they are expiations
fo r sins. Only if a man commits sins out o f impatience and despair
about what afflicts him, tribulations then, in this case, will have bad
consequences. When some people, fo r instance, are tried by poverty
or some diseases, they may, out o f impatience, indulge in hypocrisy,
dissatisfaction, acts o f disbelief, negligence o f obligatory rituals and
perpetration o f prohibitions. All these consequences impair their
faith. In such a case, it is betterfo r such persons not to be tried, as they
may fall into other sins besides their impatience with tribulations,
and not because o f the tribulations themselves. But if a trial leads to
patience and obedience, it is certainly a blessing. Allah says, ‘Those
are the ones upon whom are blessings from their Lord and m ercy’
(Qur’an: Al-Baqarah: 157).”
138 Guide to Sound Creed

One of the great divine reasons behind trials and afflictions is to test
people to clearly prove those who are patient and content and those who
are dissatisfied and angry. This is stated in the hadith in which the Prophet
(PBUH) says:
“Great affliction entails great reward (from Allah); and if Allah, Exalted
be He, loves a group o f people, He tests them; whoever is satisfied will
be deserving o f satisfaction (from Allah), and whoever is dissatisfied
will be deserving o f (Allah’s) wrath.”
(Related and deemed hasan by At-Tirmidhi)
Satisfaction means submitting one’s soul to the commandments of Allah and
trusting Him and seeking His rewards, while discontent implies abhorrence of
the affliction and dissatisfaction with Allah’s Divine Decree.
According to the hadith, rewards are given in accordance with good deeds. It
also implies that Allah may show contentment and pleasure with the acts of His
bondmen. It also explains that all trials and tribulations have a Divine wisdom
behind them. Similarly, it proves the necessity of having belief in Allah’s Divine
Decree; all trials go in full compliance with His Will. Showing patience, repentance
and reliance on Allah are, according to this hadith, of paramount importance
when facing tribulations.
To help Muslims in facing the hardships and difficulties of this life, Allah commands
us to hold onto prayer and being patient, as this leads to the happy end:
“O you who have believed, seek help through patience and prayer.
Indeed, Allah is with the patient” (Qur’an: Al-Baqarah: 153)
This Qur’anic verse shows the great virtue of patience and how man is in need
of it, as it is one of the basic components of faith.

Utterances Impermissible to be Said about Allah

Almighty Allah should be highly revered and greatly venerated. There are
a number of utterances, which do not suit Allah’s grandeur, and are prohibited
according to the Sunnah. Such utterances are highlighted below. Among those
profane words is to convey a greeting to Allah by saying, “Peace be upon Allah,”
since the original meaning of this greeting implies an invocation for granting
the greeted one safety. Since only Allah is to be besought to grant peace and
security to others, it is improper to supplicate to grant Him peace and safety.
Principle 1: Belief in Allah, Mighty and Exalted be He 139

He is the Only One to be invoked, since He is the Self-Sufficient to Whom the

dominion of the heaven and the earth belongs. So, Allah is free from all want
and imperfection. Allah is the Sole Possessor of peace and the Sole Source of
peace, bestowing it upon His servants and creation.
It is stated in a sahih hadith related by 'Abdullah Ibn Mas' M saying:
“Whenever we were with the Messenger o f Allah (PBUH) in prayer,
we used to say, ‘P eace be upon Allah from His servants, peace be upon
so and so.’ Thereupon, the Prophet (PBUH) said, ‘Do not say ‘Peace be
upon Allah,’fo r Allah, Himself, is the Perfection.’ ”
Imam Ibnul-Qayyim (may Allah have mercy on him) said:

“As-Saldm (peace) is an Arabic verbal noun which connotes an

invocation fo r granting peace. It is also regarded as one o f the Sublime
Attributes o f Allah. Since a person intends to ask fo r peace and safety
when using the Islamic formula o f greeting (i.e. peace be with you), one
o f Allah’s Names (i.e. the Source o f Peace) is used. In offering greetings in
Islam, Muslims say, ‘Peace be with you’ which in addition to including
one o f the Sublime Attributes o f Allah, implies an invocation to grant
the greeted, eternal peace and security. This is what should be intended
by the Muslim.”
Similarly, it is not proper, when invoking Allah to say, “O Allah forgive me
if You wish!” When seeking something from Allah, one should not make one’s
invocation contingent on Allah’s Will, but one should make it with determination
having good thoughts that Allah will answer him. It is stated in a sahih hadith
related by Abu Hurayrah saying:
“The Messenger o f Allah (PBUH) said, ‘None o f you should say ‘O Allah!
Forgive me if You wish; O Allah, be Merciful to me if You wish,’ but he
should always appeal to Allah with determination, for nobody can force
Allah to do something against His Will.’ ”
(Related by Muslim)
“Appealing to Allah with certitude” means that one should not invoke Allah
with ‘buts’ or ‘ifs’ but should make a definite supplication and insist upon it. It is
prohibited to issue such utterances for two reasons:
• No one has the power to compel Allah to do something He does not will;
He does only what He wills. Unlike Allah, the servant may be compelled
to do things out of fear and the like.
140 Guide to Sound Creed

• Making invocation contingent on Allah's Will shows the weakness

of the appeal and the lack of desire in getting it answered; the lack of
determination in this context implies that one is in no need of Allah.
In the other narration related by Muslim, the Prophet (PBUH) affirms that
a supplication should be made in full confidence, and one should persistently
express one’s desire (before Allah) in one’s supplication, for no bounty is too great
for Allah to bestow (upon His slaves), even if this bounty seems too great in the
eyes of others. Allah, Exalted be He, says:
“His command is only when He intends a thing that He says to it,
‘Be,’ and it is.” (Qur’an: Yasin: 82)
Similarly, it is impermissible to take an oath in Allah’s Name that He will not do
good to a particular person. In this regard, Jundub Ibn 'Abdullah (may Allah be
pleased with him) narrated that the Messenger of Allah (PBUH) said:
“A man said, ‘By Allah! Allah will not forgive so and so (person).’
Thereupon, Allah, Exalted be He, said, ‘Who is he who swears on My
behalf that I would not forgive so and so; I have forgiven so and so and
rendered your deeds worthless.’ ”
(Related by Imam Muslim)
Some people become self-conceited as a result of their excessive worship
to the point that they start criticizing and having low estimates of their fellow
Muslims and their deeds; little knowing that Allah’s forgiveness is vast. They do
not realize that if Allah so wills, He can nullify all their deeds and consign them
to Hell and send the other people who have been criticized and underestimated
to Paradise. Therefore, one should never become proud of one’s piety nor should
one consider others’ good deeds of little value, as Allah Alone knows what is
inside our hearts.
As Abu Hurayrah (may Allah be pleased with him) commented:
“(The man in the hadith) has uttered a word which deteriorated his
affairs in this life and in the Hereafter.”
Moreover, the hadith illustrates the necessity of showing good manners and
politeness in addressing Allah. It also refers to the prohibition of being self­
conceited, despising fellow Muslims and taking an oath in the Name of Allah in a
view that may imply limiting Allah’s Omnipotence. It is permissible, though, for a
man to have firm confidence in Allah and thus make an oath in His Name for the
sake of begging His favors. The Prophet (PBUH) has said:
Principle 1: Belief in Allah, Mighty and Exalted be He 141

“There are some people amongst Allah’s servants whose oaths are
fulfilled by Allah when they take them.”
The hadith narrated by Jundub Ibn 'Abdullah demonstrates the danger of
what one’s tongue utters and the necessity of preserving it and avoiding evil
speech.
Also, Mu' adh Ibn Jabal (may Allah be pleased with him) narrated:
“I said, ‘O Messenger o f Allah! Are we answerable for what we say?’
The Prophet (PBUH) replied, ‘May your mother lose you!™ O Mu 'adh!
Does anything cause people to be cast in the Hellfire on their faces (or
‘...on their noses...,’ according to another narration) other than what
their tongues utter?’ ”
(Related and deemed sahih by At-Tirmidhi)
To conclude, a Muslim should not utter words which may show improper
manners in addressing Allah. Such utterances may impair firm belief and, thus,
contradict Tawhid. Therefore, it is not proper to say, “Peace be upon Allah,”
since Allah is the Peace and the Peace-Giver. Greeting somebody implies
invoking Allah to grant him peace. Allah should be the One invoked not the
One invoked for.
Similarly, it is improper to say, “O Allah, forgive me if You wish!” One should
not supplicate with ‘ifs’ and ‘huts’; rather, one should make a definite invocation
and insist upon it. It is also prohibited to take an oath in Allah’s Name that He will
not grant forgiveness or mercy to so and so. It indicates prevention of Allah’s mercy
and implies mistrust in Him. In addition to these prohibited sayings, a Muslim
should not say, “By the will o f Allah and so and so,” since it implies a combination
of Allah’s Will and man’s wish. There is no rival to or an associate with Allah. On
the other hand, it is permissible to say, “By the will o f Allah then so and so.” That
is because connecting by the conjunction ‘then connotes sequence; man’s will is
subsequent to that of Allah.
Therefore, a Muslim is in need to be well acquainted with the prerequisites
of true belief as well as the matters invalidating Tawhid, so that he may worship
Allah on crystal grounds.
142 Guide to Sound Creed

The Third Aspect:

Believing in the Oneness of

Allah’s Best Names and Sublime Attributes
We have explained before that monotheism is of three major categories:
Tawhidur-Rububiyyah (Believing in Allah’s Lordship), Tawhidul-Uluhiyyah
(Believing in Allah’s Divinity) and Tawhidul-Asma was-Sifat (Believing in the
oneness of Allah’s Names and Attributes). We have tackled the first two categories
of Tawhid and indicated that each type of them has been repudiated by different
groups of people.
Tawhidur-Rububiyyah, on the one hand, has been repudiated by Al-
Mu 'attilah, who deny the existence of Allah in the same way the atheists
do. Communists are also included in this category. Although they apparently
renounce belief in Allah out of their own ignorance, they tacitly acknowledge
His existence. Indeed, it is implausible to argue or doubt the existence of a
creature as having no creator.
The second category of Tawhid (Tawhidul-Uluhiyyah), has been repudiated
by most people. Allah has invited people to devote worship to Him Alone by
dispatching Messengers and revealing His Scriptures. Disbelievers, over time,
have renounced the concept of Tawhidul-Uluhiyyah by worshipping trees, stones,
idols, graves and through adoring Sufi saints and acknowledging them as sources
of good and evil.
The third category, Tawhidul-Asma’ was-Sifat, implies describing Allah
with attributes of perfection stated by Allah Himself and His Messenger, and
disclaiming any attributes of deficiencies alleged against Allah and which have
been negated by Allah Himself and His Messenger. This is according to what is
defined in the Quranic verse, in which Allah says:
“There is nothing like unto Him, and He is the Hearing and the
Seeing.” (Qur’an: Ash-Shura: 11)
This category of Tawhid has been repudiated by the Jahmiyyah21 and their
followers among the Mu' tazilah (Mutazilites)22and the Ash' ariyyah23. Though this
type of Tawhid is categorized under Tawhidur-Rububiyyah, it was independently
discussed and researched due to the large number of its opponents, and thus
many books have been written on it.
Principle 1: Belief in Allah, Mighty and Exalted be He 143

While Imam Ahmad Ibn Hanbal, for instance, wrote his prominent confutation
against the Jahmiyyah, his son, 'Abdullah, wrote a book entitled ‘As-Sunnah (i.e.,
The Prophetic Tradition)’ for the same purpose. Among others who refuted the
Jahmiyyah’s views is 'Abdul-'Aziz. Al-Kinani who wrote a book entitled ‘Al-
Haydah (i.e., Deviation from the Truth) in refutation of 'All Ibn Bishrul-Mirrisi’s
views that were further refuted in 'Uthman Ibn Sa'id’s book entitled ‘Ar-Rad
'aid Bishrul-Mirrisi (i.e., Answering Bishrul-Mirrisi).’ The prominent scholar
Muhammad Ibn Khuzaymah has also authored a book entitled ‘At-Tawhid
(Monotheism)’ for the same purpose. Furthermore, Ibn Taymiyah and his disciple,
Ibnul-Qayyim and many of their followers refuted such false doctrines.
The earliest known to deny Allah’s Sublime Attributes were some of the polythe­
ists among the Arabs, regarding whom Allah revealed the Quranic verse:
“Thus have We sent you to a community before which [other]
communities have passed on so you might recite to them that which
We revealed to you, while they disbelieve in the Most Merciful...”
(Qur’an: Ar-Ra'd: 30)
The occasion of the revelation of this verse was that the Arabs, upon hearing
the Messenger of Allah (PBUH) referring to Allah as Ar-Rahman (the Entirely
and Most Merciful), disapproved of Ar-Rahman as one of Allah’s Attributes.
Therefore, Allah revealed:
“...W hile they disbelieve in the Most Merciful....”
(Qur’an: Ar-Ra'd: 30)
Ibn Jarir maintained that the verse was revealed in connection with the
occasion of Al-Hudaybiyah Treaty, when the Prophet’s scribe prefaced the treaty
with ‘Bismilldhir-Rahmdnir-Rahim (i.e., In the Name of Allah, the Entirely
Merciful, the Especially Merciful).’ The people of Quraysh, then said, “We do not
acknowledge Ar-Rahman.”
Ibn Jarir further related on the authority of Ibn ' Abbas that Allah’s Messenger
(PBUH) used to invoke Allah while prostrating in prayer by referring to Him
as Ar-Rahman Ar-Rahim. Thereupon, the polytheists said, “He claims that he
invokes only one God while he actually worships two.”Therefore, Allah revealed the
Quranic verse, which provides:
“Say, ‘Call upon Allah or call upon the Most Merciful [Ar-Rahmdn],
Whichever [name] you call - to Him belong the Best Names..) ”
(Qur’an: Al-Isra’: 110)
144 Guide to Sound Creed

And another verse, which provides:

“And when it is said to them, ‘Prostrate to the Most Merciful,’
they say, ‘A nd what is the Most Merciful?’ ”
(Qur’an: Al-Furqan: 60)
Those polytheists among the Arabs are the predecessors of the Jahmiyyah
and Ash' ariyyah who were the first to renounce Allah’s Best Names and Sublime
Attributes. How wretched the predecessors and how wretched the successors! In
this context, Allah provides:
Will you take him and his descendants as allies other than Me
while they are enemies to you? Wretched it is fo r the wrongdoers as
an exchange.” (Qur’an: Al-Kahf: 50)
As for the Messengers, especially Muhammad, the Seal of the Messengers,
and their followers and those who follow in their footsteps, they refer to Allah
according to what He actually describes Himself with, denounce what He negates
and dispraise whoever rejects this view.
'Abdur-Razzaq As-San'ani related from Ma'mar from Ibn Tawus, who
narrated from his father that Ibn 'Abbas once saw a man who was trembling
out of disapproval upon hearing a Prophetic hadith tackling the issue of Allah’s
Sublime Attributes. Thereupon, he (Ibn 'Abbas) said:
“Why do these people fear such issues? They accept what is precise
(in meaning) and fear what is unspecific (and consequently they may
reject it or misinterpret it).”
Ibn 'Abbas (may Allah be pleased with him) referred to a group of people
who used to regularly attend his sessions. Upon receiving precisely clear and
unambiguous Qur’anic and/or Prophetic sayings, which tackle Allah’s Sublime
Attributes, they would tremble and refused to recognize it. They are very much
like those whom Allah condemns in the Qur’an:
“...As fo r those in whose hearts is deviation [from truth], they
will follow that o f it which is unspecific, seeking discord and
seeking an interpretation [suitable to them]....”
(Qur’an: Alu 'Imran: 7)
According to the Qur’anic verse, they follow the verses that are unspecific
and set aside verses which have precise meanings. In other words, they believe in
some parts of the Book and renounce the rest.
Principle 1: Belief in Allah, Mighty and Exalted be He 145

All texts that are concerned with Allah’s Sublime Attributes are precise.
Therefore, Muslims read them, fully comprehend their clear meanings and do
not denounce or disapprove of any of them.
Wald' said, “We observed Al-A 'mash and Sufyan narrating hadiths pertaining
to expressing Allah’s Sublime Attributes without denying them.” Such hadiths were
only denounced by heretics among the Jahmiyyah, Mutazilites and Ash' ariyyah,
who followed the deviated path of the early Meccan polytheists. They all
disbelieved in Allah and renounced His Best Names.
Almighty Allah provides:
“And to Allah belong the Best Names, so invoke Him by them.
And leave [the company o f] those who practice deviation
concerning His Names. They will be recom pensed f o r what they
have been doing.” (Qur’an: Al-A'raf: 180)
Allah, according to this Quranic verse, ascertains that the Best Names belong
to Him. Moreover, He commands the Muslims to call on Him by these Best
Names. How should He be invoked through names He never clarified or even
introduced?! Furthermore, Allah threatens with chastisement those who deny
His Names, or misinterpret them. Additionally, He describes them as disbelievers
according to the Quranic verse, which provides:
.. They disbelieve in the Most Merciful...”
(Qur’an: Ar-Ra'd: 30)
According to this verse, a great number of Sunnis consider the Jahmiyyah
disbelievers.
The Necessity of Revering Allah’s Names, Glorified be He
Almighty Allah says:
“And to Allah belong the Best Names, so invoke Him by them.
And leave [the com pany o f] those who practice deviation
concerning His Names. They will be recom pensed fo r what
they have been doing.” (Qur’an: Al-A' raf: 180)
He, further, says:
“Allah - there is no deity except Him. To Him belongs the Best Names.”
(Qur’an: Ta-ha: 8)
146 Guide to Sound Creed

Allah indicates that all His Names are absolutely beautiful and ultimately
elegant. Such Names express the attributes of unique and matchless perfection
and the sublime traits of His incomparable Majesty. Allah’s Names are only
revealed to us by Him; therefore, it is not possible to invoke or call upon
Him by names other than those defined by Him or by His Messenger. As for
His saying, “So invoke Him by them” (Qur’in: Al-A'raf: 180), it means that
we should ask for His favors and implore His blessings by invoking by these
Names, such as saying:
“O Allah, forgive me and have mercy upon me, fo r You are the All-
Forgiving and the Especially Merciful.”
Allah’s Names are too numerous to be counted. The knowledge of some of
these Names are solely limited to Him; neither a close angel nor a Prophet has
knowledge about them. According to the sahih (authentic) hadith, the Prophet
(PBUH) is reported to have said:
“0 Allah! I invoke You by every name that You have and that You called
Yourself by, sent down in Your book, taught to any o f Your creatures, or
kept with You in the knowledge o f the unseen that is with You.”
Imim Ibnul-Qayyim (may Allah have mercy on him) says:
“Allah’s Best Names are o f three categories: The first category involves
those Names conveyed to whom He wishes o f the angels and other
bondmen and which are not revealed in any o f His Books. The second
category involves those Names mentioned in His Book and thus are
known to His bondmen. The third category involves those Names
exclusively known by Him Alone.”
The command conveyed in His Words . .And leave [the company o f] those
who practice deviation concerning His Names.” (Qur’an: Al-A'raf: 180) is an
instruction for the believers to keep away from those who deny Allah’s Best
Names; Allah takes upon Himself to punish them. Therefore, He concludes
the Qur’anic verse with the clause, .. They will be recompensed fo r what they
have been doing.” (Qur’an: Al-A'raf: 180) Denial of Allah’s Names may be
expressed by either misinterpreting their meanings or misrepresenting what
they imply.
Disbelief in Allah’s Names may be expressed in a number of ways:
1. Giving an idol any of Allah’s Names such as naming an idol as Al-LIt,
being derived from the Arabic word ‘Il&h,’ which means God, or naming
another idol Al-'Uzzi, being derived from the word Al-'Aziz’ (the
Exalted in Might), one of Allah’s Best Names.
Principle 1: Belief in Allah, Mighty and Exalted be He 147

2. Depicting Allah with names deemed inappropriate for His infinite majesty,
such as the name ‘Father’ used by the Christians. Also included in this
category is the philosopher’s claim that Allah is an efficient cause; that is
they say that He influences other things without having any free choice
Himself.
3. Portraying Allah in terms showing deficiencies. To give an example,
the wicked among the Jews allege that Allah is poor, and while
creating the heavens, He took some rest on Saturday. They, further,
claim that His Hand is chained i.e. He does not spend or give out of
His bounty.
4. Misusing the proper implications of Allah’s Best Names, such as the
Jahmiyyah’s claim that such names are abstract and meaningless. Despite
admitting that Allah is the All-Hearing, the All-Seeing, they further allege
the absence of hearing and sight. This claim, according to the dictates of
the Shari' ah (Islamic Law) and sound reason, is one of the gravest sins of
atheism. It is similar to acts of atheism perpetrated by early polytheists.
While the polytheists describe their idols with attributes which are solely
Allah’s, the Jahmiyyah disregard His ultimate perfection and deny the
meanings of His Names and Attributes.
It is obligatory to approve of His Names and Attributes without misusing
or misinterpreting their meanings and without comparing Him to any of His
creatures according to what is defined in the Qur’an:
“...There is nothing like unto Him, and He is the Hearing and the
Seeing” (Qur’&n: Ash-Shura: 11)
Believing in the Oneness of Allah’s Best Names and Attributes also necessitates
that His Names are not to be given to any of His creatures. Abu Shurayh narrated
that he used to be nicknamed Abu Al-Hakam (i.e., the father of the Judge).
Thereupon, the Prophet (PBUH) said:
“Allah is the Judge and to Him belongs all judgment.” The man,
therefore, said, “My people, when being differed on a matter, they used
to call me fo r arbitration. When I arbitrated, both (quarrelling) parties
used to submit to my judgment.” Hence, the Messenger o f Allah said,
“What a great act you do! But do you have a son?” He said, “I have
Shurayh, Muslim and 'Abdulldh.” The Messenger asked him, “Who is
the eldest?”He said, “Shurayh.” The Messenger said to him, “Then, you
may be nicknamed the father o f Shurayh.”
148 Guide to Sound Creed

The Prophet (PBUH) changed this mans nickname out of reverence to

Allah’s Best Names, for Allah is the Judge, and to Him belongs the ultimate
judgment, and to Him all affairs and disputes are referred. Allah, Exalted be
He, says:
“...Allah decides; there is no adjuster o f His decision.”
(Qur’an: Ar-Ra'd: 41)
Allah is certainly the Judge in this life and in the Hereafter. He sends down
His judgment amongst His bondmen in this life by means of His rules which
are written in His Revelation and through His Omniscience in the Hereafter.
Moreover, the aforementioned hadith similarly indicated that it is prohibited to
name anyone after any of the Best Names of Allah.
Revering Allah also necessitates, when calling one’s slaves, whether
men or women, not to summon them using words such as ‘my slave,’ since
Allah is the only Master of all creatures. It is related in the Authentic Books
of Hadith on the authority of Abu Hurayrah that the Messenger of Allah
(PBUH) said:
“None o f you is to say, ‘Feed your rabb24or help your rabb in performing
ablution,’ but should say, ‘My master, or my guardian.’And one should
not say ‘My slave, or my slave girl,’ but should say ‘My lad, my maid,
or my boy.’ ”
Allah’s Messenger (PBUH) prohibited calling or being called by titles such as
rabb, slave, etc. This is because such titles may imply polytheism. Therefore, it is
more proper for a master to address his servants using words like ‘maid’ or ‘young
man’ instead of ‘slave’ or ‘bondwoman’ and for the servant to address his master
by calling him ‘leader’ or ‘sir.’
Out of reverence to Allah, man should never let down anyone asking for
something in the Name of Allah. Ibn 'Umar (may Allah be pleased with him)
narrated that the Messenger of Allah said:
“W hoever seeks refuge with Allah, grant him shelter and
w hoever seeks som ething in the N am e o f Allah, grant him what
he asks for.”
Whoever deprives a man who asks in the Name of Allah is regarded as
showing irreverence to Allah. Conversely, the one who generously grants
the seeker what he asks for in such an occasion, is regarded as showing
reverence to Allah.
Principle 1: Belief in Allah, Mighty and Exalted be He 149

Veneration of Allah’s Best Names also necessitates that one should not invoke
by Allah’s Face, as a means of honoring, except when asking for Paradise. Jabir (may
Allah be pleased with him) narrated that Allah’s Messenger (PBUH) said:
“Nothing but Paradise should be asked fo r in Allah’s Face.”
(Related by Abu Dawud)
Put differently, one should not ask, by Allah’s Face, for trivial worldly matters;
rather, asking by Allah’s Face should be for the utmost goal, i.e. Paradise. Simi­
larly, veneration of Allah’s Names requires abstaining from taking too many oaths
in His Names. Allah, Exalted be He, says:
“...But guard your oaths...” (Qur’an: Al-Ma’idah: 89)
Ibn 'Abbas has maintained:
“The command included in this Quranic verse means that we should
not excessively swear by Allah’s Names because taking excessive oaths by
Allah shows irreverence to Him. In effect, it contradicts the perfection
o f due belief in Him.”
Salman (may Allah be pleased with him) narrated that Allah’s Messenger
(PBUH) said:
“There are three (types of) people to whom Allah will not speak on
the Day o f Resurrection, nor will He purify them, nor look at them,
and they will have a painful chastisement. These are an aged man
who commits zina (adultery or fornication), a proud poor person
and a man who trades in Allah’s Name; he only purchases and sells
by taking oaths.”
(Related by At-Tabarani with an authentic chain of transmission)
“A man who trades in Allah’s Name” is the one who trades by taking too
many oaths. This hadith implies the gravity of such a detestable act, which shows
irreverence to Allah’s Sublime Attributes and Names.
Showing due reverence to Allah also necessitates that a Muslim never uses
Allah’s Names as a means of intercession with others. This is due to the fact that
intercession entails that the one interceded by (i.e., Allah in this case) is lower in
rank than the one interceded before. Im&m Ash-Shafi'i (may Allah have mercy
on him) said, “Intercession is only sought by one o f a lower status before a superior
and no one is superior to Allah.”
A Bedouin came to Allah’s Messenger (PBUH), complaining to him of drought
and the harm which afflicted properties, and asked him to invoke Allah for rain
for his people and added:
150 Guide to Sound Creed

“...for we seek Allah’s intercession with you and yours with Him on
our behalf’ The Messenger (PBUH) said, “Exalted is Allah! Exalted is
Allah!” And he continued exalting Allah until there appeared on the
faces o f his Companions that they were afraid (because o f the Prophet’s
anger). Then he (PBUH) said, “Woe unto you! Do you not know who
Allah is? Allah is Greater than that; it is not proper to intercede by
Allah to one o f His creatures.”
Allah’s Majesty is exceedingly great. Intercession can be sought only from
Allah for the one with whom He is pleased.
Understanding Allah’s Attributes and Names: Adherents o f Sunnah Method
and their Followers
The creed of the Adherents of the Sunnah and the Muslim Community, who
are generally regarded as the most authoritative group among the Muslims, is to
approve of all the Best Names and Sublime Attributes of Allah as enunciated in
the Qur’an and the Prophetic Sunnah, hilly accepting what they have explicitly
stipulated in this regard.
Establishing the Names of Allah according to what is clearly demonstrated
in the Qur’an and the Sunnah does not necessarily imply striking a similarity
between Allah, Glorified be He, and any of His creatures. The Attributes of Allah
are solely appropriate for and exclusively confined to Him and the qualities of
His creatures are particularly confined to them. Not only does there exist a clear
distinction between the Attributes of Allah and the qualities of His creatures, but
man’s being is also distinguished from Allah’s Divine One. The doctrine of the
Adherents of the Sunnah and the Muslim Community are established on intact
and sound foundations, which may be stated as follows:
1. Allah’s Best Names and Sublime Attributes are only received from Him;
they do not establish for Allah except that which He has established for
Himself. Put differently, the Adherents of the Sunnah and the Muslim
Community only testify to what Allah has enunciated in His Book and
what the Messenger (PBUH) has explicitly demonstrated in the Sunnah.
They do not approve of any attribute or name out of their own personal
thinking. They, moreover, do not disapprove of any attribute or deny any
of His Names without clear evidence from the Qur’an or the Sunnah. Their
rational thinking does not, thus, go beyond the limits of what is explicitly
dictated in the Glorious Qur’an and the Noble Sunnah. As for questions
not clearly explained in the Qur’an or the Sunnah, such as substance and
essence, Those Muslims have given up arguing over them.
Principle 1: Belief in Allah, Mighty and Exalted be He 151

2. The description of Allah, according to what He and His Prophet

have stated, is the absolute truth and does not involve any mysteries
or enigmas. Therefore, the adherents of the Sunnah establish the
validity and truth of Allah’s Sublime Attributes and their rational
meanings. Additionally, all texts tackling Allah’s Attributes are not
of an unspecific nature and, thus, are not susceptible to differing
interpretations. If we admit that such texts are not easily apprehended
by intellect, they will be further regarded as texts of ambiguous nature.
Since Allah has commanded us to fully contemplate the meanings of
the Glorious Qur’an and completely apprehend its significances, the
texts, enunciating the Attributes of Allah, must be clearly and explicitly
apprehensible. Had these texts been inapprehensible, Allah would
have been regarded as commanding us to attentively and thoroughly
contemplate unintelligible matters or directing us to have a conviction
about things which are not fully explained or made clear. Exalted be
Allah above such a thing.
Hence, the significance of Allah’s Attributes is well known and,
therefore, we should believe in them. As far as their intrinsic natures
are concerned, only Allah knows them. For this reason, Im im Malik
Ibn Anas (may Allah be pleased with him), upon being asked about
the nature of Allah’s istiwa (i.e. being over the Throne in a manner
that suits His Majesty) above His Mighty Throne according to what
is maintained in the Quranic verse which states, “The Most Merciful
[Who is] above the Throne established” (Qur’an: Ta-Ha: 5), he said,
“The fact that He rises over the Throne is known, but how He rises is
unknown. He added questioning about how He rises is a Bid'ah (i.e., an
act innovated in religion).”
Imam Malik’s view regarding Allah’s istiwa is the authoritative opinion
applicable to all the other Attributes of Allah. It is regarded as the doctrine
accepted by the Adherents of the Sunnah and the Muslim Community.
Thus, whoever falsely believes that the Salaf (early Muslims scholars)
regard the texts, which tackle Allah’s Attributes as of an unspecific
nature and are, thus, apprehended by Allah Alone, has attributed a false
allegation to them.
3. The Salaf approve of the Attributes of Allah without making any
similarity between Allah’s Attributes and those of mankind. Allah is
unique and has no match, equal, partner or rival. Making a similarity
between the Attributes of Allah and those of His creatures is null and
152 Guide to Sound Creed

void, since such a claimed similarity should be based on full knowledge

of the essence and nature of Allah’s Attributes. As the knowledge of
the essence of Allah’s attributes fully relies on the understanding of
His own intrinsic nature, which is solely known by Him, it seems
utterly impossible to realize the essence of His Sublime Attributes.
Consequently, both Allah’s Attributes and Nature are not similar in
any way to those of any of His creatures. In this regard, Allah says,
“...T here is nothing like unto Him, and He is the Hearing and the
Seeing.” (Qur’an: Ash-Shura: 11), i.e. no one is similar to Him in His
nature, attributes or acts.
Therefore, we must believe in Allah’s Attributes as portrayed by Him
Alone, since there is no one more cognizant of Allah’s Names and Traits
than Him Alone. He says:
.. Are you more knowing or is Allah?”
(Qur’an: Al-Baqarah: 140)
Similarly, we must believe in Allah’s Attributes as depicted by the Prophet,
for he is second only to Allah in knowing Allah’s Sublime Attributes.
Talking about His Messenger, Almighty Allah provides:
“Nor does he speak from [his own] inclination. It is not but a
revelation revealed.” (Qur’an: An-Najm: 3-4)
Every legally accountable Muslim is thus obliged to believe in Allah’s Best
Names and Sublime Attributes as depicted by Him and His Messenger.
Every Muslim is also obliged to refrain from comparing Allah’s Attributes
to any of those of His creatures.
Similarly, whosoever dares to disapprove of Allah’s Sublime Attributes,
which He and His Messenger have assigned, by claiming that such
Attributes are not appropriate for Allah, though they are depicted by
Him, is not regarded as a believer. Likewise, how should we regard as a
believer the one who improperly misinterprets Allah’s Attributes, falsely
negates them or frequently refers to misconceived views of philosophers,
as Jahmiyyah and Mutazilites do, instead of referring to the Qur’an or the
Sunnah to understand their meanings!
4. The Adherents of the Sunnah and the Muslim Community approve
all the Attributes which Allah and His Messenger have affirmed. In
addition, such Sublime Attributes are portrayed in a way appropriate
for Allah’s Majesty without comparing such Attributes to those of His
Principle 1: Belief in Allah, Mighty and Exalted be He 153

creatures. They, moreover, refrain from attributing any deficiency,

insufficiency or inadequacy to Allah. In doing so, they never deny or
even misinterpret any of His Attributes. The view of the Adherents
of the Sunnah and the Muslim Community takes the moderate path,
which does not deny Allah’s Attributes or compares them with anything
else. To conclude, they avoid denying any of Allah’s Attributes when
depicting His perfection and faultlessness and avoid comparisons
when proving His Sublime Attributes.
5. The view adopted by the Adherents of the Sunnah and the Muslim Com­
munity in approving of Allah’s Sublime Attributes and disapproving
of any imperfection is taken from the Qur’an and the Sunnah. Their
doctrine may be consistent in generally disapproving of any deficiency
claimed and approving of every possible attribute of perfection. Allah,
Exalted be He, says:
“...There is nothing like unto Him, and He is the Hearing and the
Seeing.” (Qur’an: Ash-Shura: 11)
Accordingly, while negating any deficiency in general terms, Allah details
His attributes of perfection by saying:
“...He is the Hearing and the Seeing.” (Qur’an: Ash-Shura: 11)
Negating any deficiency necessarily entails a corresponding proven
perfection. It is not, therefore, a pure negation of defects, which does not
involve praise, but a negation which proves utter perfection. An instance
of a negation entailing the affirmation of Allah’s Perfection is mentioned
in Allah’s saying:
“...A nd you r L ord does injustice to no one.”
(Qur’an: Al-Kahf: 49)
Thus, in addition to rejecting the possibility of Allah being unjust, the
verse implies the assertion of Him having perfect justice. Similarly, as
fatigue was disapproved of Him in His saying, "... And their preservation
tires Him n ot...” (Qur’an: Al-Baqarah: 255), His Omnipotence was
consequently established. Likewise, by disclaiming any sleep or slumber
overtaking Him in His saying, “...Neither drowsiness overtakes Him nor
sleep” (Qur’an: Al-Baqarah: 255), everlasting life and self-subsistence are
necessarily proven. Hence, every defect negated or disapproved affirms
the inevitable existence of its opposite; that is negating deficiencies entails
affirming perfection.
154 Guide to Sound Creed

Understanding Allah’s Attributes and Names: Jahmiyyah Method and

their Followers
A Muslim should approve of Allah’s Best Names and Sublime Attributes in a
way which seems appropriate for His Majesty and Greatness and in accordance
with what is stipulated in the Qur’an and the Sunnah of the Prophet (PBUH).
This conviction is one of the prerequisites of a Muslim’s creed. Moreover, it is
the view of the Adherents of the Sunnah and the Muslim Community, who only
keep hold to Allah’s Book and the Prophet’s Sunnah as the sole references in this
respect. By contrast, the Jahmiyyah and their followers among the Mutazilites and
Ash' ariyyah disapprove of, out of their obstinacy, all or some of Allah’s Attributes
and Names He has assigned to Himself. They only refer to their own intellects,
which are limited in all the sense of the word, in deciding what is due to Allah and
what is inappropriate for Him. Certainly, there is a great distinction between those
who regularly refer to the Qur’an and the Sunnah in understanding the Attributes
of Allah and those who often refer to personal inclinations and obsessions. The
latter misinterpret texts which express Allah’s Sublime Attributes according to
their own futile and vain thoughts.
Glorified be Allah, the Most Forbearing and the Most Clement! Such people
disclaim the Sublime Attributes of utmost perfection, which Allah has stated in
His Glorious Book. They contradict the dictates of Allah’s Books and prefer their
own futile thoughts and unavailing views. Moreover, they deny the Attributes and
Names of Allah and the authenticity and guidance of the Qur’an.
Imam Ibnul-Qayyim (may Allah have mercy on him) described those
deviating sects as follows:
“W hosoever wrongly thinks that Allah depicts H im self or portrays
His Attributes and Actions in a way which seemingly bears
comparison to those o f mankind is regarded as retaining wrong
thoughts about his Lord. This category also involves whoever
falsely believes that Allah refers to His attributes in a mysterious
language and explicitly m akes a similarity between H im self and
His creation. Moreover, whoever presumes that Allah intends
to put His servants in hardship by compelling them to alter His
Words or misinterpret their meanings is certainly held as retaining
evil thoughts about Allah. In addition, whoever deems that Allah
compels people to refer to their own intellects and personal views
in understanding His Attributes, instead o f referring them to
Allah’s Book, retains wrong thoughts about his Lord. By the same
token, whoever presumes Allah as compelling mankind to resort
Principle 1: Belief in Allah, Mighty and Exalted be He 155

to unjustifiable or implicit explanations o f His speech, despite

His ability to explicitly express the truth in unambiguous terms,
is certainly regarded as keeping wrong thoughts about his Lord.
I f a man argues that Allah is incompetent to express the truth
in unequivocal terms, he will be held as wrongly attributing
deficiency to Allah. Similarly, if a man argues that Allah is
competent to express the truth in unequivocal terms, but He
inclines to ambiguity, which results in fa lse beliefs, such a man
will be regarded as mistrusting Allah’s Wisdom and Mercy. As
fo r those who deem that they could express the truth in clear
language while Allah and His Messenger could not, and claim
that true guidance and truth lie in their own speech while the
words o f Allah only imply resemblances and doubtful meanings,
they are the ones who maintain the worst and evilest thoughts
about Allah. Furthermore, whoever wrongly believes that Allah
completely lacks hearing, sight, knowledge and fr e e will, or
that He lacks speech by which He can communicate with His
creatures, is considered as retaining wrong thoughts about Allah.
Additionally, whoever wrongly presumes that Allah does not
establish H im self above His Mighty Throne is truly keeping evil
thoughts about Him.”
Ibnul-Qayyim in the aforementioned quotation meant the Jahmiyyah,
the Mutazilites and Ash'ariyyah who denied all attributes of perfection due to
Almighty Allah. By denying such attributes, they conversely attached deficiencies
to Allah. By contradicting the Qur’an and the Sunnah, should such deviating sects
be held more knowledgeable than Allah and His Messenger? What a great error
they commit! How should we believe that such a group of ignorant people are
more knowledgeable than Almighty Allah Who says:
“He [i. e., Allah] knows what is [presently] before them and what will
be after them, but they do not encompass it [i.e., what He knows] in
knowledge.” (Qur’an: Ta-Ha: 110)
Moreover, no one but Allah’s Messenger (PBUH) knows best about Allah and
His appropriate Attributes.
Only misunderstanding and ignorance have led the Jahmiyyah and
their followers to deny Allah’s Attributes which have been established
by Him and His Messenger. The Jahmiyyah presume that approving of
such Attributes which may be identified in mankind, necessarily leads
to anthropomorphism. They have reached this conclusion because they
156 Guide to Sound Creed

make no distinction between the Attributes of Allah and the qualities

of mankind. Thus, they do not perceive that the Attributes of Allah are
only appropriate for Him Alone, while those of mankind are appropriate
for them. There is no similarity between Allah’s Attributes and those of
mankind as there is no similarity between His Being and theirs. Allah,
thus, provides:
“...There is nothing like unto Him, and He is the Hearing and the
Seeing.” (Qur’an: Ash-Shura: 11)
In this Quranic verse, Allah proves His possession of hearing and sight
without making them comparable to the hearing and sight of His creatures.
This indicates that proving the possession of some attributes does not entail
similarity between the Creator and His creatures. According to this fundamental
principle, the Adherents of the Sunnah and the Muslim Community believe in
Allah’s Best Names and Sublime Attributes. They approve of what He has stated
about Himself without comparisons and deny what He has denied without any
misinterpretation.
The Jahmiyyah and their followers of the Mutazilites and Ash' ariyyah
founded their doctrine on the false assumption that by accepting
Allah’s Attributes, a corresponding resemblance between Him and His
creatures should follow. They substantiated their views either through
deliberate misinterpretation of explicit texts or claiming that they have
no knowledge of such texts thinking that they bear meanings other than
their apparent ones.
Refutation of Anthropomorphism and Denial of Allah’s Divine Attributes
Those who have deviated from the straight path of the Salaf (early Muslim
scholars) are of two major groups, namely proponents of anthropomorphism and
deniers of Allah’s Sublime Attributes.
F irst, the proponents of anthropomorphism draw up a resemblance
between Allah and His creatures and describe Him with human
traits, bodily form, and emotions. This view is traced back to Hisham
Ibnul-Hakam Ar-Rafidi and Bayan Ibn Sam' an At-Tamimi, to whom
Al-Bayaniyyah (an extreme sub-branch of Shiites) is ascribed. The
proponents of anthropomorphism, such as Hisham Ibn Salim Al-
Jawaliqi and Dawud Al-Jawaribi, have attributed to Allah many
deficiencies, which are not appropriate for Him or approved of by
His Messenger (PBUH).
Principle 1: Belief in Allah, Mighty and Exalted be He 157

According to the Glorious Qur’an, Allah has forbidden both acts of

striking parables and holding similarities between His Attributes and the
traits of mankind. He says:
.. There is nothing like unto Him.. .” (Qur’an: Ash-Shura: 11)
And:
“...Do you know o f any similarity to Him?”
(Qur’an: Maryam: 65)
He also says:
“Nor is there to Him any equivalent.” (Qur’an: Al-Ikhlas: 4)
Furthermore, Allah, Exalted be He, provides:
“So do not assert similarities to A llah...”
(Qur’an: An-Nahl: 74)
Therefore, whosoever compares Allah’s Attributes to those of His
creatures is actually an idolater worshipping an image drawn by his
sick imagination.
Ibnul-Qayyim has provided, “We never compare His Attributes to ours.
Verily, the one who does so is an idolater.”
In this regard, whoever compares the Attributes of Allah to human traits
is like the Christians who worship Jesus, son of Mary (PBUH). Ibnul-
Qayyim has also maintained, “And whoever compares Allah to any o f His
creatures is certainly close to the belief o f Christians.”
Nu'aym Ibn Hammad, the sheikh (tutor) of Imam Al-Bukhari (may
Allah have mercy on them both) said:
“Those who compare Allah to anyone o f His creatures have disbelieved
and whoever denies an Attribute o f Allah, which is mentioned by Him or
stated by His Messenger, is regarded as a disbeliever. In addition, depicting
Allah according to what He and His Messenger have stated is not considered
anthropomorphism.”
Second, those who deny the well-established Attributes of Allah, who
are known as Al-Mu' attilah, allege that recognizing Allah’s Attributes
necessarily requires incarnation and anthropomorphism. This false
doctrine is traced back to the followers of the Jews, polytheists and
deviating Sabians. Al-Ja'd Ibn Dirham was the first to declare this
158 Guide to Sound Creed

false allegation at the beginnings of the 2nd C. A.H. Al-Jahm Ibn

Safwan received this wicked doctrine from Al-Ja'd and proclaimed
it to people. Afterwards, it was dispersed among the followers of the
Mutazilites and Ash'ariyyah. From this, we realize that the earliest
origins of this doctrine are traced back to the Jews, the Sabians, the
polytheists and the philosophers.
There is no agreement among these sects with regard to the extent of the
well-established Attributes of Allah they deny. While the Jahmiyyah, for
instance, deny Allah’s Best Names and Sublime Attributes, the Mutazilites
approve of Allah’s Best Names devoid of their explicit and widely accepted
meanings and reject Allah’s Sublime Attributes. The Ash'ariyyah, on the
other hand, approve of Allah’s Best Names and only seven of His Sublime
Attributes, namely, Knowledge, Everlastingness, Omnipotence, Will,
Hearing, Sight and Speech.
The main argument usually given by them in this context is that
complete approval of Allah’s Best Names and Sublime Attributes
requires similarity and anthropomorphism. Consequently, since
Allah is not comparable to mankind, such attributes, according to
their own belief, are not physically present in Him. They support their
argumentation with Allah’s saying, “There is nothing like unto Him.”
According to their belief, denying and negating Allah’s Attributes lead
to making Allah above all deficiencies; therefore, they call the one
affirming Allah’s Attributes as ‘mushabih’ (i.e. one setting a similarity
between Allah and His creatures). They interpret explicit texts in this
regard in two ways:
1. Although they admit the authenticity of texts related to Allah’s
Attributes, they do not provide a decisive and conclusive interpretation
for them. They do not maintain a particular interpretation, but,
instead, they refer the knowledge of their meanings to Allah Alone.
They, further, allege that such a belief is the belief of the Salaf, which is
the sound view.
2. They falsely interpret the real meanings of these texts in an innova­
tive way and ascribe such false interpretations to the Khalaf (late Muslim
scholars).
To refute their fallacy, the Glorious Qur’an absolutely negates the existence of
any aspect of similarity between Allah’s Attributes and the qualities of mankind.
Allah, Exalted and Glorified be He, provides:
Principle 1: Belief in Allah, Mighty and Exalted be He 159

“...There is nothing like unto Him, and He is the Hearing and the
Seeing” (Qur’an: Ash-Shura: 11)
He also says:
“...Do you know o f any similarity to Himi”
(Qur’an: Maryam: 65)
Allah, Exalted be He, also provides:
“Nor is there to Him any equivalent.” (Qur’an: Al-Ikhlas: 4)
In addition, He says:
“...So do not attribute to Allah equals...”
(Qur’an: Al-Baqarah:22)
He, moreover, maintains:
“So do not assert similarities to Allah....”
(Qur’an: An-Nahl: 74)
Although Allah absolutely rejects any probable similarity between Him and
others, He states all Attributes, which ascertain His utter perfection. This is
illustrated in His saying:
“...There is nothing like unto Him, and He is the Hearing and the
Seeing.” (Qur’an: Ash-Shura: 11)
In this verse, while disapproving of any possible similarity or comparison
between Himself and mankind, He states the existence of His Hearing and Sight.
Despite stating these two attributes, which may be identified in a different way
in mankind, Allah does not admit the concept of anthropomorphism. Ascribing
every possible perfection and denying any deficiency to Allah are oft coupled in
the Glorious Qur’&n. This is the doctrine of our righteous Salaf who approve of
Allah’s Attributes and disapprove of anthropomorphism.
Therefore, those who disclaim Allah’s Attributes due to their being
identified in others, have wrongly denounced what Allah has explicitly
established for Himself. These sects have been led astray by misinterpreting
the meanings of these Attributes, as they have assumed that affirming Allah’s
Attributes implies setting-up a similarity between Allah and creatures.
This misunderstanding has led them to deny Attributes Allah has stated
about Himself. Consequently, such persons have done to Allah what is not
160 Guide to Sound Creed

appropriate for Him. If their intentions had been free of any remnants of these
false beliefs, they would have realized that Allah’s Attributes are too perfect
and glorious to make room for visualizing any similarity between Allah’s
Attributes and human traits. Only by purifying their hearts of these false
convictions, their hearts may be ready to receive true belief, making Allah
above all deficiencies. But those who have presumed that Allah’s Attributes
are similar to those of His creatures have not fully or properly apprehended
Allah’s Majesty or given Him due praise. Moreover, they have failed to make
a just estimate of Allah’s due rights. Consequently, they not only misinterpret
and deny Allah’s established Attributes, but they also accuse those who
believe in Allah’s Attributes which are established according to the Qur’an
and Sunnah of setting-up a similarity between Allah and His creatures. In
fact those accusers are the ones who have first compared Allah’s Attributes to
those of His creatures, then denied such Attributes; there is neither help nor
strength save through Allah!
In his confutation of the fallacies of the Jahmiyyah, the prominent scholar
Im am Abu B ak r M uham m ad Ibn K huzaym ah (may Allah have mercy on
him) said:
“The Jahmiyyah (may the curses o f Allah fall on them) accuse the
Adherents o f the Sunnah and the followers o f the Messenger and his
Companions, who fully believe in Allah’s Book and in His Messenger’s
Sunnah and only refer to what Allah has explained in His most Authentic
Book when approving o f His Attributes, o f anthropomorphism. Such
an accusation is out o f their ignorance about the Qur’an, the Prophet’s
Sunnah and the language, through which we have been addressed in
the Qur’an.”
Then he (may Allah have mercy on him) added:
“We, along with all other scholars in Muslim territories, admit that
our Lord possesses a face, which, in addition to being filled with
majesty and honor, enjoys an everlasting life. The Face o f our Lord,
Glorified be He, is illumined with light, glory and brightness, which
if once revealed, it may burn every single object that sees it. We, on
the contrary, prove that people possess faces, which will definitely
perish. Faces o f mankind are created by Allah; that is, Allah has
created them from nothing. Moreover, these faces are mortal. Allah
will, further, resurrect them after death and then lead them to enter
either Paradise or Hellfire.”
Principle 1: Belief in Allah, Mighty and Exalted be He 161

Imam Abu Bakr Muhammad Ibn Khuzaymah (may Allah have mercy on
him) went on saying:
“Therefore, does it seem acceptablefor anyone who masters the language
o f the Arabs and knows its styles to claim that both faces are similar
or comparable? Is there a similitude between the Face o f our Lord as
described in the Quran and the Sunnah and the faces o f mankind? If
we claim that our scholars admit a resemblance between Allah’s Face
and those o f mankind, one may consequently allege a resemblance
between the faces o f mankind and those o f pigs, monkeys, donkeys,
mules, serpents and scorpions. I do believe that if a man were allowed
to make a comparison between the face o f a pig or a dog or a monkey
and the face o f one o f the Jahmiyyah, such a Jahmite would absolutely
be raged”.
To conclude, we should admit that if anyone accuses the people who take
hold o f the Quran and the Sunnah o f the Prophet o f making comparisons
between Allah and His creatures, such an accusation should be regarded
as false, fake and null. In effect, such an accusation runs contrary to the
instructions o f the Qur’an and the Sunnah o f the Prophet and, moreover,
does not accord with the proper understanding o f the Arabic style used
in relevant texts.
Those who deny Allah’s Sublime Attributes amongst the Jahmiyyah
deny any Attribute whether it has been revealed in the Glorious Quran
or proclaimed by the Messenger o f Allah (PBUH). Using Attributes o f
Allah in describing some o f His creatures in the Qur’an has been argued
by the Jahmiyyah as a justification o f denying Allah’s Attributes and
thus accusing those approving o f them o f anthropomorphism; however,
such a belief originally goes back to their ignorance about the true
knowledge.
To refute this false allegation, one may argue that while depicting
Himself as the All-Hearing and the All-Seeing in His saying, “...He is
the Hearing and the Seeing.” (Qur’an: Ash-Shura: 11), He, on the
other hand, depicts man as possessingfaculties o f hearing and seeing. To
substantiate this view, Allah provides:
“...And We made him hearing and seeing.”
(Qur’an: Al-Insan: 2)
162 Guide to Sound Creed

Similarly, according to the Quran, Allah is depicted as having sight. He

says:
“And say, ‘Do [as you will], fo r Allah will see your deeds, and [so will]
His Messenger and the believers.” (Qur’an: At-Tawbah: 105)
And says:
“...I am with you both; I hear and I see.” (Qur’an: Ta-Ha: 46)
In this verse, Allah informs us that He will see people’s deeds and
that His Messenger, who is a human just like them, will see their
deeds as well.
Mankind, on the other hand, are also depicted as possessing the capacity
to see:
“Do they not see the birds controlled in the atmosphere o f the sky?”
(Qur’an: An-Nahl: 79)
He also says:
“And construct die ship under Our observation...” (Qur’an: Hud: 37)
Allah, moreover, states His possession o f eyes as mentioned in the Quran:
“And be patient, [O Muhammad], fo r the decision o f your Lord, fo r
indeed, you are in Our eyes [i.e., sight]...” (Qur’an: At-Tur: 48)
And also states peoples possession o f eyes in His saying:
“...You see their eyes overflowing with tears...”
(Qur’an: Al-Ma’idah: 83)
Allah depicts Himself as possessing hands while addressing Satan in the
Qur’anic verse:
"... What prevented you from prostrating to that which I created with
My Hands?” (Qur’an: Sad: 75)
According to the Qur’anic verse in which He says, “...Rather, both His
Hands are extended; He spends however He wills...” (Qur’an: Al-
Ma’idah: 64), not only does Allah state that He has hands Himself and
that mankind has hands as well, but He also mentions that they are two
in number.
Does depicting Allah in the same way expressed in the above-mentioned
verses necessarily require anthropomorphism as alleged by those
transgressors? Exalted is Allah above such a resemblance drawn between
Him and His creatures as claimed by the Jahmiyyah.”
Principle 1: Belief in Allah, Mighty and Exalted be He 163

This is the refutation provided by Imam Muhammad Ibn Khuzaymah about

the Jahmiyyah and their followers. It is an indisputable refutation.
There are, also, similar indisputable refutations provided by prominent
Muslim scholars and figures such as Imam Ahmad, Shaykhul-Islam Ibn
Taymiyah and Imam Ibnul-Qayyim. Their answers are still available, thus, we
are going to quote the words of Shaykhul-Islam Ibn Taymiyah who has discussed
the views of those claiming that the texts of the Qur’an and the Sunnah, which
tackle Allah’s Sublime Attributes, are all of an unspecific nature and thus
cannot be understood by human beings; that is no one knows about them but
Allah. According to those people, the apparent meanings of these verses are
not intended, as understanding these verses in accordance with their apparent
meanings sets a kind of similarity between Allah and His creatures. Therefore,
they admit that such verses convey meanings only known by Allah. Proponents
of these views further claim that this is the view of our righteous Salaf while it
is undoubtedly not. The creed of the Salaf approves of the Attributes of Allah
as portrayed in the Glorious Qur’an and the Prophetic Sunnah. They believe
in them according to their apparent meaning without making any excessive
interpretation. They regard these texts as being of a precise nature and thus
having explicit meanings.
Shaykhul-Islim Ibn Taymiyah (may Allah have mercy on him) has said:
“Asfo r those who deny Allah’s Attributes, they argue that the meanings
o f the texts expressing them are only known by Allah and they
should not be accepted according to their apparent meanings. I f we
were to accept this view, we would then be required to presume that
Allah’s Prophets and Messengers, angles, and earlier Muslims did not
apprehend the meaning o f texts they received. This is absolutely wrong
for this results in that the meanings o f all or some o f Allah’s Attributes
were not known to His Prophets who accordingly conveyed something o f
which they had no knowledge. Thisfalse allegation implies disparaging
the Quran and Allah’s Prophets, since it contradicts the main intent o f
the Qur’dn. Allah explained that He revealed the Qur’dn as a means
o f guidance, and dispatched His Prophets to convey His Message to
people. He, moreover, commanded us to reflect on and comprehend the
meanings o f His Book. Claiming that the most important facets o f the
Qur’dn, which enunciate Allah’s Attributes, His commandments and
prohibitions, rewards and punishments and the details related to the
Hereafter, are unintelligible is an unperceivable claim. This is because
such a claim will mean that the Qur’dn is too difficult to understand
and that the Prophet has not conveyed the Message.”
164 Guide to Sound Creed

And for refuting the accusation directed to our Salaf, Shaykhul-Islam Ibn
Taymiyah (may Allah have mercy on him) has said:
“The allegation that the Quranic texts tackling Allah’s Names
and Sublime Attributes are o f an unspecific nature and are, thus,
comprehensible by Allah solely, lacks a substantiating proof. I have
never heard that anyone o f our Salaf or the leading Muslim scholars
as Ahmad Ibn Hanbal, for instance, claimed that the Qur’anic verses,
which depict the Sublime Attributes o f Allah are o f an unspecific
nature which is included in the meaning o f the Qur’anic verse, ‘It
is He Who has sent down to you, [O Muhammad], the Book; in it
are verses which are precise - they are the foundation o f the Book
- and others unspecific...’ (Quran: Alu 'Imran: 7) The view o f the
majority o f Muslims is that such verses are explicit and precise and so
are other relevant hadiths, which should be understood according to
their apparent meanings without employing excessive interpretations.
They also rejected, refuted and denied the Jahmiyyah’s interpretations
which imply deviatingfrom the apparent meaning o f texts. Quotations
ascribed to Ahmad Ibn Hanbal and the leading scholars before him
prove the falsification o f the Jahmiyyah’s interpretations. Scholars also
affirm the apparent meanings o f such texts; hence, there is a unanimous
agreement among them to the effect that they comprehend the meanings
o f these texts and that such meanings should be illustrated without
alteration, misrepresentation or misinterpretation.”
This is the view of Shaykhul-Islam Ibn Taymiyah (may Allah have mercy
on him) and that of the leading Muslim scholars before him. They do not
regard the texts, tackling Allah’s Sublime Attributes, as unspecific or as known
solely by Allah. On the contrary, they have comprehended and interpreted
the meanings of Allah’s Sublime Attributes; they have known ‘what’ but not
‘how.’ This is depicted in Imam M&lik’s, “Establishing Himself above the Mighty
Throne is widely known, and it must be accepted, but questioning about the how
is regarded as a heresy.”
Imam Ibn Kathir (may Allah have mercy on him) has said:
“People understood Allah’s saying, ‘...then established H im self
above the Throne...’ (Qur’an: Al-A'raf: 54) differently. We are not
concerned with explaining their different views here, but it might
be sufficient to touch on the accepted view o f our righteous Salaf
including Malik, Al-Awzd'i, Ath-Thawri, Al-Layth Ibn Sa'd, Ash-
Shafi'i, Ahmad, Ishaq Ibn Rahuwayh and other Muslim scholars.
Principle 1: Belief in Allah, Mighty and Exalted be He 165

They all have believed that the meaning o f this Quranic verse should
be interpreted according to the explicit and apparent meaning
without seeking to adapt it fo r a specific use or situation or denying
its original sense. The manner o f Allah’s establishment above the
Mighty Throne should not also be compared to our act o f rising over
high places, since Allah can never be compared to anyone. He says,
'... There is nothing like unto Him, and He is the Hearing and the
Seeing.’ (Quran: Ash-Shura: 11) Therefore, according to the view
o f leading scholars, such as Nu'aym Ibn Hammad Al-Khuza'i,
the sheikh (tutor) o f Al-Bukhari, whoever compares Allah to any
o f His creatures, denies any o f His established Attributes or refers
to Him in a way which is not according to what He portrays, is a
disbeliever. In addition, whosoever approves about Allah what is
established about Him in the Quranic texts and authentic hadiths
in a way befitting His Majesty and in accordance with the apparent
meanings o f these texts without interpretation, and disapproves o f
referring deficiencies to Him, is regarded as following the straight
path o f true guidance.”
This is the view of our righteous Salaf regarding belief in Allah’s Best
Names and Sublime Attributes. To conclude, they accept them as explained in
the Qur’an and the Sunnah without anthropomorphism or misrepresentation
of their meanings. This view conforms to the Quranic statement in which
Allah says:
‘‘...There is nothing like unto Him, and He is the Hearing and the
Seeing.” (Qur’an: Ash-Shura: 11)
So, he is a false accuser the one who alleges that our righteous and worthy
Salaf confine the knowledge of Allah’s Attributes to Him Alone.
166 Guide to Sound Creed

Endnotes

1 The Murji’ah: An Islamic sect that holds the belief that sins do not harm believers and good
deeds do not benefit disbelievers. They refer the case of those who commit major sins to
Allah in the Hereafter.
2 The Kharijites (Al-Khawarij, i.e. the Seceders): An Islamic radical sect who broke away
from the reign of 'All Ibn Abfi Tilib, the Muslim Caliph then, and murdered him. Their
followers believe that the Muslim who commits a major sin is a disbeliever. They also
curse and revile the Prophet’s Companions and deem the blood of Muslims violable.
3 Zakdh: A fixed proportion of one’s property paid annually by every Muslim whose property
has reached a specified amount called the nisdb (i.e. the minimum amount on which
Zakdh is due). Paying Zakdh is one of the five pillars of Islam, namely the third. There are
eight recipients of Zakdh according to the Shari ah (Islamic Law) as stated in the Qur’in
(At-Tawbah: 60).
4 A title that Allah gave to Prophet Abraham that means the close friend.
5 These were the names of specific idols named after pious men of earlier generations.
6 The Dahriyyah: An atheistic sect that does not believe in the Hereafter and holds that time
is eternal.
7 The Sunan refers to compilations of the Prophetic hadiths classified according to the
Islamic jurisprudential subjects.
8 The Tablet is a Sacred Sheet that Allah has written in the states and conditions that will
happen in this world till the Day of Judgment, while the Pen is a sacred tool used in writing
the predestination of all things. Knowledge of these Sacred things are only peculiar to
Almighty Allah.
9 Formula of Faith: It involves that there is no deity but Allah and Muhammad is the
Messenger of Allah.
10 Wali, pi. Awliya: Literally means a guardian, helper or a friend. Technically, it is defined
as a person who believes in the Oneness of Allah and fears Him much, abstains from all
kinds of sins and evil deeds, which He has forbidden, and loves Allah much by performing
all kinds of good deeds, which He has ordained.
11 A member of the Murji’ah, which is an Islamic sect that holds the belief that sins do not
harm believers and good deeds do not benefit disbelievers. They refer the case of those
who commit major sins to Allah in the Hereafter.
12 Mujtahids: Jurists qualified to attempt a reasoned or deduced solution for unprecedented
legal problems.
13 The Tdbi'un (Successors of the Companions): Plural of Tabi'i; a person who witnessed
a Companion of the Prophet (PBUH), i.e. one of those who belonged to the first Muslim
generation after the Prophet (PBUH).
14 Fitnah: Trials, affliction, dissension, strife, etc.
15 Ijtihdd (legal reasoning and discretion): An independent judgment in legal question,
based on the interpretation and application of the Four Foundations: the Qur’in, the
Prophet’s Sunnah, Consensus of scholars and Analogy.
16 He means major polytheism.
17 This man was called “Makhshi Ibn Humayr”; his first name “Makhsi” indicates being
hated and his surname “Humayr” means young donkey.
Principle 1: Belief in Allah, Mighty and Exalted be He 167

18 The Lawgiver of Shari 'ah (Islamic Law) is Allah, Exalted be He; the term can also refer to
the Prophet (PBUH) as he never ordained but what was revealed to him by Allah.
19 Qirdn: The type of Hajj in which a pilgrim assumes ihrdm for performing both ' Umrah
and Hajj together. Performing such a kind of Hajj requires offering a sacrificial animal,
and it becomes obligatory, if the pilgrim intends it, to bring a sacrificial animal with him.
On the other hand, it is permissible for the pilgrim intending to make qirdn to change to
tamattu' (i.e., assuming ihrdm for performing ' Umrah during the months of Hajj, and
then, after performing ' Umrah the pilgrim assumes ihrdm for performing Hajj in the
same season) instead if he does not bring a sacrificial animal with him.
20 This is an expression that the Arabs used to say in the past without intending its literal
meaning. Rather, it indicates a lenient, friendly kind of blame.
21 The Jahmiyyah: An Islamic sect that denies some of the Attributes of Allah, claiming that
those attributes are ascribed to people and cannot be ascribed to Allah. This belief violates
that of the Adherents of the Sunnah and Muslim Community.
22 The Mu'tazilah (Mutazilites): An Islamic sect that claims that those who commit major
sins are in a state between faith and disbelief. This belief violates that of the Adherents of
the Sunnah and Muslim Community.
23 The Ash'ariyyah: An Islamic sect that departs from the more apparent meaning of some
Attributes of Allah, in order to deny any similarity between Allah and His creatures. This
belief violates that of the Adherents of the Sunnah and Muslim Community.
24 Rabb: An Arabic common word that means God, a lord, or an owner.
 PRINCIPLE

Belief in the Angels

Belief in the angels is one of the six essential principles of Faith according to
the Prophetic hadith in which the Prophet (PBUH) says to Jibril (Gabriel):
“Faith is to believe in Allah, His Angels, His Books, His Messengers,
the Last Day, and to believe in the Divine Decree, both the good and
the evil thereof ’
Belief in Allah’s angels is usually coupled with belief in Allah in many
Qur’anic verses. Almighty Allah says:
.. All o f them have believed in Allah and His angels and His books
and His messengers.” (Qur’an: Al-Baqarah: 285)
He further says:
“...But [true] righteousness is [in] one who believes in Allah, the
Last Day, the angels, the Book, and the prophets.”
(Qur’an: Al-Baqarah: 177)
170 Guide to Sound Creed

Belief in Allah’s angels entails believing in them as honored creatures

created by Allah mainly to serve Him and execute His commands. It also entails
believing in their various ranks, traits and the jobs assigned to them according
to what is mentioned in the Qur’&n and the Sunnah of the Prophet Muhammad
(PBUH). Belief in the angels, moreover, entails acknowledging their merit and
status as decided by Allah.
According to the Prophetic hadith, which is related in Sahih Muslim (Muslim’s
Authentic Book of Hadith), Allah has created them from light. One of their merits
is that Allah always attributes them to Himself for the sake of elevating their rank.
He says:
"... Allah confers blessing upon the Prophet, and His angels .”
(Qur’an: Al-Ahzdb: 56)
And says:
"... All o f them have believed in Allah and His angels.”
(Qur’an: Al-Baqarah: 285)
He also says:
"... And whoever disbelieves in Allah, His angels”
(Qur’an: An-Nisa: 136)
And says:
.. Whoever is an enemy to Allah and His angels. ”
(Qur’an: Al-Baqarah: 98)
Allah further couples their testimony with His and the blessings they confer
with those He confers upon the Prophet in the Qur’anic verse, which provides:
"Allah witnesses that there is no deity except Him, and [so do] the
angels...” (Qur’an: Alu 'Imnin: 18)
And in His saying:
“...Allah confers blessing upon the Prophet, and His angels [ask
him to do so].” (Qur’ln: Al-Ahzab: 56)
Allah, moreover, describes them as generous and honorable in His saying:
“[Carried] by the hands ofmessenger-angels, noble and dutiful”
(Qur’an: 'Abasa: 15)
Principle 2: Belief in the Angels 171

And in His saying:

“A nd in deed, [ap p oin ted ] ov er y ou a re keepers, n oble a n d
record in g ” (Q u ran : A l-Infitar: 10)
He further provides:
"... Rather, they are [but] honored servants.”
(Qur’an: Al-Anbiya: 26)
Allah also depicts them as high in rank and close to Him in His saying about
the jinn:
“...They may not listen to the exalted assembly [o f angels].”
(Qur’an: As-Saffat: 8)
And in His saying, about the record of righteous people:
“Which is witnessed by those brought near [to Allah].”
(Qur’an: Al-Mutaffifin: 21)
Allah refers to them as the carriers of the Mighty Throne and those
surrounding it in the Quranic verse:
“Those [angels] who carry the Throne and those around it...”
(Qur’an: Ghafir: 7)
And in His saying:
“Andyou will see the angels surrounding the Throne...”
(Qur’an: Az-Zumar: 75)
Allah also mentions that they worship Him and hymn His glory according to
the Quranic verse, which provides:
“Indeed, those who are near your Lord [i.e., the angels] are not
prevented by arrogance from His worship, and they exalt Him, and
to Him they prostrate.” (Qur’an: Al-A' raf: 206)
And according to His saying:
“But i f they are arrogant - then those who are near your Lord
[i.e., the angels] exalt Him by night and by day, and they do not
becom e weary.” (Qur’&n: Fussilat: 38)
Allah’s angels are classified into categories according to the jobs assigned
to them.
172 Guide to Sound Creed

The bearers of the Mighty Throne as illustrated in the Quranic verse:

“Those [angels] who carry the Throne and those around it...”
(Qur’an: Ghafir: 7)
And the Qur’anic verse:
"... And there will hear the Throne o f your Lord above them, that
Day, eight [o f them].” (Qur’an: Al-Haqqah: 17)
Another group of them is of those who are very near to Allah according to
Allah’s saying:
“Never would the Messiah disdain to be a servant o f Allah, nor
would the angels near [to Him]...” (Qur’an: An-Nisa: 172)
A further group is of those who are the keepers of Paradise who are in charge
of preparing it for righteous people.
One more group is of those who are the keepers of the Hellfire, who execute
the torture prescribed for the disobedient therein. These angels are called Az-
Zabaniyah (i.e., Angels of the Hell). They are nineteen keepers headed by Malik.
Allah says:
“Over it are nineteen [angels]” (Qur’an: Al-Muddaththir: 30)
And He also says:
“And they will call, ‘O Malik, let your Lord put an end to usV ”
(Qur’an: Az-Zukhruf: 77)
He further says:
“. ..Those in the Fire will say to the keepers o f Hell, ‘Supplicate your
Lord to lighten fo r us a day from the punishment.’ ”
(Qur’an: Ghafir: 49)
And says:
Over which are [appointed] angels, harsh and severe, they do
not disobey Allah in what He commands them but do what they are
commanded.” (Qur’an: At-Tahrim: 6)
A further group of the angels is of those who are in charge of guarding people
in the worldly life. Allah says:
“For him [i.e., each one] are successive [angeb] before and behind
him who protect him by the decree o f Allah... ”
(Qur’an: Ar-Ra'd: 11)
Principle 2: Belief in the Angels 173

It signifies that man is accompanied by angels, who keep watching his

front and back, but leave him only at times when Allah’s Divine Decree is
to take place; namely, when Allah decrees something such as a disease or a
misfortune. Some of the angels are also in charge of recording peoples deeds.
Allah says:
“...Seated on the right and on the left. He [i.e., man] does not utter
any word except that with him is an observer prepared [to record].”
(Qur’an: Qaf: 17-18)

And says:
“And indeed, [appointed] over you are keepers, noble and recordingV
(Qur’an: Al-Infitar: 10)
Allah’s Messenger (PBUH) is also reported to have said:
“Angels come to you in succession by night and day.”
Therefore, each person is accompanied by angels who guard him against all
harms and by others who keep registering his deeds.
Among the angels is a group who are in charge of wombs and the development
of the fetus. According to the Prophetic hadith, narrated by Ibn Mas'ud (may
Allah be pleased with him), Allah’s Messenger (PBUH) is reported to have said:
“(As regards your creation), every one o f you is collected in the
womb o f his m other fo r the first forty days, and then he becomes
a clot fo r other forty days, and then a piece o f flesh fo r other forty
days. Then Allah sends an angel to breathe the soul [created by
Allah] into him and to write fo u r words: his deeds, time o f his
death, means o f his livelihood, and whether he will be wretched or
blessed (in religion).”
Another group of the angels is in charge of taking souls. Almighty Allah says:
Until, when death comes to one o f you, Our messengers [i.e.,
angels o f death] take him, and they do notfa il [in their duties].”
(Qur’an: Al-An'am: 61)
And says:
“Say, ‘The Angel o f Death, who has been entrusted with you, will
take your souls. Then to your Lord you will be returned.’ ”
(Qur’an: As-Sajdah: 11)
174 Guide to Sound Creed

Accordingly, the angel of death has assistants who usually help him take the
soul of man out of the body until it reaches the throat. Thereafter, he personally
takes the soul out.
To conclude, Allah has authorized a number of the angels to arrange the
affairs ofboth the celestial and terrestrial worlds in accordance with His commands
and Will. Almighty Allah says:
“They cannot precede Him in word, and they act by His command.”
(Qur’an: Al-Anbiya: 27)
And says:
.. They do not disobey Allah in what He commands them but do
what they are commanded.” (Qur’an: At-Tahrim: 6)
Therefore, Almighty Allah sometimes refers to them as those who directly
execute His commands as described in His saying:
“And those who arrange [each] matter.”
(Qur’an: An-Nazi'at: 5)
And sometimes, He attributes the full arrangement of matters to Himself as
mentioned in His saying:
“...He arranges [each] matter.” (Qur’an: As-Sajdah: 5)
Thus, the angels are Allah’s messengers who manage the affairs of His
creatures and communicate His Divine commands to them. The Arabic word
‘malak’ (angel) also means a messenger, since it is derived from ‘Al-Alukah’,
meaning message. Allah says:
"... [Who] made the angels messengers having wings, two or three
or four.. ” (Qur’an: Fatir: 1)
And says:
“By those [winds] sentforth in gusts.” (Qur’an: Al-Mursalat: 1)
The angels, therefore, are the messengers of Allah whom He dispatches for
executing His commands by which He administers the affairs of the universe.
They are also the messengers of Allah, with whom He sent His religious
commands to the human messengers who, in turn, conveyed it to people. Allah,
Exalted be He, says:
Principle 2: Belief in the Angels 175

“He sends down the angels, with the inspiration [i.e., revelation] o f
His command, upon whom He wills o f His servants, [telling them],
‘Warn that there is no deity except Me; so fea r Me.’ ”
(Qur’an: An-Nahl: 2)
He further says:
“Allah chooses from the angels messengers and from the people...”
(Qur’an: Al-Hajj: 75)
Jibril (Gabriel) (PBUH) is the greatest among them. He is the Trustworthy
Spirit according to the Quranic verse, which provides:
“And indeed, it [i.e., the Qur’dn] is the revelation o f the Lord o f
the worlds. The Trustworthy Spirit [i.e., Gabriel] has brought it
down. Upon your heart, [O Muhammad] -that you may be o f the
wamers. In a clear Arabic language.”
(Qur’an: Ash-Shu'ara: 192-195)
In describing him, Allah also says:
“Say, [O M uham m ad], ‘The Pure Spirit [i.e., G abriel] has
brought it down fro m your Lord in truth...’ ”
(Qur’an: An-Nahl: 102)
Allah enables His angels to appear in different shapes. They, once, came
to Ibrahim (Abraham) and Ltit (Lot) (peace be upon them both) in the
form of human guests. Jibril (Gabriel) used to appear to Allah’s Messenger
(PBUH) in different shapes. Sometimes, he would appear in the shape of a
man called Dihyah Al-Kalbi, and at other times in the shape of a Bedouin.
He occasionally came to the Messenger (PBUH) in his original shape. This
only occurred twice, since a human can hardly vision the angel in his original
shape. Therefore, when the polytheists asked Allah to reveal an angel for
them, Allah said:
"... But if We had sent down an angel, the matter would have been
decided; then they would not be reprieved. And if We had made him
[i.e., the messenger] an angel, We would have made him [appear
as] a man, and We would have covered them with that in which
they cover themselves [i.e., confusion and doubt].”
(Qur’an: Al-An'am: 8-9)
176 Guide to Sound Creed

Thus, had Allah sent an angel to people, He would have revealed him in the
form of a human being so that they might be able to communicate with him and
receive revelation from him. This is because every being is familiar with its own
species, while it feels unfamiliar with different species.
 Belief in Allah’s Scriptures

Belief in Allah’s Heavenly Scriptures is one of the fundamental principles of

Faith. Believing in these Scriptures includes absolute approval of their authenticity
and truthfulness. Such Scriptures should also be regarded as the Words of Allah,
which contain guidance, light and adequacy for their recipients. We have to believe
in the Scriptures, which Allah has mentioned such as the Qur’an, At-Tawrah (the
Torah), Al-Injil (the Gospel) and Az-Zabur (Psalter) and those not mentioned by
Him. Allah has other Scriptures, which are only known by Him.
The revelation of Scriptures is a sign of Allah’s mercy bestowed upon His
bondmen since people are always in need of them. This is related to the fact
that man’s mind is limited and, thus, cannot absolutely realize evil and good in
detail though he may realize them as a whole. Human mind is also controlled
by whims and dominated by desires and caprices. If human beings were
completely left to their own limited minds, they would go astray and deviate.
178 Guide to Sound Greed

Therefore, Allah’s Wisdom and Mercy necessitated that such Scriptures should
be revealed to His chosen Messengers to guide people and demonstrate to
them His fair judgments, beneficial recommendations and commands and
prohibitions which guarantee absolute good for humanity.
Upon descending Adam (Adam) on the earth, Almighty Allah said:
" ... When guidance comes to you fro m Me, whoever follow s My
guidance - there will be no fe a r concerning them, nor will they
grieve.” (Qur’an: Al-Baqarah: 38)
He also said:
“O children o f Adam, if there come to you messengers from among
you relating to you My verses [i.e., scriptures and laws], then
whoever fears Allah and reforms - there will be no fea r concerning
them, nor will they grieve.” (Qur’&n: Al-A'nlf: 35)
According to their attitudes toward heavenly revealed scriptures, people are
classified into three groups:
A group of them totally denies Allah’s Scriptures. They are the enemies of
Allah’s messengers among the disbelievers, polytheists and philosophers.
Another group fully believes in Allah’s Scriptures. They are the believers
who believe in all the messengers and approve of the Scriptures they expound.
Allah says:
“The Messenger has believed in what was revealed to him from his
Lord, and [so have] the believers. All o f them have believed in Allah
and His angels and His books and His messengers...”
(Qur’&n: Al-Baqarah: 285)
The third group believes in some scriptures and deny others. Such are the
Jews and the Christians and those who follow them. They used to reiterate, as the
Qur’in narrated:
We believe [only] in what was revealed to us.’And they disbelieve
in what came after it, while it is the truth confirming that which is
with them.” (Qur’an: Al-Baqarah: 91)
In effect, the Jews and the Christians believe in some parts of their own
scriptures and denounce other parts thereof as the Qur’&n describes them:
“...D o you believe in part o f the Scripture and disbelieve in part?
Then what is the recompense fo r those who do that among you
Principle 3: Belief in Allah’s Scriptures 179

except disgrace in worldly life; and on the Day o f Resurrection they

will be sent back to the severest o f punishment. And Allah is not
unaware o f what you do.” (Qur’an: Al-Baqarah: 85)
Undoubtedly, keeping belief in some scriptures while disbelieving in others
is tantamount to overall rejection of them. Belief in Allah’s Scriptures should be
regarded as inseparable. It should not bear any distinctions or divisions among these
Divine Books. Thus, Almighty Allah disparages those who dispute or differ over the
veracity and contents of Allah’s Scriptures. The Qur’an provides:
“That is [deserved by them] because Allah has sent down the Book
in truth. And indeed, those who differ over the Book are in extreme
dissension.” (Qur’an: Al-Baqarah: 176)
The main cause of rejecting Allah’s Scriptures or renouncing some
parts thereof is that such people follow their whims and retain wrong ideas.
Disbelievers always highly appreciate their minds and reasons and frequently
call themselves the people of prudence and wisdom. Such disbelievers used to
deride Allah’s Messengers and their believing followers. They always describe
them indecently, as Almighty Allah says:
“And when their messengers came to them with clear proofs, they
[merely] rejoiced in what they had o f knowledge, but they were
enveloped by what they used to ridicule.” (Qur’an: Gh&fir: 83)
As for the followers of Allah’s Messengers, they believe in every Book revealed
by Allah without making any distinction between them. It is worth noting that while
Muslims should believe in the aforementioned Scriptures altogether by keeping
full conviction in them both verbally and through the heart, they must believe
in the Qur’an by confirming its veracity and, moreover, following its commands
and judgments regarding every affair of theirs. Muslims must also believe that the
Qur’&n is the uncreated Word of Allah revealed by Him, and that it is sent down
from Him and to Him it will finally return.
Previous Scriptures, according to Allah’s Wisdom, used to last for limited
periods of time. They were also preserved by those to whom such Scriptures were
sent. Almighty Allah says:
“Indeed, We sent down the Torah, in which was guidance and light.
The prophets who submitted [to Allah] judged by it fo r the Jews, as
did the rabbis and scholars by that with which they were entrusted
o f the Scripture o f Allah, and they were witnesses...”
(Qur’an: Al-M&’idah: 44)
180 Guide to Sound Creed

Conversely, Allah has directed the Ever-Glorious Qur’an to all nations and
generations all over the globe until the end of this world. He has guarded it against
all forms of corruption and distortion. Allah says:
“Indeed, it is We Who sent down the message [i.e., the Qur’dn] and
indeed, We will be its guardian.” (Qur’an: Al-Hijr: 9)
And says:
“Falsehood cannot approach it from before it or from behind it; [it
is] a revelation from a [Lord Who is] Wise and Praiseworthy.”
(Qur’an: Fussilat: 42)
The Glorious Qur’an must be taken as the means of arbitration in all disputes.
All contentions and disputes should be referred to it. Therefore, any means of
judgment other than the Qur’an is termed as ‘Tdghut’ (false objects of worship).
Almighty Allah says:
“Have you not seen those who claim to have believed in what was
revealed to you, [O Muhammad], and what was revealed before
you? They wish to refer legislation to taghdt, while they were
commanded to reject it...” (Qur’an: An-Nisa: 60)
‘Taghut’ means excessive oppression. Similarly, Allah has disparaged all those
falsely claiming an alleged belief in His Books while abandoning the Qur’an and
the Sunnah of the Prophet. The Prophet (PBUH) is reported to have said:
“And people who judge in their cases by means o f what Allah has not
revealed will be covered with confusions in party strife.”
One of the catastrophic consequences of assigning unrevealed laws for
judgment is the spread of dissensions and conflicts among peoples. Referring to
the Qur’an for judgment is a prerequisite to true belief. Therefore, whoever claims
belief in Allah without referring to His Book for judgment has a self-contradicting
belief. Additionally, the Book of Allah is inseparable. It must be wholly applied
and acted upon in all fields of a Muslim’s life including his convictions, rituals,
transactions, personal affairs, penal and criminal laws and, moreover, in his
morals and proper behaviors.
Almighty Allah says:
"... And w hoever does not judge by w hat Allah has revealed
- then it is those who are the disbelievers.”
(Qur’an: Al-Ma’idah: 44)
Principle 3: Belief in Allah’s Scriptures 181

And says:
“And whoever does not judge by what Allah has revealed - then it is
those who are the wrongdoers [i.e., the unjust].”
(Qur’an: Al-Ma’idah: 45)
He also provides:
“And whoever does not judge by what Allah has revealed- then it is
those who are the defiantly disobedient.”
(Qur’an: Al-Ma’idah: 47)
Moreover, He, Exalted be He, says:
“But no, by your Lord, they will not [truly] believe until they make
you, [O Muhammad], judge concerning that over which they dispute
amongthemselves and thenfin d within themselves no discomfortfrom
what you have judged and submit in [full, willing] submission.”
(Qur’an: An-Nisa: 65)

According to the aforementioned Qur’anic verse, Allah stresses, by taking an

oath, the absence of belief of those who renounce the judgment of the Prophet
in their disputes. Full acceptance of his judgment and unrelenting submission
should be offered in this case. According to the aforementioned Qur’anic verses,
those who do not judge by what Allah has revealed are regarded as disbelievers,
wrongdoers and rebels; nonetheless, they may claim the possession of full belief,
fairness and justice. Woe to those who replace the book of Allah with mundane
laws and false judges!
 PRINCIPLE

Belief in Allah’s Messengers

Belief in Allah’s messengers is one of the major fundamentals of Faith. Allah’s

messengers are the link between Allah and His creatures. They convey His
messages and testify that He fully demonstrates His laws to people. Belief in them
implies accepting the messages they have received, confessing their prophethood
and believing in the authenticity of what they have brought forth. It also includes
full conviction in their truthfulness in conveying and explaining the message with
which they have been entrusted.
There are a number of proofs, which ascertain the necessity of believing in
Allah’s messengers. In the Qur’an, Allah says:
"... But [true] righteousness is [in] one who believes in Allah, the
Last Day, the angels, the Book, and the prophets.”
(Qur’an: Al-Baqarah: 177)
184 Guide to Sound Creed

And says:
"... All o f them have believed in Allah and His angels and His books
and His messengers, [saying], ‘We make no distinction between any
o f His messengers.” (Qur’an: Al-Baqarah: 285)
Moreover, Allah says:
“Those are the disbelievers, truly. And We have prepared fo r
the disbelievers a humiliating punishment.”
(Qur’an: An-Nisa: 151)
According to these verses, Allah has coupled belief in His messengers with
belief in Him, His angels and His books. He has attested decisively the disbelief
of anyone who makes a distinction between Allah and His messengers by only
believing in Him and renouncing belief in His messengers.
Dispatching messengers is one of the graces of Allah, which He bestowed
on mankind, for people’s need for messengers is very great. Neither a worldly
affair nor a religion can be established without Allah’s messengers. Allah
appointed such messengers as a medium to convey His messages to people.
They guide them to proper and adequate knowledge of Allah, indicate to
them what is for their benefit and what entails harm, demonstrate for them
legislations, commands, prohibitions and permissible acts and explain to
them what Allah likes and what He dislikes. There is no way to encompass
knowledge about all such things but through Allah’s messengers. Though
rational thinking may lead to the realization of the necessity of Allah’s
legislations, it cannot independently recognize their minute details. Almighty
Allah says:
“Mankind was [of] one religion [before their deviation]; then
Allah sent the prophets as bringers o f good tidings and warners
and sent down with them the Scripture in truth to judge between
the people concerning that in which they differed.”
(Qur’an: Al-Baqarah: 213)
People’s need for messages is greater than the patient’s dire need for a physician.
Without an experienced physician, the body may suffer, but without Allah’s
message, the heart may degenerate. People’s existence on the earth is only secured
by the existence of Allah’s message. Once the message of Allah vanishes, life will
ultimately come to an end.
Principle 4: Belief in Allah’s Messengers 185

Belief in Allah’s twenty-five messengers mentioned in the Qur’an is absolutely

essential. Eighteen of them have been included in the Sura of Al-Att 'dm \ starting
from Allah’s saying:
“And that was Our [conclusive] argument which We gave
Abraham against his people...”
To His saying:
And all [of them] We preferred over the worlds.”
(Qur’an: Al-An'am: 83)
The rest of the messengers have been mentioned in a number of other Qur’anic
verses. We should also believe in all messengers, whether they are mentioned in
the Qur’an or not. Almighty Allah provides:
“And We have already sent messengers before you. Among them are
those [whose stories] We have related to you, and among them are
those [whose stories] We have not related to you...”
(Qur’an: Ghafir: 78)
And He says:
“And [We sent] messengers about whom We have related [their
stories] to you before and messengers about whom We have not
related to you.” (Qur’an: An-Nisa’:164)
At this point, it might be worth mentioning that there is a distinction between
a prophet and a messenger. According to the most popular view, a messenger
is a male human being to whom Allah revealed a divine legislation. He was,
moreover, commanded to propagate it among people. A prophet, on the other
hand, is a male human being to whom Allah revealed a divine legislation without
being enjoined to propagate it.
Both messengers and prophets are entrusted with a revelation, but
a prophet may be sent to a group o f believers who follow a previously
revealed law, such as the prophets who were sent to the Children of Israel.
Those prophets were commanded to enjoin the laws of At-Tawrah (the
Torah); however, a prophet might receive a special revelation related to
a special matter. Messengers, on the other hand, are usually dispatched
in order to invite disbelievers to Allah and call them to believe in His
Oneness. They are, thus, sent to people who may contradict them or
renounce their messages. Here, the messenger is preferred to the prophet,
and also some messengers are preferred to others. Allah says:
186 Guide to Sound Creed

“Those messengers - some o f them We caused to exceed others...”

(Qur’an: Al-Baqarah: 253)

The most distinguished messengers are those five of strong will: Nfth
(Noah), Ibrahim (Abraham), Musa (Moses), 'Isa (Jesus) and Muhammad
(may the blessings and peace of Allah be upon them all). They are mentioned
in Allah’s saying:
“And [mention, O Muhammad], when We took from the prophets
their covenant and from you and from Noah and Abraham and
Moses and Jesus, the son o f Mary; and We took from them a solemn
covenant.” (Qur’an: Al-Ahzab: 7)

And in His saying:

“He has ordained fo r you o f religion what He enjoined upon Noah
and that which We have revealed to you, [O Muhammad], and
what We enjoined upon Abraham and Moses and Jesus...”
(Qur’an: Ash-Shura: 13)

The most distinguished among the five Messengers of strong will are the two
close friends of Allah, namely, Ibrahim and Muhammad (peace be upon them
both and on the other messengers as well), Muhammad is the intimate friend of
Allah (PBUH).

Prophethood is an honor bestowed by Allah upon whom He chooses. Allah,

Exalted be He, says:

“Allah chooses from the angels messengers and from the people...”
(Qur’an: Al-Hajj: 75)
Prophethood is not acquired by exerting strenuous efforts, offering
excessive rituals, observing tough religious exercises, persistently disciplining
the soul or continually refining manners. According to the philosophers,
prophethood may be acquired. Therefore, according to their conviction,
whoever adheres to meditation purifying his inward and outward by refining
his morals and observing religious exercises, the mirror of his soul will
become so lustrous to transcend the seen, his insight will be more equipped
to intuitively perceive the inward and hidden natures of things, which is a gift
not available for others.
Principle 4: Belief in Allah’s Messengers 187

According to the philosophers, prophethood has three unique attributes:

First: The competence to know. Knowledge, according to them, is acquired
without direct reception; it is rather acquired through endurance.
Second: The competence to envisage. A prophet, according to the philoso­
phers, imagines himself as communicating with lustrous shapes to which
he speaks and listens.
Third: The ability to influence people. They usually describe such ability as
having an impact on the matter of this world.
All these attributes, according to them, are acquired. Accordingly, some
Sufis sought to acquire prophethood. It is, according to them, a mere profession
like any other profession that may be easily attained. Undoubtedly, this view is
null and void according to what is stated in the Quranic verses which state:
“They say, ‘Never will we believe until we are given like that which
was given to the messengers o f Allah’ Allah is most knowing o f
where [i.e., with whom] He places His message.”
(Qur’an: Al-An'am: 124)
And:
“Allah chooses from the angels messengers and from the people...”
(Qur’an: Al-Hajj: 75)
Thus, prophets are chosen in accordance with Allah’s Wisdom and
Omniscience. Prophethood is, thus, not acquired through human endeavor.
Although prophets were privileged by a number of traits, which were solely theirs,
such traits were not those described by philosophers.

Proofs of Prophethood
These are the proofs by which a true prophet may be distinguished from a false
one. Proofs of prophethood are numerous, among which are the following:
1. Miraculous Acts: Acts of defiance introduced by a prophet to challenge
his foes. They are events that appear inexplicable by the laws of nature
which are carried out by whom Allah chooses as a prophet in order to
establish his truth and the soundness of his message. The miracles of
Allah’s messengers (peace be upon them all) amount to a large number.
One of these miracles is the she-camel of Salih (PBUH), which was
rendered as a proof against his people. Similarly, among miracles of
Allah’s messengers are turning the stick into a snake by Moses as well
188 Guide to Sound Creed

as Jesus’ healing of the born blind, the lepers and bringing the dead
to life. Our Prophet, Muhammad (PBUH) had a number of miracles,
the greatest of which is the Ever-Glorious Qur’an. It is the everlasting
miracle by which the jinn and mankind have been challenged. Also,
Al-Isra and Al-Mi'raj2, the moon splitting, the pebbles offering a loud
hymn of praise in the Prophet’s palm and the date-palm trunk’s crying
because of its yearning for him are all some of authentically proven
miracles introduced by the Prophet (PBUH). The Prophet’s telling
about future and past events is also regarded as miracles introduced
by him.

Contrary to the statements of theologians, the proofs of prophethood

are not confined to miracles; rather, they are abundant and include the
following:

2. The prophets used to tell their nations that victory will be theirs
and utter decline will be the fate of their foes. What they assuredly
foretold always came true. Such was the case of Nuh (Noah), Hud,
Salih, Shu'ayb, Ibrahim (Abraham), Lut (Lot), Musa (Moses) and
our Prophet Muhammad (peace be upon them all). All their stories
have been mentioned in the Qur’an.
3. All the divinely revealed legislations which they conveyed and the past
stories they narrated are ultimately accurate and perfect. They reveal
the truth and lead people to absolute guidance. Such things may only
emanate from the most knowledgeable and righteous persons.
4. Allah persistently supports their cause, since it is known that Allah never
stands up for imposters or liars. Allah always disgraces bars and finally
leads them to perish.

5. Their ways are consistent in that they all invited people to devote themselves
to Allah, act upon His commands and believe in the Last Day and in His
scriptures and messengers. No prophet may violate the norm, upon which
all prophets agree. The latter ones among them believe in the messages of
the early ones and each one gives glad tidings of the prophet coming after
him. To illustrate, Jesus and the prophets before him informed about the
advent of Muhammad (PBUH). Moreover, Muhammad (PBUH) believed
in all prophets preceding him.
Principle 4: Belief in Allah’s Messengers 189

6. Allah supports His prophets. He never supports an imposter or a liar with

that which He supports the truthful. He always disgraces the liars and
leads them to perish. Allah may grant victory to an unjust ruler despite
his injustice, but in such a case he is neither a bar nor a person falsely
alleging prophethood; he is merely an unjust person given power over
another. Allah says:
“And thus will We make some o f the wrongdoers allies o f others fo r
what they used to earn.” (Qur’an: Ai-An' am: 129)
There are a number of ways to distinguish between a false person and a true
one in matters which are less than claiming prophethood, so what will be the case
with ones claiming prophethood?
A man who claims prophethood may be either a perfect person or a
deficient one. Therefore, when the Prophet (PBUH) invited the tribe of
Thaqif to Islam, one of their figures said, “I swear by Allah that I will only tell
you a word; in case you are truthful, I will hold you in so great esteem that I
cannot doubt your answer, and if you are a liar, I will regard you unworthy o f
my interest.” Thus, it is so easy to detect the most perfect and truthful person
from the most despised one.
Throughout history everyone who falsely claimed the possession of
prophethood showed ignorance, falsehood, transgression and the devils
domination over his deeds to the extent that everybody could easily realize his
falsehood. Each true prophet, on the other hand, ultimately showed truthfulness
and righteousness, which indicated his sincerity to everyone even those of little
discernment. A messenger normally tells people specific news and commands
them to enjoin particular deeds, whereas a false one is easily discerned by
observing his deeds and commands which express his lies.
One may also wonder about the distinction between the proofs of prophet­
hood and the inexplicable events and acts made by sorcerers, fortunetellers and
the state of the art inventions, which appear nowadays. To this, we should ascer­
tain the existence of many distinctions between the proofs of prophethood and
unexplainable events made by sorcerers and fortunetellers on one hand and the
newly introduced inventions on the other hand.
If a prophet foretells the future, his foretelling will inevitably come true
without any delay or inadequacy. Most of the sorcerers and fortunetellers’ speech
contains falsehood. They hardly tell the truth except when receiving the devils’
eavesdropping on the angels’ private talks in the heavens.
190 Guide to Sound Creed

Additionally, acts of sorcery and fortune telling and the modern inventions
are matters well known by people. They may be acquired and learned by human
endeavor. The acts of sorcerers and fortunetellers may also be opposed or defied
by their rivals. On the contrary, the miracles of prophets can never be imitated
either by a human or a jinni. Almighty Allah says:
“Say, ‘I f mankind and the jinn gathered in order to produce the like
o f this Qur’dn, they could not produce the like o f it, even if they were
to each other assistants.’ ” (Qur’an: Al-Isra: 88)
The signs and miracles of the prophets are inimitable and matchless. Only
Allah can make them happen in order to establish the prophet’s truthfulness
and trustworthiness. Such miracles include the moon splitting, turning the
stick of Moses into a snake, making the pebbles hymn the praise of Allah
loudly in the Prophet’s palm and letting the trunk of the palm tree cry because
of its yearning for the Prophet and little amounts of water and food increase
unexplainably. Allah Alone is competent to perform all these miracles in
support of His prophets.
Similarly, all prophets are believers in Allah. They worship Him Alone
and believe in all prophets who came before them. By contrast, sorcerers and
fortunetellers are only bars, who disbelieve in what Allah has revealed.
Among the signs through which one may distinguish between a true prophet
and sorcerers and the like is that intuition and reason accord with what the
prophets (peace be upon them all) say or convey, while sorcerers, fortunetellers
and swindlers are all imposters who convey what may corrupt minds.
Those falsifiers contradict reason and intuition, whereas prophets have come
for the refinement of intuitions and reason.
Moreover, the miracles of the prophets are not independently produced
through their own personal endeavor, but are performed by Allah Who has
produced them to support His prophets. Therefore, splitting the moon, turning
the stick into a snake and the revelation of the Ever-Glorious Qur’an are all
miracles produced according to Allah’s Decree without the intervention or
endeavor of a prophet. Thus, when the Meccan polytheists asked Prophet
Muhammad (PBUH) to produce for them a miracle to prove his truthfulness,
Allah revealed the Quranic verse, which provides:
“Say, ‘The signs are only with Allah, and I am only a clear wamer’ ”
(Qur’an: Al-' Ankabut: 50)
Principle 4: Belief in Allah’s Messengers 191

On the contrary, unexplainable acts offered by sorcerers and fortunetellers

and other human inventions are the result of human endeavor.
Distinctions between the miracles of prophets and the inexplicable events
and acts produced by sorcerers are numerous. (For further information see An-
Nubuwat (i.e., The Prophethood) by ‘Shaykhul-Islam Ibn Taymiyah (may Allah
have mercy on him).

The Miracle of the Ever-Glorious Qur’an

One of the great miracles of our Prophet Muhammad (PBUH) is the Ever-
Glorious Qur’an. Generally speaking, every prophet is supported with a miracle
which accords with the status and circumstances of his people. Magic was, for
instance, prevalent among the people of Pharaoh, thus, Musa (Moses) brought the
stick which swallowed up all what the magicians did. Consequently, they fell amazed
and recognized that Moses’ miracle was the truth. Almighty Allah says,
“So the magicians fell down in prostration [to Allah] - they said,
‘We have believed in the Lord o f the worlds, the Lord o f Moses and
Aaron.’” (Qur’an: Ash-Shu'ara: 46)
This specific miracle was particularly granted to Moses.
By the same token and at the time of 'Isa (Jesus), medicine was dominant,
thus Jesus produced what confused physicians. He gave life to the dead, cured
the blind, the leper and designed out of clay forms similar to those of birds and
breathed life into them to become birds by Allah’s Will. Thereupon, physicians
were greatly amazed to the extent that they surrendered to him and confessed
that such acts were from Allah.
As the Arabs were the masters of eloquence and rhetoric, Allah assigned the
Ever-Glorious Qur’an as the Prophet’s eternal miracle. Allah, Exalted be He,
describes it as follows:
“Falsehood cannot approach it from before it or from behind it; [it
is] a revelation from a [Lord Who is] Wise and Praiseworthy.”
(Qur’an: Fussilat: 42)
The Qur’an is the everlasting miracle that will last forever. Allah has decided
the Qur’an to be the eternal miracle to all mankind. The Qur’an is, thus, a miracle
introduced to all generations. People, over ages, recite it and assuredly realize
that it includes only the words of Allah. Human beings and the jinn have been
challenged to produce something comparable with it or to produce even one
sura like it. Nobody could imitate the Qur’&n or produce something matching it
throughout history, despite the continuous trials of the enemies of Allah and His
Messenger (PBUH). Almighty Allah says:
192 Guide to Sound Creed

“And if you are in doubt about what We have sent down [i.e.,
the Qur’dn] upon Our Servant [i.e., Prophet Muhammad], then
produce a sura the like thereof and call upon your witnesses [i.e.,
supporters] other than Allah, i f you should be truthful. But i f you
do not - and you will never be able to - then fea r the Fire, whose fuel
is men and stones, prepared fo r the disbelievers.”
(Qur’an: Al-Baqarah: 23-24)
This challenge still exists until now, thus, the Qur’an provides:
"... But if you do not - and you will never be able to...”
(Qur’an: Al-Baqarah: 24)
Almighty Allah, further, says:
“Or do they say, ‘H e has m ad e it up’? Rather, they d o not
believe. Then let them produ ce a statem ent like it, i f they
should be truthful.” (Qur’an: At-Tur: 33-34)
Shaykhul-Islam, Ibn Taymiyah (may Allah have mercy on him) has said:
“Such a challenge to produce ten suras or even one sura like the
Qur’an was launched while the Prophet was still living at Mecca before
his immigration to Medina. This is simply because the Quranic verses
demonstrating that challenge are parts o f the Suras o f Yunus \ Hud
\ At-Tur5 revealed at Mecca. Allah, Exalted and Glorified be He,
proclaimed this challenge again after the immigration to Medina. In
the Sura o f Al-Baqarah6, revealed at Medina, Allah says, And if you
are in doubt about what We have sent down [i.e., the Qur’dn] upon
Our Servant [i.e., Prophet Muhammad], then produce a sura the
like thereof and call upon your witnesses [i.e., supporters] other than
Allah, i f you should be truthful. But if you do not - and you will never
be able to - then fea r the Fire, whose fu el is men and stones, prepared
fo r the disbelievers.’ (Qur’an: Al-Baqarah: 23-24) According to the
aforementioned Quranic verse, two points are highlighted. First, it is
implied according to His saying, ‘... But i f you do not - and you will
never be able to...’ (Qur’an: Al-Baqarah: 24) that in case the addressees
in this verse could not produce a sura like those o f the Qur’an, they
must recognize that the Qur’dn is the ultimate truth. So, they should
fear Allah lest He should inflict His punishment upon them. Second,
using the negation represented by ‘will never’ in His saying, ‘a nd you
will never be able to’ (Qur’an: Al-Baqarah: 24) is an indication o f the
impossibility o f producing any pieces like or even comparable with the
Qur’dn in the future.
Principle 4: Belief in Allah’s Messengers 193

Similarly, Almighty Allah commanded our Messenger (PBUH)

to proclaim the Quranic statement included in the Sura o f Al-Isrd’7,
which is an event authentically proven to be in Mecca as stated in the
Quran and mutawatir (continuously recurrent) hadiths. Allah says,
“Say, ‘I f mankind and the jinn gathered in order to produce the like
o f this Qur’dn, they could not produce the like o f it, even i f they were
to each other assistants’ ” (Qur’an: Al-Isra: 88) According to this
Quranic statement, Almighty Allah informs the Messenger (PBUH) to
publicly proclaim that if mankind and the jinn were to get together to
produce the like o f the Qur’dn, they would absolutely fail even if they
came to help one another. This challenge is set to all people. Whoever
listens to the Quran can recognize this challenge which has become
known to everyone, whether a specialist or a layperson. In addition,
it has become well-established that all people who have received this
proclamation have not dared show any objection by producing a sura
like those o f the Quran.
From the time o f the Prophet’s advent until now, people could not
produce something comparable with the Qur’dn, though almost all
people were disbelievers before the coming o f the Prophet (PBUH).
At the outset, when he invited people to Islam, a few number o f them
believed in him, whereas the majority o f the disbelievers were keen
to refute his message. They left no stone unturned in opposing him;
they used to question the Jews and Christians regarding unknown
events o f the past, such as the story o f Yusuf (Joseph), Ahlul-Kahf
(the Sleepers o f Ephesus), Dhul-Qarnayn (the two-horned man or
the lord o f the two Epochs) and then they would assemble to plan
how to discredit the Prophet. They compared the Prophet to the
insane, magicians, soothsayers and poets, although they were well
assured that such comparisons were false and nothing but malicious
slanders. The Prophet (PBUH) frequently challenged them to
produce something like the Qur’dn but they failed and therefore, their
opposition collapsed. They were induced by the Prophet to oppose
his message by producing something comparable with the Qur’dn.
Had they been competent to do that, they would have done so. This
challenge to produce something like the Qur’dn, even after taking into
account the efforts disbelievers may exert, is proclaimed to all people.
Therefore, the Qur’dn is regarded as the most influential miracle,
since it is inimitable.
194 Guide to Sound Creed

The Prophets proclam ation o f the inability o f m ankind and

the jinn, even i f they cam e to support one another to produce a
sura like the Qur’dn, while he was still living in M ecca and being
follow ed by a fe w num ber o f Muslims, assured his fu ll certitude
that probable opposition was impossible. H ad the Prophet been
in doubt, he would have never aired such a declaration lest
he should be disgraced and thus renounced. Since the Prophet
proclaim ed this challenge with fu ll certitude that all humanity
will absolutely fa il to produce something like the Qur’dn, he
certainly received this declaration from Almighty Allah. The
Prophet (PBUH) could not independently foretell p eop le’s failu re
to produce a sura. The Prophet might issue such a proclam ation
from his personal knowledge only i f Allah previously m anifested
fo r him the impossibility o f probable opposition. Consequently,
the Qur’dn is held as an everlasting miracle.”
The Ever-Glorious Qur’an is miraculous by means of its language, style,
composition, and the implications of its words and the meanings of its text. It
is also miraculous with regard to the explanations it provides about Allah’s Best
Names, His Sublime Attributes, the angels and so forth. Likewise, it is miraculous
with regard to the future events it foretells and the past stories it narrates and the
Last Day.

Infallibility of Allah’s Prophets

Infallibility here implies Allah’s protection of His prophets against errors
and sins. Citing and highlighting the disagreement among scholars regarding
the prophets’ infallibility and explaining the preferred view, Shaykhul-Islim Ibn
Taymiyah (may Allah have mercy on him) has said:

“Scholars unanimously agree on the fact that all prophets (peace

be upon them all) were infallible; protected from erring with regard
to conveying the message with which they were entrusted. Almighty
Allah says:
“Say, [O believers], ‘We have believed in Allah and what has
been revealed to us and what has been revealed to Abraham and
Ishmael and Isaac and Jacob and the Descendants [Al-Asbdt]
and what was given to Moses and Jesus and what was given to
the prophets from their Lord. We make no distinction between
any o f them, and we are Muslims [in submission] to Him.’ So if
Principle 4: Belief in Allah’s Messengers 195

they believe in the same as you believe in, then they have been
[rightly] guided; but i f they turn away, they are only in dissension,
and Allah will be sufficient fo r you against them. And He is the
Hearing, the Knowing.”
(Qur’an: Al-Baqarah: 136-137)

And says:
But [true] righteousness is [in] one who believes in Allah, the
Last Day, the angels, the Book, and the prophets’
(Qur’an: Al-Baqarah: 177)
He further provides:
“The Messenger has believed in what was revealed to him from his
Lord, and [so have] the believers. All o f them have believed in Allah
and His angels and His books and His messengers, [saying], ‘We make
no distinction between any o f His messengers.’ And they say, ‘We hear
and we obey. [We seek] Yourforgiveness, our Lord, and to You is the
[final] destination.’ ” (Qur’an: Al-Baqarah: 285)
Ibn Taymiyah goes on explaining:
“Through this assuredly established and proven infallibility, the main
intent o f prophethood may be realized. A prophet is thus the interpreter
through whom the Will o f Allah is expressed, while a messenger is the
one sent by Allah to convey a message. Therefore every messenger is a
prophet, but not vise versa. Their infallibility with regard to what they
convey about Allah is established. They are protected from committing
an error in conveying the message, according to the consensus o f all
Muslim scholars.”
Concerning the prophets’ infallibility in the worldly affairs, Ibn Taymiyah
added:
“Scholars are in disagreement whether the prophets’ infallibility
should be proven through legal textual proofs or by means o f rational
proofs. They also disagree on a number o f issues such as whether
Allah’s prophets are infallible to perpetrate major or minor sins and
whether infallibility means their utter impeccability or the impossibility
o f acknowledging the truth and validity o f a specific sin. Moreover,
scholars differ whether it is confined only to being protected from erring
in conveying their messages or not. Furthermore, scholars differ on the
applicability o f the concept o f infallibility in their earlier lives before
being commanded to convey their messages to people.
196 Guide to Sound Creed

The preferred view upon which the m ajority o f people agree,

and which is considered the one that accords with our righteous
ancestors’ sayings, proves the prophets’ infallibility with regard
to acknowledging the perpetration o f sins in general. Such a
view also involves refuting the claim that prophets are liable to
acknowledge the validity o f sins. I f we recount the arguments
o f the proponents o f this view, we will com e to the conclusion
that they propose the preferred view, which we have already
illustrated. The opponents o f prophets’ infallibility have not
proposed any p r o o f that any prophet once acknow ledged the
validity o f perpetrating a specific sin.
Scholars who prove the infallibility o f Allah’s prophets argue that
following the prophets’ exemplary behavior should be observed with
regard to whatever acts they persistently acknowledged, excluding
what they forbad e and invalidated. In addition, their commands
and prohibitions should only be enacted provided they had not
been abrogated or suspended. The proponents o f this view have
also further argued that committing sins contradicts impeccability,
which is a prerequisite o f prophethood. They have also argued
that a sin may be held graver if perpetrated by such superior men
like the prophets. Hence, committing sins lead people to repulse
them. All these conclusions come true in the case o f persisting in
perpetrating sins without being follow ed by repentance. Sincerely
expressed repentance, however, elevates the grade o f the sinner
according to the view adopted by our righteous Salaf. Dawud
(David) (PBUH) enjoyed a higher merit upon repenting his sins.
Had repentance not been the most endeared act to Allah, the
most honored person in the Sight o f Allah, the Prophet (PBUH),
would not have been afflicted with falling into error. According to
the authentic Prophetic hadith, Prophet M uhammad (PBUH) is
reported to have said:
“ A llah is m ore p lea sed with the repentance o f His servant as
he turns to H im in repentance than that w hen one am ongst
you is upon his she-cam el in a desert an d it is lost having his
provision o f fo o d an d drink on it. He, having lost all hope,
lies dow n in the shadow o f a tree. All o f a sudden, h e fin d s his
she-cam el standing before him. H e takes h old o f its noseband
a n d then out o f boundless jo y says, ‘O my Lord, You are my
servant a n d I am y ou r lord.’ H e com m its this m istake out o f
extrem e delight.’ ”
Principle 4: Belief in Allah’s Messengers 197

Ibn Taymiyah continues to say:

“This view is substantiated by the dictates o f the Glorious Quran,
Sunnah (Prophetic Tradition) and previously revealed scriptures.
Opponents o f this view misinterpreted these texts in the same way as
thefollowers o f Jahmiyyah, Anti-Fatalists and Atheists misrepresented
the texts portraying Allah’s Best Names and Sublime Attributes and
other texts related to the demonstration o f Allah’s Divine Decree
and Resurrection. Such views are also similar to the convictions
o f Qaramitah (an atheistic sect), which are necessarily false. Such
convictions tend to alter explicit meanings o f texts. Those atheists,
moreover, tend to excessively over-glorify Allah’s prophets that they
may contradict them or they may intend to believe in them but
inadvertently fall into disbelief.
The prophets’ infallibility with regard to committing errors in convey­
ing their messages is proved according to the Shari'ah (i.e., the Islamic
Law), the dictates of reason and the consensus of Muslims. These deviating
groups did not derive benefit from the messages sent with their prophets,
since they did not believe in what was revealed to Allah’s messengers. They
only believed in misinterpreted texts, through which they solely sowed
their own desires.
Even if we accept that Allah’s prophets are absolutely infallible as such
sects wrongly conceive, they do not derive any benefit from such a conception,
since they do not fully believe in Allah’s prophets. A man among these atheists
may highly talk about Allah’s prophets without any justifiable authority while
abandoning what is supposed to be given priority such as belief and obedience,
with which happiness may be attained and without which only unhappiness can
be incurred. Almighty Allah says:
Upon him is only that [duty] with which he has been charged,
and upon you is that with which you have been charged.’
(Qur’an: An-Nur: 54)
Allah, on the contrary, has not mentioned any of His prophets without
referring to their repentance and solicitude for Allah’s forgiveness. Regarding
Adam and his wife, Eve, for instance, Allah says,
“They said, ‘Our Lord, we have wronged ourselves, and if You do
not forgive us and have mercy upon us, we will surely be among
the losers.” (Qur’an: Al-A' raf: 23)
198 Guide to Sound Creed

Concerning Nuh (Noah), Allah says:

‘[Noah] said, ‘My Lord, I seek refuge with You from asking that
o f which I have no knowledge. And unless you forgive me and
have mercy upon me, I will be among the losers.”
(Qur’an: Hud: 47)
Even, the close friend of Allah, Ibrahim (Abraham), is reported to have said:
‘Our Lord, forgive me and my parents and the believers the Day the
account is established.’ (Qur’an: Ibrahim: 41)
And:
“ ‘And who I aspire that He will forgive me my sin on the Day o f
Recompense.’ ” (Qur’an: Ash-Shu' ara: 82)
As for Musa (Moses), the Qur’an narrates his saying:
“ ‘... You are our Protector, so forgive us and have mercy upon us;
and You are the best o f forgivers. And decree fo r us in this world
[that which is] good and [also] in the Hereafter; indeed, we have
turned back to You.’ ” (Qur’an: Al-A' raf: 155-156)
And his saying:
“He said, ‘My Lord, indeed I have wronged myself, so forgive me...’ ”
(Qur’an: Al-Qasas: 16)
Likewise, according to the Qur’an, Allah says about him:
"... And when he awoke, he said, ‘Exalted are You! I have repented
to You, and I am the first o f the believers’ ”
(Qur’an: Al-A'raf: 143)
Almighty Allah says regarding Dawud (David):
"... And he asked forgiveness o f his Lord and fell down bowing [in
prostration] and turned in repentance [to Allah]. So We forgave
him that; and indeed, fo r him is nearness to Us and a good place o f
return.” (Qur’an: Sad: 24-25)
And says regarding Sulayman (Solomon):
“H e said, ‘M y Lord, forgive me and grant m e a kingdom such
as will not belong to anyone after me. Indeed, You are the
Bestower.’ ” (Qur’an: Sad: 35)
Principle 4: Belief in Allah’s Messengers 199

As for Yusuf (Joseph), the man of truth, Allah does not give mention to his
sin, and consequently does not mention his asking for forgiveness. The Qur’an
only provides:
“...Thus [it was] that We should avert from him evil and immo­
rality. Indeed, he was o f Our chosen servants.”
(Qur’an: Yusuf: 24)
According to this Quranic verse, Allah turned away from him all evil and
indecent deeds. This indicates that neither evil nor indecent deeds were carried
out by him. As for the phrase, ‘inclined to her’ mentioned in the Quranic
statement, ‘A nd she certainly determined [to seduce] him, and he would have
inclined to her had he not seen the p ro o f [i.e., sign] o f his Lord..’ (Qur an: Yusuf:
24), inclination, according to Imam Ahmad, has two implications: a mere idea
or a resolute idea. It is stated in a sahih hadith that the Prophet is reported to
have said:
“I f som ebody intends to do a b ad deed, it is not recorded in his
account (until he does it); and i f he does not do it, Allah records
it as a fu ll good deed fo r him. I f he intends to do it (a bad deed)
and actually does it, then Allah records it as one b ad d eed (in
his account).”
Though Yusuf (Joseph) had a mere idea, he got rid of it. Allah, thus, turned
away from him all evil and indecent deeds due to his sincerity. Consequently, if
an evil inclination is overwhelmed by sincerity, it will necessarily turn into a good
deed. Such was the case of Ydsuf (PBUH). Almighty Allah said:
‘Indeed, those who fe a r Allah - when an impulse touches them from
Satan, they remember [Him] and at once they have insight.’
(Qur’an: Al-A'raf: 201)

Therefore, the argument that Allah’s prophets are infallible even before
their mission is refuted. This misconception is attributed to the Rdfidah\ Also
the argument that a prophet should be a believer even before his mission is
untenable. They misconceived that committing sins is a defect, which impairs the
infallibility of a prophet regardless of observing repentance. This was the source
of their misconception. So, whosoever believes that a sinner retains defects even
after offering sincere repentance is regarded as gravely erring. Punishment and
dispraise incurred by sinners are not intended for a sincere repentant if he repents
immediately upon committing sins. If he defers it, appropriate punishment and
dispraise may be inflicted upon him.
200 Guide to Sound Creed

Allah’s prophets (peace be upon them all) would never defer repentance.
They, on the contrary, hastened in repenting from any sin they committed.
They neither postponed repentance nor persisted on committing sins, for
they are utterly infallible in this regard. In case a prophet came to postpone
repenting from a sin, Allah would forgive his sins by the tribulations inflicted
on him. Such was the case of Yunus (Jonah) when Allah put him in a trial
by being thrown into the sea, which, according to the popular view, was after
having been a prophet.
The one who repents from disbelief and sins may be preferred to those who
do not fall into disbelief or commit any sins. Since repentance after committing
sins is considered a merit, prophets, thus, are most deserving of having such a
merit. Allah mentioned the sins of Yusuf s brothers who were prophets. Moreover,
Almighty Allah said:
“And Lot believed him. [Abraham] said, ‘Indeed, I will emigrate to
[the service of] my Lord.’ ” (Qur’an: Al-' Ankabut: 26)
It means that Lut (Lot) believed in the religion of Ibrahim (Abraham) and
afterward he (Lut) was dispatched to his people.
Regarding the story of Shu' ayb, Allah says:
“Said the eminent ones who were arrogant among his people, ‘We
will surely evict you, O Shu 'ayb, and those who have believed
with you from our city, or you must return to our religion.’
He said, ‘Even i f we were unwilling? We would have invented
against Allah a lie i f we returned to your religion after Allah
had saved us from it. And it is not fo r us to return to it except
that Allah, our Lord, should will. Our Lord had encompassed
all things in knowledge. Upon Allah we have relied. Our Lord,
decide between us and our people in truth, and You are the best
o f those who give decision.’ ” (Qur’an: Al-A' raf: 88-89)
And says:
“And those who disbelieved said to their messengers, ‘We will surely
drive you out o f our land, or you must return to our religion...’ ”
(Qur’an: Ibrahim: 13)

Given that, a perfect end is considered more than a faulty beginning and
that such a perfect end is realized by repentance and seeking Allah’s forgiveness;
everyone should offer repentance. Therefore, it is deemed obligatory on all people,
the former and the latter of them. Almighty Allah says,
Principle 4: Belief in Allah’s Messengers 201

"... So that Allah may punish the hypocrites, men and women,
and the men and women who associate others with Him and that
Allah may accept repentance from the believing men and believing
women. And ever is Allah Forgiving and Merciful.”
(Qur’an: Al-Ahzab: 73)
Allah, moreover, refers to the repentance of Adam (Adam), Nuh (Noah), the
succeeding prophets and the Prophet Muhammad (PBUH). Even the last revealed
Qur’anic verse refers to this meaning:
“When the victory o f Allah has come and the conquest, and you
see the people entering into the religion o f Allah in multitudes,
then exalt [Him] with praise o f your Lord and ask forgiveness o f
Him. Indeed, He is ever Accepting o f repentance.”
(Qur’an: An-Nasr: 1-3)
Shaykhul-Isl&m Ibn Taymiyah further mentioned a considerable number of
texts to demonstrate how the Prophet (PBUH) used to seek Allah’s forgiveness.
Then, he said:
“Quranic verses and Prophetic hadiths which substantiate the view
that the Prophet used to seek Allah’s forgiveness are numerous and
explicitly indicative. Similarly, sayings o f the Companions, the Tabi'un
(Successors o f the Companions) and Muslim scholars in this regard
amount to a large number.
Nevertheless, the opponents o f this view misinterpret texts as the
Jahmiyyah, atheists and those who wrote on this question. However, a
keen insight into these texts shows that they are false, fo r they always
twist meanings. In interpreting the Quranic verse which provides,
“That Allah may forgive fo r you what preceded o f your sin [i.e.
errors] and what will follow and complete His Favor upon you and
guide you to a straight path” (Qur’an: Al-Fath: 2), they claim that
the Prophet’s past sin refers to the original sin o f Adam (Adam), and
his future sin refers to the sins that will be rendered by his nation. This
interpretation is undoubtedly false.”
Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) added:

“The view o f the majority o f Muslim scholars is that the prophets may
commit minor sins. Theyfurther maintain that the prophets are infallible
with regard to the acknowledgment o f the validity o f committing minor
sins. According to this view, prophets have perfect traits since all deeds
are judged according to their endings.”
202 Guide to Sound Creed

To sum up, some scholars prove the infallibility of prophets absolutely while
some prove it partially. To clarify, consider the following points:
1. Scholars are unanimous to the effect that Allah’s prophets are infallible with
regard to the message they convey, for such infallibility is a prerequisite
for attaining the objective of prophethood.
2. Scholars differ on their infallibility with regard to committing sins. Some
scholars maintain that they are absolutely infallible with regard to major
and minor sins. Those scholars argue that being prophets, they should
disdain the perpetration of sins and other acts which entail deliberate
disobedience to Allah. Furthermore, we have been commanded to take
them as living examples, thus, such an attitude toward them could not
be taken if they were to commit sins. Following their deeds necessitates
that all their deeds be in conformity with Allah’s commands. Such
scholars interpret the Quranic verses and Prophetic hadiths in a way
to suit their own point of view. The majority of scholars, on the other
hand, maintain that it is possible for the prophets to accidentally
commit minor sins which they do not acknowledge their validity, and
of which they offer repentance; this is according to what is mentioned
in the Qur’an and Prophetic Sunnah. As such, they become infallible
with regard to the matter of accepting or acknowledging the validity
of perpetrating minor sins. They may be, thus, taken as examples in
offering repentance.

All Prophets Believe in One Religion

All prophets believe in only one religion, though their legislations are
various. Almighty Allah says:
“He has ordained fo r you o f religion what He enjoined upon
Noah and that which We have revealed to you, [O Muhammad],
and what We enjoined upon Abraham and Moses and Jesus to
establish the religion and not be divided therein...”
(Qur’an: Ash-ShurU: 13)
And says:
“O messengers eat from the good foods and work righteousness.
Indeed I, o f what you do, am Knowing. And indeed this, your
religion, is one religion, and I am your Lord, so fe a r Me.”
(Qur’an: Al-Mu’minhn: 51-52)
Principle 4: Belief in Allah’s Messengers 203

The Prophet (PBUH) is reported to have said:

“We, Prophets, adopt one religion, and all the Prophets are paternal
brothers.”
The religion of all prophets is Islam, the only religion accepted by Allah. Islam
means the hill surrender and submission to Allah by believing in His Oneness,
obeying His commands and renouncing polytheism. Concerning Ntih (Noah),
Almighty Allah says:
"... And I am commanded to be o f the Muslims [i.e., those who
submit to Allah].” (Qur’an: An-Naml: 91)
Regarding the religion of Ibrahim (Abraham), He says:
“When his Lord said to him, ‘Submit,’h e said, ‘I have subm itted
[in Islam ] to the Lord o f the worlds.’ ”
(Qur’an: Al-Baqarah: 131)

As for MOsa (Moses), Allah, Exalted be He, says:

“And Moses said, ‘O my people, i f you have believed in Allah, then
rely upon Him, if you should be Muslims [i.e., submitting to Him].’ ”
(Qur’an: Yunus: 84)

Allah further asserts that it is the same religion retained by ' Isa (Jesus) in His
saying:
“And [remember] when I inspired to the disciples, ‘Believe in Me and
in My messenger [i.e., Jesus].’ They said, ‘We have believed, so bear
witness that indeed we are Muslims [in submission to Allah].’ ”
(Qur’an: Al-Ma’idah: 111)

The same religion was attested by prophets coming after the revelation of the
Tawrcth (Torah). He says:
“The prophets who submitted [to Allah] judged by itfo r the Jews.”
(Qur’an: Al-Ma’idah: 44)
The same was attested by the people of Sheba in Allah’s saying:
"... My Lord, in d eed I have w ronged myself, a n d I subm it
with Solom on to A llah, L o rd o f the worlds.”
(Qur’an: An-Naml: 44)
204 Guide to Sound Creed

Therefore, Islam is the religion of all prophets. It originally connotes

submission to the Will of Allah Alone. If one submits himself to the Will
of Allah along with the wills of others, he will be regarded as a polytheist.
Moreover, whosoever does not submit to Allah’s Will should be regarded
as being an arrogant one.
Submission to Allah implies both worshipping and obeying Him Alone.
Allah must be obeyed in every command He enacts. If He, for example, at the
beginning of Islam commanded Muslims to face Jerusalem when observing
prayers and then, later, commanded them to face the Ka'bah, then both
commands would be regarded as laws enacted in Islam. Thus, Islam implies
full obedience to all the commands of Allah. Both acts, though they seem
contradictory, are acts of devotion to Allah. So is the case of all prophets
whose religion is only one, though their legislations, laws and rituals seem
different. Therefore, difference in rituals and observances does not preclude the
possibility of having one religion. As we mentioned before, a messenger may be
commanded to do two contradictory commands at two different intervals such
as directing one’s face during prayers to Jerusalem at the beginning of Islam and
then later turning to face the Ka'bah according to the Shari'ah of our Prophet
Muhammad (PBUH).
Therefore, although the religion of all prophets is only one, their legislations
and laws are various. Almighty Allah sometimes enacts a law at a particular time
for some reason and then enacts a different law later for another different reason.
Responding to a Divine command before being abrogated is an act of obedience.
After being abrogated, man must act upon the new command which replaced
the old one. Whoever acts upon an abrogated legislation and leaves the new one
is not regarded as a Muslim. He is not, thus, a follower of any of the prophets.
Thus the Jews and the Christians are regarded as disbelievers, since they abide by
abrogated legislations.
Almighty Allah enacts for every nation the laws, which suit its peculiar
circumstances and secures its interest. Then, Allah may abrogate any
legislation after a period of time because of the non-existence of the reason
for which such laws have been legislated. Afterwards, Allah sent our Prophet
Muhammad (PBUH) for people all over the globe for all times until the Last
Day. Allah sent with him a comprehensive and complete legislation, which
is valid everywhere and at all times. It will not be abrogated or annulled.
Therefore, all people must follow him and believe in his message. Allah,
Exalted and Glorified be He, says:
Principle 4: Belief in Allah’s Messengers 205

“Say, [O Muhammad], ‘O mankind, indeed I am the Messenger o f

Allah to you all...” (Qur’an: Al-A' raf: 158)
And says:
“And We have not sent you except comprehensively to mankind as
a bringer o f good tidings and a wamer...” (Qur’an: Saba: 28)
Moreover, He says:
“And We have not sent you, [O Muhammad], except as a mercy to
the worlds...” (Qur’an: Al-Isra: 105)
He, further, says:
“Muhammad is not the father o f [any] one o f your men, but [he is]
the messenger o f Allah and seal [i.e., the last] o f the prophets...”
(Qur’an: Al-Ahzab: 40)
The Quranic verses revealed to Prophet Muhammad have all been adressed
to all creatures including the jinn and human beings. Allah has not particularly
enacted a law for the Arabs. Therefore, people are classified according to their
response to Allah’s laws. Thus, the Qur’an classifies people into believers and
disbelievers, Muslims and hypocrites, righteous and unrighteous, obedient and
wrongdoers. The Arabs have not thus been commanded with specific commands
in the Qur’an or the Sunnah. Allah classifies people according to the degree of
their response to His commands.
The aim of revealing the Ever-Glorious Qur’an in the Arabic language is for
the sake of propagating the message to all people. It was first received by the
Arabs and then communicated through them to others. Allah commanded the
Messenger (PBUH) to communicate it to his people first and then convey it to the
nearby nations in progressive regular degrees.
To conclude, the religion of all prophets is one; namely, sincerely devoting
oneself to Allah and the abomination of polytheism and corruption, though
their legislations are different according to the circumstances and needs of
their people. When they were sealed by Muhammad (PBUH), whose message
prevailed and reached the farthest spots of the globe, no annulment, change or
abrogation became possible. This is because it is the appropriate and adequate
message for all times until the Day of Resurrection. Besides, no prophet is to
come after the Messenger (PBUH) until the end of this life. He called people
to belief and sincere devotion to Allah by means of His enacted legislations,
exactly as the previous messengers. Furthermore, he believed in the messages
206 Guide to Sound Creed

of the previous messengers, as well as the messengers who came before him,
particularly the messenger who immediately preceded him, 'Isa (Jesus), as he
gave glad tidings of Muhammad's coming. Therefore, we read 'Isas (Jesus’)
glad tidings of the Prophet’s coming in the Qur’an:
“O children o f Israel, indeed I am the messenger o f Allah to you
confirming what came before me o f the Torah and bringing good
tidings o f a messenger to come after me, whose name is Ahmad.”
(Qur’an: As-Saff: 6)
Moreover, included in the preceding scriptures detailed descriptions of the
Messenger’s characteristics, yet the Jews and Christians denounced these signs
because of their envy. Almighty Allah says:
“Those to whom We gave the Scripture know him [i.e., Prophet
Muhammad] as they know their own sons. But indeed, a party o f
them conceal the truth while they know [it].”
(Qur’an: Al-Baqarah: 146)

Privileges of the Messenger Muhammad (PBUH)

The Messenger Muhammad (PBUH) has specific privileges and qualities
that exclusively belong to him when being compared to other prophets or when
being compared to his followers.
The distinctive privileges, which are peculiar to the Prophet Muhammad, when
being compared to other prophets, are numerous. They include the following:
1. Prophet Muhammad is the Seal of the Prophets. Allah, Exalted be He, says:
“Muhammad is not the father o f [any] one o f your men, but [he is]
the messenger o f Allah and seal [i.e., the last] o f the prophets...”
(Qur’an: Al-Ahzab: 40)
He (PBUH) is reported to have said:
“I am the Seal of the Prophets; there will be no prophet after me.”
2. Al-Maq&m Al-Mahmud means the right of the major intercession given
to the Prophet alone on the Day of Judgment by permission of Allah. It
is the highest degree in Paradise. It is spelled out in the Quranic verse,
which provides:
“...It is expected that your Lord will resurrect you to a praised
station” (Qur’an: Al-Isra: 79)
Principle 4: Belief in Allah’s Messengers 207

It is stated in the long authentic hadith, which states:

“Allah will gather the former and the later nations in one place. Some
people will say to one another, ‘Do you not see in what condition you are
and the state to which you have reached? Why do you not look for a person
who can intercede for you with your Lord?’ They will go successively to
Adam (Adam), then Ntih (Noah), Ibrahim (Abraham), Musa (Moses),
'Isa (Jesus), then to Muhammad (peace be upon them all). Every one of
those Prophets will say, ‘Go to another one,’ except Muhammad (PBUH)
who will say, ‘I am for it (the intercession).’ He (Prophet Muhammad)
will prostrate himself (before Allah) until Allah grants him permission
to intercede.”
Hence, the Prophet’s virtue, over all creatures, is established.
3. The universality of his message, which is intended for the jinn and human
beings. Allah, Exalted be He, states:
“Say, [O Muhammad], ‘O mankind, indeed I am the Messenger o f
Allah to you a ll..: ” (Qur’an: Al-A'raf: 158)
And asserts:
“And We have not sent you except comprehensively to mankind...”
(Qur’an: Saba: 28)
Moreover, He says:
“Blessed is He Who sent down the Criterion upon His Servant
that he may be to the worlds a w am er...”
(Qur’an: Al-Furqan: 1)

He, further, says:

“And We have not sent you, [O Muhammad], except as a mercy to
the worlds” (Qur’an: Al-Anbiya: 107)
Additionally, He says:
“And [mention, O M uham m ad], when We directed to you a few
o f the jinn, listening to the Qur’dn. And when they attended
it, they said, Listen quietly.’ And when it was concluded, they
went back to their people as warners.”
(Qur’an: Al-Ahqaf: 29)
208 Guide to Sound Creed

Scholars unanimously agree on this point. Moreover, the Quranic verses

revealed to him are addressed to all creatures including the jinn and
human beings. Although the occasions of revealing particular verses
were particularly related to the Arabs, the meaning of these verses is
not conclusively confined to these particular incidents according to the
consensus of Muslim scholars. Therefore, no Muslim has declared that
the Quranic verses related to the enunciation of divorce, Zihar9, Li 'An10,
and penalties on thieves and highwaymen are not exclusively related to
the person or persons regarding whom such respective Quranic verses
have been revealed.
Therefore, though some Quranic verses have been particularly revealed
in relation to some specific people, they bear general meanings.
Muhammad (PBUH) has been sent to the jinn and mankind, thus his
message comprehensively includes both the jinn and mankind. As such,
the Prophet (PBUH) was commanded to communicate the message to the
jinn, who listened to him reciting the Ever-Glorious Qur’an and turned to
their folks as warners. This is mentioned in the Qur’an and unanimously
agreed upon by all Muslims.
Similarly, the Qur’an addresses both the jinn and mankind. Allah, Exalted
be He, says:
“O company o f jinn and mankind, did there not come to you
messengers from among you...” (Qur’an: Al-An'am: 130)
Likewise, the jinn are reported to have said, according to the Qur’an:
“And among us are the righteous, and among us are [others] not so;
we were [of] divided ways.” (Qur’an: Al-Jinn: 11)
It means that they used to be of differing sects including Muslims and
disbelievers, and people of Sunnah (Sunnis) and people of Bid'ahs (i.e.,
innovated matters in religion). According to the Qur’an, they said,
“And among us are Muslims [in submission to Allah], and among
us are the unjust...” (Qur’an: Al-Jinn: 14)
Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) has said:
“Everyone should realize that Almighty Allah sent M uhammad
(PBUH) to both the worlds o f the jinn and mankind. He fu rther obliged
them both to believe in him and in what he received, and obey his
commands. They should also perm it what Allah and His Messenger
perm itted and forbid what Allah and His Messenger forbade. They
Principle 4: Belief in Allah’s Messengers 209

should like what Allah and His Messenger like and dislike what Allah
and His Messenger dislike. W hoever am ong the jinn or mankind
receives the message o f M uham m ad and does not believe in him
will incur Allah’s chastisement as it will be incurred by the earliest
Arab pagans among whom the Messenger was sent. This principle is
unanimously agreed upon by the Companions, the righteous Tabi 'un
(Successors o f the Companions), Muslim leading scholars, and the
Adherents o f the Sunnah and Muslim Community.”
4. Among the exclusive privileges of our Messenger Muhammad
(PBUH) is that he was granted the Ever-Glorious Quran, the ever­
lasting miracle to which the two worlds of the jinn and mankind
surrender. The Ever-Glorious Qur an is the most eloquent book that
the jinn and mankind have not been able to produce a match for
it. Moreover, eloquent people amongst the followers of all religions
have acknowledged their failure to produce a single sura comparable
with even its shortest sura.
5. The Prophet was also distinguished for his Ascension to the Heavens. He
reached the highest place, the place of the Lot Tree, where the creaking
of Pens writing man’s records could be heard. He was at a distance of two
bow lengths or nearer to Almighty Allah.
As for the privileges and qualities by which the Prophet (PBUH) is distinguished
from the members of his nation, Imam Al-Qurtubi, in his exegesis of the Qur’an,
has said,
“Almighty Allah gave specific legislative privileges to the Prophet
(PBUH), which were not shared by any o f his nation, with regard to
obligation, prohibition and permissibility. For example, he was obligated
to observe some matters not obligatory on others; he was prohibited
from doing some matters not prohibitedfor others; and he was permitted
to do some matters not permissible for others. While some o f such
privileges were unanimously accepted by all Muslims, others were held
controversial.”
Then Al-Qurtubi mentions these specific privileges granted to the Prophet.
Among these privileges mentioned by Al-Qurtubi is that the Prophet was
commanded to observe Tahajjud (the Night Vigil Prayer). It was reported that the
night prayer was held obligatory upon the Prophet until he died. Allah, Exalted
be He, says:
210 Guide to Sound Creed

“O you who wraps himself [in clothing] - arise [to pray] the night,
exceptfo r a little.” (Qur’an: Al-Muzzammil: 1-2)
According to the Qur’an, the observance of Tahajjud was held obligatory upon
the Prophet at the beginning of his mission, but it was abrogated afterwards. In
this regard, Allah says:
“And fr o m [part o f] the night, p ray with it [i.e., recitation o f
the Qur’d n] as addition al [worship] f o r you ...”
(Qur’an: Al-Isra: 79)
Similarly, when the Prophet (PBUH) offered a supererogatory act of worship,
he never fell short of offering it persistently. Likewise, he and his family were
prohibited to receive properties given in charity. He was also allowed to observe
continuous fasting without a break. He was also permitted to keep more than
four wives at the same time. In the same way, he was allowed to fight in Mecca.
The property he left could never be inherited and his wives were prohibited to get
married either after his death or upon divorce.
There are also a number of other privileges and qualities given to the Prophet
(PBUH). We are going to tackle only three of the greatest privileges granted to the
Prophet (PBUH). They are Al-Isrd’and Al-Mi'rdj (the Prophet’s Night Journey and
Ascension), the universality of his message and his being the Seal of Prophets.
1) Al-Isrd’ and A l-M i' rdj
Allah, Exalted be He, says:
“Exalted is He Who took His Servant [i.e., Prophet Muhammad]
by night from Al-Masjid Al-Hardm to Al-Masjid Al-Aqsd, whose
surroundings We have blessed, to show him o f Our signs. Indeed, He
is the Hearing, the Seeing.” (Qur’an: Al-Isra: 1)
In his commentary on the aforementioned Qur’anic verse, Al-H&fiz Ibn
Kathir (may Allah have mercy on him) says:
“Almighty Allah glorifies Himself and exalts His Greatness fo r
the infinite Omnipotence He possesses. There is no deity or lord but
Allah Alone, ‘Who took His Servant [i.e., Prophet M uham m ad]’.
The Quranic adverb ‘by night’ indicates that thejourney was carried
out at night. The mosque mentioned in the Quranic phrase ‘f ro m Al-
M asjid Al-Hardm’ refers the Holy Mosque o f Mecca. ‘To Al-Masjid
Al-Aqsd’ refers to Al-Aqsd Mosque located at Iliya (now referred
Principle 4: Belief in Allah’s Messengers 211

to as Jerusalem), the origin o f the prophets who descended from

Ibrdhim (Abraham). Thus they were congregated fo r the Prophet
in their birthplace and he led them in prayer. Leading prophets in
prayer refers to the Prophets merit as a great leader and pioneering
head o f them all (peace be upon them all). The Quranic phrase
‘Whose surroundings We have blessed’ means that the precincts o f
Al-Aqsd Mosque were blessed with crops and fruits. In explaining
the purpose o f the journey, Allah says, ‘to show him o f Our signs’
i.e. to let M uhammad see our great signs. According to another
verse, Allah says, ‘H e certainly saw o f the greatest signs o f his
Lord.’ Finally, the verse was concluded with Allah’s saying ‘Indeed,
H e is the H earing the Seeing ’ which affirms that He is All-Hearing
o f His servants’ utterances, the believers and the disbelievers among
them and He is, moreover, the All-Seeing. Accordingly, He will give
everyone what he deserves in this life and the life to come.”
Al-Mirdj is an Arabic word, which literally refers to the means through which
a man ascends to high places. Its nature and how the Prophet was transported to
the heavens is a matter solely known by Allah. We should believe in it without
occupying ourselves with questioning the know-how.
According to the scholars of Hadith, Al-Isrd’ occurred only once at Mecca
after the Prophet’s proclamation of Islam and a year, or a year and two months,
before the immigration to Medina, as remarked by Ibn ' Abdul-Barr.
Al-Isrd’ and Al-Mi 'rdj in the Qur’dn and the Sunnah:
In his exegesis of the Qur’an, Al-Hifiz Ibn Kathlr says:
“The truth is that the Prophet (PBUH) was transported from
Al-Hardm Mosque o f Mecca to Al-Aqsd Mosque o f Jerusalem
while awake at night. He was conveyed by Al-Burdq11 and upon
reaching the gate o f Al-Aqsd Mosque at Jerusalem, he tethered Al-
Burdq to the gate. He, upon entering the mosque, offered a two-
rak'ah prayer facing its qiblah and, then, he received the M i’raj,
which is similar to a ladder with rungs. He ascended by it up to
the nearest heaven to the earth and then to the higher heavens.
Upon reaching every heaven, he was welcomed by its dwellers.
He greeted all prophets in the heavens, everyone in his respective
degree and place. In the sixth heaven, he met Musd (Moses), the
one to whom Allah spoke directly. In the seventh heaven, he met
Ibrdhim (Abraham), the intimate frien d o f Allah. Then the Prophet
212 Guide to Sound Creed

transcended those two heavens until he reached a place where the

creaking o f the Pens, registering peoples records and Divine Decree,
could he heard. He was able to see the Lote Tree o f the Utmost
Boundary, which is enshrouded with gold, multifarious colors and
angels. The Prophet saw Jibril (Gabriel) in his actual shape having
six hundred wings. He also saw a green carpet spread all over the
horizon. He also saw Al-Bayt Al-Ma 'mur (the Frequented House)
and Ibrdhim (Abraham), the constructor o f the Ka'bah, resting
his back against it, since it is the Ka 'bah o f the heavens. Everyday
seventy thousand angels enter into it where they devote themselves
to worshipping therein and then they leave and never return to it
until the Day o f Resurrection. The Prophet also saw the Paradise
and the Hellfire. During that miraculous Journey, the daily prayers
were prescribed as fifty prayers a day, then, Allah reduced them
to five out o f His kindness and benevolence. Being prescribed in
the heavens illustrates the centrality and significance o f prayer in
Islam. Then, the Prophet was descended to Jerusalem again along
with the prophets, who offered prayer when its time became due.
It is most likely that the prayer they offered there was the Dawn
Prayer. Some people claim that the Prophet led them in congregation
in the heavens. The preponderant view according to Prophetic
hadiths is that they offered prayer at Jerusalem. Some Prophetic
hadiths imply that he offered such a prayer before ascending to the
heavens, while others maintain that the Prophet offered it after his
descending. The latter is the preponderant view, since he used to
question Jibril (Gabriel) about every prophet upon visiting every
heaven. It is also more rational to believe that he offered prayer
after it was prescribed in the heavens. Therefore, Prayer was first
prescribed in the heavens and then he returned to Jerusalem where
the Prophet M uhammad and the other prophets congregated to
offer prayer. His merit and prominence were affirm ed by leading
them in prayer according to Jibrils (Gabriel’s) instruction. He, then,
went out o f Jerusalem, mounted Al-Burdq and returned to Mecca
at night. Allah, Glorified be He, knows best.”

Was Al-Isrd’ in soul and body or in soul only?

People differed on the nature of A l-Isrdwas it in soul and body or in soul
only? There are, however, two points of view.
Principle 4: Belief in Allah’s Messengers 213

The dominant majority of Muslim scholars maintain that Al-Isra of the

Prophet (PBUH) was in both soul and body. The substantiating proof lies in the
Qur’anic verse, which provides:
“Exalted is He Who took His Servant [i.e., Prophet Muhammad]
by night from Al-Masjid Al-Hardm to Al-Masjid Al-Aqsd, whose
surroundings We have blessed...” (Qur’an: Al-Isra: 1)
Glorification of Allah is only issued in great matters of concern. Had it been a
dream, it would not have been incredible, the disbelievers would not have belied
the Prophet, and those Muslims, who renounced Islam, would not have renounced
it upon hearing the Prophet talking to people about that event. Likewise, the word
‘Servant,’ mentioned in the Qur’anic verse, refers to both body and soul. Allah,
Exalted be He, says:
“Took His Servant [i.e., Prophet Muhammad] by night.”
(Qur’an: Al-Isra: 1)
And says:
"... And We did not make the sight which We showed you except as
a trial fo r the people.” (Qur’an: Al-Isra: 60)
Ibn 'Abbas has said:
“The sight which Allah’s Messenger o f Allah (PBUH) was shown on the
Night Journey was actual sight (i.e., not a dream).”
(Related by Al-Bukhari)
Allah also says:
“The sight [o f the Prophet] did not swerve, nor did it transgress
[its limit].” (Qur’an: An-Najm: 17)
Sight is an indication that Al-Isra’ was carried out in soul and body. Being carried
on Al-Buraq, a small brilliant white beast, necessarily requires the existence of the
body since the soul does not need a means of transport when moving.
On the other hand, other people maintain that the Prophet was taken, during
Al-Isrd’, in soul only. This view was reported by Ibn Ishaq on the authority of
' A’ishah and Mu'awiyah (may Allah be pleased with them). It was also reported
from Al-Hasan Al-Basri. This view does not necessarily imply that Al-Isrd’ was
only a dream. It indicates that the Prophet’s soul was detached from his body and
then transported to make the journey. Proponents of this view argue that it is one
of the special qualities of the Prophet Muhammad (PBUH).
214 Guide to Sound Creed

A dream may be a series of images, ideas, emotions, and sensations occurring

involuntarily in the mind during certain stages of sleep. Therefore, a sleeper may
imagine himself ascending to the heavens or traveling to Mecca while his soul
is still motionless, but only the angel might produce such ideas or emotions for
him. There is a clear distinction between visioning something in a dream and
experiencing it through the soul alone.
In addition, those who believed that Al-Isra’ was solely carried out in the
Prophets soul substantiated their view by the Prophetic hadith narrated on
the authority of Sharik Ibn Abu Namir from Anas Ibn Malik who reported the
Prophet (PBUH) as saying:
“Then when I woke up, I found myself lying in Al-Hijr (the unroofed
portion o f the Ka'bah which at present is in the form o f an enclosed
area beside the Ka 'bah).”
This view may be refuted for two reasons. First, this Prophetic hadith includes
a transmission fault attributed to Sharik, for the memorizers of hadiths found
faults in the hadith of Al-Isra’ attributed to Sharik. Second, the words ‘woke up’
may be contextually interpreted as a mere change of state rather than getting up.
In this regard, Ibn Kathir says, “This interpretation sounds more preferable than
rejecting the narration o f Sharik.”
Ibn Kathir further added:
“We do not doubt the Prophets having a dream about Al-Isrd’ before
it occurred, which came true afterwards. The Prophet (PBUH) did not
see a vision except that it would become true afterwards. This point
was further elaborated on when talking about the earliest beginnings o f
revelation. That is, the Prophet saw what really happened to him before
receiving the revelation in the form o f pre-prophecy glad tidings.”
Was the Prophet’s Ascension Repeated?:
Al-Hafiz Ibn Kathir, after maintaining the Prophetic hadiths listed with
regard to this subject, said:
“The main conclusion o f our overall understanding o f all the
Prophetic hadiths, including the sahih (authentic), hasan (good) and
da 'if (doubtful) hadiths thereof, is that the Prophets Al-Isrcl’ occurred
only once.”
Although transmitters have reported various relevant hadiths and some of
them may add or skip specific words in the story, they are all susceptible to error.
Principle 4: Belief in Allah’s Messengers 215

Besides, whoever regarded the various differing reports concerning the

story of Al-Isrd’ as an indication that there was more than one Isrd’ should be
considered as adopting an erring view and would be mistaken. Some of the
later scholars claimed that the Prophet (PBUH) was transported from Mecca to
Jerusalem once, and ascended from Mecca to the heavens in another journey.
They further claimed that he also traveled from Jerusalem to the heavens in a
third trip. Such scholars falsely assumed that they could evade the paradoxical
situation concerning the number of journeys by providing this view. This view
however seems odd. No one of our righteous Salaf (early Muslim scholars) were
reported to have said that. Had the journey been repeated, the Prophet (PBUH)
would have informed us about that.
Some Sufis alleged that Al-Mi 'rdj occurred thirty times. Some further claimed
that it happened thirty four times, one being in both soul and body and the rest
being only in soul. It is also said that Al-Isrd’ occurred twice, once in the state of
awakening and the other while sleeping. Proponents of that view attempted to
reconcile the narration of Sharik and the mainstream hadiths. Some other people
argued that the journey occurred twice, one before the Revelation and the other
after it. Others claimed that it occurred three times, one before the Revelation and
two after it. Whenever they suspect the interpretation of a Prophetic hadith, they
increase the number of journeys.
Ibnul-Qayyim (may Allah have mercy on him) has said:

“What an amazing situation was that o f those who claimed that the
Prophet (PBUH) was transported many times! How could they assume
that Allah, in every journey, prescribed prayers as fifty and then, due to
the solicitude o f the Prophet who frequented Allah and Musd (Moses)
many times, they were reduced to five? Did Allah say in every journey
that He has finally assigned the prescribed prayers and relieved the
burden levied on His bondmen?”
Ibn Kathlr has said:

“Some transmitters o f hadiths narrated the story o f Al-Isra and Al-

Mi'rdj differently. They sometimes dropped some well-known details or
even forgot them. They sometimes elaborated the meaning o f the story in
particular stances and abridged the text in other occasions. Thereupon,
whoever interprets each version as a different journey is certainly
erroneous. All contexts maintain that the Prophet (PBUH) greeted each
prophet in the heavens only once and that Allah prescribed prayers only
once too. How should one claim that the journey occurred so many
times? It is utterly impossible.”
216 Guide to Sound Creed

2) The Universality of Muhammad’s Prophethood and Refutation of

Deniers’ Claims:
A group of the Jews and Christians and those who follow them allege that
Prophet Muhammad (PBUH) was solely sent to Arabs, not to the People of the
Scriptures. They say, “If Muhammad’s religion is true, our religion is true as well,
and there are various ways to draw near to Allah.” They compare the difference of
religions to the various schools of scholars and Imams; if one school is correct, this
does not necessarily entail that the other schools are wrong.
This assumption, however, is apparently false, because if they believed in the
prophethood of Muhammad, they should consequently believe in whatever he
would inform them about. The Prophet has decisively maintained that he is the
Messenger of Allah to all people, therefore no one should belie him, instead his
words should be taken for granted.
The Prophet, moreover, sent his messengers with messages to kings and rulers
all over the globe to invite them to accept Islam. He sent messages to Caesar of
the Roman Empire, Khosrau of Persia, Negus of Abyssinia and Al-Muqawqis of
Egypt, and all the other major rulers at the Prophets time.
The Prophet (PBUH) also fought against the People of the Scripture (the
Jews and Christians), captivated their offspring and deemed killing them lawful
after they (i.e., the Jews and Christians) broke peace treaties. He also obliged
them to pay the jizyah12. This has been proven according to authentic reports.
Therefore, he invited the People of the Scripture to embrace Islam as he did with
the polytheists. He engaged in military combats against Banu Qaynuqa', Banu
An-Nadir and Banu Quraydhah and the people of Khaybar who were all Jews
after they broke treaties held with him. He, moreover, captivated their women
and children and took their properties as war booties. Furthermore, he fought
against the Christians in the year of (the battle of) Tabuk, in which Zayd Ibn
Harithah, the Prophet’s freed slave and Ja'far (may Allah be pleased with them)
were killed. The Prophet also imposed the payment of the jizyah on the Christians
of Najran.
Similarly, the Prophet’s Rightly-Guided Caliphs fought against the People of the
Scripture and enjoined them to pay the jizyah willingly while being humble.
The Qur’an, which was revealed to Prophet Muhammad, frequently calls the
People of the Scripture to follow his message. The Qur’an declares the disbelief of
those who do not follow his call. Almighty Allah says:
“O you who were given the Scripture, believe in what We have sent
down [to Muhammad], confirming that which is with you...”
(Qur’an: An-Nisa: 47)
Principle 4: Belief in Allah’s Messengers 217

In the Qur’an, Allah addresses the People of the Scripture so many times by
saying:

“O People o f the Scripture...” and “O Children o f Israel...”

He also says:

“Those who disbelieved among the People o f the Scripture and the
polytheists were not to be parted [from misbelief]...”
(Qur’an: Al-Bayyinah: 1)
This style is oft repeated in the Qur’an. Allah, Exalted be He, says:
“Say, [O M uhammad], ‘O mankind, indeed I am the Messenger o f
Allah to you all, [from Him] to Whom belongs the dominion o f the
heavens and the earth...” (Qur’an: Al-A' raf: 158)
And says:
“And We have not sent you except comprehensively to mankind...”
(Qur’an: Saba’: 28)
It is also repeatedly reported that the Prophet said:
“I have been given superiority over other Prophets in five respects...”]
Among those five respects, he said, [ “... Every Prophet had been sent
to his people in particular but I have been sent to all mankind in
general.”
It is authentically proven that the Prophet (PBUH) was sent to the jinn and
mankind.
This is substantiated by a number of proofs maintaining that the Prophet
invited the People of the Scriptures to believe in his message, and declared the
disbelief of those who renounced his call. He also commanded Muslims to
fight against them until they embrace Islam or pay the jiziah willingly in full
humbleness. He was reported to have fought against them and sent military
campaigns against them. He also imposed the jiziah on them, killed their
fighters, captivated their women and children and took their properties as war
booties. He also besieged Banu Qaynuqa' and then expelled them to Azru'at.
Similarly, he besieged Banu An-Nadir and expelled them to Khaybar, regarding
whom Allah revealed the Sura of Al-Hashrn. The Prophet also besieged Banu
Quraydhah when they broke their treaty with the Prophet. Accordingly, he
killed their men, captivated their women and took their properties. It is fully
maintained in the Sura of Al-Ahzdb Likewise, the Prophet fought against
218 Guide to Sound Creed

the people of Khaybar and conquered their territory. He killed their men,
captivated their women and allotted their land among the believers. This is
mentioned in the Sura of Al-Fath2. The Prophet also imposed thejiziah on the
Christians, regarding whom parts of the Sura of Alu 'Imrdn16 were revealed.
Moreover, he conquered territories owned by the Christians in the year of
(the battle of) Tabuk, regarding whom Allah revealed verses in the Sura of
At-Tawabah17. In most of the suras revealed at Medina, such as Alu 'Imrdn,
An-Nisd and Al-Md’idah , there are numerous calls directed to the People of
the Scripture to embrace Islam.
The Prophets Rightly-Guided Caliphs like ' Umar and Abu Bakr, and the
Muhajirun20 and the Ansar21, who are well-known for their full obedience
to the Prophet and complete observance of his commands, have conquered
the Roman and Persian Empires. In addition, they fought against the People
of the Scripture and the Magi and enjoined them to pay the jiziah willingly
while being humble.
According to one of the sahih hadiths, the Prophet is reported to have said:
“By the One in Whose Hands my soul rests, no Jew or Christian
will hear about me without believing in me but will be cast into the
Hellfire”
Sa' id Ibn Jubayr said:
“In support o f the meaning o f this Prophetic hadith, we quote the
Quranic verse, which provides, But whoever disbelieves in it from
the [various] factions the Fire is his promised destination’ (Qur’an:
Hud: 17) The meaning o f this hadith is authentically attributed to the
Prophet (PBUH).”
Therefore, Muhammad is thus, the Messenger of all peoples and groups.
The Prophet (PBUH) frequently affirmed that he was sent as the Messenger of
the People of the Scripture and others. Henever told a lie. He could never fight
against people without a divine command from Allah, and never declared peoples
blood and properties lawful without Allah’s permission. Whoever belies Allah
by claiming that he (PBUH) has been commanded to fight against a particular
people, while in reality not being commanded so, is definitely regarded as a liar
and unjust. Allah, Exalted be He, says:
“And who is more unjust than one who invents a lie about Allah
or says, ‘It has been inspired to me,’ while nothing has been
inspired to him .. (Qur’an: AI-Aji ' am: 93)
Principle 4: Belief in Allah’s Messengers 219

In addition to being a liar, such a person is deemed among the worst people
tending to spread mischief in the earth. He is also considered worse than tyrant
rulers, for such tyrant rulers usually fight people for the sake of subjecting them
to their wills without even inviting them to Paradise or warning them against
Hellfire through the claim of being messengers from Allah. Even Pharaoh and
the tyrants like him are not included in such an abominable category. Only false
prophets like Musaylimah and Al-Aswad Al-Ansi are included in this category
of the worst liars.
Thus, once verified as a true Prophet, everything he conveys should be
regarded as true and therefore his obedience becomes obligatory. Almighty
Allah says:
*'And We did not send any messenger except to be obeyed by
permission o f Allah...” Qur’an: An-Nisa: 64)
Similarly, if he calls the People of the Scripture to follow him, such a call must
be regarded as true.
Further, whoever believes in the Messenger of Allah without accepting that
his call is also for the People of the Scripture is regarded as erroneous like the
ones who believe in Moses but falsely assume that Moses was supposed not to
make exodus to Ash-Sham22 or let the Israelites depart Egypt. Moreover, such
people would be regarded as ones alleging that Allah did not command Moses
to do so nor to observe the Sabbath, and that he did not receive the revelation of
the Torah nor did he have direct speech with Allah. Such is the case of those who
believe in Jesus but claim that he was not sent to the Children of Israel, and that
the Children of Israel did not have to obey him, and that he oppressed the Jews.
Therefore, Allah, Exalted and Glorified be He, says:
“Indeed, those who disbelieve in Allah and His Messengers and wish
to discriminate between Allah and His Messengers and say, ‘We
believe in some and disbelieve in others,’ and wish to adopt a way
in between. Those are the disbelievers, truly. And We have prepared
fo r the disbelievers a humiliating punishment.”
(Qur’an: An-Nisa: 150-151)
3) Muhammad’s: The Concluding Message
Almighty Allah concluded all messages with the revelation of Muhammad’s
message. Almighty Allah says:
“Muhammad is not the father o f [any] one o f your men, but [he is]
the messenger o f Allah and seal [i.e., the last] o f the prophets...”
(Qur’an: Al-Ahzab: 40)
220 Guide to Sound Creed

The Prophet, moreover, is reported to have said:

“I am the Seal o f the prophets. There will he no Prophet to com e
after me.”
According to this hadith, the finality of prophethood necessitates the finality
of the Divine Revelation, since the absence of the general case requires the absence
of the specific one.
Sealing prophethood by the prophethood of Muhammad (PBUH) means that
neither a prophet will appear again nor a new divine legislation may be enacted
after him.
Jesus’ new coming at the end of life does not contradict this statement, since
Jesus (PBUH) will follow Prophet Muhammad’s legislation. He will not follow
his own legislation, which has been already abrogated. Thus, he will become a
successor of the Prophet and a ruler among his nation.
Prophet Muhammad (PBUH), the seal of all prophets and messengers
(peace be upon them all), was dispatched with the most perfect Book, the most
comprehensive legislation. He was sent with a legislation held adequate for
the needs of all creatures everywhere until the Last Day. By his coming, Allah
concluded Prophethood.
In the Two Sahihs (the Two Authentic Books of Al-Bukhari and Muslim),
Jabir Ibn 'Abdullah (may Allah be pleased with him) narrated that the Prophet
(PBUH) said:
“My similitude in comparison with the other prophets is that o f a
man who has built a house completely and excellently except fo r a
place o f one brick. When the people enter the house, they admire
its beauty and say, 'But fo r a place o f a brick (how splendid the
house will be)!' ”
According to the narration maintained in Muslim’s Authentic Book of Hadith,
he added:
“...Thus, I have come to finalize the chain o f Prophets.”
According to a third narration related by Al-Bukhari and Muslim, Abu
Hurayrah (may Allah be pleased with him) narrated a further addition, which
complements the aforementioned hadith. It provides:
“...The people go about it, but say, 'Would that this brick be put in its
place!’ So I am that brick, and I am the last o f the Prophets.”
Principle 4: Belief in Allah’s Messengers 221

Moreover, the Prophet (PBUH) said:

“The Children o f Israel used to be ruled and guided by prophets;
whenever a prophet died, another would take over his place.
However, there will be no prophet after me, but there will be
caliphs.”
(Related by Al-Bukhari)
Jabir Ibn Samurah also narrated:
“I saw a seal on the back o f the Prophet (PBUH) looking like an egg o f
a pigeon.”
(Related by Muslim)
Al-Hafiz said in his book entitled, ‘Fathul-Bari ft Sharh Sahihul-Bukhari
(the Bestowal o f the Creator in Expounding Al-Bukhari’s Sahih):
“Al-Qurtubi maintained that all authentic hadiths agreed that the
seal o f prophethood appeared on the Prophets left shoulder. It was a
prominent reddish object, which would be equal in size to the egg o f a
pigeon when it shrank, and it would be equal in size to a handful when
it stretched”. And Allah knows best.
Scholars explained why the seal of Prophethood was on the left shoulder of
the Prophet. They maintained, “It should be closer to his heart.”
As-Suhaili maintained that the seal of Prophethood was put on the Prophet’s
shoulder, since Satan can easily penetrate the human body through that part.
Therefore, the Prophet (PBUH) was guarded against Satanic insinuations.
Al-Hafiz said:
“It is o f Allah’s mercy on His servants that He sent Muhammad
(PBUH) to them. It is also a means o f honor to conclude the prophets
and messengers and toperfect the religion with him (PB UH). According
to the Quran and the Sunnah o f the Prophet, it is fully clear that no
prophet will come after him. This declaration is fully demonstrated
to denounce any straying liar who may claim prophethood later even
if being equipped with all sorts o f magic, spells and charms. All such
acts, if produced, should be regarded as mere deceptions. Examples o f
those who falsely claimed prophethood after the death o f the Prophet
(PBUH) are Al-Aswad Al-'Ansi in Yemen and Musaylimah Al-
Kadhdhab in Yamamah. They produced such apparent paradoxes
and absurdities, which unveiled their deception and untruthfulness;
222 Guide to Sound Creed

may the curse o f Allah befall them. Allah will unveil the falsehood o f
every impostor claiming to be a prophet until the Day o f Resurrection
when those falsely claiming the prophethood are concluded with the
Antichrist. Allah will expose, before true believers and scholars, the
absurdities such a liar produces. This is out o f Allah’s beneficence
toward His creatures. Such imposters never enjoin good or forbid evil
except fo r a hidden reason or bad intention they may secretly retain.
They always show falsehood and wickedness through their deeds and
sayings. Almighty Allah says:
“Shall I inform you upon whom the devils descend? They descend
upon every sinful liar.” (Qur’an: Ash-Shu' ara: 221 -222)
On the contrary, trueprophets (peace be upon them) show truthfulness,
right guidance, uprightness and equity in whatever they say, command,
do or produce o f miracles and proofs which prove their prophethood.
Prayers and peace o f Allah be upon them all.
People are not, however, in need o f a new legislation after the
revelation o f Muhammad’s message, since it adequately responds to
the needs o f humanity. Therefore, there is no reason for sending a new
prophet after Muhammad (PBUH). But one may argue that the Muslim
nation has come to a decline, so that a new prophet may work on its
reform. To this, one may say that reform is not an adequate reason for
the revelation o f a new message after Muhammad (PBUH). A prophet
is always dispatched to receive Divine Revelation; the reason fo r Divine
Revelation is people’s need for a new legislation or to complement the
principles o f a preceding divine message. It may also be needed to purify
preceding legislations o f all alterations and forgeries. Since Allah has
preserved the Qur’dn and ultimately perfected the religion o f Islam, no
need fo r further prophets will arise. The Muslim nation is only in need
o f reformers.”
This is quoted form Ar-Radd 'Ala Al-Qddydniyyah (Refuting the false claims
of Al-Qddydniyyah23) with slight changes made by the author.
Allah proclaims the finality of prophethood by sending Muhammad (PBUH) in
His saying:
“M uhammad is not the fa th er o f [any] one o f your men, but [he
is] the messenger o f Allah and seal [i.e., the last] o f the prophets.
And ever is Allah, o f all things, Knowing.”
(Qur’an: Al-Ahzab: 40)
Principle 4: Belief in Allah’s Messengers 223

It is, thus, well-known that the Qur’an remains preserved as a comprehensive

book of peoples legislations and regulations exactly as it was first revealed to
Prophet Muhammad (PBUH). Similarly, the Sunnah of the Prophet remains as
the enunciator of the Qur’an’s meanings and thus it serves as a living example of
the Prophet. Allah, Exalted be He, says:
" ... I f you disagree over anything, refer it to Allah a n d the
M essenger.” (Q ur’an: A n-N isa: 59)
Reference to Allah means recourse to His Book, and reference to the Messenger
after his death means seeking solutions in his Sunnah. Therefore, the world is
no more in need of further prophets and new legislations after the coming of
Muhammad (PBUH). If Allah sends more prophets or messengers, they will not
add to the main fundamentals of Islamic faith or to the Islamic legislation. Allah
has perfected the religion and accomplished His law. He says:
“This day I have perfected fo r you your religion and completed My
favor upon you and have approved fo r you Islam as religion...”
(Qur’an: Al-Ma’idah: 3)
If the reason behind dispatching messengers only lies in inviting people
to their messages and spreading it among them, it may be easily carried out
by Muslim scholars, since they should stand for propagating the message
among people.
In addition, whoever believes in the continuity of prophethood or accepts
the view of anyone believing so should be regarded as an apostate. Therefore,
the Companions fought against those who falsely alleged prophethood after the
death of Prophet Muhammad (PBUH) and regarded them as apostates. This view
is unanimously agreed upon by earlier and later Muslim scholars.

The Significance of Concluding Prophethood with Muhammad:

Prophethood was concluded with the Message of Muhammad because he
was sent to all peoples and nations until the Last Day. Accordingly, Almighty
Allah says:
“And We have not sent you except comprehensively to mankind as a
bringer o f good tidings and a wamer...” (Qur’an: Saba’: 28)
He also says:
“ And We have not sent you, [O Muhammad], except as a mercy to
the worlds.” (Qur’an: Al-Isra: 105)
224 Guide to Sound Creed

Moreover, He says:
“Blessed is He Who sent down the Criterion upon His Servant that
he may be to the worlds a wamer.” (Qur’an: Al-Furqan: 1)
Allah, further, says:
“Say, [O Muhammad], ‘O mankind, indeed I am the Messenger o f
Allah to you all..’ ” (Qur’an: Al-A' raf: 158)
Since Muhammad’s Message is generally intended for all peoples all over the
globe, it should be perfect and thus meet the needs of people. Allah, Exalted be
He, says:
"... This day I have perfected fo r you your religion and completed My
favor upon you and have approved fo r you Islam as religion.”
(Qur’an: Al-Ma’idah: 3)
He also says:
"... And We have sent down to you the B ook as clarification fo r
all things and as guidance and mercy and good tidings fo r the
Muslims.” (Qur’an: An-Nahl: 89)
He further maintains:
“And We have revealed to you, [O Muhammad], the Book [i.e., the
Qur’dn] in truth, confirming that which preceded it o f the Scripture
and as a criterion over it...” (Qur’an: Al-Ma’idah: 48)
In his argument against Al-Qddyaniyyah, Shaykh Abul-A' la Al-MawdM! has
maintained:
“I f we peruse the Quran to enumerate the reasons why Allah sends
a prophet to a particular nation, we may discern the following four
reasons:
1. Such a nation has not received a prophet or the precepts o f a former prophet
might not have reached them.
2. They might have received a prophet but later his teachings were subjected
to forgery or oblivion to the extent that people could not properly or fully
follow his path.
3. A prophet might have been sent to this nation but his teachings were not
adequate for fulfilling the needs o f coming generations. Therefore, a dire
need arose for sending more prophets to perfect the religion.
Principle 4: Belief in Allah’s Messengers 225

4. This nation might have received a prophet, but that prophet was in need o f
another messenger to substantiate him or support his cause.
These fou r reasons have become null and refuted after the advent o f
Prophet M uhammad (PBUH). Therefore, the Muslim nation and all
other nations become in no need o f further prophets after the advent o f
M uhammad (PBUH).

The Quran maintains that Muhammad (PBUH) has been sent for the
guidance o f all people. Allah says:
“Say, [O Muhammad], ‘O mankind, indeed I am the Messenger o f
Allah to you a ll..: ” (Qur’an: Al-A' raf: 158)

Also, the history o f civilization affirms that the world, since the advent o f
Muhammad’s Message until the present day, has been suitable to make
the Islamic call reach everywhere on the globe and be accessible to every
existing nation. There is, thus, no need fo r sending further prophets to
any nation. In this sense, the first reason fo r sending other prophets after
Muhammad (PBUH) becomes null. Similarly, the Quran and books
tackling the hadiths and life o f the Prophet affirm that the teachings
o f the Prophet still exist now without being subjected to distortion,
corruption, forgery or alteration.
The Book Muhammad (PBUH) sent with does not suffer any omission,
deletion or addition. More importantly, it will never ever be a subject o f any
form o f forgery until the Last Day.
In addition, the guidance, which the Prophet (PBUH) disseminated through
his deeds and dictums, is still preserved as if we still observe the integral
character o f the Prophet (PBUH). Thus, the second reason for sending
further prophets is refuted.
What refutes the third reason for sending other prophets is the fact that
the Quran explicitly highlights that Allah’s religion has become perfect by
sending Muhammad, the Seal o f all prophets.
Finally, if there had been any needfor sending another prophet with Prophet
Muhammad to support his message, then he would have been sent at his
time. Thus, the refutation o f these four reasons entails refuting any further
reasons for sending prophets after Muhammad.’’
226 Guide to Sound Creed

Kar&matul-AwliyA’ (Supernatural Acts Produced by Allah’s Allies)

We have previously tackled the Prophets’ miracles and the distinction
between a miracle and inexplicable acts of sorcerers and fortunetellers on the
one hand and the newly advanced inventions on the other hand. The coming
section, therefore, is devoted to the inexplicable, supernatural acts of those
whom Allah honors with His love and friendship. These inexplicable acts are,
however, closely related to the Prophets’ miracles. In this same section, it seems
pertinent to distinguish between these supernatural acts and the wonders done
by sorcerers and jugglers.
Allah’s allies are, according to the Qur’an, the righteous pious believing people.
Allah, Exalted be He, says:
“Unquestionably, [for] the allies o f Allah there will be no fear
concerning them, nor will they grieve. Those who believed and were
fearing Allah.” (Qur’an: Yunus: 62-63)
Every pious and believing individual becomes, according to the degree of
his piety and belief, an ally of Allah, Exalted and Glorified be He. Allah may
support him with some supernatural acts, which are commonly called ‘Kardmdt’
(supernatural acts).
Technically defined, Al-Kardmah is an inexplicable act carried out by
some of the righteous, who follow the path of the messengers, as a means of
honoring them for following the messengers’ path. Not all of Allah’s allies are
supported with supernatural acts. An inexplicable marvelous act is always
carried out to reinforce the faith or substantiate the argument of Allah’s
allies against the opponents of truth. Those of Allah’s allies who are not
substantiated with such acts are not usually deficient. This means those of
Allah’s allies who are supported with inexplicable acts are not held preferable
to those who are not.
The veracity of supernatural acts shown by Allah’s righteous allies is
proven by the consensus of Muslim scholars and the Adherents of the Sunnah
and Muslim Community. The occurrence of these inexplicable acts are
also approved by the Ever-Glorious Qur’an and the Sunnah of the Prophet
(PBUH). Only heretics like the Mu'tazilah (Mutazilites) and the Jahmiyyah
and their followers deny them. Such a denial is contradictory to what has been
established by the Qur’in and the Sunnah. The Qur’an, for instance, mentions
the story of the People of the Cave (the Sleepers of Ephesus) and the story
of Mary, the Virgin. Moreover, according to the hadiths, the angels used to
descend in the shape of a canopy of lamps to listen to the Quranic recitation
Principle 4: Belief in Allah’s Messengers 227

of Usayd Ibn Hudayr (may Allah be pleased with him). They are also reported
to have greeted 'Im rin Ibn Husayn (may Allah be pleased with him). There
are also other similar instances. For reviewing this issue, see Al-Furqdn bayn
Awliyd’ Ar-Rahmdn wa Awliyd’ Ash-Shaytdn (the Decisive Distinction between
the Allies o f the Merciful and the Allies o f Satan) by Shaykhul-Islam Ibn
Taymiyah (may Allah have mercy on him).
Establishing the veracity and truth of supernatural acts carried out by
Allah’s allies, however, caused discord and great confusion among people.
A group of them including the M u'tazilah, the Jahmiyyah and their
followers completely deny the occurrence of supernatural acts by Allah’s
allies. Their denial contradicts explicit texts of the Qur’an and the Sunnah,
and reality as well.
Another group, however, extravagantly attributes unearthly supernatural
acts to the supposedly allies of Allah. This group of people includes laymen and
deviating learned persons. They affirm the occurrence of extraordinary wonders
by transgressors and wrongdoers and other allies of Satan. They, in doing so,
mostly rely on fake stories, dreams and satanic practices. In attributing such
wonders, they attribute them to sorcerers, jugglers and swindlers, Sufi saints
and other retainers of erroneous beliefs, whom they adore while they are alive
or by commemorating their tombs. They, moreover, have built tombs for them
and alleged their elevated and hallowed status by telling fabricated stories about
them. Such tales include, for instance, the alleged beliefs that such persons have
the power to affect matters in the world, fulfill the needs of people and relieve
those who seek their help. In addition, they claim that such sorcerers and jugglers
are poles and succors.
Therefore, alleged supernatural acts have been taken as a pretext for adoring
those allies of Satan. They may falsely allege that soothsaying, swindling and
sorcery are manifestations of miracles. They, thus, do not differentiate between
supernatural acts maintained by Allah’s allies and satanic acts provided by the
allies of Satan. Those who are explicitly proved as Allah’s allies by means of the
Qur’jin or the Sunnah should never be adored even though they are supported
with miraculous acts. Similarly, blessings should never be sought by visiting their
tombs. Allah Alone is the One worthy of worship.
There is a number of distinctions between the extraordinary acts carried
out by Allah’s allies and those acts carried out by swindlers and jugglers. The
former, for instance, are mainly performed as consequences of righteousness
and piety while the latter are mainly corollaries of disbelief, transgression
and wrongdoing.
228 Guide to Sound Creed

Moreover, the supernatural acts of Allah’s allies are chiefly carried out to
invite people to do deeds of righteousness and piety while the inexplicable acts of
jugglers and swindlers are usually carried out to lead people to abominable and
prohibited acts such as polytheism, disbelief and killing.
In addition, supernatural acts offered by Allah’s allies are intensified by
remembering Allah and retaining His Oneness while inexplicable acts of jugglers
and swindlers usually vanish upon mentioning the Name of Allah, reciting
the Ever-Glorious Qur’an or retaining Allah’s Oneness. There are, thus, clear
distinctions between the acts carried out by Allah’s allies and jests of swindlers
and jugglers.
As we have mentioned before, Allah’s allies do not make use of the acts sustained
by Allah for practicing swindle and fraud or even for acquiring glorification.
They get, nonetheless, more modest and closer to Allah and are always dedicated
to His service. Swindlers and jugglers, on the other hand, utilize the satanic acts
offered by them to make people applause, glorify and even adore them. Thus each
one of them has his own group or sect, which is named after him such as Ash-
Shadhiliyyah (being attributed to Ash-Shadhili), Ar-Rifa'iyyah (being attributed
to Ar-Rifa'i), An-Naqshabandiyyah (being named after An-Naqshabandi) and
other Sufi sects.
To conclude, people disagree with regard to belief in the inexplicable acts
produced by Allah’s allies. They are of three groups:
The first group have excessively denied and renounced such acts which are
proved in the Ever-Glorious Qur’an and the Sunnah, although such acts are always
provided by Allah in favor of His righteous allies for substantiating the truthful
and straight path they follow.
The second group have excessively approved of such acts to the extent that
they believe that sorcery, jugglery and other deceptive acts are manifestations
of Kar&mah. Such a group of people have utilized such a conviction to be a
means of practicing polytheism by adoring sorcerers and jugglers whether
being alive or dead. Hence, major polytheism, represented in frequenting
tombs and adoring persons, and excessively attributing fables and inexplicable
acts to sorcerers, has emerged.
The third group involves the Adherents of the Sunnah and Muslim
Community who have taken the middle path, which is free from any
excessiveness or inadequacy. Such a group of people have proved what is
enacted in the Qur’an and the Sunnah of the Prophet and they never excessively
adore Allah’s allies. They are still convinced that there are degrees of preference
Principle 4: Belief in Allah’s Messengers 229

among Allah’s allies; however, they do not prefer one ally to another. This is due
to the fact that one of Allah’s allies, though not supported with supernatural
acts, may be preferred to another supported with such miraculous acts. Such
a moderate group has also renounced acts of sorcery, jugglery, swindle and
fraud, which they held contradictory to the Qur’an and Sunnah of the Prophet
(PBUH). They regard such acts as supernatural acts emanating from Satan not
produced by Allah’s allies.
Thus, all praise and grace belong to Allah Who explicitly revealed the truth
and unveiled falsehood. Allah, Exalted be He, says:
"... That those who perished [through disbelief] would perish upon
evidence and those who lived [in faith] would live upon evidence;
and indeed, Allah is Hearing and Knowing.”
(Qur’an: Al-Anfal: 42)

Endnotes

1Al-An 'am: The Grazing Livestock, specifically: camels, cattle, sheep and goats, as mentioned
in verses 143-144 of this Sura. The sixth Sura of the Qur’an.
2 Al-Isra and Al-Mi 'r&j (the Prophet’s Night Journey and Ascension): Prophet Muhammad’s
miraculous night journey from the Sacred Mosque in Mecca to Al-Aqsa Mosque in
Jerusalem, then his miraculous ascension from Jerusalem to the heavens to meet his
Lord.
3 Yunus: The Prophet Jonah. The tenth Sura of the Qur’an.
4 Hud: The Prophet Hud. The eleventh Sura of the Qur’an.
5 At-Tur: The Mount, where Allah spoke to Moses. The fifty-second Sura of the Qur’an.
6 Al-Baqarah: The Cow. The name is taken from the story in verses 67-73. The second Sura
of the Qur’an.
7 Isr&’: The Night Journey. The Sura is also known as Banu Isr&’il (The Children of Israel). The
seventeenth Sura of the Qur’an.
8 R&fidah: A Shiite group who refused the caliphates of Abu Bakr As-Siddiq and 'Umar
Ibnul-Khattib and waged accusations against them and against many of the Prophet’s
Companions as well.
9 Zih&r. the saying of a husband to his wife, when he wants to abstain from having sex with
her, “(Sexually,) you are to me like the back of my mother,” i.e. unlawful to approach
sexually. That was a type of divorce practiced by Arabs in the Pre-Islamic Period of
Ignorance (Al-J&hiliyyah).
10 Li'&n: Swearing allegation of adultery upon one’s wife and divorcing her by
public imprecation
11 Al-Bur&q: It is the animal mounted by the Prophet (PBUH) during Al-lsr&\
230 Guide to Sound Creed

12 The jizyah: A tribute or a tax required from non-Muslims living in an Islamic state
exempting them from military service and entitling them to the protection of the
Islamic state.
13 Al-Hashr. The Gathering. The fifty-ninth Sura of the Qur’an.
14 Al-Ahzdb: The Companions or The Combined Forces, referring to the alliance of
disbelieving Arab tribes against the Muslims in Medina for the battle called “Al-Ahzdb” or
“Al-Khandaq” (the Trench). The thirty-third Sura of the Qur’an.
15 Al-Fath: The Conquest. The forty-eight Sura of the Qur’an.
16 Alu Imran: The family o f ' Imran. The third Sura of the Qur’an.
17 At-Tawabah: Repentance. This Sura is also known as Bard’ah, meaning disassociation,
freedom, release or immunity. The ninth Sura of the Qur’an.
18 An-Nisd: The Women. The fourth Sura of the Qur’an.
19 Al-Md’dah: The Table, referring to the table spread with food requested by the disciples of
Jesus (PBUH) in verse 112 of this Sura.
20 The Muhajirun: The Emigrants; those Muslims who emigrated from Mecca to Medina as
they were persecuted in Mecca because of embracing Islam.
21 The Ansdr. The Supporters; the inhabitants of Medina who had accepted Islam and
supported the Prophet (PBUH) and all the Muslim Emigrants (the Muhdjirin) upon their
arrival there.
22 Ash-Sham: The Levant; the region covering Syria, Lebanon, Jordan, and Palestine.
23 Qddydniyyah: A sect that claims to belong to Islam. It was founded by Mirza Ghulam;
its adherents believe that Muhammad (PBUH) is not the last Prophet, divine revelation is
still in effect and that Jihdd is prohibited.
 Belief in Last Day

It includes the following aspects:

First Aspect:

Belief in the Signs of the Day of Judgment

As the Last Day is necessarily preceded by a number of signs which preface
its coming, commonly called Ashrdt As-Sd 'ah (Signs of the Day of Judgment),
it seems pertinent to mention the most eminent signs, since belief in the Last
Day and its signs is an indispensable core of a Muslims faith. Allah, Exalted and
Glorified be He, says:
“The Hour has come near, and the moon has split [in two].”
(Qur’an: Al-Qamar: 1)
He further maintains:
“Then do they aw ait except that the H our should com e upon
them unexpectedly? But already there have com e [som e o f] its
indications.” (Qur’an: Muhammad: 18)
232 Guide to Sound Creed

Imam Al-Baghawi (may Allah have mercy on him) has said, “And the coming
o f the Prophet (PBUH) is regarded as one o f the portents which preface the Last
Day.” Almighty Allah says,
.. And what will make you perceive? Perhaps the Hour is near.”
(Qur’an: Ash-Shura: 17)
And says:
“Are they waiting except fo r the Hour to come upon them suddenly
while they perceive not?” (Qur’an: Az-Zukhruf: 66)
To refer to the close occurrence of the Last Day, Allah calls it ‘tomorrow.’
Allah, Exalted be He, says:
"... And let every soul look to what it has putforth for tomorrow...”
(Qur’an: Al-Hashr: 18)
Almighty Allah further provides:
“Indeed, they see it [as] distant, but We see it [as] near.”
(Qur’an: Al-Ma'arij: 6-7)
At-Tirmidhi related the following hadith, and deemed it sahih (authentic)
hadith, from the marfu (traceable) hadith narrated by Anas; the Prophet
(PBUH) said:
“I have been sent and the Hour (is at hand) as these two (fingers).”
Allah’s Messenger (PBUH) held up his index finger and the middle finger
together to illustrate how the Last Day is drawing nearer.
It is also related in the Two Sahihs (the two authentic books of Al-Bukhari and
Muslim) that Ibn 'Umar narrated the Prophet (PBUH) as saying:
“Your lifetime (i.e., the Muslims’ lifetime) in comparison to the lifetime
o f the previous nations, is like the period between the 'Asr (Afternoon)
Prayer and sunset.”
The affairs of the Last Day are regarded so great, and therefore, great attention
has been given to illustrate its earlier and preceding signs. Put differently, the
Prophet (PBUH) has illustrated its main portents and foretold that dissension will
occur before it, in the hope that his nation will be well prepared for that Day.
As for the definite time of its occurrence, it is solely known by Allah. He has
not disclosed it to people, so that they may be well equipped and prepared for
its coming. Similarly, He conceals the definite time of anyone’s death to induce
people to be more energetic in offering good deeds at all times.
Principle 5: Belief in Last Day 233

The prominent scholar, As-Saf&rini, has said:

“You should know that the portents o f the Last Day are classified into
three categories. The first category involves some signs that have already
occurred and are now past. Those signs are referred to as the remote
signs o f the Last Day. The second category involves some other signs
that have already appeared, nonetheless, they are still present. The third
category is called the major signs, which are immediately followed by
the Last Day. They will successively and continuously occur like the
uninterruptedfall o f loose beads.
Included in the first category o f the portents, which occurred and
terminated, are the coming o f the Prophet (PBUH) and his death, the
conquest o f Jerusalem, and the murder o f 'Uthmdn (may Allah be
pleased with him), the third Caliph after the Prophet (PBUH). In this
regard, Hudhayfah (may Allah be pleased with him) has said, ‘The
first dissension occurring in the Muslim community is the murder o f
'Uthmdn.’ ”
In addition, he has made mention of the civil wars, which occurred among the
Muslims and the ensuing appearance of deviating sects like the Kharijites1and the
Rdfidah2. Then, he added:
“And also included among the portents o f the Last Day are the
emergence o f imposters who allege prophethood, and the decline
o f the Arabs’ sovereignty. Such a saying has been related by At-
Tirmidhi. The abundance o f fortunes is also mentioned by Al-
Bukhdri and Muslim as one o f the signs o f the Last Day. Also the
spread o f earthquakes, landslides, deformation and downfall o f
stones from the heavens are included among the signs o f the Last
Day, which have occurred and expired.
The second category is called the transitional signs, which have occurred
and still exist and are increasing nowadays. They are so great in number.
The Prophet (PBUH) is reported to have said:
‘The Hour will not occur until the pleasures o f this worldly life are
reaped by wicked and thick-witted people.’
This hadith is related by Imam Ahmad, At- Tirmidhi and Ad-Diyd’Al-
Maqdisifrom the hadith related on the authority o f Hudhayfah (may
Allah be pleased with him). It is interpreted that the Last Day will not
occur until the thick-witted and wicked persons take authority.
234 Guide to Sound Creed

Similarly, the Prophet (PBUH) is reported to have said:

A time will come to people when he who adheres to his religion will be
like (i.e., as difficult as) one who seizes live coals.’
This hadith is related by At-Tirmidhi on the authority o f Anas Ibn Mdlik
(may Allah be pleased with him). The Prophet is reported to have said:
‘The Hour (the Day o f Resurrection) will not be established until
people would boast each other in (building and excessive ornamenting
of) mosques.’
It is related by Ahmad, Abu Ddwud, Ibn Hibbdn and Ibn Mdjah on
the authority o f Anas Ibn Mdlik (may Allah be pleased with him). The
Prophet is also reported to have said:
At the end o f time, there will appear ignorant worshippers and
wrongdoing reciters (of the Qur’dn).’
It is related by Abu Nu 'aym andAl-Hdkim on the authority o f Anas Ibn
Mdlik (may Allah be pleased with him).
In addition to the foregoing signs, the crescent may appear in an
extraordinary large shape. Such a sign is related in a narration which
is not reported (word-by-word) by At-Tabardni on the authority o f Ibn
Mas'ud (may Allah be please with him). The hadith literally reads:
Among the portents o f the Last Day is the swelling o f the moon.’
Also included among the signs o f the Last Day is the practice o f taking
mosques like roads, i.e. people will spend little time at mosques.
Moreover, in the hadith reported in Sahih Al-Bukhdri (Al-Bukhdri’s
Authentic Book o f Hadith), Anas has said:
‘Shall I narrate to you a narration which I heard from the Messenger o f
Allah (PBUH) and none other than I will narrate it to you? I heard the
Messenger o f Allah (PBUH) saying ‘From among the portents o f the
Hour are (the following): The religious knowledge will be taken away
(by the death o f religious scholars), and general ignorance (of religion)
will increase, and the drinking o f alcohol will be very common, and
zind (adultery and fornication) will spread, and men will decrease in
number while women will increase so much so that fo r fifty women
there will only be only one man to look after them.’
Principle 5: Belief in Last Day 235

It is also related in the Authentic Books o f Al-Bukhdri and Muslim that

Abu Hurayrah (may Allah be pleased with him) narrated:
“While the Prophet (PBUH) was addressing people in a gathering,
a Bedouin came and asked him, ‘When would the Hour (the Day o f
Resurrection) take place?’ The Messenger o f Allah (PBUH) continued
his talk. Some people said that the Prophet (PBUH) had heard the
question while some o f them said that he had not heard it. When the
Prophet (PBUH) finished his speech, he said, ‘Where is the questioner
who inquired about the Hour?’ The Bedouin said, ‘Here I am, O Allah’s
Messenger!’ The Prophet (PBUH) said (to the man), ‘When honesty is
lost, then waitfo r the Hour.’ The Bedouin said, ‘How will it be lost?’ The
Prophet (PBUH) replied, ‘When authority is given to those who do not
deserve it, then wait fo r the Hour.’ ”
The third category o f the portents o f the Last Day is that o f the major
signs and indications, which are immediately followed by the Hereafter.
They include the emergence ofAl-Mahdi, the Anti-Christ, the return o f
Tsd (Jesus), son o f Mary (PBUH), the emergence o f Gog and Magog
the demolition o f the Ka 'bah, people being afflicted with smoke, the
evanescence o f the Qur’dn from the Qur’dn books and from people’s
memories and the sun’s rise from the west. Abo included in this category
are the Beast which will be broughtforth from the earth, thefire emerging
from Aden, and the Horn being blown for resurrection. With the first
blow o f the Horn, the whole world will fall into terror and horror. With
the second blow, all creatures will perish while, with the third blow, they
will be resurrected.”
Although the affairs and incidents of the Last Day are so grave, we pay no heed
to them. A considerable number of these signs have taken place, so we ask Allah
to keep us steadfast in maintaining the straight path, make us die as Muslims and
be safeguarded against all dissensions, whether apparent or concealed thereof.
The signs foretold by the Prophet (PBUH) are among the proofs which
ascertain the veracity of his prophethood and the miracles, which substantiate
his call. This is because the Prophet told about future events that came to his
knowledge through revelation from Allah. The occurrence of these signs exactly
as the Prophet told us about them reinforces a Muslims faith.
Similarly, the Prophet, in foretelling and mentioning the signs of the Last Day,
admonishes us to be well prepared for the Last Day. May the blessings and peace
of Allah be upon him who has honestly and clearly conveyed the message and we,
to that, are of those who testify.
236 Guide to Sound Creed

The portents of the Last Day will appear successively. The first sign to appear
is the emergence of Al-Mahdi, being followed by the Anti-Christ and then by the
descending o f' Isa (Jesus), son of Mary (PBUH), and then the rest will follow.
1. The Emergence of Al-Mahdi:
An overview of the major signs preceding the Last Day was given in the last
section; the following is an elaboration of those signs.
'Abdullah Ibn Mas'ud (may Allah be pleased with him) narrated that the
Prophet (PBUH) said:
“Days will not pass and time will not com e to an end before the
Arabs being ruled by a man from my own fam ily whose name
conforms to mine.”
(Related by Imam Ahmad, Abb Dawud and At-Tirmidhi with an
authentic chain of transmitters)
At-Tirmidhi deemed it as hasan (good) and sahih (authentic) hadith. There
are further hadiths reported on the authority of 'Ali, Abu Sa'id Al-Khudri,
Umm Salamah (the Prophets wife) and Abb Hurayrah (may Allah be pleased
with them all).
The prominent scholar, As-Safdrinl has said, “Reports traced back to the
Prophet (PBUH) and the Companions are numerous, all affirm the emergence o f Al-
Mahdi.” Shaykhul-IsHm Ibn Taymiyah (may Allah have mercy on him) has said,
“Prophetic hadiths which prove the emergence o f Al-Mahdi are all authentically
related by Abu Dawud, At-Tirmidhi, Ahmad and others.”
The name of Al-Mahdi is Muhammad Ibn 'Abdullah. He is one of the
descendants of Al-Hasan Ibn 'Ali Ibn Abu Talib (may Allah be pleased with
them). He will emerge at the end of this life when the earth is dominated by
oppression and injustice. Upon his emergence, justice and equity will prevail.
The prominent scholar, As-Saf&rlni, has said:
“Views are in disagreement about the emergence o f Al-Mahdi to the extent
that some people maintain that Jesus is the Expected Al-Mahdi. The
proper view upon which the people o f truth agree is that the emergence
o f Al-Mahdi is differentfrom the return o f Jesus. Theformer will emerge
before the latter. Reports substantiating this view are so numerous that
Al-Mahdis emergence may be regarded as undoubtedly established. It
is recognized by the scholars o f the Sunnah and is certainly included
among their established convictions.”
Principle 5: Belief in Last Day 237

To conclude, concerning the emergence of Al-Mahdi, people adopt three

different views.
The first group renounces the emergence of Al-Mahdi. They are some of the
modern writers who lack expertise, deeply rooted knowledge of religious texts
and transmitted reports of prominent Muslim scholars. They only rely on their
rational deductions and ideas.
The second group excessively believes in Al-Mahdi. They are mostly among the
deviating sects, as each sect of such a group claims that its respective leader is the
Expected Mahdi. Ar-Rafidah, for example, claims that Al-Mahdi is their expected
Imam who will emerge from the vault. They name him Muhammad Ibnul-Hasan
Al-'Askari, and claim that he entered the vault of Samurra' (Samarra) while he
was a child five hundred years ago3. They have been waiting for his emergence
until now! Similarly, whosoever would like to dominate people or gain control
over them, would call himself the Expected Mahdi. Such is the case of Sufis who
swindle and deceive people by alleging sovereignty and claiming that they belong
to the household of the Prophet (PBUH).
The Adherents of the Sunnah and Muslim Community adopt the intermediate
view. They agree on the emergence of Al-Mahdi according to what is maintained
in the authentic texts regarding his name, the name of his father, his genealogy,
his personal features and the time of his emergence. They do not exceed the
limits mentioned in hadiths. Before his emergence, there will appear a number
of portents and indications mentioned by scholars. The prominent scholar, As-
Safarini said:
“Views have dramatically differed regarding the emergence o f Al-Mahdi
to the extent that some people maintain that Jesus is the Expected Al-
Mahdi. The sound view, upon which the people o f truth agree, is that
Al-Mahdi is differentfrom Jesus. Al-Mahdi will, according to their view,
appear before the coming o f Jesus (PBUH). Reports, which affirm the
emergence o f Al-Mahdi are so numerous that they are authentically
proven. Such a belief is well known among the scholars o f the Sunnah
and is certainly held among their established convictions.”
He went on saying:
“A considerable number o f hadiths have been reported on the authority
o f the Companions mentioned above, and the leading followers which
all provide decisive proofs on the emergence o f Al-Mahdi. Therefore,
belief in his emergence is obligatory according to what is stipulated by
the prominent scholars and the established doctrines o f the Adherents of
the Sunnah and Muslim Community.”
238 Guide to Sound Creed

In elaborating his biography, As-Safarini has further added:

“Scholars have said that Al-Mahdi would act upon the Sunnah o f
the Prophet (PBUH). He will be so peaceful that he will never awake
a sleeper, and will fight according to the Prophets Sunnah. Moreover,
he will enact every exemplary practice o f the Prophet and eliminate all
Bid'ahs (i.e., matters innovated in religion). He will further establish
the religion o f Islam as established by the Prophet, and will demolish the
Cross, kill pigs and restore Muslims’ unity and prosperity. He willfill the
earth with justice and equity.”
In describing his personal features, As-Safarini added:
“A manfrom the Prophet’s offspring rightly-guided and o f good manners,
will emerge to conquer the city o f Caesar. He is the final emir emerging
from the nation o f Muhammad (PBUH). During his lifetime, the Anti-
Christ will emerge and 'Isa (Jesus), son o f Mary, will return.”
As-Safarini further maintained:
“In his book Fawd’id Al-Fikr (i.e., Fruits o f Reflection) Abul-Hasan
Muhammad Ibnul-Husayn provides that there are numerous hadiths
tackling the matter o f Al-Mahdi. All such reports agree that Al-Mahdi
will descend from the offspring o f the Prophet (PBUH) and he will reign
for seven years. They also maintain that Al-Mahdi will fill the earth
with equity and justice. In addition, he will support Jesus in killing the
Anti-Christ at the gate ofLudd in Palestine. He will lead this nation in
the Fajr (Dawn) Prayer and Jesus himself will perform prayer standing
behind him.”
This is the story of Al-Mahdi according to what is maintained by the Prophet
regarding his distinct features, time of emergence and biography. However, many
deviating persons have claimed to be the Expected Mahdi, though it was so
early for Al-Mahdi to appear in such times. Though they have been named after
his name, most of his characteristics cannot be identified in them. They have
mainly aimed at deceiving naives and utilizing their name which is similar to
Al-Mahdi for attaining personal gains. Therefore, Allah exposed their falsehood
and unveiled their lies. Do not be surprised at such a false claim, since a group
of people who came before them, falsely alleged prophethood and fabricated lies
against Allah. Allah, Exalted be He, says:
“And who is more unjust than one who invents a lie about Allah or
says, ‘It has been inspired to me,’ while nothing has been inspired
to him...” (Qur an: Al-An' am: 93)
Principle 5: Belief in Last Day 239

We ask Allah to show us the truth, support us to follow it and we ask Him to
unveil for us falsehood and let us be averted from it. We also ask Him to guard us
against mischief of misguiding leaders, swindlers and frauds.
2. The Emergence of the Anti-Christ
All the prophets (blessings and peace of Allah be upon them) warned their
nations against the coming of the Anti-Christ; the Messiah of deviation and
falsehood. We ask Allah to pervert his harm. All prophets introduced a description
of his personal features to their followers so that they might be warned against his
evil. The Prophet Muhammad (PBUH) has described him in detail and elaborated
his personal characteristics to his nation so that they might easily recognize him.
According to At-Tirmidhi, the Anti-Christ will emerge from Khurasan. In
Sahih Muslim (Muslim’s Authentic Book o f Hadith), Anas Ibn Malik (may Allah be
pleased with him) reported the Prophet (PBUH) as saying:
“The Antichrist would be followed by seventy thousand Jews o f
Asbahan wearing Persian shawls”
He is called Al-Massth (i.e., the wiper or the wiped) because one of his eyes is
wiped off or because he will spread swindle and confusion all over the earth. He is
further called Ad-Dajjdl (i.e. the imposter) because he will spread perplexity and
confusion on earth. He will be contemporaneous to Al-Mahdi.
Al-Hafiz Ibn Kathir (may Allah have mercy on him) has said:
“Then the Anti-Christ will be permitted to emerge at the end o f this
life. He will first appear in the shape o f an absolute ruler who will
falsely allege prophethood. Then, he will falsely claim Lordship when
being followed by ignorant people, villians and laymen. He will be only
opposed by the righteous and those who fear Allah. He will conquer all
countries, fortresses, provinces, and small towns and villages. He will
not leave a country without treading it with his men and horses with the
exception o f the two holy cities; Mecca and Medina.
He will stay for forty days on the earth, one day being as long as a full
year, another day being as long as a month, a third day being as long as
a week while the rest o f his days will be o f normal length. The duration
is estimated as a year, two months and fifteen days.
Allah will endow him with the ability to make supernatural acts, which
he will carry out to deviate whom Allah wills. True believers will remain
steadfast in following true guidance and righteousness.
240 Guide to Sound Creed

The appearance o f Jesus (PBUH), son o f Mary, will be contemporaneous

to that o f the Anti-Christ. True believers and pious persons will follow
Jesus and gather around him. Jesus will lead them in going to the Anti-
Christ at Jerusalem where he will defeat him at the gate o f Ludd. Jesus
(PBUH) will further murder the Anti-Christ with a spear while trying
to enter the gate. Jesus will say to him, ‘I am destined to shoot you with
a strike hitting its target.’ When the Anti-Christ faces Jesus, he will be
dissolved like salt in water. Then Jesus will hit him with the spear at the
gate o f Ludd. He will be killed there, may Allah curse him. This is fully
illustrated in many hadiths.”
The Anti-Christ will cause the sky to rain and the crops to grow for those
who follow him. He will also cause their pasturing cattle return with their udders
full of milk. As for those who do not follow his cause, they will be stricken with
famines, drought and loss of cattle. They will also be tested with loss of wealth,
lives and fruits. The treasures of the earth will follow him wherever he goes. It is
also reported that he will kill a young man then bring him back to life. All such
acts are a means of trying people.
Despite all such acts, he is regarded as deficient, wrongdoer and unjust in
Allah’s Sight. Moreover, despite introducing such inexplicable acts, between his
eyes appears the word ‘Kafir’ (i.e., a disbeliever). All the acts introduced by him
are regarded as ways of trying people. It is really a highly serious and grave trial.
Only people of perfect faith and firm belief will survive. Due to the gravity of
such a trial, all prophets, particularly our Prophet Muhammad (PBUH), warned
us against him.
Abu ' Ubaydah Ibnul- Jarrah (may Allah be pleased with him) reported that he
heard Allah’s Messenger (PBUH) saying:
“No prophet came after Nuh (Noah) but warned his people against
Ad-Dajjal (the Anti-Christ), and I warn you against him.”
(Related by Imam Ahmad, Abu Dawud and At-Tirmidhi)
Furthermore, the Prophet (PBUH) has instructed his nation to seek refuge
with Allah from the trial of the Anti-Christ at the conclusion of every prayer.
Therefore, Abu Hurayrah narrated that the Prophet (PBUH) said:
“When any one o f you utters the final tashahhud *, he should seek
refuge with Allah from four (trials): the torture in the Hellfire, the
torture in the grave, the trials o f life and death, and the evil o f the trial
o f Al-Masihud-Dajjal (Antichrist).”
(Related by Imam Ahmad and Muslim)
Principle 5: Belief in Last Day 241

Prophetic hadiths, which prove the emergence of the Anti-Christ and the Prophets
invocations for seeking Allah’s refuge from his trial, are numerous. The Adherents of
the Sunnah and Muslim Community unanimously agree to the fact that the Anti-Christ
will emerge at the end of this world Belief in his coming is, moreover, of the core basics
of the Muslims faith. Thus, whoever denies the emergence of the Anti-Christ should
be regarded as contradicting authentic hadiths and opposing the view of the Adherents
of the Sunnah and Muslim Community. Only innovators, including the Kharijites (the
Seceders), M-Jahmiyyah, some of the Mu 'tazilah (Mutazilites), and modem writers,
deny the appearance of the Anti-Christ They only rely on their rational thinking and
whims in arguing for their views.
The true believer must believe in what is stated by Allah and His Messenger
(PBUH). He must not be among those intended in Allah’s saying:
“Rather, they have denied that which they encompass not in
knowledge and whose interpretation has not yet come to them...”
(Qur’an: Ydnus: 39)
This is because one of the prerequisites of true faith is submitting to what is
dictated by Allah and His Messenger. He is regarded as the follower of his whims
the one who does not submit to Allah’s will and law.
We ask Allah to keep us safeguarded and seemed from skepticism and polytheism,
from disbelief, hypocrisy and bad manners. We also ask Him not to deviate our hearts
after being guided and all praise be to Allah, Lord of the worlds.
3. The Descending of Jesus (PBUH), Son of Mary, from the Heavens:
It is certainly proved that Jesus (PBUH), son of Mary, will descend from the
heavens according to what is maintained in the Ever-Glorious Qur’an. It is also
reported by the Prophet Muhammad (PBUH) who never spoke out of his own
inclination. Similarly, it is agreed on unanimously by the Muslim scholars, the
earliest and latest among them, and they have regarded it as one of the basic
convictions of Muslims.
A s-Safarini has maintained,
“The descending o f Jesus (PBUH) is proved by the Glorious Qur’an, the
Sunnah o f the Prophet Muhammad (PBUH) and the consensus o f the
Muslim scholars. As for the Glorious Qur’dn, Almighty Allah says, ‘And
there is none from the People o f the Scripture but that he will surely
believe in him [i.e., Jesus] before his death.’ (Qur’dn: An-Nisd’: 159) It
means that all people o f the Scripture (the Jews and the Christians) will
believe in Jesus before his death after being descended from the heavens.
At that time, religion will be established in conformity with the pure
religion oflbrdhim (Abraham), i.e. Islam.”
242 Guide to Sound Creed

As-Saf&rini has added:

“As for the authentic hadiths, the Prophet has been reported, according
to what is related in the Two Sahihs o f Al-Bukhdri and Muslim on the
authority o f Abu Hurayrah, as saying ‘By Him in Whose Hands my
soul is, son o f Mary (Jesus) will shortly descend amongst you (Muslims)
as a just ruler and will break the Cross and kill the pigs and abolish
the jizyah5...’ According to the narration related by Muslim, the Prophet
(PBUH) is reported to have said, ‘By Allah, the son o f Mary (Jesus) will
surely descend as a just ruler and will break the Cross...’ Furthermore,
Muslim relates on the authority o f Jabir Ibn 'Abdulldh (may Allah be
pleased with him) that the Prophet (PBUH) is reported to have said,
'A group o f my people will not cease fighting fo r the Truth and will
prevail until the Day o f Resurrection. 'Isd Ibn Maryam (i.e., Jesus, son
o f Mary) would then descend and their (Muslims’) commander would
invite him to come and lead them in prayer, but he would say, ‘Your
commanders are only from amongst you. This is the honorfrom Allah
fo r this nation.’ ”
Muslim scholars have unanimously agreed on the descending o f Jesus,
son o f Mary. No one has breached the Muslim consensus held on this
view. Only philosophers and atheists renounce this conviction.
Muslims unanimously agree that Jesus will descend from the heavens to
reign according to the Shari'ah (Islamic Law) o f Muhammad (PBUH).
He will not act upon a new independent legislation although he will
return as a prophet. He will take over the matter from Al-Mahdi, who
will become one o f his followers.”
Shaykhul-Isl&m Ibn Taymiyah (may Allah have mercy on him) said:
“Jesus (PBUH) is still alive in the heavens; he is not dead. When he
descends from the heavens, he will judge according to the Qur’dn and
the Sunnah o f the Prophet (PBUH) without any violation o f their
principles.”
Shaykhul-Islam further added:
“Jesus (PBUH) is still alive according to the authentic hadith in which the
Prophet (PBUH) said, ‘Son o f Mary (Jesus) will descend amongst you
(Muslims) as a just judge and ruler, and will break the Cross, kill the pigs
and abolish thejizyah! Moreover, it is stated in the Sahih Muslim (Muslim’s
Authentic Book o f Hadith) that the Prophet (PBUH) has said,'.. .He (Jesus)
will descend on Al-Mandrah Al-Bayda (i.e., the White Minaret) in the
east o f Damascus, and he will kill Al-Masihud-Dajjdl (Antichrist).”
Principle 5: Belief in Last Day 243

As for Allah’ saying, ‘...Indeed I will take you and raise you to Myself
and purify [i.e., free] you from those who disbelieve...’ (Qur’an: Alu
'Imran: 55), it does not mean that Allah caused him to die. Had Jesus
died, he would have been like the other believers, since all the souls o f
people would normally ascend to the heavens after death. Therefore,
Almighty Allah says, and purify [i.e., free] you from those who
disbelieve...’ (Qur’an: Alu 'Imran: 55) Had his soul been taken, his
body would have remained on the earth like other prophets’ bodies.
Allah, Exalted be He, says:
And they did not kill him, nor did they crucify him; but
[another] was m ade to resemble him to them. And indeed, those
who differ over it are in doubt about it. They have no knowledge
o f it except the following o f assumption. And they did not kill him,
fo r certain. Rather, Allah raised him to Himself!
(Qur’an: An-Nisa: 157-158)
The phrase, ‘...Rather, Allah raised him to Himself’ indicates that he
was ascended to the heavens in soul and body. According to what is
maintained in the Two Sahihs (the two authentic books o f Al-BukMri
and Muslim), he will be descended in soul and body. Had Jesus died,
Allah would have said, And they did not kill him, nor did they crucify
him; but he died.’
Some scholars have explained the meaning o f the Quranic phrase,
‘... Indeed I will take you’ (Qur’an: Alu ' Imran: 55) to mean that
Allah took his body and soul. It may, thus, be said that the verb
‘take’ in the verse may be interpreted as ‘to settle or pay in full.’ in
addition, that verb may be used in referring to the Arabic verb ‘sleep’
as maintained elsewhere in the Qur’dn. In this regard, Allah says,
‘A llah takes the souls at the time o f their death, and those that do
not die [He takes] during their sleep.’ (Qur’an: Az-Zumar: 42) and
says, ‘A nd it is He Who takes your souls by night and knows what
you have committed by day...’ (Qur’an: Al-An'am: 6 0 )”
Judge 'ly&d has maintained,
“The descending o f Jesus (PBUH) from the heavens and his killing o f the
Anti-Christ is stated as o f the creed o f the Adherents o f the Sunnah and
Muslim Community and is substantiated by a number o f sahih hadiths.
According to the dictates o f Shari 'ah and reason, there is no reason to
reject it. Some o f the Mu'tazilah (Mutazilites), Jahmiyyah and their
followers have alleged that all hadiths which mention the descending
244 Guide to Sound Creed

o f Jesus should be rejected since they contradict the Quranic verse

which provides, '... Seal [i.e., the last] o f the prophets.’ (Qur’an: Al-
Ahzab: 40) and the hadith in which the Prophet (PBUH) says, ‘There
will be no prophet coming after me! According to their allegation,
belief in the return o f Jesus also runs contrary to the consensus o f the
Muslim scholars who agree that no prophet will come after the death
o f the Prophet Muhammad (PBUH) and that his legislation is the
final and eternal message which will remain valid until the Last Day.
This argument is void since Jesus (PBUH) will not, according to the
hadiths, descend with an independent and abrogating legislation. He
will descend to reign according to the Muslims’ legislation and revive
the religious ordinances abandoned by people by then.”
In our modern age, there are some ignorant writers and half-educated
men who negate the descending of Jesus (PBUH), relying on their reason and
personal thoughts. They may even doubt the authenticity of well-established
and sahih (authentic) hadiths and may even misinterpret their meanings.
A Muslim, should, first and foremost, believe in what is maintained by the
Prophet (PBUH) since this is held as one of the indispensable prerequisites of
Muslims belief in the unseen.
The prominent scholar, As-Safarini (may Allah have mercy on him) has said:
“Jesus (PBUH) will descend to reaffirm and reestablish the Shari'ah of
our Prophet Muhammad (PBUH), not as a Messenger to the Muslim
nation. He should have, thus, been taught the principles o f this Shari'ah
by Allah’s command before descendingfrom the heavens.”
As-Safarini has added:
“Some people wrongly thought that by the descending o f Jesus, all obligatory
religious ordinances will be taken away. Such a view should be rejected
since all reports affirm that he will be descended to substantiate, revive
and reestablish Muhammad’s Shari'ah, for it is the final and concluding
Shari 'ah. Prophet Muhammad (PBUH) is the lastprophet and no life would
survive without the existence o f religious ordinances. This will continue
until the word ‘Allah’ will not be heard anymore. This is mentioned by Al-
Qurtubi in his book entitled ‘At-Tadhkirah (The Reminder).’ ”
As-Safarini has further maintained:
“As fo r the duration he will spend on the earth and the time o f his
death, it is related by At-Tabardni and Ibn 'Asdkir on the authority
o f Abu Hurayrah (may Allah be pleased with him) that the Prophet
(PBUH) says, ‘Jesus (PBUH), son o f Mary, will descend (from the
Principle 5: Belief in Last Day 245

heavens) and remain fo r forty years.’ According to another hadith

related by Imam Ahmad, Ibn Abu Shaybah and Abu Dawud, Ibn
Jarir and Ibn Hibban on the authority o f Abu Hurayrah (may Allah
be pleased with him), the Prophet (PBUH) is reported to have said,
‘He (Jesus) will remain (on the earth) fo r forty years, then he will
die and the Muslims will offer Funeral Prayer over him. He will be
buried near the Prophets tomb.’ ”
4. The Emergence of Gog and Magog:
The emergence of Gog and Magog is proved by the Qur’an, Sunnah of the
Prophet (PBUH) and the consensus of the Muslim nation. Therefore, believing in
their emergence is obligatory on every Muslim. The following is an elaboration
on the issue of their emergence in the light of what is maintained in the Glorious
Qur’an and the Sunnah of the Prophet (PBUH). In this regard, As-Saf&rini has
provided the following proofs:
As for the Ever-Glorious Qur’an, Almighty Allah says:
“Until when [the dam o f] Gog and Magog has been opened and
they, from every elevation, descend and [when] the true prom ise
[i.e., the resurrection] has approached; then suddenly the eyes
o f those who disbelieved are staring [in horror, and they say],
‘O woe to us; we had been unmindful o f this; rather, we were
wrongdoers.’ ” (Qur’an: Al-Anbiya: 96-97)
He further maintains:
“Then he followed a way until, when he reached [a pass] between
two mountains, he found beside them a people who could hardly
understand [his] speech. They said, ‘O Dhul-Qamayn, indeed Gog
and Magog are [great] corrupters in the land. So may we assign
fo r you an expenditure that you might make between us and them
a barrier?’ He said, ‘That in which my Lord has established me
is better [than what you offer], but assist me with strength [i.e.,
manpower]; I will make between you and them a dam. Bring me
sheets o f iron’ - until, when he had leveled [them] between the two
mountain-walls, he said, ‘Blow [with bellows],’ until when he had
made it [like] fire, he said, ‘Bring me, that I may pour over it molten
copper.’ So they [i.e., Gog and Magog] were unable to pass over it,
nor were they able [to effect] in it any penetration. [Dhul-Qamayn]
said, ‘This is a mercy from my Lord; but when the promise o f my
Lord comes [i.e., approaches], He will make it level, and ever is the
promise o f my Lord true.’ And We will leave them that day surging
over each other, and [then] the Horn will be blown, and We will
246 Guide to Sound Creed

assemble them in [one] assembly and We will present Hell that Day
to the disbelievers, on display.” (Qur’an: Al-Kahf: 93-100)
The erected iron barrier was constructed between two mountains by
Dhul-Qarnayn. It became one construction to prevent such corrupters from
harming the rest of people. When Allah wills, the barrier will collapse and it
will be leveled down to the ground. It is a certain promise of Allah; when the
barrier demolishes, Gog and Magog will come out. Allah shall leave them to
surge like waves, and shortly after the Horn will be blown.
According to the Sunnah of the Prophet (PBUH), it is related in Sahih
Muslim on the authority of An-Nawas Ibn Sam' an (may Allah be pleased with
him) that the Prophet (PBUH) is reported to have said:
“... After 'Isa Ibn Maryam (Jesus, son o f Mary) kills Al-Masihud-Dajjdl
(Antichrist), Allah, Exalted be He, will reveal to him, ‘I have made
servants o f Mine to emerge; none has the power to fight them, so take
my servants to At-Tur Mount (Mount Sinai). After that, Allah sends
Gog and Magog who descend from every elevation. Their foremost
part will pass by Lake Tiberias and drink all what is in it, so when the
rear passes by it, they will say, ‘Once, there was water in this (lake).’
Gog and Magog will besiege 'Isa and his followers until (they suffer
starvation and) the head o f an ox would be better fo r the one o f them
than hundred dinars (because o f the hunger they would suffer)...”
And according to the hadith related by At-Tabarani on the authority of
Hudhayfah Ibnul-Yaman, the Prophet (PBUH) is reported to have said:
“Allah will prevent them (Gog and Magog) from reaching Mecca,
Medina and Baytul-Maqdis (Jerusalem).”
Imam An-Nawawi said, “They are from the descendents o f Adam according to
the view o f the majority o f scholars.” Ibn 'Abdul-Barr maintained, “Consensus o f
Muslim scholars is held that they are among the descendants o f Ydfith, the son o f
Nuh (Noah) (PBUH)”.
The prominent scholar, As-Safirini maintained, “Ibn Kathir mentions that Gog
and Magog are two groups o f the Turks among the descendants o f Adam. They are
among the descendants o f Ydfith, the son of Noah and the father of the Turks.”
The Prophet (PBUH) is reported to have referred to their emergence and
he, further, warned us against them. According to what is related in the Two
Sahihs (the two authentic books of Al-Bukhari and Muslim) on the authority
of Abh Hurayrah (may Allah be pleased with him), the Prophet (PBUH) is
reported to have said:
Principle 5: Belief in Last Day 247

“An opening has been made in the wall o f Gog and Magog like this,”
making a circle with his thumb and index finger.”
Also, it is related by Al-Bukhari and Muslim that Allah’s Messenger (PBUH)
was sleeping in the house of Zaynab Bint Jahsh (the Prophets wife, may Allah be
pleased with her), then he woke up with his face red and said:
“There is no deity but Allah. Woe unto the Arabsfrom a danger that has
come near. An opening has been made in the dam o f Gog and Magog
like this,’ making a circle with his thumb and index finger.”
As for the physical features and characteristics of Gog and Magog, Imam Ibn
Kathir (may Allah have mercy on him) said:
“They resemble their species among the Mongol Turks whose eyes are like
dried bread, their noses are snub, and their hair is reddish-brown. They take
their shape and color. Whoeverfalsely alleges that some of the people of Gog
and Magog are as tall as palm trees and others are as short as minimal trivial
things or that some of them have two huge ears, one being used as a cover and
the other being used to sleep on, is regarded as airing wrong views which lack
convincing substantiatingproofs.”
As for the mischief and corruption they will spread in the earth, Imam Ahmad
has related on the authority of Abu Sa'id Al-Khudri (may Allah be pleased with
him) who heard the Prophet (PBUH) saying:
“When (the barrier of) Gog and Magog is demolished, they will go
out to people according to what is defined in Allah’s saying And
they, from every elevation, descend.’ (Qur’an: Al-Anbiya: 96) They
will attack people, who will seek refuge in cities and fortresses taking
their cattle along with them. Then, they will drink waters o f the earth
to the extent that some o f them, upon passing by a running river, may
drink all o f its water and leave it dry. Those who willfollow them may
pass by the river and say, ‘There used to be water in this river.’No man
will remain alive except those who sought protection in a fortress or a
city. One o f the people o f Gog and Magog will say, ‘We have completely
devoured the people o f the earth but the people o f the heavens still
remain.’ Then, one o f them will shake his spear and shoot it at the sky
and it will return imbued with blood, as a means o f trial. Allah will
then afflict them with worms like those that inflict the necks and noses
o f camels and sheep, and destroy them. They will then die and no voice
will be heard o f them. Thereafter, the Muslims will say, ‘Why should
not a man sell himself (seeking divine reward) by (taking the risk of)
seeing what the enemy has done?’ A man will take the risk to go out
while making sure that he will definitely die. He will fin d them dead.
248 Guide to Sound Creed

Then, he will call (people) saying, ‘O Muslims be delighted fo r Allah

relieved you o f the harms caused by your enemy.’ They will then go out
o f their cities and fortresses and let their cattle gaze freely. The cattle
will find nothing to feed on but their (Gog’s and Magog’s) flesh. They
will fatten as much as they are with the best among foods.”
Imam Ibn Kathir said:
“This hadith is related by Ibn Majah on the authority o f Yunus Ibn Bakir
from Muhammad Ibn Ishaq with a good chain o f transmission.”
Some of the modern writers denounce the existence of Gog and Magog and
their barrier. Others interpret Gog and Magog as the atheistic developed countries,
which are greatly advanced in industry. Undoubtedly, it is a renunciation or
misrepresentation of what is maintained in the Qur’an and the authentic Sunnah
of Allah’s Messenger (PBUH). It is undisputed that any renunciation of what is
provided in the Qur’an or the Sunnah of the Prophet (PBUH) is an act of disbelief.
Such is the case of those who excessively misinterpret texts; such people are regarded
as deviators and most endangered to be disbelievers.
The only argument of those who renounce the existence of Gog and Magog
is that all the earth has been discovered without detecting their residence or the
barrier. To this, one may say that although new discoveries have not detected the
place of Gog and Magog, it does not necessarily rule out the possibility of their
existence. It, instead, signifies man’s inability and limited knowledge to encompass
the unlimited kingdom of Allah. Allah might have averted man from detecting
the places of Gog and Magog or He might have prevented them to obtain access
to their places. Almighty Allah says:
“But your people have denied it while it is die truth. Say, ‘I am not over
you a manager [Le., authority] ’. For every news [i.e., happening] is a
finality; and you are going to know.” (Qur’an: Al-An' am: 66-67)
In support of this view, Allah averted earlier nations from discovering the
treasures of the earth, such as oil. It is only to make such treasures accessible at
the definite prescribed time assigned by Allah.
5. The Emergence of the Beast:
A further sign of the Last Day which Allah mentions in the Qur’an is the
emergence of the Beast. He says:
“And when the word [i.e., decree] befalls them, We will bringforth
fo r them a creature from the earth speaking to them, [saying] that
the people were, o f Our verses, not certain [in faith].”
(Qur’an: An-Naml: 82)
Principle 5: Belief in Last Day 249

In his book entitled A‘ n-Nihayah (The End),’ Im&m Ibn Kathir (may Allah
have mercy on him) said:
”In commenting on the aforementioned Quranic verse, Ibn 'Abbas, Al-
Hasan and Qatadah have maintained that the Beast will speak unto them
(i.e., people). Ibn Jarir preferred to say that the Beast would speak to them
saying ‘...The people were, o f Our verses, not certain [in faith].’ (Qur’an:
An-Naml: 82) This view has been reported by ' Ata.”
Ibn Kathir commented, “The last view is controversial.”He further said:
“Ibn 'Abbas is further reported to have said, ‘The meaning o f the
verse is that the Beast will injure them by inscribing the word ‘Kafir
(disbeliever)’ on the forehead o f the disbeliever and the word ‘Mu’min
(believer)’ on every believing man’s forehead.’ He is further reported to
have interpreted the words ‘s peaking to them’ as ‘to injure them.’ This
view is the preponderant view.
Ibn Kathir further maintained in his exegesis:
“This Beast will emerge at the end o f the world when people become
completely corrupt, negligent o f Allah’s ordinances and undutiful to the
true religion o f Islam. At that very time, Allah will make apparent to
them the Beast, which will be broughtforth from the earth. Some people
say that it will emerge from Mecca and others maintain that it will
emerge from other places.”
In his commentary on the Glorious Qur’an, Al-Qurtubl has maintained:
“Scholars differed with regard to the meaning o f Allah’s saying, ‘A nd
when the word [i.e., decree] befalls them...’ (Qur’an: An-Naml: 82)
as well as the description o f the Beast. Concerning the meaning o f this
Quranic phrase, some scholars have maintained that ‘the word [i.e.,
decree] befalls them’ refers to Allah’s wrath. It may be interpreted
that when the wrath o f Allah occurs, Allah will bring forth the Beast,
which will speak to them. This view was expressed by Qatadah.
Mujahid has interpreted the phrase that reads, ‘the word [i.e., decree]
befalls them’ as the Divine Decree consisted in Allah’s predestined
word that they will never accept belief. Ibn 'Umar and Abu Sa'id
Al-Khudri (may Allah be pleased with them) have maintained that if
people come not to enjoin the good and forbid evil, Allah’s wrath will
be necessarily inflicted upon them. 'Abdullah Ibn Mas 'ud further
maintains that ‘the word [i.e., decree] befalls them’ will occur when
scholars die, knowledge fades away and the Qur’dn is uplifted. It is
250 Guide to Sound Creed

reported that 'Abdulldh Ibn Mas'ud has said, ‘Recite the Qur’dn
as much as you can before it is uplifted.’ People questioned, ‘The
Books o f the Qur’dn may be uplifted, but what about the Qur’dn being
memorized in people’s hearts?’He said, ‘Within one night, people will
become completely devoid o f the Qur’dn. They will, moreover, forget
‘La Ilaha illah Allah (there is no god but Allah)’ and indulge in the
practices o f the Jdhiliyyah (the Pre-Islamic Period o f Ignorance). It
will occur when the word o f Allah’s wrath is pronounced..’ ”
Ibn Kathir further mentioned other views concerning the meaning of Allah’s
saying, “And when the word [i.e., decree] befalls them...” (Qur’an: An-Naml: 82)
and then concluded:
“All views, upon contemplation, may be referred to only one meaning
which is substantiated by the end o f the Qur’anic verse which reads,
‘...The people were, o f Our verses, not certain [in faith].’ (Qur’an:
An-Naml: 82) It is related in Sahih Muslim on the authority o f Abu
Hurayrah (may Allah be pleased with him) who reported the Prophet
(PBUH) as saying ‘When three things appear, no one will benefit from
his faith as long as he has not believed before or has derived no good
from his faith: the rising o f the sun in its place o f setting Al-Masihud-
Dajjal (Antichrist), and the Beast o f the earth.’ Scholars have differed
regarding the description o f the Beast and the place o f its emergence,
which are all addressed in Ibn Kathir’s book entitled ‘At-Tadhkirah (The
Reminder)’ in detail.”
Hudhayfah Ibn Usayd Al-Ghifari (may Allah be pleased with him) said:
“The Prophet (PBUH) once came to us while we were reminding each
other o f the affairs o f the Hereafter) and he (PBUH) asked, ‘What are
you discussing?’ We answered, ‘We are discussing (the matters of) the
Hereafter.’ Thereupon, he (PBUH) said, ‘The (Last) Hour will not come
until ten signs preface its occurrence...’ ”
He mentioned the emergence of the Beast among these signs. This hadith
has been related by Imam Ahmad, Abu Dawud At-Tayalisi, Muslim, and the
compilers of Sunan. At-TirmidM said, “This hadith is hasan and sahih!’
Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet
(PBUH) said:
“Hasten to do good deeds before six things happen: the rising o f the sun
from the west, the smoke, Al-Masihud-Dajjal (Antichrist), the Beast...”
(Related by Imam Musim)
Principle 5: Belief in Last Day 251

Abu Hurayrah also narrated that the Prophet (PBUH) said:

“Hasten to do good deeds before six (things) happen: Al-Masihud-
Dajjdl (Antichrist), the smoke, the Beast o f the earth...”
(Related by Imam Muslim)
' Abdullah Ibn 'Amr (may Allah be pleased with him) narrated, “I have
memorized a hadith from the Prophet (PBUH) which I have not forgotten yet. I
heard the Messenger of Allah (PBUH) as saying:
“Thefirst sign to emerge will be the rise o f the sunfrom the west and the
emergence o f the Beast before the people in the forenoon; and which o f
the two happens first, the second one would follow immediately after
that’ ”
(Related by Imam Muslim)
Ibn K athir said:

“The earliest unfamiliar signs to preface the Last Day is the emergence
o f the Beast. The appearance o f the Anti-Christ, the descending o f
Jesus (PB UH)from the heavens and the emergence o f Gog and Magog
will all be fam iliar signs fo r people, as they will appear in human
forms. The emergence o f the Beast in an unfamiliar shape and its
speaking to people and sorting them into believers and unbelievers
by inscribing words on their foreheads are all unfamiliar incidents.
The emergence o f the Beast is held as the earliest terrestrial sign o f
the Last Day. On the other hand, the sun’s rise from the west is held
among the earliest heavenly signs o f the Last Day.”
The Beast, according to what is maintained in hadiths, will inscribe a sign on
peoples foreheads. A believers face will seem like a brilliant star with the word
‘Mu’min (believer)’ being inscribed between his eyes. The Disbeliever, on the
other hand, will be marked with a black dot between his eyes. The word ‘Kafir
(disbeliever)’ will also be inscribed between his two eyes.
According to another variant report, the Beast will meet the believer and
mark him with a white dot. His face will consequently turn white. It will also
mark the disbeliever with a black dot and his face will consequently turn black.
Properties will become common wealth among people. They will wander on the
earth and each man will discern whether the other is a believer or a disbeliever to
the extent that the believer will, then, call the disbeliever saying, “O, disbeliever!
Fulfill my need.”
252 Guide to Sound Creed

As for the description of the Beast, in his exegesis of the Glorious Qur’an,
Shaykh ' Abdur-Rahman Ibn Nisir Ibn Sa'di said:
“The Beast will emerge at the end o f this world and it is one o f the
portents o f the Hour according to the numerous hadiths. Neither Allah
nor His Messenger (PBUH) provided a description o f this Beast. They
only specify the main objective o f its emergence and state that it is one o f
the miracles provided by Allah. It will speak to people when the Divine
Decree o f Allah occurs and when they become skeptical about the clear
signs o f Allah. It will be held as an established proof and a counter
argumentfor the believers against the obstinate disbelievers.”
Some modern writers deny the emergence of the Beast and misinterpret the
texts which prove its emergence. They do not have any proofs apart from the
baseless argument that reason does not confirm it.
A believer is obliged to submit and surrender to what is stated by Allah and
His Messenger (PBUH) since such convictions are among the unseen matters that
must be believed in, which Allah praises the believers for.
6. The Sun’s Rise from the West
Almighty Allah says:
"Do they [then] wait fo r anything except that the angels should
come to them or your Lord should come or that there come some
o f the signs o f your Lord? The Day that some o f the signs o f your
Lord will come no soul will benefit from its faith as long as it
had not believed before or had not earned through its faith some
good. Say, ‘Wait. Indeed, we [also] are waiting.’ ”
(Qur’an: Al-An'am: 158)
In his book An-Nihayah (i.e., The End),’ Al-Hafiz Ibn Kathir (may Allah have
mercy on him) said:
“Commenting on the aforementioned Quranic verse, Al-Bukhari related
on the authority o f Abu Hurayrah (may Allah be pleased with him)
saying, ‘The Prophet (PBUH) said, ‘The Hour will not be established
until the sun rises from the west; and when it rises (from the west) and
the people see it, they all will believe. And that is (the time) when no
soul will benefit from its faith as long as it had not believed before or
had not earned through its faith some good.’ ”
(Related by the Group of Compilers of Hadith6except At-Tirmidhi)
Principle 5: Belief in Last Day 253

As-Safarini said, “Scholars (may Allah have mercy upon them) have
maintained that the suns rise from the west at the end o f this world is confirmed
by the Sunnah o f the Prophet (PBUH), in reliable reports and the Quran revealed
upon the Prophet (PBUH).”
Allah, Exalted be He, says,
“...The Day that some o f the signs o f your Lord will come no soul will
benefit from its faith as long as it had not believed before or had not
earned through itsfaith some good.” (Qur’an: Al-An' am: 158)
Quranic exegetes or the majority of them have unanimously agreed that the
signs mentioned in the foregoing Quranic verse refer to the sun’s rise from the
west. The Quranic verse means that those of unstable and weak faith, at the time
of the sun’s rise from the west, will have no chance to revive their faith or to
offer righteousness since they lack the fundamental bases of faith. Therefore, all
righteous deeds such as doing charity, keeping good relations with kith and kin,
freeing captives, being generous to guests and other moral virtues will not be
rewarded, since they all lack the fundamental base which is needed for them to
be accepted. Allah, Exalted be He, says:
“The example o f those who disbelieve in their Lord is [that] their
deeds are like ashes which the wind blows forcefully...”
(Qur’an: Ibrahim: 18)
Thereupon, faith occurring in such a time will not be accepted.
Al-Bukhari and Muslim have related on the authority of Abu Hurayrah (may
Allah be pleased with him) that the Prophet (PBUH) said:
“The Hour will not be established until the sun rises from the west;
and when it rises (from the west) and the people see it, they all will
believe. And that is (the time) when no soul will benefit from its faith
as long as it had not believed before or had not earned through its
faith some good.”
Imam Ibn Kathir (may Allah have mercy on him) said:
“This is mentioned in the hadith related by Imam Ahmad, At-Tirmidhi,
Ibn Majah and An-Nasai, who deems it sahih, on the authority o f 'Asim
Ibn Abun-Najud from Zarr Ibn Hubaysh from Safwan Ibn Assdl who
heard Allah’s Messenger (PBUH) saying, Allah has opened a gate at the
side o f west, as wide as the distance o f seventy years (or he said forty
years), which is dedicated to receive (people’s) repentance. It will not be
closed until the sun rises from west.’
254 Guide to Sound Creed

All these hadiths along with the aforementioned Quranic verse prove that
whosoever believes or repents after the sun rises from west, his belief and
repentance will not be accepted. That is because the suns rise from the
west is an indication o f the Last Day. Thus, such a time is regarded as a
part o f the Last Day.
Almighty Allah says:
“Do they [then] waitfo r anything except that the angels should come
to them or your Lord should come or that there come some o f the signs
o f your Lord? The Day that some o f the signs o f your Lord will come
no soul will benefitfrom itsfaith...” (Quran: Al-An' am: 158)
And says:
“And when they saw Our punishment, they said, ‘We believe in
Allah Alone and disbelieve in that which we used to associate with
Him.’ But never did their faith benefit them once they saw Our
punishment. [It is] the established way o f Allah which has preceded
among His servants. And the disbelievers thereupon lost [all].”
(Qur’an: Ghafir: 84-85)
He further says:
“Then do they await except that the Hour should come upon them
unexpectedly? But already there have come [some of] its indications.
Then how [i.e., what good] to them, when it has come, will be their
remembrance?’. ” (Qur’an: Muhammad: 18)”
In explaining the meaning of the Qur’anic verse, which provides, “...No soul
will benefit from its faith as long as it had not believed before...” (Qur’an: Al-
An'am: 158), Ibn Kathlr has stated that: if a disbeliever believes on that day, his
belief will not be accepted. As for the believer, if his deeds are righteous, this will be
good for him, but if they are not, his repentance is not accepted. This is according to
what is illustrated in numerous hadiths. Therefore, the meaning o f the second part of
the verse may be fully understood referring to the above statement. The second part
states, ‘...Or had noteam ed through itsfaith some good.’ (Qur’dn: Al-An 'dm: 158)
It means that a righteous deed will only be accepted if it was offered before that Day.
Al-Baghawi said:
“The Quranic verse that reads, ‘The Day that some o f the signs o f your
Lord will come no soul will benefit from its faith as long as it had
not believed before...’ (Qur’an: Al-An'am: 158) may be interpreted that
such belief will avail nothing upon the appearance o f the signs which will
compel people to inevitably believe. Allah’s saying ‘...H ad not earned
Principle 5: Belief in Last Day 255

through its faith some good.’ (Qur’an: Al-An'am: 158) means that
neither the belief offered by a disbeliever nor the repentance initiated by a
defiantly disobedient person will be accepted.”
In explaining the meaning of the aforementioned Qur’anic verse, Al-Qurtubl
(may Allah have mercy on him) says:
“Scholars have maintained that belief when the sun rises from its west
will avail nothing because when the terror resultingfrom the appearance
o f this sign occurs, every desire for perpetrating sins will be extinguished
and every energy will be enfeebled. Thus, all people, because o f their
certainty about the closeness o f the Last Day, will be like those at the
verge o f death. They will, therefore, lack any incentive for perpetrating
sins. Hence, their repentance will not be accepted like the case o f those
offering repentance at deathbed. The Prophet (PBUH) said, ‘Allah
accepts a servant’s repentance as long as he is not on his deathbed’
(that is, before the soul o f the dying person reaches the throat). This is
the time when the dying person envisages his resting abode whether in
the Paradise or in the Hellfire. The same applies to the one who sees the
sun’s risingfrom the west.”
This great incident is regarded as a great means of turmoil, which refers to
a whole change of the universe and the coming of the Last Day. It also refers to
Allah’s Omnipotence. The sun is regarded as one of the creatures of Allah, which is
solely managed by Him.
We ask Almighty Allah to sustain us with true faith and beneficial certitude in
Him, so that we may be well equipped with good and righteous deeds for the Day of
Resurrection, before it is too late. All praise is due to Allah, the Lord of the worlds.
7. Assembling All People in the Land of Ash-Sham 7:
In his book entided ‘An-Nihdyah,’ Imam Ibn Kathir (may Allah have mercy
on him) said:
“This sign is proved according to the Two Sahihs (the two authentic
books o f Al-Bukhdri and Muslim) regarding the hadith narrated by
Abu Hurayrah saying ‘The Prophet’s (PBUH) said, ‘The people will
be gathered in three ways: (The first group will be) those who will
have a hope (for Paradise) and will have a fe a r (ofpunishment); (the
second group will be those who will gather) riding two on a camel
or three on a camel or ten on a camel (successively) and the rest o f
the people (i.e., the third group) will be urged to be gathered by the
Fire which will accompany them at the time o f their afternoon nap
256 Guide to Sound Creed

and be with them in the morning wherever they may be, and stay with
them where they spend the night...’ ”
Ibn Kathir mentioned numerous hadiths to substantiate this meaning. Then
he added:
“The contexts of all these texts maintain that the gathering referred to is
the gathering o f living people at the end o f this world in the area o f Ash-
Sham. People will be classified into three groups. A group o f them will be
assembled while being dressed, having an appetite completely satisfied, and
mounted. Another group will gather riding in turns, two on a camel or
three on a camel or ten on a camel as expressed in the hadiths.”
Ibn Kathir further added:
“Ten will ride a camel in turns because o f the lack o f riding camels. The
third group (the rest o f people) will be urged to be gathered by the Fire.
This Fire will emerge from Aden and it will surround people and drive
them from every possible side toward the Place o f Gathering. Whoever
lags behind will be devoured by the Fire. All these incidents will occur
before the end o f this world. This is indicated by implying that people will
be alive; eating, drinking and riding. Also, those who lag behind will be
devoured by the Fire. Had it been after blowing the Horn, no life, death,
food or drink would have been mentioned.”
In addition, a number of hadiths have been mentioned to substantiate the view
that the Fire, which will drive people toward the Gathering Place, will emerge from
Aden. One of these hadiths is the one related by Imam Ahmad, Muslim and the
Compilers of Sunan, in which the Prophet (PBUH) is reported to have said:
“A fire will emerge from the farthest place in Aden which will drive (or
‘gather’; the narrator doubted) people. It will accompany them where they
spend the night and stay with them at the time of their afternoon nap...”
Included among those hadiths is the hadith reported by 'Abdullah Ibn 'Umar
(may Allah be pleased with him) who said that the Prophet (PBUH) said:
“A fire will emerge from Hadramaut (or he said from the side of the sea of
Hadramaut) before the Day of Judgment. That Fire will gather the people
in one place. They said, ‘O Messenger o f Allah! What do you command us
to do?’ He said, ‘Keep going to Ash-Sham.’ ”
This hadith has been related by Imam Ahmad, At-Tirmidhi and Ibn Hibban
in his Sahih. At-Tirmidhi deemed it as a hasan (good), sahih (authentic), gharib8
(unfamiliar) hadith.
Principle 5: Belief in Last Day 257

As-Saf&rini said:
“Muslim scholars differ on whether the gathering o f peoplefrom east to west
will occur before or on the Day o f Judgment. Al-Qurtubi, Al-Khattdbi, and
Judge 'Iydd, maintained that it would occur before the Day o f Judgment.
As for the resurrection after death, it is mentioned in the hadith narrated
by Ibn 'Abbas (may Allah be pleased with him), as a marfu' hadith,
and related in the Two Sahihs (the two authentic books o f Al-Bukhari
and Muslim). It reads as follows, 'You will be resurrected (on the Day of
Resurrection), barefooted, naked and uncircumcised.’ ”
As-Safarini added:
“Judge Iyad has supported the view o f Al-Khattabi and Al-Qurtubi
by maintaining that the hadith reported by Abu Hurayarah that reads,
‘...the Fire will accompany them at the time o f their afternoon nap, stay
with them where they spend the night, and be with them in the morning
and the evening wherever they may be...’, supports the view that all such
gatherings will occur in the worldly life. Therefore, gathering people to
Ash-Sham will occur before the Last Day.”
As-Safarini also said:
“In his book entitled “At-Tadhkirah (The Reminder),” Al-Qurtubi has
mentioned that there are four gatherings: two in this life and two in the
Hereafter. The two gatherings which occur in this life are mentioned in the
Sura ofAl-Hashr. This was when the Jews were driven to Ash-Sham. The
Prophet (PBUH) commanded them to evacuate Medina. They said, ‘To
where?’ He said, ‘To the land o f Al-Mahshar (gathering).’ 'Umar Ibnul-
Khattab (may Allah be pleased with him) evacuated the rest o f them from
the Arab Peninsula.
The second gathering is reckoned among the major signs of the Hour. It is
represented by the fire, which will drive people to the west as maintained
in the hadith reported by Anas and 'Abdullah Ibn Salam. In a marfu'
hadith, moreover, 'Abdullah Ibn 'Umar (may Allah be pleased with him)
narrated the Prophet (PBUH) as saying ‘A fire will be sent on the people of
the east which will drive them to the west. It will remain in mornings and
afternoons and will devour who falls and lags behind. It will drive them as
the camel is driven.’ ”
Al-Hafiz Ibn Hajar said,
“Emerging from the bottom of the land of Aden does not contradict the view that
it will drive people from east to west, since it will initiate from Aden and then pervade
throughout the land. It will generally gather all people startingfrom the east.”
258 Guide to Sound Creed

Al-Qurtubi said:
“As for the two final gatherings in the hereafter, the first will be the
gathering o f the dead after being resurrectedfrom their graves. Almighty
Allah says, ‘...and We will gather them and not leave behind from
them anyone.’ (Qur’an: Al-Kahf: 47) The second is when people are
resurrected to enter either Paradise or the Hellfire.
Therefore, the last major sign which will occur immediately before the
Last Day is the people’s gathering from east to west and from Yemen
to Ash-Sham as explicitly maintained in decisive texts and authentic
reports.”
Then, Al-Qurtubi mentioned the hadiths pointing out that the emergence of
the fire would be from Yemen, and other hadiths substantiating the view that such
a fire would drive people from east to west to the Place of Gathering at Ash-Sham.
He further reconciled these narrations saying, “There will be two types o f fire: One
which will drive people from east to west and the other which will emergefrom Yemen
and drive people to the Place o f Gathering namely, Ash-Shdm.”
Al-Qurtubi further said:
“If it were only one fire, reconciliation would be held necessary between
the seemingly two contradicting hadiths. The first hadith states, ‘The fire
will emerge immediately before the Day o f Resurrection from Hadramaut
which will drive people,’ and in another narration, ‘The fire will emerge
from the farthest place in Aden and will drive people to the Place of
Gathering.’ The second hadith provides, ‘It will gather people from east and
drive them to the west.’ To make reconciliation between the two foregoing
hadiths, we may say that Ash-Shdm which will be the Gathering Place is
held as the west while thefarthest place o f Aden is the east. Therefore, it will
emerge from Yemen and end at As-Shdm.”
8. Blowing the Horn and Falling Dead
The blowing of the Horn is frequently mentioned in the Glorious Qur’an.
Shaykhul-Islim Ibn Taymiyah (may Allah have mercy on him) said, “The Ever-
Glorious Qur’dn mentioned three blows o f the Horn. The first blow is called ‘the
Blow o f Terror’ which is mentioned in the Sura o f An-Naml9. Almighty Allah says,
‘And [warn of] the Day the Horn will be blown, and whoever is in the heavens
and whoever is on the earth will be terrified except whom Allah wills.’ (Qur’an:
An-Naml: 87) The second blow is called ‘the Blow o f Falling Dead’ and the third
is ‘the Blow o f Resurrection.’ They are both mentioned in the Sura o f Az-Zumar10
in Allah’s saying ‘And the Horn will be blown, and whoever is in the heavens and
whoever is on the earth will fa ll dead except whom Allah wills. Then it will be
blown again, and at once they will be standing looking on.’ (Qur’an: Az-Zumar:
Principle 5: Belief in Last Day 259

68) This Quranic verse indicates that those in the heavens and the inhabitants o f
the earth will fall dead with the exception o f whom Allah wills. Those exempted
from falling dead are the inhabitants o f Paradise (i.e., the houris; the maidens o f
beautiful, big and lustrous eyes), since death does not strike the dwellers o f Paradise.
It is authentically proved in the Two Sahihs (the two authentic books o f Al-Bukhdri
and Muslim) that the Prophet (PBUH) is reported to have said, All people will fall
dead on the Day o f Judgment, then I will be the first to rise to fin d Moses holding
to the Throne. I would wonder, then, whether he rose before me or he was among
those whom Allah excluded (from death).’ ”
As-Safarini said:
“On the Day o f Resurrection, the Horn will be blown three times. The
first blow is called ‘the Blow o f Terror;’ by which the whole world will
cease to be in the form and system we see now. This is maintained in the
Quranic verse, which provides, ‘A nd these [disbelievers] await not but
one blast [o f the Horn]; fo r it there will be no delay.’ (Qur’an: Sad: 15)
Almighty Allah further says, ‘...the Horn will be blown, and whoever
is in the heavens and whoever is on the earth will be terrified except
whom Allah wills.’ (Qur’an: An-Naml: 87) Az-Zamakhshari has
explained, in his book entitled ‘Al-Kashshdf (The Oft-Revealer),’ that
those who are exempted from the terror below are those whom Allah
stabilizes their hearts from among the angels. They are Gibril (Gabriel),
Mikd’il (Michael), Isrdftl (Israfil) and the angel o f death. Terror will
occur because o f the fear resultingfrom this Blow.
As-Saf&rini further added:
The second blow is called ‘the Blow o f Falling Dead’ by which everything
will perish. Almighty Allah says, ‘... And the Horn will be blown, and
whoever is in the heavens and whoever is on the earth will fa ll dead
except whom Allah wills...’ (Qur’an: Az-Zumar: 68) Accordingly,
Falling Dead is conceived as death.”
As-Safarini added:
As-Sur (translated in the verse as 'the Horn) is a horn o f light, where the
souls o f people lie. Mujdhid said that it is like the horn. This last view
is also mentioned by Al-Bukhdri. 'Abdulldh Ibn 'Amr Ibnul-As (may
Allah be pleased with him) narrated, ‘A Bedouin came to the Prophet
(PBUH) and asked him, ‘What is As-Sur?’ Thereupon, the Prophet
(PBUH) said, ‘It is a horn which is blown.’
(Related by At-Tirmidhi who judges it as a hasan hadith)
260 Guide to Sound Creed

As-Safarini said:

The third blow is called ‘the Blow o f Resurrection.’ The Ever-Glorious Qur’dn
refers to it and elaborates on some o f its details. Allah, Exalted and Glorified
be He, says, ‘And the Horn will be blown; and at oncefrom the graves to
their Lord they will hasten’ (Qur’an: Yasin: 51) and, ‘...Then it will be
blown again, and at once they will be standing looking on! (Qur’an:
Az-Zumar: 68) He further says, ‘And when the trumpet is blown, that
Day will be a difficult day -fo r the disbelievers - not easy’ (Qur’an: Al-
Muddaththir: 8-10) and, ‘And listen on the Day when the Caller will call
out from a place that is near - the Day they will hear die blast [o f the
Horn] in truth.” (Qur’an: Qaf: 41)
In explaining the aforementioned Qur’anic verse, exegetes maintain that
Israfil (Israfil) will blow the Horn and call upon people saying ‘O such rotten
bones, crumbled joints and torn flesh, scattered hair! Allah commands you
to reunite to be judged. It is also said that Israfil (Israfil) will blow the Horn
while Gibril (Gabriel) will call upon them. The ‘nearplace’mentioned in the
aforementioned Qur’anic verse refers to the Dome o f the Rock at Jerusalem.
A group o f exegetes maintain that forty years is the duration between the
two blows. Some scholars said that reports mostly agree on that.
It is related by Muslim on the authority o f Abu Hurayrah (may Allah be
pleased with him) that the Prophet (PBUH) said, “Between the two blows
o f the Horn there will be forty.’ The people said, ‘O Abu Hurayrah! Forty
days?’He said, ‘I refuse to reply (for I have no knowledge o f that).’ They said,
‘Forty months?’ He again answered, ‘I refuse to reply.’ They again asked,
‘Fortyyears?’He then said, ‘Irefuse to reply...”
Abu Hurayrah’s saying ‘I refuse to reply’ has been interpreted differently.
He might have refused to definitely tell about the duration between the two
blows. He might have refused to question the Prophet (PBUH) or he has
forgotten the exact period. It is also maintained that the duration between
the two blows is one o f the divine secrets solely known by Allah.
There is a long hadith narrated by Abu Hurayrah (may Allah be pleased
with him) and related by Ibn Jarir, At-Tabardni, Abu Ya 'Id in his Musnad
(Collection o f Ascribed Hadiths), and Al-Bayhaqi in his book entitled ‘Al-
Ba 'th (The Resurrection):
“The Prophet (PBUH) said, ‘A fter Allah had accom plished the
creation o f the heavens and the earth, He created As-Sur (the
Horn). Then, He gave it to Israfil, who put it on his mouth staring
with his eye at the Throne and waiting fo r Allah’s com m and (to
Principle 5: Belief in Last Day 261

blow it).’ Abu Hurayrah said, ‘O Messenger o f Allah! W hat is As-

Sur?’ He said, ‘It is (like) the horn.’ Abu Hurayrah said, ‘W hat
about its size?’ He said, ‘So great, the size o f one o f its circles is as
wide as the heavens and the earth. It will be blown three times.
The first (blow) is the Blow o f Terror, the second is the Blow o f
Falling D ead and the third is the Blow o f Resurrection before
Allah, the Lord o f the worlds. Allah will com m and Israfil to blow
it fo r the first time. He will com m and him saying, ‘(Sound) the
Terror Blow!’ He will blow (the Horn), so that the inhabitants
o f the heavens and the dwellers o f the earth will be smitten
with terror except those whom Allah wills to exempt. Allah will
com m and him to prolong (the Blow), so Israfil will prolong it
without feelin g any fatigue. This is m entioned in A llah’s saying,
‘And these [disbelievers] aw ait not but one blast [ o f the Horn];
fo r it there will be no delay.’ (Quran: Sad: 15) Thus, mountains
will pass away like the clouds and then will turn into a mirage.
The earth will, then, be extremely shaken like a loaded ship at
sea being stricken with sea waves, or it will be like a chandelier,
suspended from a ceiling while being swung by high winds. It
(the Blow) is m entioned in A llah’s saying, ‘On the Day the blast
[ o f the Horn] will convulse [creation], there will fo llo w it the
subsequent [on e]’. Then, the earth will lose its gravity so that
people will lose their balance moving sideways. At that time,
every nursing m other will forget (her suckling-babe) and every
pregnant fem a le will drop her load (unformed), children will
turn hoary-headed and the devils will fle e out o f terror. The
devils will reach the horizons (o f the heavens and the earth), so
that the angels will m eet them and strike their faces. They will
then retreat. People will, therefore, turn their back calling each
other. This is (the Blow) m entioned in Allah’s saying, ‘...th e Day
o f Calling - the Day you will turn your backs fleein g ; there is not
f o r you fro m Allah any protector.’ While being in this state, the
earth will gradually split asunder in all territories. People will,
then, witness a terrific matter. Then, they will look at the sky,
they will fin d it like the murky oil. It will be, hence, rent asunder,
then its stars will scatter, and the sun and the moon will eclipse.’
Allah’s Messenger (PBUH) then, said, ‘A t that time, the dead will
perceive nothing o f this.’ Abu Hurayrah said, ‘O Messenger o f
Allah! Who are those Allah has excluded in His saying, ‘...except
whom Allah wills?’ He said, ‘They are the martyrs (in Allah’s
262 Guide to Sound Creed

cause). And terror reaches the alive. As fo r them (the martyrs),

though they are alive with their Lord, receiving provision, Allah
will guard them and m ake them secure from the terror o f that
Day, which will smite the evil creations o f Allah. Almighty Allah
says, ‘O mankind, fe a r your Lord. Indeed, the convulsion o f
the [final] Hour is a terrible thing- on the Day you see it every
nursing m other will be distracted fro m that [child] she was
nursing, and every pregnant woman will abort her pregnancy,
and you will see the peop le [appearing] intoxicated while they
are not intoxicated; but the punishm ent o f Allah is severe.’ They
will remain (in such chastisement) as long as Allah wills.’ ”
I ask Allah, Glorified be He, to guide us to the straight path and make us
among those who are not grieved by the great terror and let us be welcomed by
the angels with mutual greetings and being addressed by them with the words,
“This is your Day, (the Day) you were promised.”
Principle 5: Belief in Last Day 263

Second Aspect:

Belief in the Last Day

It is called the Last Day because it will end this life. It is commonly perceived
by natural intuition and reason. All the heavenly revealed religions as well as
prophets and messengers agreed on its coming.
In almost every Sura of the Ever-Glorious Quran, Almighty Allah
states it and refutes the arguments of those who deny that it will come. All
mankind commonly confess the existence of the Lord. Such conviction is
intuitive. Only obstinate disbelievers like Pharaoh rejected belief in the
existence of Allah. There are, however, many people who renounce belief
in the Last Day.
Being the seal of all prophets, Muhammad (PBUH) was sent in a time very
close to the Last Day. He has elaborated on the description of the Last Day in a
way that cannot be found in any of the other prophets’ books.
There are, however, numerous proofs, which prove resurrection after
death, in the Ever-Glorious Qur an. It elaborates on the story of those whom
Allah caused to die and then brought to life again. This is like the people
of Musa (Moses), whom Allah revived after death. They, according to the
Qur’an, said:
.. Show us Allah outright.” (Qur’an: An-Nisa: 153)
Allah said:
“...So the thunderbolt took you while you were looking on. Then We
revived you after your death...” (Qur’an: Al-Baqarah: 55)
Almighty Allah also makes mention of the story of “...those who left their
homes in many thousands, fearing death? Allah said to them, “Die”; then He
restored them to life” (Qur’an: Al-Baqarah: 243) and the story of Abraham who,
according to the words of the Qur’an, said:
“...My Lord, show me how You give life to the dead.”
(Qur’an: Al-Baqarah: 260)
The Qur’to also mentions the story of ' Isa (Jesus) who used to bring the
dead to life by Allah’s permission and the story of the People of the Cave (the
Sleepers of Ephesus) who were resurrected after spending three hundred and
nine years.
264 Guide to Sound Creed

In addition, the Qur’an proves resurrection after death by referring to Allah’s

Omnipotence in initiating creation. Resurrection is, thus, easier than the first
initiation of creation. Almighty Allah says,
“...I f you should be in doubt about the Resurrection, then
[consider that] indeed, We created you fro m dust.”
(Qur’an: Al-Hajj: 5)
And,
“Say, ‘He will give them life Who produced them the first time...’ ”
(Qur’an: Yasin: 79)
He further says:
“And they will say, ‘Who will restore us?’ Say, ‘He Who brought you
forth the first time.’ ” (Qur’an: Al-Isra: 51)
And:
“And it is He Who begins creation; then He repeats it, and that is
[even ] easier fo r Him...” (Qur ’an: Ar-Rum: 27)
Moreover, the Qur’an proves resurrection by referring to Allah’s Omnipotence
in creating the heavens and the earth. Their creation is certainly greater than the
creation of man. Allah, Exalted and Glorified be He, says:
“Do they not see that Allah, Who created the heavens and the earth
and did notfa il in their creation, is able to give life to the dead?”
(Qur’an: Al-Ahqaf: 33)
Sometimes, the Qur’an refers to the necessity of resurrection in order to hold
people accountable for their actions, since He did not create them without a
purpose. Almighty Allah says:
“Then did you think that We created you uselessly and that to Us
you would not be returned?” (Qur’an: Al-Mu’minun: 115)
He, further, says:
“Does man think that he will be left neglected?”
(Qur’an: Al-Qiyamah: 36)
To His saying:
“Is not that [Creator] Able to give life to the dead?”
(Qur’an: Al-Qiyamah: 40)
Principle 5: Belief in Last Day 265

People, in this worldly life, are classified into righteous and wrongdoers. They
may die without getting recompense for their deeds. Thus, another abode for
absolute justice should be established so that everyone will receive recompense
for his deeds.
Belief in the Last Day is one of the fundamental pillars of Muslims’ faith.
This is emphasized in a number of verses in the Qur’an. Belief in the Last Day
is frequently associated with the other five Pillars of Faith, namely, belief in
Allah, His angels, His scriptures and His messengers. This is maintained in
the hadith reported by ' Umar Ibnul-Khattab (may Allah be pleased with him)
in which Gibril (Gabriel) descended to question the Prophet (PBUH) specific
questions.
Sometimes, belief in the Last Day is coupled with belief in Allah. Almighty
Allah says:
“Fight those who do not believe in Allah or in the Last Day...”
(Qur’an: At-Tawbah: 29)
And:
“O you who have believed, do not invalidate your charities with
reminders [ o f it] or injury as does one who spends his wealth
[only] to be seen by the people and does not believe in Allah and
the Last Day...” (Qur’an: Al-Baqarah: 264)
Almighty Allah has given this Day several indicative names to warn people
and make them very attentive, so that people may fear its consequences.
It is called ‘the Last Day’ since it is the final day of this worldly life. It is
also called ‘the Day of Resurrection’ since people will rise after being dead.
Moreover, it is called ‘the Occurrence,’ ‘the Inevitable Reality,’ ‘the Day of the
Striking Calamity,’ ‘the Day of the Blast,’ ‘the Day of the Deafening Blast,’ ‘the
Approaching Day,’ ‘the Day of Great Terror,’ ‘the Day of Account,’ ‘the Day of
Recompense,’ ‘the True Promise,’ etc. All these names indicate the greatness
and seriousness of that Day and the great clamors and terrors, which will
afflict people on that Day. It is a Day on which the eyes of the disbelievers
will intently stare in horror and their hearts will reach the throats. Allah,
Exalted be He, says:
“On the Day a man will fle e fro m his brother and his m other
and his fa th er and his wife and his children. For every man,
that Day, will be a m atter adequate fo r him.”
(Qur’an: 'Abasa: 34-37)
266 Guide to Sound Creed

And:
“On the Day the sky will be like murky oil and the mountains will
be like wool and no friend will ask [anything of] a friend. They
will recognize each other. The criminal will wish that he could be
ransomed from the punishment o f that Day by his children and his
wife and his brother and his nearest kindred who shelter him and
whoever is on earth entirely [so] then it could save him.”
(Quran: Al-Ma'arij: 8-14)
Belief in the Last Day motivates man to be well prepared for it. Almighty
Allah says,
“...So whoever would hope fo r the meeting with his Lord - let
him do righteous work and not associate in the worship o f his
Lord anyone.” (Qur’an: Al-Kahf: 110)
And:
“And seek help through patien ce and prayer, and indeed, it is
difficult except fo r the humbly submissive [to A llah] who are
certain that they will m eet their Lord and that they will return
to H i m (Qur’an: Al-Baqarah: 45-46)
He, farther, says:
“They [are those who] fulfill [their] vows and fear a Day whose evil
will be widespread. And they give fo od in spite o f love fo r it to the
needy, the orphan, and the captive [saying], ‘We feed you only fo r
the countenance [i.e., approval] o f Allah. We wish not from you
reward or gratitude. Indeed, we fear from our Lord a Day austere
and distressful.’ So Allah will protect them from the evil o f that Day
and give them radiance and happiness.” (Qur’an: Al-Insan: 7-11)
Belief in the Last Day helps the Muslim to be steadfast when combating the
enemies and enduring calamities and afflictions. This is implied in the story of
Talut (Saul) and his soldiers who, after passing the river, met their enemy that
excelled them in number and equipment; however, only a few were steadfast and
could go through such a trial. Allah, Exalted be He, says:
.. Then when he had crossed it along with those who believed with
him, they said, ‘There is no power fo r us today against Goliath and
his soldiers’But those who were certain that they would meet Allah
said, ‘How many a small company has overcome a large company
by permission o f Allah. And Allah is with the patient.”
(Qur’an: Al-Baqarah: 249)
Principle 5: Belief in Last Day 267

Disbelief in that Day, on the other hand, drives man to perpetrate sins, do
injustice, aggression and mischief. Almighty Allah says:
“Indeed, those who do not expect the meeting with Us and are satisfied
with the life o f this world and feel secure therein and those who are
heedless o f Our signs. For those their refuge will be the Fire because o f
what they used to earn” (Qur’an: Yftnus: 7-8)
And:
“Indeed, those who go astrayfrom the way o f Allah will have a severe
punishmentfo r havingforgotten the Day o f Account.”
(Qur’an: Sad: 26)
Moreover, He says:
“Have you seen the one who denies the Recompense? For that is the
one who drives away the orphan and does not encourage thefeeding
o f the poor.” (Qur’an: Al-Ma'fin: 1-3)
Allah has also commanded people to beware of this Day by being equipped
with good and righteous deeds, which keep them guarded against its terrors.
Almighty Allah says:
“And fe a r a Day when you will be returned to Allah. Then every
soul will be compensated fo r what it earned, and they will not be
wronged [i.e., treated unjustly].” (Qur’an: Al-Baqarah: 281)
And:
“And fe a r a Day when no soul will suffice fo r another soul at
all, and no compensation will be accepted from it, nor will any
intercession benefit it, nor will they be aided.”
(Qur’an: Al-Baqarah: 123)
He, further, says:
“...And fe a r a Day when no father will avail his son, nor will a son
avail his father at all. Indeed, the promise o f Allah is truth, so let
not the worldly life delude you and be not deceived about Allah by
the Deceiver [i.e„ Satan].” (Qur’an: Luqman: 33)
Belief in the Last Day means that one should believe in all consequences and
events occurring after death such as the chastisement or felicity procured in the
grave, resurrection, account, the Scale of weighing good and evil deeds, reward
and punishment, Paradise and Hellfire, and all other things and events which will
occur on the Last Day.
268 Guide to Sound Creed

The Last Day, however, has a considerable number of names in the Qur’an.
The following are some of such names:
1- Yawmul-Ba th (i.e., Day of Resurrection). It is so called because it is a day
on which people will rise after death.
2- Yawmul-Khuruj (i.e., Day of Emergence). People will emerge from their
graves to the Hereafter.
3- Yawmul-Qiydmah (i.e., Day of Standing). People will stand before Allah
for accountability.
4- Yawmud-Din (i.e., Day of Recompense). People will be recompensed for
all their deeds on that Day.
5- Yawmul-Fasl (i.e., Day of Judgment). People will be justly judged on that
Day.
6- Yawmul-Hashr (i.e., Day of Gathering). Allah will gather people for
recompense.
7- Yawmul-Jam' (i.e., Day of Assembly). People will be assembled before
Allah for accountability.
8- Yawmul-Hisdb (i.e., Day of Accountability). People will be held accountable
for their deeds on that Day.
9- Yawmul-Waid (i.e., Day of Threat). Allah will carry out His threats to
disbelievers on that day.
10- Yawmul-Hasrah (i.e., Day of Regret). The disbelievers will experience
regret on that Day.
11- Yawmul-Khulud (i.e., Day of Eternity). Life on that Day will be eternal.
12- Ad-Ddrul-Akhirah (i.e., The Home of the Hereafter). It is the final
destination man reaches, as there will be no other home.
13- Ddrul-Qarar (i.e., The Home of Permanent Settlement). People will settle
therein eternally without suffering death or experiencing transition.
14- Darul-Khuld (i.e., The Home of Eternity). The residence on that Day will
last forever.
15- Al-Waqi'ah (i.e., The Occurrence). It will inevitably occur.
16- Al-Haqqah (i.e., The Inevitable Reality). It will truly happen and
consequently any doubt regarding its occurrence will be refuted.
Principle 5: Belief in Last Day 269

17- Al-Qari'ah (i.e., The Striking Calamity). Its clamor will strike ears and
hearts.
18- Al-Ghashiyah (i.e., The Overwhelming Event). It will overwhelm the two
worlds of the jinn and mankind.
19- At-Tdmmah (i.e., The Great Overwhelming Calamity). It is the greatest
and hardest calamity.
20- Al-Azifah (i.e., The Approaching Day). Its time is drawing near.
21- Yawmut-Taghabun (i.e., Day of Deprivation). This is the Day of mutual
loss and gain (i.e. loss for the disbelievers as they will enter the Hellfire
and gain for the believers as they will enter Paradise.
22- Yawmut- Tanad (i.e., The Day of Calling). Every nation will be summoned
with their respective leader. Every one will call upon the other. The people
of Paradise will call upon the people of the Hellfire and vice versa, and
so will the Companions of Elevations (those on the elevations between
Paradise and the Hellfire).

###
«W» AM AM
270 Guide to Sound Creed

Third Aspect:

End of the First Life (i.e., Death)

and Beginning of the Second Life (i.e., Resurrection)
One of the preludes of the Last Day is death, which is considered the end of
the first life. It is the death of each one of us; a way through which one moves from
this world to the Hereafter.
Allah reminds His servants of death so as to get ready for it by doing good
deeds and repenting of bad ones; for when death is due, the chance for man to do
any deeds is finished and his death can never be postponed.
Allah, Exalted be He, says:
“O you who have believed, let not your wealth and your children
divert you from the remembrance o f Allah. And whoever does that
- then those are the losers. And spend [in the way o f Allah] from
what We have provided you before death approaches one o f you and
he says, ‘My Lord, i f only You would delay me fo r a brief term so
I would give charity and be among the righteous.’ But never will
Allah delay a soul when its time has come and Allah is Acquainted
with what you do.” (Qur’an: Al-Munafiqun: 9-11)
The Exalted also says:
“Every soul will taste death...” (Qur’an: Alu ' Imran: 185)
Thus, death is the end of the first life whereas the establishment of the Hour
indicates the beginning of the second life upon Resurrection.
Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said:

“Allah, Glorified and Exalted be He, recurrently mentions both matters

in the same Sura as in the Sura o f Al-Waqi'ah11. He mentions ‘The
Resurrection in the beginning and how the people will be divided into
three categories, as He says, ‘When the Occurrence occurs, there is, at its
occurrence, no denial. It will bringdown [some] and raise up [others].
When the earth is shaken with convulsion. And the mountains are
broken down, crumbling. And become dust dispersing. And you become
[of] three kinds.’ (Qur’an: Al-Waqi' ah: 1-7) Then, at the conclusion o f
the same Sura, Allah mentions ‘death’ and how people will be divided into
three categories after their death. So He says, ‘Then why, when it [i.e.,
the soul at death] reaches the throat. And you are at that time looking
on - and We [i.e., Our angels] are nearer to him than you, but you do
Principle 5: Belief in Last Day 271

not see. Then why do you not, i f you are not to be recompensed, bring
it back, if you should be truthful. And i f he [i.e., the deceased] was o f
those brought near [to Allah], then [for him is] rest and bounty and a
garden o f pleasure. And if he was o f the companions o f the right, Then
[the angels will say], ‘Peace fo r you; [you are] from the companions
o f the right.’ But if he was o f the deniers [who were] astray, Then [for
him is] accommodation o f scalding water. And burning in Hellfire.’
(Qur’an: Al-Waqi'ah: 83-94)”
When death is due, the human soul is raised and taken away from the body
by the Command of Allah, the Exalted. Allah assigns the mission of raising souls
to Himself in the verse that provides:
“Allah takes the souls at the time o f their death...”
(Qur’an: Az-Zumar: 42)
Allah entrusts this very mission to the angels in the verse that reads:
“...Until, when death comes to one o f you, Our messengers [i.e.,
angels o f death] take him, and they do notfa il [in their duties].”
(Qur’an: Al-An'am: 61)
And in His saying:
“And if you could not see when the angels take the souls o f those who
disbelieved...” (Qur’an: Al-Anfal: 50)
In another verse, Allah entrusts the same mission to the Angel of Death in the
verse that provides:
“Say, ‘The angel o f death, who has been entrusted with you, will
take your souls...” (Qur’an: As-Sajdah: 11)
There is no contradiction between the above verses, as they specify the task
assigned to each. Allah is the One Who has decreed death and predestined it, so
death goes according to His Divine Decree, Predetermination, and Command;
so causing death is attributed to Him. The task assigned to the Angel of Death is
taking the soul and then the angels of mercy or the angels of chastisement take
it after him. Thus, it is absolutely acceptable to attribute death to each of them
(Allah, angels and the Angel of Death).
❖ Death of Sleep and Actual Death12
The soul which is created for running the body and parts it via death is
the very soul which is breathed into it and is the same which parts the body
during sleep.
272 Guide to Sound Creed

When the Prophet (PBUH) overslept and did not perform prayer at its due
time, he said:
“Allah seized our souls when he willed and He returned them to us
when He willed.”
In this regard, Bilal apologized for not wakening the Prophet up saying:
“O Messenger o f Allah, the One Who seized yourself is the same Who
seized mine (i.e., Allah, Exalted be He).”
In addition, Allah, Exalted be He, says:
“Allah takes the souls at the time o f their death, and those that
do not die [He takes] during their sleep. Then He keeps those
fo r which He has decreed death and releases the others fo r a
specified term...” (Quran: Az-Zumar: 42)
Ibn 'Abbas and most of the exegetes agree that Allah takes hold of souls with
two kinds of grasps, the grasp of death and the grasp of sleep. In sleep, Allah takes
hold of the souls of those predetermined to die and releases the other souls for a
specified term until their decreed time of death comes.
It is reported in the Two Sahihs that the Prophet (PBUH) used to say
before sleep:
“In Your Name, my Lord, I place my side (upon the bed) and it is in
Your Name that I lift it up (after sleep). In case You withhold myself
(i.e., if You cause me to die), then forgive and pardon myself, and if You
release it (myself), then protect it with what You protect Your righteous
servants with.”
An interpretation of the verse cited above is that both the grasped and
released souls experience the death of sleep. Then, Allah keeps the soul which has
completed its predestined time of existence and does not return it to the body.
As for the soul which has not completed its predestined time of existence yet, He
returns it to the body to complete it.
The second interpretation is that the grasped soul is the one which has actually
been predetermined to die while the released one is that which has experienced only
the partial death through sleep. This means that Allah takes the soul of the one who
is predestined to die, grasps it and does not release it until the Day of Resurrection.
Allah takes the soul of the sleeping person, then He releases it and sends it to his
body to complete his predestined time of existence and once it is completed, He
takes it forever. Allah, Exalted be He, says:
“And it is He Who takes your souls by night...”
(Qur’an: Al-An'am: 60)
Principle 5: Belief in Last Day 273

❖ The Truth about the Soul

Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said:
“There seems to be a uniform agreement among the Companions, the
righteous Tabi'un (Successors o f the Companions), the Salaf (early
Muslim scholars) and the scholars o f the Sunnah that the soul is an
independent entity differentfrom the body. It is separable from the body
at death, and susceptible to happiness, misery or chastisement. The soul
is neither the body nor one o f its components.”
Ibn Taymiyah (may Allah have mercy on him) also said:
“The sound opinion is that the soul is not composed o f sensitive
substance, matter or form. It is not o f the distinctive tangible normal
substances. The soul can be referred to, and it ascends, descends, and
parts the body, which has been confirmed via legal texts and ratified by
rational evidence. One may say, ‘Where is the soul in the body?’ To this,
the answer is there is no specific place for it in the human body; itflows
all through it just as life itself. Life is conditioned on the soul; so long
as the soul is still in the body, this body has life, and whenever the soul
departs it, life departs it too.”
❖ The Soul is Created
Shaykhul-Isl&m Ibn Taymiyah said, “There is a consensus among the Salaf, the
Adherents o f the Sunnah and Muslim Community that the human soul is created.
Such a consensus has been reported by many Muslim scholars.” Ibnul-Qayyim, the
prominent scholar and the student of Shaykhul-Islam Ibn Taymiyah, said, “There
are twelve points that prove that the soul is created.”What follows are some of these
points as given by Ibnul-Qayyim:
1- Allah, Exalted be He, says, “...Allah is the Creator o f all things...”
(Qur’an: Ar-Ra'd: 16) Here, the noun “All things” is generic, which
is comprehensive and does not imply any kind of specification. Allah’s
Attributes, which are implied in His Names, are ruled out here as Allah,
Glorified be He, is the Lord in Whom the Attributes of Perfection are
inherent. Allah is the Creator by virtue of His Self and His Attributes;
anything other than Him is created.
2- Almighty Allah says, “...For I created you (i.e., Zakariyyd; Zechariah)
before, while you were nothing.” (Qur’an: Maryam: 9) Allah, in this verse,
addresses both the soul and the body because the body alone is incapable
of understanding, communicating or reasoning; rather, it is the soul that is
credited with the faculties of thought, action, and emotion.
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3- Allah, Exalted be He, says, “And We have certainly created you, [O

mankind], and given you [human] form . Then We said to the angels,
‘Prostrate to Adam.’ ” (Qur’an: Al-A'raf: 11) The address here in the
verse, according to the majority of scholars, is directed to both the soul
and body, other scholars say the addressee, here, are the souls before
giving them a shape (body). At any rate, each of the two opinions clearly
proves the creation of souls.
4- Further evidence lies in the texts which prove the creation of the human
being as a whole and that his submissiveness to Allah is not restricted to his
body only without his soul, but the submissiveness of the soul is rather the
main one while the submissiveness of the body is the subsidiary. Moreover,
the body is the soul’s subsidiary when following the rules of Allah, for the
soul is the one which runs and uses the body, thus the body is its subsidiary
in being submissive to Allah.
5- Allah says, “Has there [not] come upon man a period o f time when he
was not a thing [even] mentioned?” (Qur’an: Al-Insan: 1) Were his soul
old, man would be something to be mentioned. Man is a human being
because of his soul not because of his body.
6- One more point lies in the hadith narrated by Abu Hurayrah (may Allah be
pleased with him) and related in Sahih Al-Bukhdri (Al-Bukhari’s Authentic
Book o f Hadith) and other Books of Hadith and which proves that the
soul is created. Abb Hurayrah (may Allah be pleased with him) narrated
that the Prophet (PBUH) said, “Souls are (like) troops collected together:
Those who have familiarized with each other would have affinity with
one another, and those who have opposed each other would be divergent.”
Affiliated souls can never be except if they were created.
7- The soul is susceptible to death, grasping, ascending and descending,
which are all attributes of a created submissive entity.
❖ How Ar-Ruh (i.e., the Soul) of the Dying Person is Taken and its
Destination after Death
The description of the process of dying and the destination of the soul after
death are clarified in the long hadith narrated on the authority of Al-Bara’ Ibn
'Azib, which provides:
“We witnessed a funeral procession in BaqV ul-Gharqad (the
graveyard o f the people o f Medina) and the Prophet (PBUH) came
to us, sat down and we sat around him motionless with awe, while
the grave was being prepared fo r the deceased person. The Prophet
Principle 5: Belief in Last Day 275

(PBUH) said, ‘I seek refuge with Allah from the punishment in the
grave) which he repeated thrice. Then, he (PBUH) said, ‘When
a believing servant (o f Allah) is approaching the beginning o f his
term in the Hereafter and the end o f his term in the life o f this
world, angels descend onto him with faces (as white and radiant)
as the sun, carrying both a shroud and fragrance fo r enshrouding
from Paradise. They sit as fa r from him as the sight goes. Then, the
Angel o f Death comes and sits next to his head, saying ‘O good
soul! Depart (your body) to Allah’s forgiveness and pleasure.’ So,
the soul flow s (out o f its body), just as the drop flow s out from the
tip o f the ju g and the Angel o f Death takes it. Once, the Angel o f
Death grasps the soul, the angels do not leave it with him fo r more
than an instant. In principle, they seize and wrap it in that shroud
and in that fragrance. The most pleasant musk scent ever smelt on
earth, flow s out o f the soul.
Afterwards, the angels ascend with the grasped soul (to heaven).
They will not pass by a group o f angels but they say, ‘Whose good
soul is this?’ They (the angels who are ascending with the soul)
reply, ‘Such a person, the son o f such and such a person,’ calling
him by the best names by which he used to be called in the world.
They reach the lower heaven and ask fo r opening its door fo r him
and it is opened. The best o f the residents o f every heaven will
then accompany him to the next heaven, until he is brought to the
heaven where Allah, Exalted be He, is. Allah, Almighty and Ever-
Majestic be He, will say, ‘List my servant’s record in 'Illiyyun (the
highest degree o f Paradise) and send him back to earth, fo r I have
created them from it, and into it I shall return them, and from it
I shall bring them out once again.’ Thus, the soul will be joined
again with its body, and two angels will come to him, sit him up
and ask him, ‘Who is your Lord?’ He will say, ‘A llah is my Lord.’
They will ask him again, ‘W hat is your religion?’ He will say, ‘My
religion is Islam.’ They will ask him, ‘What do you say about this
man (Prophet M uhammad) who was sent to you?’ He will say, ‘He
is the Messenger o f Allah.’ They will ask him, ‘A nd what p r o o f do
you have o f it?’ He will say, ‘I read the Book o f Allah (the Qur’dn),
and had faith and belief in him.’ Then, a caller (Allah) will callfrom
heaven, ‘My servant has said the truth. Therefore, furnish him from
Paradise, and let him wear from (the clothes of) Paradise, and open
a door fo r him to Paradise.’ So he is given from Paradise’s tranquility
and good scent, and his grave will be expanded fo r him as fa r as
his sight can reach. Then, a man, with a handsome face, handsome
276 Guide to Sound Creed

clothes and pleasant scent, will come to him, saying, ‘Receive the
glad tidings with what pleases you. This is the day which you were
prom ised’ He will ask him, ‘Who are you, fo r yours is the fa ce that
carries the good news?’ He will reply, ‘I am your good deeds.’ So,
he will say, ‘O Lord! Establish the Hour, so that I can return to my
fam ily and my wealth.’
However, when the disbelieving person is approaching the end o f his
term in the world, and the beginning o f his term in the Hereafter, there
will descend onto him from heaven angels with dark faces. They will
bring with them garments made o f hair (to shroud him with) and will
sit as fa r from him as the sight reaches. Then the Angel o f Death will
comeforward and sit right next to his head, saying ‘O evil soul! Depart
(your body) to the anger o f Allah and a wrath from Him.’ The soul will
scatter throughout his body, and the Angel o f Death will seize it as
when the skewer with branches is removed from wet wool. The Angel
o f Death will seize the soul, and when he does, they (the angels) will
not let it stay in his hand fo r more than an instant, and they will wrap
it in the garments made o f hair. The most putrid smell a dead corpse
can ever have on earth will emit from the soul, and the angels will
ascend with it. Whenever they pass by a group o f angels, they will ask,
‘Whose evil soul is this?’ The angels will respond, ‘He is such a person,
the son o f such a person,’ calling him by the worst names he was known
by in the worldly life. When they reach the lowest heaven, they will ask
for opening its gate fo r him, but their request will be denied.
The Prophet (PBUH) then recited the Qur’a nic verse, ‘...T he gates
o f Heaven will not be opened fo r them, nor will they enter Paradise
until a camel enters into the eye o f a needle [i.e. never]...’ (Quran:
Al-A'raf: 40) Then, Allah, Almighty andEver-Majestic be He, will
say, ‘List his record in Sijjin (the lowest depths o f the Hellfire) in the
lowest earth.’ Therefore, his soul will then be thrown (from heaven).
(The Prophet (PBUH) then recited the Qur’a nic verse,) ‘...And he
who associates with Allah - i t is as though he had fallen from the sky
and was snatched by the birds or the wind carried him down into
a remote place.’ (Qur’an: Al-Hajj: 31) So, his soul will be returned
to his body, and two angels will come to him, sit him up and ask
him, ‘Who is your Lord?’ He will say, ‘Oh, oh! I do not know.’ They
will ask him, ‘What is your religion?’ He will say, ‘Oh, oh! I do not
know.’ They will ask him, ‘What do you say o f this man (Prophet
Muhammad) who was sent to you?’ He will say, ‘Oh, oh, I do not
Principle 5: Belief in Last Day 277

know! A caller (Allah) will call from heaven, ‘My servant has lied,
so furnish him with the Fire and open a door fo r him to the Fire!
He will suffer from its heat and fierce hot wind. And his grave will
be constricted until his bones crush each other. Then, a man with a
dreadful face, in dreadful clothes and with a disgusting smell, will
come to him, saying ‘Receive the tidings with what will displease
you! This is the day that you have been promised! He will ask that
man, ‘A nd who are you, fo r yours is the fa ce that brings about evil?’
He will reply, ‘I am your evil deeds! He will therefore cry, ‘O Lord!
Do not establish the Hour (the Day o f Resurrection)!’ ”
This hadith has been related by Imam Ahmad, Abu Dawud, Al-Hakim and
Abu ' Uwanah (in their two Sahihs) and Ibn Hibban.
The commentator on At-Tahawiyyah13said:
“All the scholars o f the Sunnah and Hadith agree on the meaning o f
this hadith and it has corresponding texts (i.e., hadiths whose words or
meanings are identical to each other but there is a difference concerning
the narrator) in the Authentic Books o f Hadith.”
Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said:
“As fo r the mentioned hadith about grasping the believer’s soul and
how it is raised to the heaven where Allah is, it is a well-known
hadith with a good chain o f transmitters. Saying ‘where Allah is’ in
that hadith is similar to Allah’s saying, ‘Do you feel secure that He
Who [holds authority] in the heaven would not cause the earth to
swallow you and suddenly it would sway? Or do you fe el secure that
He Who [holds authority] in the heaven would not send against
you a storm o f stones? Then you would know how [severe] was My
warning? (Qur’an: Al-Mulk: 16-17)”
Ibnul-Qayyim said:
“There is great disparity between souls in the Barzakh1*: Some souls are
in the highest rank with the highest group o f souls, these are the souls
o f the Messengers (peace be upon them all), who are o f different ranks,
just as the Prophet (PBUH) saw them in the Night o f Al-Isrd’ (Night
Journey).
Other souls are found in the craws o f green birds that fly wherever
they want in Paradise. They are the souls o f some martyrs but not
all o f them fo r some souls o f other martyrs will be prevented from
entering Paradise fo r not paying a debt or the like. Other martyrs
will be confined at the door o f Paradise, while others will be confined
278 Guide to Sound Creed

in their graves. An example o f such a martyr is in the hadith o f

the person who took a cloak from the booty before its distribution
and then he was martyred. Whereupon, people said, ‘M ay he be
comfortable in Paradise!’ The Prophet (PBUH) said, ‘By Him in
Whose Hand my soul is! The sheet which he stole from the war
booty before its distribution on the Day o f (the Battle of) Khaybar,
is now burning over him in his grave.’ Some other martyrs’ souls may
be accommodated at the door o f Paradise, as Ibn 'Abbas narrated
that the Prophet (PBUH) said, ‘The martyrs convene at the bank
o f a river close to the door o f Paradise, in a green tent, where their
provisions are brought to them from Paradise day and night.’ ”
Some souls are bound to earth, so they do not reach the highest group.
These souls are terrestrial ones; hence, the earthly souls cannot be
affiliated with the heavenly souls just as what happens in this worldly
life. The soul, which has not known its Lord, how to love Him, how to
remember Him or how to get closer to Him, is a lowly earthly soul that
cannot go anywhere except on earth even after it parts the body. By
contrast, the heavenly soul, which has devoted itself to love, remember
and work to get closer to Allah, is with other heavenly souls which suit it
after departing the body. Everyone will be gathered with whom he loves
in the Barzakh as well as on the Day o f Resurrection. Allah, the Exalted,
creates affinity between souls in the Barzakh as well as on the Promised
Day, as it has just been illustrated in the hadith. He affiliates a believer’s
soul with similar good souls. Thus, after parting bodies, souls join other
souls o f the same kind and deed; they are to be situated with their likes
after death.
Some other souls are to be thrown in the furnace o f adulterers and
adulteresses, while other souls will be swimming in the river o f blood
and are fed with stones. To cut it short, souls, be they happy or miserable,
have different abodes; some join the loftiest group o f souls while others
are earthly souls that are not raised from earth.”
Ibnul-Qayyim further said:
“When one contemplates the Sunan (books recording Prophetic
hadiths) and traditions carefully, one will grasp the proofs highlighted
above. In addition, one should not think that there is a contradiction
between different authentic traditions. In principle, they all verify
and support each other. More importantly, it is imperative to have
thorough knowledge and sound understanding o f the soul and the
judgments pertaining to it as well as knowing that their condition is
different from that o f the body.”
Principle 5: Belief in Last Day 279

Finally, Ibnul-Qayyim said:

“Souls are divided into: released, confined, heavenly and earthly souls.
After parting the bodies, souls experience health or ailment, pleasure or
comfort, and sorrow or pain. These feelings are to be experienced in a
much greater manner than when the souls are still connected with their
bodies. Some souls will taste confinement, pain, torture, ailment and regret
while others will taste pleasure, comfort, ease and freedom.”
❖ Are Ar-Ruh (i.e., the Soul) and An-Nafs (i.e., the Self) the same or
are they two different entities?
People have different views regarding the issue whether soul and self are one
entity or two different entities; the majority of scholars view that they are one and
the same entity while others view that they are two different entities. The sound
view, however, is that the two terms (soul and self) are used to denote various
meanings, which might mean the same and might be different. For example,
the soul may be used to mean the self as in the verse that provides, ‘Discharge
your souls!’ (Qur’an: Al-An'am: 93) and in the common saying ‘his soul has
been taken.’ In both examples, the soul means Ar-Ruh. Another meaning of An-
Nafs is the ‘self’ as in their saying ‘I have witnessed Zayd himself One further
meaning for An-Nafs is blood as in one’s saying, ‘Salat nafsuhu which means
‘one’s self is bleeding.’
Shaykhul-Islim Ibn Taymiyah said:
“It is said that An-Nafs (i.e., the self) are o f three kinds:
1. The self inclined to evil and which is controlled by its own desires that tempt
it to commit sins and acts o f disobedience.
2. The reproaching self which commits sins and then returns in repentance
to its Creator. Such a soul has two facets; good and evil; but whenever
it commits evil, it regrets and turns to Allah in repentance. It is called
‘reproaching because it reproaches itselffor committing sins. It continually
wavers between good and evil.
3. The peaceful soul which is mainly characterized by the love o f goodness and
good deeds and abhorrence o f evilness and evil deeds.
These are all characteristics and conditions o f one entity, because each
human being has only one soul.
The word Ruh (i.e., soul or spirit), on the other hand, has a number
o f connotations too. It is used to mean the Quran revealed by Allah
to His Messenger. This meaning is spelled out in the verse that reads,
‘A nd thus We have revealed to you an inspiration o f Our command
280 Guide to Sound Creed

[i.e., the Qur’d n]...’ (Qur’an: Ash-Shura: 52) Another meaning o f

the word ‘Ruh’ is Jibril (Gabriel) as demonstrated in the verse that
provides, ‘The Trustworthy Spirit [i.e., Gabriel] has brought it
down.’ (Qur’an: Ash-Shu'ara: 193) A further meaning o f the word
Ruh’ is revelation that has been inspired to prophets and messengers.
Allah, Exalted be He, says, ‘...H e places the inspiration o f His
command [i.e., revelation] upon whom He wills o f His servants...’
(Qur’an: Ghafir: 15) It (the inspiration) is called ‘Ruh’ because o f the
benefits it brings about fo r human beings, fo r life without it cannot
be beneficial at all. ‘Ruh’ is also used to mean air going in and out o f
the body. Finally, ‘Ruh’ refers to the soul leaving the body at death;
this meaning is highlighted above. According to this, ‘Ar-Ruh’ and An-
Nafs are two synonyms, as their meanings are identical. To conclude,
the two words differ in that An-Nafs refers also to the body and the
blood while Ar-Ruh does not. Allah knows best.”
♦> The Trial of the Grave, its Torment and its Pleasure
Believing in the Last Day means believing in all that the Prophet (PBUH)
conveyed about the conditions of man after death. Among these conditions are
the trial of the grave; its torment and its pleasure.
Between death, which ends the first life, and Resurrection, which begins the
second one, there is a period of time the name of which was mentioned in the
Glorious Qur’an as “Barzakh (i.e., the barrier or the interval between the two
worlds).” Allah, Exalted and Glorified be He, says:
“[For such is the state o f the disbelievers], until, when death comes
to one o f them, he says, ‘My Lord, send me back that I might do
righteousness in that which I left behind.’ No! It is only a word he is
saying; and behind them is a Barzakh (barrier) until the Day they
are resurrected.” (Qur’an: Al-Mu’minun: 99-100)
Barzakh, here, means a barrier that separates two things (the worldly life from
the life in the Hereafter). In effect, this barrier is an example of the recompense of
the Hereafter. It represents the first abode among the abodes of the Hereafter, as it
includes the questioning of the two angels and then torment or pleasure.
1) The Two Angels Questioning
The questioning of the two angels is called the trial of the grave. It is a test for
the deceased person when the two angels question him. There are many mutawatir
(continuously recurrent) hadiths, highlighting the trial of the grave, narrated on
the authority of Al-Bara Ibn 'Azib, Anas Ibn Malik, Abu Hurayrah, and others
(may Allah be pleased with them all).
Principle 5: Belief in Last Day 281

This trial is general for all those who are legally accountable, apart from Prophets
about whom there is a disagreement of opinion among scholars. The disagreement
is further extended to children and insane people. Such people and children are
said not to be subjected to the trial of the grave because this trial is only for those
who are accountable, but some said that they will be tried.
The argument of those who said that they will be tried is based on the fact that
it is permissible to perform the Funeral Prayer over them and to invoke Allah for
them so that He may absolve them from the torment and trial of the grave. Imam
Malik mentioned in his Muwatta’15 that Abu Hurayrah (may Allah be pleased
with him) narrated:
“Allah’s Messenger (PBUH) performed Funeral Prayer over a boy and
I heard him invoking Allah saying, ‘O Allah! Protect him from the
punishment in the grave.’ ”
Furthermore, they cite what 'All Ibn Ma'bad reported from 'A’ishah (may
Allah be pleased with her) that when a funeral procession of a boy passed by
her, she wept. It was said to her, “ ‘What has made you weep, O Mother o f the
Believers?’ She said, ‘I weep fo r my fear fo r this boy o f the squeezing o f the grave.’
” It was also said that Allah, Exalted be He, makes their minds sound so that they
may know their rank and they are also inspired with the answer to what they are
asked. This opinion is consolidated by many hadiths which state that they are
tested in the Hereafter. Al-Ash' ary reports that this is the opinion of the scholars
of Sunnah (Prophetic Tradition) and Hadith. If such people are to be tested in the
Hereafter, then their test in the graves is not impossible.
As for those who say that insane people and children will not be trialed in their
graves, they base their opinion on the premises that questioning is for the person
who can reason and understand, so as to understand the questions whether he has
believed in Allah’s Messenger and obeyed him or not. That is, it is unreasonable
to ask a child who cannot distinguish between right and wrong about his opinion
concerning the belief in the Messenger sent to humanity in the life of this world.
Even if his mind is brought back to normal in his grave, he is not to be asked
about something he has no ability to know. Therefore, it is pointless to ask him.
In effect, questioning them is different from their trial in the Hereafter, when
Allah, Exalted and Glorified be He, sends a Messenger to them and commands
them to obey him while they are enjoying sound minds. Whosoever obeys him
will be rescued, and whosoever disobeys him will be cast down into hell-fire.
This is a trial in which Allah orders them to do something at that time; it is not
an interrogation about their condition in the past life or whether they had been
obedient or disobedient, like that of the Two Angels in the grave.
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The second group refuted the pretexts of the first saying:

The trial of the grave in the hadith narrated by Abu Hurayrah definitely does
not mean tormenting the child for abandoning an act of obedience or committing
an act of disobedience, for Allah does not punish anyone for a sin he has not
committed. The torment of the grave may refer to the torment which befalls the
deceased person because of someone else; it is not a punishment for something he
has committed himself, as the Messenger of Allah (PBUH) said:
“The dead person is tortured by the wailing o f his relatives?”
This means that the dead person suffers and is tormented because of it, not
because he is punished for the sin of the living people. Allah says,
“...And no bearer o f burdens will bear the burden o f another...”
(Qur’an: Al-An'am: 164)
This is similar to the Prophet’s saying: “Traveling is a kind o f torture”
Torment is a more general term than punishment. No doubt that being in a
grave involves a considerable share of pain, grief, and regret which may cause a
child to suffer. Thus, it is permissible for anyone who prays for him to ask Allah,
the Exalted, to save him from such suffering. Allah knows best.
Scholars also have disagreed whether the questioning in the grave is general for
Muslims, hypocrites and disbelievers or it is only for Muslims and hypocrites. Some
scholars are of the opinion that the questioning is for Muslims and hypocrites only,
not the disbelievers. Some other scholars, on the other hand, are of the opinion that
questioning is general for the disbelievers as well as the Muslims. The latter opinion
is consistent with the Qur’an and the Sunnah, whereas excluding the disbelievers
from the questioning of the grave has no evidence.
Scholars have also disagreed whether the questioning of the grave is specific
for this nation. They have three opinions regarding this issue:
1. Questioning in the grave is specific for this nation, because messengers
were sent to the past nations with their message, and if their people denied,
the messengers would dissociate themselves from them, whereupon their
torment was immediate. When Muhammad (PBUH) was sent with mercy
as a guide for humanity, as Allah says:
“And We have not sent you, [O Muhammad], except as a mercy to
the worlds.” (Qur’an: Al-Anbiya: 107)
Allah, Exalted be He, withheld their torment. He then gave permission
for His Messenger to use the sword so that some people may embrace
Islam firstly because of their fear and afterwards faith would be firmly
Principle 5: Belief in Last Day 283

established in their hearts. They were granted a respite, so this resulted

in the appearance of hypocrites who used to hide their real disbelief and
show their false belief. They were screened among Muslims, but when
they died, Allah appointed the two angels of the grave to interrogate
them. Those who held this opinion used, as an argument, the hadiths in
which the Messenger of Allah (PBUH) says:
“The people o f this nation are passing through the ordeal in the graves.”
And:
“It was revealed to me that you will be put to trials in your graves.”
These hadiths clarify that this questioning is specific for this nation. This
is also proved by the saying of the two angels:
“What did you use to say about this man (Muhammad) who was sent
to you?”
2. The questioning of the grave happens to this nation and to other nations
as well. Those who maintain this view have said that the arguments of the
first group do not prove that the questioning is limited to this nation only.
In the first hadith, the phrase, “this nation”means the nation of mankind,
as Allah says:
“And there is no creature on [or within] the earth or bird thatflies
with its wings except [that they are] communities like you...”
(Qur’an: Al-An'am: 38)
Every species is called a nation or a community. Even if the Prophet
(PBUH) means his nation, this does not exclude other nations from being
questioned, for the hadith is just a declarative statement illustrating that
his nation will be questioned in their graves. The same can be said about
the second hadith in which he (PBUH) said:
“It was revealed to me that you will be put to trials in your graves.”
3. The third opinion does not give any preference concerning this subject
because the proofs pertaining to it are not conclusive. Allah knows best.
The Description of the Questioning of the Two Angels as Related in
H adiths:
In the hadith narrated by Al-Bara Ibn ' Azib (may Allah be pleased with him),
Allah’s Messenger (PBUH) said:
“... His soul (the soul o f the deceased) will be returned to his body, and
two angels will come to him...”
284 Guide to Sound Creed

In the Two Sahihs (two authentic books of Al-Bukhari and Muslim), it is

related from Qatadah on the authority of Anas that the Prophet (PBUH) said:
“When a deceased person is laid in his grave and his companions
return and he even hears the sound o f their footsteps, two angels come
to him and sit him and ask him, ‘What did you use to say about this
man, Muhammad?’ I f he is a believer, he will say, ‘I testify that he is
Allah’s servant and His Messenger.’ Then it will be said to him, ‘Look
at your place in the Hellfire. Allah has given you a place in Paradise
instead o f it.’ So, the dead person will see both his places. But when they
say to a non-believer or a hypocrite, ‘What did you use to say about
this man?’ He will say to the angels, ‘I do not know, but I used to say
what the people used to say!’ So, it will be said to him, ‘Neither did you
know nor did you take the guidance (by reciting the Qur’an).’ Then he
will be hit with an iron hammer between his two ears, and he will cry
and that cry will be heard by whatever on earth except human beings
and jinn.”
In another hadith related in Sahih (Authentic Book of) Abu Hatim, the
Prophet (PBUH) said:
“...There appears before him two angels, both having blackfaces and
blue eyes. One is calledMunkar and the other is called Nakir...”
In the Musnad16and in the Authentic Book of Abu Hatim, it is related that
Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet
(PBUH) said:
“When the dead person is laid in grave, he even hears the sound o f the
footsteps o f people when they depart and leave him. I f he is a believer,
the Prayer will stand by his head, Fasting by his right, Zakah by his left,
and the righteous deeds, such as charity, keeping relations with kith
and kin and acts o f kindness to people will stand by his feet. He will be
approached from his head, and the Prayer will declare, ‘No entrance
from my side.’ He will be approached from his left, and the Zakah will
declare, ‘No entrance from my side.’ He will be approached from his
right, and the Fast will declare, ‘No entrance from my side.’ He will be
approached from his feet, and the acts o f righteousness will declare,
‘No entrance from our side.’ He will be commanded to sit up, and he
will sit up while the sun appears to him just like when it is about to set.
He will be told, ‘What do you say about that man who was sent to you,
and what do you testify concerning him?’ He will say, ‘Leave me until
I perform prayer.’ They will say to him, ‘You will perform prayer, but
first tell us what we ask you...’ ”
Principle 5: Belief in Last Day 285

The above hadith and those related hadiths, which bear the same meanings,
verify a number of points:
1. The questioning happens when the dead person is placed in his grave,
which refutes the views of the innovators like Abul-Hudhayl and Al-
Mirrisi, who have said that the questioning happens at the time between
the two blows17.
2. Calling the two angels ‘Munkar’ and ‘Nakir’ is a reply to those Mu' tazilah
(Mutazilites) who claim that it is impermissible to call them so. They
(Mu'tazilah) mistakenly interpret their names in the hadiths by saying
that ‘Munkar’ means the dead persons hesitation in answering back while
‘Nakir’ refers to the angels’ scolding of the dead person.
3. The deadperson’ssoul is returnedto himin his graveat the time ofhis questioning,
where he sits and is interrogated. This is a response to Abu Muhammad Ibn
Hazmwho denies that the deceased person’s soul is returned to him in his grave.
But if he means to deny that the returning of souls in the graves is different from
the normal life of this world, this will be true. The returning of the dead person’s
soul in his grave differs from its returning in this life, although it may be more
comprehensive in some respect, just as the creation of man in the Hereafter is
different from that in this world, though it is more comprehensive. Every place,
whether in this life, the Barzakh or the Resurrection, has its special conditions.
That is why the Prophet (PBUH) has said that the grave of the deceased person
is widened for him, that he is questioned and so on. Thus, even if dust does not
change, souls are returned to and withdrawn from the bodies of the dead.
The soul is attached to the body in several ways, which are illustrated below.
The Connections between the Soul and the Body
The soul is connected to the body through five different kinds of connections,
each of which has its own ruling:
1. Its connection to the body in the mother’s womb as a fetus
2. Its connection to the body after its coming to the face of the earth
3. Its connection to the body during sleep, during which it is connected to
the body in one respect and is separated from it in another
4. Its connection to the body in the Barzakh, for although the soul is
separated from the body, it is not completely detached from it without
any return. The hadiths prove that the soul returns to the body at the
questioning of the two Angels and when Muslims greet a Muslim in the
grave. This returning is a special case which does not imply returning the
body to life before the Day of Resurrection.
286 Guide to Sound Creed

5. Its connection to the body during the Day on which bodies will be
resurrected. It is the most inclusive connection between the body and
the soul, and it cannot be compared to the aforementioned kinds of
connection, for it is a kind of connection with which the body cannot be
dead, asleep or decayed.
2) Torment and Pleasure in the Grave
The opinion of the Salaf (early Muslim scholars) and scholars of the
Muslim nation is that when someone dies, he is either in torment or pleasure
which is experienced by both his body and his soul. They agree that the soul
of the deceased feels pleasure or suffers torment after being separated from
the body. The soul is sometimes joined to the body and feels the pleasure or
suffers the torment. The Adherents of the Sunnah and Muslim Community
agree that the soul feels pleasure or suffers torment while it is separated from
the body and also feels pleasure or suffers torment while it is joined with
the body. Thus, the soul and the body may feel the pleasure or the torment
together; and the soul may feel either of them while it is separated from the
body. However, can the body feel the pleasure or suffer the torment without
being joined with the soul? There are two different opinions, concerning
this issue, adopted by the people of Hadith and Sunnah, and the people of
Scholastic Theology.
Proofs of Torment and Pleasure in the Grave from Qur’an:
1- Allah, Exalted be He, says:
“A nd if you could but see when the wrongdoers are in the
overwhelm ing pangs o f death while the angels extend their
hands, [saying], ‘D ischarge your souls! Today you will be
aw arded the punishm ent o f [extrem e] hum iliation fo r what
you used to say against Allah other than the truth and [that]
you were, toward His verses, being arrogant.’ ”
(Qur’an: Al-An'am: 93)
The people addressed in the verse cited above are the unjust people
on their deathbed. In the same verse, the angels, who are truthful, tell
us that those unjust people are to suffer the punishment of extreme
humiliation and were this torment delayed until the end of this world,
then it would not be said to them “...Today you will be awarded...”
(Qur’an: Al-An'am: 93).
Thus, the torment referred to in the verse is the torment in the grave.
Principle 5: Belief in Last Day 287

2- Allah, Exalted be He, says:

“So leave them until they meet their Day on which they will be
struck insensible - the Day their plan will not avail them at all, nor
will they be helped. And indeed, fo r those who have wronged is a
punishment before that, but most o f them do not know.”
(Qur’an: At-Tur: 45-47)
The cited verses above may refer to the punishment that afflicts the
unjust people in this worldly life by being killed or any other punishment.
Meanwhile, they may refer to the torment that afflicts them in the grave,
which is more likely. This is because many of those unjust people die
without being punished in this world. A further opinion, which is more
preponderant, says that whosoever dies among them will be tormented
in the grave; and whosoever remains alive will be punished in this world
by being killed or any other punishment; this is a threat for them to be
punished in this world and in the Barzakh.
3- Allah, Exalted be He, also says:
“So Allah protected him from the evils they plotted, and the people
o f Pharaoh were enveloped by the worst o f punishment - the Fire,
they are exposed to it morning and evening. And the Day the Hour
appears [it will be said], ‘M ake the people o f Pharaoh enter the
severest punishment.’ ” (Qur’an: Ghafir: 45-46)
In this verse, Allah, Exalted be He, mentions the torment in the grave
and in the Hereafter explicitly, which does not leave room for any other
meanings. Thus, these verses prove the torment in the grave.
4- In addition, Allah, Exalted be He, says:
“Then why, when it [i.e., the soul at death] reaches the throat and
you are at that time looking on and We [i.e., Our angels] are nearer
to him than you, but you do not see. Then why do you not, i f you
are not to be recompensed, bring it back, i f you should be truthful?
And if he [i.e., the deceased] was o f those brought near [to Allah],
then [for him is] rest and bounty and a garden o f pleasure. And
if he was o f the companions o f the right, then [the angels will
say], ‘Peace fo r you; [you are] from the companions o f the right.’
But i f he was o f the deniers [who were] astray, then [for him is]
accommodation o f scalding water and burning in Hellfire.”
(Qur’an: Al-Waqi'ah: 83-94)
288 Guide to Sound Creed

In these verses, Allah, Exalted be He, mentions three cases under

which peoples’ souls fall at the time of death. In the beginning of this
Sura, Allah mentions the cases of souls on the Day of Resurrection.
Allah mentions the kinds of people on the Day of Resurrection first
as the situation there is more important than that at the time of death.
Moreover, as Allah, Exalted be He, divides people into three kinds at
the time of death, He also divides them into three kinds on the Day
of Resurrection.
Proofs of Torment and Pleasure in the Grave from Sunnah
When one contemplates the Prophetic hadiths which mainly tackle the
punishment and pleasure in the grave, one will find that they paraphrase
and explain in detail what is mentioned generally in the Quran in this
regard. The hadiths narrated about the Prophet (PBUH) talking about the
punishment in the grave are considerable and recurrent. Among these
hadiths are the following:
1- It is related in the Two Sahihs on the authority of Ibn 'Abbas that the
Prophet (PBUH) passed by two graves and said:
“These two persons are being tortured notfo r a major sin (to avoid). One
o f them never saved himselffrom being soiled with his urine, while the
other used to go about with malicious gossip (to make enmity between
people).” The Prophet (PBUH) then took a green leaf o f a date-palm
tree, split it into two pieces and fixed one on each grave and said, “I hope
that their torment might be lessened until these (the pieces o f the leaf)
become dry.”
2- It is related in Sahih Muslim (Muslims Authentic Book o f Hadith) on the
authority of Zayd Ibn Thabit who narrated:
“As Allah’s Messenger (PBUH) was going along with us in a garden
belonging to Banun-Najjar, riding upon his mule, it shied and he
was about to fall. He fou n d four, fiv e or six graves there. He said,
‘Who amongst you knows about those lying in these graves?’ A man
said, ‘I do.’ Thereupon, he (PBUH) said, ‘When did these people
die?’ The man said, ‘They died in the pre-Islam ic p eriod .’ He said,
‘This nation is passing through the ordeal in the graves. Were it not
fo r the reason that you would stop burying (your dead), I would
invoke Allah to m ake you hear the torment in the grave, which I
am hearing.’ ”
Principle 5: Belief in Last Day 289

3- It is also related in Sahih Muslim and the Books of Sunan (books recording
the Prophetic Tradition) that Abu Hurayrah narrated, “The Prophet
(PBUH) said:
“When any one o f you completes the Final Tashahhudl\ he should seek
refuge with Allah from four (things): from the torment o f the Hell, from
the torment o f grave, from the trial o f life and death, and from the trial o f
Al-Masihud-Dajjal (the Antichrist).”
4- Moreover, it is related in the Two Sahihs (two authentic books of Al-
Bukhari and Muslim) that Abu Ayyub (may Allah be pleased with him)
narrated:
“Once, the Prophet (PBUH) went out after sunset and heard a (dreadful)
voice, so he said, ‘The Jews are being punished in their graves! ”
5- In addition, it is related in the Two Sahihs that ' A’ishah (may Allah be
pleased with her) narrated:
“An old woman from among the Jews entered upon me and said, ‘The dead
suffer torment in their graves,’ but I belied her and did not believe her at the
beginning. When she went away and Allah’s Messenger (PBUH) entered
upon me, I said, ‘O Messenger o f Allah! An old woman from among the
Jews o f Medina came to me and told me that the dead suffer torment in
their graves! He said, ‘She has told the truth; the dead are really punished,
to the extent that all the animals hear (the sound resulting from ) their
torment.’ Since then I always saw him seeking refuge with Allah from the
torment o f the grave in his prayers.”
N.B.
The punishment and the pleasure in the grave and the questioning by the
two angels are to happen to every deceased person even if he is not buried. The
punishment in the grave entails the interval called ‘Barzakh between this world
and the Hereafter and what happens in it either of torment or pleasure. Allah,
Exalted be He, says:
“...And behind them is a Barzakh [a barrier] until the Day they are
resurrected” (Qur’an: Al-Mu’minun: 100)
Thus, if anyone dies by crucifying, burning, sinking, or being devoured by
wild animals or birds of prey, he is to receive the punishment or the pleasure he
deserves, according to his deeds and in the way that may differ from one case
to another.
290 Guide to Sound Creed

One of the people in ancient times thought that if his body was burnt and
became mere ash to be blown after that in a windy day, some in the sea and some
on the earth, he would be saved from the punishment in grave. So, he commanded
his sons to do that with his body after death and they did. Allah commanded the
sea to collect the ashes scattered on it and He commanded the land to collect ashes
contained in it. Allah, then, ordered him to rise, so he rose before Allah (in his
original form). Allah asked him why he had done so. He replied, “'My Lord, it is out
of Yourfear that I have done it and You are well aware o f it.” Thereupon, Allah
forgave him.” Thus, those molecules of that man’s body which were blown in the
air were not saved from the punishment or the pleasure of the grave.
If a sinful person is hung after death on the top of a tree and left to be exposed
to the wind, his body will suffer the torment of the Barzakh he deserves. On the
contrary, if a pious person is buried in a fire, his body and his soul will experience
the pleasure of the Barzakh he deserves. Thus, Allah, Exalted be He, will make the
fire a source of coolness and safety for the latter and He will make the air a source
of blaze and severe heat for the former. This is because the materials of this world
are submissive and obedient to their Lord Who created and originated them, so He
directs them wherever He wishes and nothing of them can resist His will. Rather,
they are all at the Command of Allah and submissive to His Might. With that in
mind, it is not impossible for the soul of the one who died by crucifying, sinking
or burning to be returned to the body even if we do not notice that. This is because
the soul is to be returned to the body in a way other than what we are familiar with.
That is, the fainted, the drunkard and the unconscious are still alive though we do
not notice their souls. Likewise, the one whose body parts are dispersed; that is, it
will not be difficult for the One Who is able to do all things, to make these parts of
the body rejoin with the soul; whether these parts are away or near from each other.
Moreover, it will not be difficult for Allah, Exalted be He, to make these parts suffer
pain or feel pleasure.
Allah, Exalted be He, created feelings in inanimate beings, and through these
feelings, these beings glorify their Lord. That is, stones fall out of fear of Allah;
mountains and trees fall in prostration to Him; and pebbles, water and plants
glorify Him. With regard to this, Allah, Exalted be He, says:
..And there is not a thing except that it exalts [Allah] by His praise,
but you do not understand their [way of] exalting...”
(Qur’an: Al-Isra: 44)
Since these inanimate beings have feeling and sense, then the animate beings are
more entitled to experience such feelings. Moreover, Allah, Exalted be He, made His
servants witness in this life how He returned life to a body after the soul had departed
it After that, this person led a natural life in which he could speak, walk, eat, drink,
marry and have offspring. Allah, Exalted be He, says:
Principle 5: Belief in Last Day 291

“Have you not considered those who left their homes in many
thousands, fearing death? Allah said to them, ‘Die’; then He restored
them to life...” (Qur’an: Al-Baqarah: 243)
In addition, Allah says:
“Or [consider such an example] as the one who passed by a township
which had fallen into ruin. He said, ‘How will Allah bring this to life
after its death?’ So Allah caused him to die fo r a hundred years;
then He revived him. He said, ‘How long have you remained?’ He
[the man] said, ‘I have remained a day or part o f a day.’ ”
(Qur’an: Al-Baqarah: 259)

Another example is that of the people of Musa (Moses), who said to him, "...
We will never believe you until we see Allah outright...” (Qur’an: Al-Baqarah: 55)
After Allah had taken their lives, He returned them to life again. There are many
other examples for this such as that of the People of the Cave19 and the story of
the four birds of Ibrahim (Abraham) (PBUH)20. Thus, as Allah, Exalted be He,
returned life to these bodies after they had died, then how could it be difficult for
His absolute Might to return them to a temporary life in which these bodies will
be subjected to what Allah ordained?! Therefore, they will either suffer torment or
feel pleasure, according to their deeds. Thus, denying this life in the grave is only
out of stubbornness and denying the truth.
Refuting Claims of Deniers of Grave Torment and Pleasure
Atheists and unbelievers deny the torment and the pleasure in grave saying,
“When we open a grave, we do not find therein either angels tormenting the dead,
snakes, or a blazing fire. We are wondering how the grave can extend to the range
of vision or be constricted around the dead given that we find it in the same way
as we have dug it, without any expansion or constriction. In addition, how does
the grave become a garden from Paradise or a hole of the Hellfire?” To these, we
may cite the following:
First: What happens in the grave is from amongst the unseen things which
the Prophets have informed us about and since what they have told us
cannot be false, then what they say must be believed.
Second: The fire and the gardens of the grave are not those of this life, so
no wonder that the one who is used to the fire and the gardens of this
worldly life cannot see or feel them. However, the fire of the Hereafter
is much severer than that of this life; people cannot feel it even if they
touch the dust and the stones under the dead person. That is, Allah
heats the dust and the stones under the deceased person until they
292 Guide to Sound Creed

become hotter than the fire of this world and none can feel this except
the dead one. This is because Allah is able to do what people deemed to
be far-fetched and cannot be done.
Nonetheless, if Allah wants to make anyone aware of the torment in the grave,
He may do so and make it unseen to other people. Had Allah made it possible
for all people to see the torment in the grave, the wisdom behind the divine
obligations and believing in what is unseen would have been useless. Moreover,
this may make people stop burying the dead amongst them. In this regard, it is
related in the Two Sahihs that Allah’s Messenger (PBUH) said:
“Were it not fo r the reason that you would stop burying (your dead), I
would invoke Allah to make you hear the torment in the grave, which
I am hearing.”
As this is not the case with regard to animals, for they are not charged with
duties like human beings, they can hear what results from the torment in the
grave. This happened when the mule of Allah’s Messenger (PBUH) deviated
from the way and was about to drop him when he passed by a grave where a
deceased person was being tormented. In effect, seeing the fire in the grave is like
seeing the angels and the jinn; Allah makes it possible for whomsoever He likes.
Here and at this point, it seems pertinent to air a question that how could the
one who really knows Allah, Exalted be He, and confesses His great Might, deny
Allah’s Might to do things which He conceals from the sights of some people?
Allah does so out of His great Wisdom and Mercy, for people cannot bear seeing
or hearing the torment in the grave. Besides, the human being is too weak, either
with regard to his sight or his hearing, to see the torment in grave. The wisdom
behind this is that what happens in the grave regarding expansion, constriction,
light, greenness or fire, are unlike what is known in this world. Allah, Exalted
be He, has made people witness in this life what belongs to it; but as for what
belongs to the Hereafter, Allah has concealed it from people. Thus, when people
confess and believe in this unseen world, this will lead them to being pleased
(in the Hereafter), and if this is revealed, it will be seen and witnessed by them.
Moreover, if the deceased person was to be placed among people, it would not be
difficult for the Two Angels to come to him and ask him without those present
around him noticing it. Moreover, the deceased person would answer them
without those around him being able to hear him; besides, the Angels would
punish him without the people present being able to see him being tormented.
In addition, one may sleep near another who is awake and the former may be
tormented and beaten, and may suffer pain in one’s dream, without the one who
is awake noticing anything of that.
Principle 5: Belief in Last Day- 293

With regard to this, Shaykhul-Islam Ibn Taymiyah (may Allah have mercy
on him) said:
“The hadiths narrated concerning the torment in the grave and Munkar
and Nakir21 are numerous and recurrently narrated from the Prophet
(PBUH). One o f them is the hadith related in the Two Sahihs on the
authority o f Ibn 'Abbas (may Allah be pleased with him). Ibn 'Abbas
narrated, ‘The Prophet (PBUH) passed by two graves and said, ‘These
two persons are being tortured not fo r a major sin (to avoid). One o f
them used to go about with malicious gossip (to make enmity between
people), while the other never saved himself from being soiled with
his urine.’ The Prophet (PBUH) then took a green leaf o f a date-palm
tree, split it into two pieces and fixed one on each grave. They said,
‘O Messenger o f Allah! Why have you done so?’ He replied, ‘I hope
that their torment might be lessened until these (the pieces o f the leaf)
become dry.’ Moreover, it is related in Sahih Muslim and the Sunan, on
the authority o f Abu Hurayrah, that the Prophet (PBUH) said, ‘When
any one o f you completes the Final Tashahhud, he should seek refuge
with Allah from four (things): from the torment o f the Hell, from the
torment o f grave, from the trial o f life and death, and from the trial o f
Al-Masihud-Dajjal (Antichrist).’ ”
After that, Shaykh Ibn Taymiyah mentioned many hadiths about this matter
and then added:
“There are recurrent hadiths reported from the Prophet (PBUH) stating
the torment and pleasure in the grave to whoever deserves either o f them,
and also proving the questioning by the Two Angels, so the Muslim must
believe in that. However, one is not to indulge in talking about the manner;
how these matters happen, as the human mind does not know how this
happens since one is not acquainted with the life in the grave. Furthermore,
the Shari'ah (Islamic Law) does not come with what minds can always
perceive but it may come with what minds cannot comprehend completely.
When the soul is returned to one’s body in the grave, it is not returned in
the way known in this world but it is returned in a way differentfrom what
is known in our life.”
Then, Ibn Taymiyah said:
“One should know that the punishment in the grave refers to the
torment in the Barzakh between this life and the Hereafter. Thus,
whoever dies while deserving to be punished in the grave, will receive
what he deserves, whether he is buried or not. Such a person will
receive his punishment even if he is eaten by wild animals, burnt until
294 Guide to Sound Creed

he becomes mere dust thrown in the wind, crucified, or drowned.

Whatever the case o f such a person is, both his body and his soul will
suffer the torment o f the grave just as the buried ones suffer. As for
what is narrated from the Prophet (PBUH) concerning the sitting o f
the deceased person by the angels and causing his ribs to be compressed
and the like o f what happens to the one punished in the grave, it must
be understood without exaggeration or omission. In other words, what
the Prophet (PBUH) said must not be misunderstood and what he
meant with regard to guidance should be understood as he intended
so. This is because misunderstanding what the Prophet (PBUH) meant
or deviating from it has led those doing so to stray from the right path
in a way that no one but Allah knows.”
After that, Ibn Taymiyah continues saying:
“One passes through three stages: this world, the Barzakh and the
Hereafter. Allah, Exalted be He, has ordained certain rulings concerning
each o f them. He created man from a body and a soul. Moreover, He
decreed that the rulings o f this world are to be applied to the body
and subsequently the soul; however, He decreed that the rulings o f the
Barzakh are to be applied to the soul and subsequently the body. In
the Hereafter, when people are resurrected from the graves the torment
and the pleasure are to be executed on both the bodies and souls o f
the people, according to their deeds. When one contemplates these
meanings carefully, one willfind that the grave really can be a garden o f
Paradise or a hole o f the Hellfire; this is an indisputable fact that comes
in conformity with reason.
Thus, believers can be distinguished from non-believers. Moreover, it
must be known that the fire and the pleasure o f the grave are not the
same as those o f this world. Allah, Exalted be He, heats the dust and the
stone which are under and over the deceased person until they become
intensely hot; yet, if the people o f this world touch such dust or stones,
they will not feel that heat. What is more stranger is that two persons
may be buried beside each other and one o f them could be in a hole o f
the Hellfire and the other could be in a garden o f Paradise, and neither
does the latterfeel thefire theformer suffers nor does the former feels the
pleasure the latter enjoys. The Might o f Allah is much more greater and
astonishing than that; yet, some people deeply persist in denying that
about which they have no knowledge.
Allah, Exalted be He, has shown us in this life, from amongst the
Signs o f His Might, what is much more incredible than this. In
addition, if Allah wills, He may reveal to some o f His servants some
Principle 5: Belief in Last Day 295

o f His Signs while concealing them from others. Yet, if Allah reveals
His Signs to all His servants, then there will be no wisdom behind
obligations and belief in the Unseen; rather, the people would stop
burying whoever dies amongst them. This is stated in Sahih Muslim
(Muslim’s Authentic Book o f Hadith) that Allah’s Messenger (PBUH)
said, ‘Were it not fo r the reason that you would stop burying (your
dead), I would invoke Allah to m ake you hear the punishment in
the grave, which I am hearing.’.”
3) Causes of Torment in Grave:
The great scholar, As-Saf4rini, said:
“The causes due to which some people are tormented in the grave are o f
two kinds: General causes and detailed ones.
As fo r the general causes, people may be punished fo r their ignorance
o f Allah, disobeying Him, and committing sins. This is because Allah,
Exalted be He, does not punish any soul that has known Him, loved
Him, obeyed Him and refrained from committing sins, nor does He
torment a body which was once joined with such a soul. This is because
the punishment in the grave or in the Hereafter is the consequence
o f the anger and wrath o f Allah upon His disobeying servant. Thus,
whoever causes the anger and wrath o f Allah in this world through
committing prohibited acts and does not repent before death, is to
receive a punishment in the grave equal to the wrath o f Allah upon
him. People are o f different categories, in this concern, according to
their deeds.
As for the detailed causes, Allah’s Messenger (PBUH) said concerning
the two persons tormented in their graves that one o f them used to go
about with malicious gossip to make enmity between people, while the
other never saved himselffrom being soiled with his urine. Then, the
Prophet (PBUH) mentioned the person tormented in the grave because
he performed prayer without purifying himself with ablution, the one
who passed by someone being wronged and he did not help him, and
the one who recited the Qur’dn by night but did not act according to its
teachings by day. The Prophet (PBUH) also mentioned the punishment
in the grave that befalls the adulterers, the adulteresses, those who deal
in usury, and those who show sluggishness in performing Fajr (Dawn)
Prayer. In addition, the Prophet (PBUH) mentioned the punishment o f
those who refuse giving the Zakdh, those who stir up discord among
people, the arrogant ones, hypocrites, slanderers and backbiters.
296 Guide to Sound Creed

The atheists and the unbelievers do not believe in punishment or pleasure

in the grave. They depend on their minds and senses because they do not
see anythingfrom what the deceased onefeeb or sees in the grave.”
The reply to what they claim is that the punishment in the grave belongs to
the Unseen which is derived from the authentic religious texts, and the human
mind has nothing to do with such an unseen world. This is because the life in
the Hereafter is not to be compared with the life in this world. Moreover, being
unaware of something does not necessarily mean that such a thing does not exist.
And Allah, Exalted be He, knows best.

The Resurrection
The resurrection from graves is proved via the Noble Qur’an, the Sunnah
(Prophetic Tradition), human mind, and also by natural disposition. Allah, Exalted
be He, stated the occurrence of the Resurrection in many contexts in His Noble Book
(the Qur’an), and refuted the claims of those denying it in many verses in the Glorious
Qur’an as well. In addition, all the Prophets (peace be upon them all) informed their
nations about the Resurrection and asked those denying it to believe in it. As our
Prophet Muhammad (PBUH) is the Seal of all the Prophets and as he was sent as
near to the Day of Resurrection as the forefinger is to the middle finger, he explained
the affairs of the Hereafter in detail as it was not explained as such in any of the Books
of the Prophets before him.
The Day of Resurrection is explained clearly by all Prophets beginning from
Adam until Nuh (Noah), Ibrahim (Abraham), Musa (Moses), 'Isa (Jesus), and other
Prophets (peace be upon them all). Allah, Exalted and Glorified be He, has informed
us about the Day of Resurrection, since the descent of Adam, as He says:
"...And We said, ‘Go down, [all ofyou], as enemies to one another,
and you will have upon the earth a place ofsettlement and provision
for a time.’ ” (Qur’an: Al-Baqarah: 36)
And He also says:
“He said, ‘Therein you will live, and therein you will die, and from
it you will be broughtforth.’” (Qur’an: Al-A' raf: 25)
Moreover, Allah has mentioned it when Satan (may Allah curse him) said
what is stated in the verse which provides:
“Hesaid, ‘My Lord, then reprieve me until the Day they are resurrected.’
[Allah] said, ‘So indeed, you are of those reprieved until the Day of
the time well-known.’ ” (Qur’an: Al-Hijr: 36-38)
Principle 5: Belief in Last Day 297

According to what is mentioned in the Ever-Glorious Qur’an, Nfth (PBUH)

said to his people:
“And Allah has caused you to grow from the earth a [progressive]
growth. Then He will return you into it and extract you [another]
extraction.” (Qur’an: Nuh: 17-18)
And Ibrahim (PBUH) said:
“And Who I aspire that He will forgive me my sin on the Day o f
Recompense.” (Qur’an: Ash-Shu'ara: 82)
Moreover, Allah said to Musa (PBUH):
“Indeed, the Hour is coming — I almost conceal it — so that every
soul may be recompensed according to that fo r which it strives.
So do not let one avert you from it who does not believe in it and
follows his desire, fo r you [then] would perish.”
(Qur’an: T$-Ha: 15-16)
Musa invoked Allah saying:
“And decree fo r us in this world [that which is] good and [also] in
the Hereafter; indeed, we have turned back to You...”
(Qur’an: Al-A'raf: 156)
Allah, Exalted be He, states that when the disbelievers are doomed to the
Hellfire, they confess that their Messengers have warned them of the Day of
Resurrection. This is stated in the verse:
"... ‘Did there not come to you messengersfrom yourselves, reciting
to you the verses o f your Lord and warning you o f the meeting o f
this Day o f yours?’ They will say, ‘Yes, but the word [i.e., decree] o f
punishment has come into effect upon the disbelievers’ ”
(Qur’an: Az-Zumar: 71)

Thus, all the Messengers of Allah (peace be upon them all), as well as the
Seal of the Prophets Muhammad (PBUH), warned their nations of the Day of
Resurrection.
Allah, Exalted be He, told us that the dead people will be resurrected from the
graves when the third blow is blown. Allah, Exalted be He, says:
“...Then it will be blown again, and at once they will be standing
looking on.” (Qur’an: Az-Zumar: 68)
298 Guide to Sound Creed

And He also says:

“And the Horn will be blown; and at once from the graves to their
Lord they will hasten (Qur’an: Yasin: 51)
As-Saf&rini said:
“Interpreting the Sura o f Az-Zumar22 in his exegesis o f the Qur’dn, Ath-
Tha'labi relates on the authority o f Abu Hurayrah (may Allah be pleased
with him) a marfu' (traceable) hadith. In this hadith, Abu Hurayrah
narrated that the Messenger o f Allah (PBUH) said, ‘Allah, Exalted be He,
will send rain on earth which will continue falling for forty days until it
becomes twelve cubits height. At that time, Allah, Exalted be He, commands
the bodies to rise as the vegetation grow. When their bodies are done as
they originally were, Allah will command the Angels bearing the Throne to
return to life, then He commands Jibril (Gabriel), Mikd’il (Michael), Isrdfil
(Israfil), 'Izrd’il (Azrael), to return to life. After that, Allah commands Isrdfil
to hold the Horn, put it on his mouth and call the souls. The souls will then
come: The souls o f the believers will be shining with light while the souls o f
the disbelievers come in darkness. Isrdfil will grasp them all and throw them
in the Horn. Then, Allah will order him to blow the blowing o f Resurrection;
thereupon, all the souls will come out like beesfilling the space between the
heaven and the earth. Whereupon, Allah, Exalted be He, will say, ‘By My
Honor and Majesty, every soul will return to its body! Thus, the souls will
enter into bodies through noses then spread (in bodies) the same as poison
spreads in the body o f a stungperson. Then, the earth will break awayfrom
them and they will emerge rapidly. I will be thefirst one to emergefrom the
earth, and you will come outfrom it to your Lord in haste! ”
Also, Al-Bukhari and Muslim related on the authority of Abu Hurayrah that
Allah’s Messenger (PBUH) said:
“Water will fall from the sky and then the dead bodies will grow like
vegetation grows. There is nothing o f the human body that does not decay
except one little bone; that is the bone at the end o f the coccyxfrom which
the human body will be recreated on the Day o f Resurrection.”
In other narrations of the hadith related by Imam Muslim the Prophet
(PBUH) said:
“There is a bone in the human body that will never be decayed by earth;from
it (this bone) the human body will be recreated on the Day o f Resurrection.”
The Companions asked, ‘Which bone is that, O Messenger o f Allah?’ He
replied 'It is the bone at the end o f the coccyx ”
Principle 5: Belief in Last Day 299

Scholars said that the coccyx is the hard bone at the base of the spinal
cord. The Prophet (PBUH) said in a hadith that this bone is as small as the
mustard seed, and from which the body will be recreated. The polytheists
regard as unlikely that people be recreated to live another life after death,
as they deny the Resurrection. Thereupon, Allah, Exalted be He, ordered
His Prophet (PBUH) to swear that it will certainly happen. Allah, Exalted
be He, says:
“But those who disbelieve say, ‘The Hour will not come to us.’ Say,
‘Yes, by my Lord, it will surely come to you. [Allah is] the Knower o f
the Unseen.’...” (Qur’an: Saba’: 3)
Allah, Exalted be He, also says:
“And they ask information o f you, [O Muhammad], ‘Is it true?’
Say, ‘Yes, by my Lord. Indeed, it is the truth; and you wtU not cause
failure [to Allah].’ ” (Qur’an: Yunus: 53)
Moreover, Allah says:
“Those who disbelieve have claimed that they will never be
resurrected. Say, ‘Yes, by my Lord, you will surely be resurrected;
then you will surely be informed o f what you did. And that, fo r
Allah, is easy.’ ” (Qur’an: At-Taghabun: 7)
In addition to this, Allah, Exalted be He, says that the Day of Resurrection has
drawn near as He says:
“The Hour has come near, and the moon has split [in two].”
(Qur’an: Al-Qamar: 1)
And He also says:
“[The time of] their account has approached fo r the people, while
they are in heedlessness turning away.” (Qur’an: Al-Anbiya: 1)
Furthermore, Allah, Exalted be He, has dispraised those who deny the
Resurrection saying:
.. Those will have lost who denied the meeting with Allah and were
not guided.” (Qur’an: Yunus: 45)
And also saying:
“...Unquestionably, those who dispute concerning the Hour are in
extreme error.” (Qur’an: Ash-Shura: 18)
300 Guide to Sound Creed

Allah, further, says:

“...And We will gather them on the Day o f Resurrection [fallen] on
theirfaces - blind, dumb and deaf. Their refuge is Hell; every time it
subsides We increase them in blazingfire. That is their recompense
because they disbelieved in Our verses and said, 'When we are
bones and crumbled particles, will we [truly] be resurrected [in] a
new creation?’ Do they not see that Allah, Who created the heavens
and earth, is [the One] Able to create the likes o f them? And He has
appointed fo r them a term, about which there is no doubt. But the
wrongdoers refuse [anything] except disbelief?’
(Qur’an: Al-Isra: 97-99)

And He says:
“And they say, ‘When we are bones and crumbled particles, will we
[truly] be resurrected as a new creation?’ ” (Qur’an: Al-Isra: 49)
Thereupon, Allah, Exalted be He, replied to them saying:
“Say, 'Be you stones or iron or [any] creation o f that which is great
within your breasts’ And they will say, ‘Who will restore us?’ Say,
‘He Who brought you forth the first time.’ Then they will nod their
heads toward you and say, ‘When is that?’ Say, ‘Perhaps it will be
soon - on the Day He will call you and you will respond with praise
o f Him and think that you had not remained [in the world] except
fo r a little.’ ” (Qur’an: Al-Isra: 50-52)
Commenting on the aforementioned noble verses, the commentator on At-
Tahdwiyyah said:
“One should contemplate the answer to every question. Firstly, they
said, ‘When we are bones and crumbled particles, will we [truly] be
resurrected as a new creation?’ (Qur’an: Al-Isra: 49) The answer to
this question was: ‘I f you claim that there is no God Who created you or
there is no Lord, then can you be creations that cannot be exterminated
by death, such as stones and iron and what is greater within your breasts
than this?’ I f you say, ‘We were created in this nature which is mortal,’
then what forbids your Creator Who originated you from recreating
you? The argument can be paraphrased in another way as: I f you were
stones or iron or a creation which is greater than them, Allah is able to
exterminate you and turn your state into another one. Thus, how can
the One Who is able to change and exterminate such strong and hard
materials find things that are inferior to them difficultfo r Him? Then,
Principle 5: Belief in Last Day 301

Allah, Exalted be He, tells us that they asked another question which
is ‘Who will restore us?’ (Qur’an: Al-Isra: 51) meaning when they
die? The answer to this was ‘Say, ‘He Who brought you forth the first
time.’ (Qur’an: Al-Isra: 51) So, when they were utterly defeated by the
strong argument, they shifted to another question holdingfast to it like
a gasping person; they said ‘When is that?’ (Qur’an: Al-Isra: 51) and
the reply was ‘Say, ‘Perhaps it will be soon’ (Qur’an: Al-Isra: 51).”

Believing in What Happens on Day of Resurrection

Imam As-Saf&rini said:

“One should know that the Day o f Resurrection involves great terrifying
things and grave troubles which cause suffering to people’s bodies, make
every nursing mother toforget her nursling, and make the children grey­
haired. The Day o f Resurrection is a true fact confirmed by the Noble
Quran, the Sunnah (Prophetic Tradition) and the consensus o f Muslim
scholars. Scholars disagree with regard to calling that day ‘the Day o f
Resurrection.’ It is said that it is called so because on that Day people are
resurrectedfrom their graves. Allah, Exalted be He, says, ‘The Day they
will emerge from the graves rapidly...’ (Qur’an: Al-Ma'arij: 43) It is
also said that it is called so because during that Day many things happen
such as the Resurrection, standingfor account and the like. Moreover, it is
said that it is called so because o f standing before the Lord o f the worlds.
Imam Muslim related in his Sahih on the authority o f Ibn 'Umar (may
Allah be pleased with him) that the Prophet (PBUH) said, ‘(Concerning
the verse ‘The Day when mankind will stand before the Lord of the
worlds?’ (Qur’an: Al-MutafFifin: 6), people will stand in their sweat
until it reaches the middle o f their ears...’ ”
Then, Imam As-Safarini added that Abu Sa'id Al-Khudri (may Allah be
pleased with him) narrated, “Allah’s Messenger (PBUH) said (referring to the Day
o f Resurrection), ‘A Day the extent o f which is fifty thousand years.’ It was said to
him, ‘How long that Day is! The Prophet (PBUH) said, ‘By Him in Whose Hand
my soul is, it will be made light fo r the believer so that it will be fo r him lighter
than (the time of) an obligatory prayer.” (Related by Imam Ahmad, Abu Ya'la,
and Ibn Hibban related it in his Sahih).
Moreover, it is said that it is called so because the angels and the Spirit (Gabriel)
stand in rows as mentioned in the noble verse, “TheDay that the Spirit [i.e., Gabriel]
and the angels will stand in rows...” (Qur’an: An-Naba’: 38)
302 Guide to Sound Creed

After that, Imam As-Safarini added:

“Al-Bukhari and Muslim related as a marfu' hadith on the authority o f
Abu Hurayrah that the Messenger o f Allah (PBUH) said, ‘People will
sweat so profusely on the Day o f Resurrection that their sweat will sink
seventy cubits deep into the earth, and it will rise up until it reaches the
peoples ears! The hadith is related in the Authentic Books o f Hadith with
a different wording as ‘...seventy years...’ Abo, Imam Muslim related on
the authority ofAl-Miqdad (may Allah be pleased with him) who said, ‘I
heard Allah’s Messenger (PBUH) saying ‘On the Day o f Resurrection,
the sun will be caused to draw near the people until it will be one or
two miles distance. Therefore, the sun will melt them down until they
will be submerged in sweat according to their deeds, some up to their
heeb, some up to the wabt and some will be bridled with sweat (i.e.,
submerged in sweat to the mouth).’ ”
During the Day of Resurrection, people face hard times and situations such as
the accountability, giving records of deeds, weighing deeds and passing over the
Sirat (a path laid down over the Hellfire):
1) Accountability
In the accountability, Allah, Exalted be He, makes people aware of the reward
or the punishment for what they did in the worldly life and reminds them of what
they forgot. Allah, Exalted be He, says:
“On the Day when Allah will resurrect them all and inform them of
what they did. Allah had enumerated it, while theyforgot it...”
(Qur’an: Al-Mujadilah: 6)
He also says:
“...A nd they will say, ‘Oh, woe to us! What is thb book that leaves
nothing small or great except that it has enumerated it?’ And they
willfind what they did present [before them]. And your Lord does
injustice to no one.” (Qur’an: Al-Kahf: 49)
In addition, He says:
“So whoever does an atom’s weight ofgood will see it, and whoever
does an atom’s weight of evil will see it.”
(Qur’an: Az-Zalzalah: 7-8)
In accounting, retribution is executed among people. Thus, the wronged one
is to take his right from the wrongdoer. In this regard, it is related in Sahih Muslim
and in Sunan (the books recording Prophetic Tradition) At-Tirmidhi, on the
authority of Abu Hurayrah, that Allah’s Messenger (PBUH) said:
Principle 5: Belief in Last Day 303

“The claimants would surely get their claims on the Day o f Resur­
rection so much that the hornless sheep would take its right from the
horned sheep.”
Accountability differs as there is a hard accountability and an easy one.
Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said:

“Allah, Exalted be He, calls people to account for their deeds; He makes
His believing servant admits his sins in privacy, as stated in the Noble
Quran and the Sunnah (Prophetic Tradition). As for the disbelievers,
their account does not include weighing their good and bad deeds, for
they have no good deeds but their deeds are to be counted and they are
to admit them.”
The first thing one will be called to account for is one’s prayer. The cases which
will be decided first will be the cases of bloodshedding. This is stated in the hadith
related by At-Tirmidhi, Abu Dawud and Al-Hakim. It is deemed hasan by At-
Tirmidhi and deemed sahih by Al-Hakim. The hadith is related on the authority
of Abu Hurayrah (may Allah be pleased with him) who narrated that the Prophet
(PBUH) said:
“The first thing one will be called to account for on the Day o f
Resurrection is Prayer. Allah, Exalted be He, will say to His angels,
‘Look into the prayer o f My servant and see whether he has performed
it perfectly or imperfectly.’ If it is perfect, that will be recorded perfect.
And if it is defective, He will say, ‘See whether there are some optional
prayers performed by My servant or not.’ I f there are optional prayers to
his credit, He will say, ‘Compensate the obligatory prayer by the optional
prayer for My servant.’ Then all the deeds will be considered similarly.’”
Also, An-Nasa’i related on the authority of Ibn Mas' ud (may Allah be pleased
with him) that the Prophet (PBUH) said:
“The first thing one will be called to account fo r is prayer.”
2) Giving Records of Deeds
Records are the books in which the angels record and count the deeds that
everyone has done in this worldly life either by words or deeds. Allah, Exalted be
He, says:
“And [for] every person We have imposed his fate upon his neck, and
We will produce for him on the Day of Resurrection a record which
he will encounter spread open. [It will be said], ‘Read your record.
Sufficient is yourselfagainst you this Day as accountant.’ ”
(Qur’an: Al-Isra: 13-14)
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Scholars said that the phrase “hisfa te” in this verse refers to one’s deeds. Some
people will receive their books of deeds by their right hands while others will
receive them with their left hands. This is stated in the Quranic verses:
“So as fo r he who is given his record in his right hand, he will say,
‘Here, read my record!’ ” (Qur’an: Al-Haqqah: 19)
Up to the verse:
“[They will be told], ‘Eat and drink in satisfaction fo r what you
put forth in the days past.’ ” (Qur’an: Al-Haqqah: 24)
Then, Allah, Exalted be He, says:
“But as fo r he who is given his record in his left hand, he will say,
‘Oh, I wish I had not been given my record
Up to the verse:
“[Allah will say], ‘Seize him and shackle him - then into Hellfire
drive him...’ ” (Qur’an: Al-Haqqah: 25 -3 1)
3) Weighing Deeds
Among what happens on this Day is weighing deeds, as Allah, Exalted be
He, says:
“And the weighing [o f deeds] that Day will be the truth. So those
whose scales are heavy - it is they who will be the successful.
And those whose scales are light - they are the ones who will lose
themselves fo r what injustice they were doing toward Our verses’’
(Qur’an: Al-A'raf: 8-9)
And He also says:
“And We place the scales o f justice fo r the Day o f Resurrection, so no
soul will be treated unjustly at all. And i f there is [even] the weight
o f a mustard seed, We will bring it forth. And sufficient are We as
accountant.” (Qur’an: Al-Anbiya: 47)
Thus, deeds will be weighed by real scales which have an indicator and two
scale pans. Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said,
“The Scale is the machine by which deeds will be weighed and it is different from
justice, as indicated in the Noble Quran and the Sunnah (Prophetic Tradition).
This is stated in the verse that reads, ‘So those whose scales are heavy [with good
deeds],...’ (Qur’an: Al-Qari' ah: 6) and the verse ‘And We place the scales o f justice
fo r the Day o f Resurrection...’ (Qur’an: Al-Qari' ah: 47) ”
Principle 5: Belief in Last Day 305

Then, Ibn Taymiyah mentioned some hadiths which deal with weighing
deeds and said, “These hadiths prove that the deeds will be weighed by scales which
will show whether the good deeds or the bad ones will outbalance. Thus, the scales
are a means to state justice, for what is meant by weighing is to attain justice as in
the scales o f the worldly life. However, the nature o f these scales is among what we
are informed as beingfrom the Unseen ...”
4) Passing over the Sirat
Among the happenings of the Day of Resurrection is passing over the Sirdt,
a bridge on the middle of the Hellfire, on which the first and later generations
will pass. Each one will pass over it according to one’s deeds. It is narrower than
a hair, sharper than a sword and hotter than a firebrand. It has pincers which
seize the one whom they have been commanded to seize. People pass over the
Sirdt according to their deeds in this world; some of them will pass over it like
lightening, some like wind, some like a steed, some like a trotting man, some will
walk, some will crawl, and some will be grabbed and cast down into the Hellfire.
We ask Allah to grant us safety and protection.
As-Safarini said:
“The majority o f scholars agree that the Sirat is an established fact. But
the people o f truth verify it as being a real bridge which extends on the
middle o f Hellfire, and which is sharper than a sword and narrower
than a hair. Judge 'Abdul-Jabbdr23, and many o f his followers denied
this claiming that the Sirdt in such a way cannot be crossed, and if it is
crossed, this involves torment and there is no tormentfor the believers or
the righteous people on the Day o f Resurrection. Therefore, it may mean
the path to Paradise that is indicated in Allah’s saying, ‘He will guide
them and amend their condition’ (Qur’an: Muhammad: 5) and the
path to Hellfire as indicated in Allah’s saying, ‘...A ndguide them in the
path of Hellfire.’ (Qur’an: As-Saffat: 23) Other scholars interpreted it
as the clear evidence, allowed acts and evil deeds, for which one will be
called to account. These are allegations o f falsehood and superstitions.
Crossing the Sirat is not as incredible as walking on water, flying in the air
or standing in it. Moreover, the Prophet (PBUH) answered the question
about the disbeliever’s gathering on his face on the Day o f Resurrection
saying that Allah’s Power is capable o f doing so.”
5) The Prophetic Fountain
Al-Hafiz As-Siyuti said, “The Fountain was mentioned in narrations reported
on the authority o f more than fifty Companions among whom are the Four Rightly-
Guided Caliphs, the Oft-Narrating Companions24, and others; may Allah be pleased
with them all.”
306 Guide to Sound Creed

Al-Bukhari, Muslim and other compilers of Hadith related that' Abdullah Ibn
' Amr Ibnul-' As (may Allah be pleased with him) narrated that Allah’s Messenger
(PBUH) said:
“My fountain is (so large that it takes) a months journey to cross it.
Its water is whiter than milk, and its smell is nicer than musk, and its
drinking cups are (as numerous) as the (number of) stars o f sky; and
whosoever drinks from it will never ever be thirsty.”
Imam Muslim related in his Sahih that Anas Ibn Malik (may Allah be pleased
with him) narrated:
“One day, Allah’s Messenger (PBUH) dozed off. He then raised his head
smilingly and said, A sura has just been revealed to me, and then recited,
‘In the Name o f Allah, the Entirely Merciful, the Especially Merciful.
Indeed, We have granted you, [O Muhammad], Al-Kawthar. So pray
to your Lord and sacrifice [to Him Alone], Indeed, your enemy is the
one cut off! (Qur’an: Al-Kawthar: 1) Then, he (the Prophet) said, ‘Do
you know what Al-Kawthar is?’ They (the Companions) said, ‘Allah and
His Messenger know best.’ The Prophet (PBUH) said, ‘It (Al-Kawthar)
is a river which my Lord has endowed me, and there is an abundance
o f good in it and my nation will come to it on the Day o f Resurrection.
Its drinking cups are equal to the number o f stars. A servant would be
turned away from it. Upon this, I would say, ‘My Lord, he is one o f my
nation,’ so it would be said to me, ‘You do not know what he innovated
(in religion) after you.’ ”
Al-Qurtubi said:

“Our scholars say, ‘Whosoever apostatizes from the religion o f Allah, or

innovates in its matters something which Allah cannot be pleased with
and has not permitted, will be one o f those who will be turned awayfrom
thefountain. The ones who will be thrown out in the severest manner are
those who have forsaken the Muslim unity, like Al-Khawdrij (Kharijites
i.e., the Seceders), Ar-Rawdfid25 and Al Mu'tazilah (Mutazilites) with
their different sects. Such groups have innovated in religion. The same is
applied to oppressors who go too fa r in trespassing, oppressing, effacing
the truth and humiliating its people. This also can be said about those
who commit grievous sins in public and consider committing acts o f
disobedience as not being a serious matter as well as people who deviate
from and alter the religion. Turning away from the fountain can be
temporary, then such people will be drawn close after being forgiven, if
their alteration was in deeds not in beliefs.’ ”
Principle 5: Belief in Last Day 307

The Mu'tazilah have deviated, as they claim that the fountain is not a
well-established fact, although clear authentic hadiths prove it. Whosoever has
disagreed regarding its verification is an innovator in religion and it is most likely
that he will be turned away from it.
6) Intercession
Linguistically speaking, the word “intercession” means seeking and asking.
Technically, it means asking for goodness for others. It is said that it means (in
Arabic) “even” which is the opposite of “odd,” as if the intercessor joins his request
to the request of the person for whom he intercedes.
If its conditions are fulfilled, intercession becomes a right. These conditions
involve that it should be endowed by Allah, and that He is pleased with the one
interceded for. Allah, Exalted be He, says:
“And how many angels there are in the heavens whose intercession
will not avail at all except [only] after Allah has permitted [it] to
whom He wills and approves.” (Qur’an: An-Najm: 26)
The above verse illustrates that the intercession cannot be useful without
attending to two conditions. First, the permission granted by Allah to the
intercessor, as intercession belongs to Him entirely; He says:
“Say, ‘To Allah belongs [the right to allow] intercession entirely...’ ”
(Qur’an: Az-Zumar: 44)
Second, Allah be pleased with the one interceded for; that is, this one believes
in the Oneness of Allah. This is because a polytheist can never benefit from
intercession, as Allah, Exalted be He, says:
“So there will not benefit them the intercession of [any] intercessors.”
(Qur’an: Al-Muddaththir: 48)
This proves the falsehood of those who seek intersession from dead people,
and try to get near to them through any means:
Concerning their predecessors, Allah says:
“And they worship other than Allah that which neither harms them
nor benefits them, and they say, ‘These are our intercessors with
Allah...’ ” (Qur’an: Yunus: 18)
Allah, Exalted and Glorified be He, also says:
“Or have they taken other than Allah as intercessors? Say, ‘Even
though they do not possess [power over] anything, nor do they
reasonV Say, ‘To Allah belongs [the right to allow] intercession
entirely. To Him belongs the dominion o f the heavens and the
earth...’ ” (Qur’an: Az-Zumar: 43-44)
308 Guide to Sound Creed

Our Prophet (PBUH) has been granted the right of intercession, so he will
intercede for those concerning whom Allah has permitted it. Shaykhul-Islam Ibn
Taymiyah (may Allah have mercy on him) said:

“The Prophet (PBUH) has three intercessions:

The first intercession is fo r all the people gathered on the Day o f
Resurrection to be judged, after the other Prophets such as Adam
(Adam), Nuh (Noah), Ibrdhim (Abraham), Musa (Moses), 'Isd Ibn
Maryam (Jesus, son o f Mary) would refuse to intercede.
The second intercession is for the people o f Paradise so that they may be
admitted to Paradise. These two types o f intercession are specific for the
Prophet (PBUH) alone.
The third intercession is for those who deserve Hellfire. People are
interceded for, so that they may not be cast down into it. Those who
have already entered hell are interceded for so that they may be taken
out o f it. This kind o f intercession is given to all prophets, the righteous,
and others.”
Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) added:

“A sfor the Prophet’s intercessionfo r the people who commit sinsfrom

among his nation, it is a matter agreed upon by the Companions,
their righteous Successors, the Four Im am s26 o f the Muslims, and
others. However, it is denied by many innovators like Al-Khawarij
(Kharijites), Al M u'tazilah (Mutazilites), and Az-Zaydiyyah27.
Those sects believe that whosoever is judged to enter the Hellfire
cannot be withdrawn from it whether by intercession or anything
else. Those also say that whosoever is admitted into Paradise will
not be admitted into Hellfire and vice versa. According to their
doctrines, reward and punishment cannot be coupled concerning
one person.”
Shaykhul-Islam Ibn Taymiyah went on illustrating their claims saying:

“Those who deny intercession base their claim on the verse that reads,
‘A nd fear a Day when no soul will suffice for another soul at all, nor
will intercession be accepted from it, nor will compensation be taken
from it...’ (Qur’an: Al-Baqarah: 48), the verse, ‘...Before there comes
a Day on which there is no exchange [i.e., ransom] and no friendship
and no intercession...’ (Qur’an: Al-Baqarah: 254), the verse, ‘...For the
Principle 5: Belief in Last Day 309

wrongdoers there will be no devoted friend and no intercessor [who is]

obeyed.’ (Qur’an: Ghafir: 18) and the verse, ‘So there will not benefit them
the intercession of [any] intercessors.’ (Qur’an: Al-Muddaththir: 48)

To such claims, the Adherents o f the Sunnah say that these verses clarify
two matters:
Firstly, intercession does not benefit polytheists, as Allah, Exalted be He, says,
“[And asking them], ‘What put you into Saqar?28’ They will say, ‘We were
not ofthose who prayed, nor we used tofeed the poor. And we used to enter
into vain discourse with those who engaged [in it], and we used to deny
the Day o f Recompense - until there came to us the certainty [i.e., death].’
So there will not benefit them the intercession of [any] intercessors.”
(Qur’an: Al-Muddaththir: 42-48) The kind of people intended here will
certainly not benefit from the intercession of any intercessors because
they have disbelieved.
Secondly, intercession in the aforementioned verses denies what the polytheists
allege as well as the innovators among Muslims and the People of the
Scripture, who think that some creatures of Allah enjoy a higher rank in
His Sight which makes them able to intercede before Him without His
permission, the same as people intercede for each other in this world.”
7) Paradise and Hellfire
On the Day of Resurrection, there are the two great eternal abodes: Paradise
and Hellfire. Paradise is the abode of the righteous, and Hellfire is the abode of
the disbelievers. Allah, Exalted be He, says:
“Indeed, the righteous will be in pleasure, and indeed, the wicked
will be in Hellfire.” (Qur’an: Al-Infitar: 13-14)
Paradise and Hellfire are created and they exist now, for Allah says
concerning Paradise:
“...Preparedfor the righteous.” (Qur’an: Alu ' Imran: 133)
And concerning Hellfire, He says:
“...Preparedfor the disbelievers.” (Qur’an: Al-Baqarah: 24)
There is a considerable number of other texts which prove their current
existence. Moreover, Paradise and Hellfire are eternal according to the doctrine
of the Adherents of the Sunnah and Muslim Community.
310 Guide to Sound Creed

The commentator on At-Tahdwiyyah said:

“It is necessary to know that Allah, Exalted be He, does not withhold
reward except if the reason to give it no longer exists; namely, the good
deed, for Allah says, ‘But he who does of righteous deeds while he is a
believer—he will neitherfear injustice nor deprivation.’ (Qur’an: Ta-Ha:
112)Similarly, He does not punish anyone except with the existence of a
reason to punish, as Allah, the Exalted, says, ‘And whatever strikes you of
disaster - it isfor what your hands have earned; but He pardons much!
(Qur’an: Ash-Shura: 30)
Allah, Exalted and Glorified be He, is the Giver and the Withholder. None
can withhold what He gives, and none can give what He withholds.”
Righteous good deeds constitute the reason for being admitted into Paradise
while bad deeds are the reason for being admitted into Hellfire.
We ask Allah to admit us into Paradise and we seek refuge with Him from the
Hellfire. He is, indeed, the Hearing and the Responsive to invocation.

Endnotes

1 The Kharijites (Al-Khawari), i.e. the Seceders): An Islamic radical sect who broke
away from the reign o f ' Ali Ibn Abu Talib, the Muslim Caliph then, and murdered
him. Their followers believe that the Muslim who commits a major sin is a disbeliever.
They also curse and revile the Prophet’s Companions and deem the blood of Muslims
violable.
2 The Rdfidah: A Shiite group who refused the caliphates of Abu Bakr As-Siddiq and 'Umar
Ibnul-Khattab and waged accusations against them and against many of the Prophets
Companions as well.
3 This should be calculated according to the time of Ibn Taymiyah (d. 728 A. H.) whose
words we have quoted here.
4 The Final Tashahhud: Reciting, “(All) compliments, prayers and good things are
due to Allah; peace be upon you, O Prophet, and the Mercy of Allah and His
blessings (be upon you). Peace be upon us and upon the pious servants of Allah. I
testify that there is no deity (worthy of worship) but Allah, Alone, with no partner,
and I testify that Muhammad is His servant and His Messenger. O Allah! Confer
Your blessings upon Muhammad and the family of Muhammad as You conferred
Your blessings upon Ibrahim (Abraham) and the family of Ibrahim. Verily, You are
Praiseworthy and Honorable. And bless Muhammad and the family of Muhammad
as You blessed Ibrdhim and the family o f Ibrdhim. Verily, You are Praiseworthy
and Honorable.”
Principle 5: Belief in Last Day 311

5 The jizyah: A tribute or a tax required of non-Muslims living in an Islamic state exempting
them from military service and entitling them to the protection of the Islamic state.
6 The Group of Compilers of Hadith: They are Al-Bukhari, Muslim, Ahmad, Abb Dawud,
At-Tirmidhi, An-Nasai, and Ibn Majah.
7 Ash-Shim (the Levant): The region covering Syria, Lebanon, Jordan, and Palestine.)
8 Gharib (Unfamiliar) hadith: A hadith reported by just one narrator, even if at only one
stage of the chain of transmission.
9 An-Naml: The Ants. The twenty-seventh Sura of the Quran.
10 Az-Zumar. The Groups. The thirty-ninth Sura of the Qur’an.
11 Al-Wdqi 'ah: The Occurrence, literally, “That which befalls,” meaning the Resurrection.
12 In Fathul-B&ri, sleep is defined as a state of partial death in which the soul seems separated
from the body, while the actual death implies the end of the life by separating the soul
from the body totally.
13 At-Tahawiyyah is a book on Islamic Creed written by Imam At-Tahawi.
14 The Barzakh: The Barrier or the place at which souls are gathered until the Day of
Resurrection.
15 Muwatta’: A book of Hadith compiled by Imam Malik.
16 Al-Musnad is a name of a book of Hadith compiled by Imim Ahmad.
17 With the first one blow, Allah will command all the living to die, while with the second He
will resurrect all the dead. The period between the two blows is forty years.
18 This was mentioned previously in no.4.
19 The Sleepers of Ephesus: Read the Sura of Al-Kahf (the Cave; Sura 18 of the Qur’an).
20 Read the verse 260 in the Sura of Al-Baqarah (the Cow, Sura 2 of the Qur’an).
21 These are the names o f the two angels who call the deceased person to account in
the grave.
22 Sura 39 of the Qur’an.
23 One of the Mu'tazilah (Mutazilites).
24 Scholars of Hadith agree to give the title “Oft-Narrating Companions” to anyone who
narrates more than thousand hadiths from the Prophet (PBUH). It is largely applied to seven
Companions: Abd Hurayrah,' Abdullah Ibn 'Umar, Anas Ibn Milik, 'A’ishah (Mother of the
Believers),' Abdullih Ibn Abbas, Jabir Ibn ' Abdullah, Abd Sa'id Al-Khudri.
25 A Shiite group who refused the caliphates of Abd Bakr As-Siddiq and' Umar Ibnul-Khat-
tib and waged accusations against them and against many of the Prophet’s Companions
as well.
26 The Four Imdms are: Imam Abd Hanifah, Imam Malik, Imam Ash-Shafi'i and
Imam Ahmad.
27 Az-Zaydiyyah: A sect of the Shiite. It is considered the sect most close to the Adherents
of the Sunnah and Muslim Community. This is because it is characterized by justice and
abstention from extreme ideas. It was named after Zayd Ibn All Zaynul-Al- 'Abidin.
28 Saqar: One of the names of Hell.
 PRINCIPLE

Belief in Al-Qada’ and Al-Qadar

(Divine Decree and Predestination)

Undoubtedly, approving of and believing in Allah’s Divine Decree and

Predestination are of the greatest fundamental pillars of faith. The Prophet
(PBUH) is reported to have said:
“Faith is to believe in Allah, His angels, His Books, His messengers, the
Hereafter, and to believe in the Divine Decree, be it good or evil.”
(Related by Muslim)
Almighty Allah says:
“Indeed, all things We created with predestination
(Qur’an: Al-Qamar: 49)
314 Guide to Sound Creed

Al-Qadar is an Arabic verbal noun derived from the Arabic verb ‘qadara,
meaning ‘fully encompassed the estimation of something’. Technically, Al-
Qadar is intended for Allah’s foreknowledge of all of His creatures’ affairs and
the preserved, foreordained decrees He issued. This inevitably necessitates that
every act of His creatures does not pass beyond the limits of His Omniscience,
Omnipotence and Will.
The doctrine of the Adherents of the Sunnah and Muslim Community is to
believe in Divine Predestination both the good and the evil thereof. Belief in
Allah’s Divine Predestination encompasses four major grades:
1. Belief in Allah’s eternal foreknowledge of everything before its existence.
It maintains that Allah has previously known all His servants’ deeds
before doing them.
2. Belief that Allah has inscribed everything in the Preserved Slate (Al-Lawh
Al-Mahfuz}.
3. Belief in Allah’s Comprehensive Will which dominates every event and in
His Omnipotence over it.
4. Belief in Allah’s creation of all beings, He is, thus, the Sole Creator, whereas
all other things are created by Him.
Among the proofs which confirm the first and second grades is Allah’s saying:
“Do you not know that Allah knows what is in the heaven and earth f
Indeed, that is in a Record. Indeed that, for Allah, is easy.”

(Qur’an: Al-Hajj: 70)

The third grade may also be proved by Allah’s saying:
“And you do not will except that Allah wills - Lord of the worlds.”

(Qur’an: At-Takwir: 29)

And His saying:
. .Allah does what He intends.” (Qur’an: Al-Hajj: 14)
The fourth grade is maintained in the Quranic verse, which provides:
“Allah is the Creator of all things...” (Qur’an: Az-Zumar: 62)
And His saying:
..And He is the Knowing Creator.” (Qur’an: Yasin: 81)
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 315

Allah’s Divine Predestination is of Two Categories:

1. The general Predestination of all incidents, which is recorded in the
Preserved Slate, where Allah inscribed the fates of everything until the
Hour is established. This is maintained in the Prophetic hadith related by
Abu Dawud in his Sunan on the authority of 'Ubadah Ibnus-Samit (may
Allah be pleased with him) who said that he heard Allah’s Messenger
(PBUH) saying:
“The first thing that Allah created was the Pen. Allah said to it, ‘Write!’
It said, ‘What should I write?’ He said, ‘Write the destinies o f everything
until the Day o f Resurrection.’ ”
The foreordained fates of all creatures come under this category.
2. Detailed Predestination of events that happen to people, which is
subcategorized into the following:
A. Divine Predestination of one’s life span, it is illustrated in the Prophetic
hadith narrated on the authority of 'Abdullah Ibn Mas'ud (may Allah
be pleased with him). In this hadith, the Prophet (PBUH) maintains
that each person, while being an embryo, is sent an angel whose task is
to blow the breath of life into him, write down his means of livelihood,
his life span, his actions, and whether fortunate or misfortunate.
B. Divine Predestination of events and incidents occurring annually, this
is written down during the Night of Decree (in Laylatul-Qadr). Almighty
Allah says:
“Therein [i.e., on that night] is made distinct every precise matter.”
(Qur’an: Ad-Dukhan: 4)
C. Divine Predestination regarding events and incidents occurring on a
daily basis, it includes deaths, births and other changes of people’s affairs,
which usually happen in the course of the day. Almighty Allah says:
“...Every day He is in [i.e., bringing about] a matter.”
(Qur’an: Ar-Rahman: 29)
A Muslim must believe in Allah’s general Divine Predestination, and should,
moreover, believe in Allah’s Predestination of detailed incidents. Whosoever
renounces any category of the Divine Predestination is regarded as a disbeliever
in Allah’s Predestination, then as renouncing one of the indispensable core pillars
of a Muslim’s faith. Such is the case of the Anti-Fatalists (Al-Qadriyyah) who reject
Divine Predestination. They are classified into two major groups:
316 Guide to Sound Creed

The first group includes extreme Anti-Fatalists who excessively renounce

the belief that Allah possesses foreknowledge about the occurrence
of incidents. They also deny Allah recorded peoples deeds in the
Preserved Slate. They maintain that Allah only issues His commands and
prohibitions without foreknowledge of who will obey and who will not.
His commands are not, thus, foreordained or predestined. This sect has
died out so you hardly come across any of them.
The other group, though they believe in Allah’s foreknowledge of events and
incidents, renounce the concept of foreordained deeds. They, moreover,
claim that peoples deeds are not created by Allah. Deeds, according to
this conviction, are independently created by people themselves with no
intervention of the Divine Will. This is the doctrine of the Mu'tazilah
(Mutazilites).
There is, however, a third group that excessively approve of Divine Predestina­
tion by affirming that Allah has foreordained all things and deeds without the in­
tervention of man’s free will. They further believe that all events are predetermined
by fate and are therefore unalterable. Thus, they are called Fatalists.
Both those who approve of the doctrine of man’s absolute free will and those
who negate it are false and refutable, since there are a number of proofs, which
contradict their view. Almighty Allah, for instance, says:
“For whoever wills among you to take a right course. And you do
not will except that Allah wills - Lord of the worlds”
(Qur’an: At-Takwir: 28-29)
Allah’s saying, “For whoever wills among you to take a right course.”
(Qur’an: At-Takwir: 28) contradicts the Fatalists because Allah affirms the
existence of man’s will. Allah’s saying, “And you do not will except that Allah
wills - Lord o f the worlds” (Qur’an: At-Takwir: 29) refutes the doctrine of the
Anti-Fatalists who advocate that man’s free will is not constrained by Allah’s
Will. This doctrine is refutable for Allah made man’s will conditional upon
the dominating Divine Will.
The Adherents of the Sunnah and Muslim Community have adopted the
moderate path by avoiding extravagant negation of Allah’s Divine Will as the
Anti-Fatalists claim and the excessive conviction of the Fatalists.
The doctrine of the Salaf (early Muslim scholars) and Imams is that all deeds of
obedience, disobedience, evil or good inevitably occur according to Allah’s Divine
Predestination and Decree. All people’s deeds, whether evil or good, are created by
Allah, yet man is not coerced to do them. In addition to being equipped with full
competence to do acts, man fully decides for himself.
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 317

Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said:

“Deeds, utterances, acts o f obedience and disobedience are initiated

by man, i.e. they are offered and done by his own will and through his
faculties. They are attributed to him and therefore he will be judged
according to them. His deeds, utterances and acts are also attributed to
Allah since He created them, while man is the perpetrator and acquirer.
This is just as the case o f the relation between cause and effect. If we say,
for instance, that thisfruit is caused by means o f such a tree, it means that
such a fruit is contingent on the tree. This does not contradict the view
that Allah is the Original Creator o f the fruit.”
As-Safarim said:

“In short, the doctrine o f the Salaf and the Adherents o f the Sunnah
and Muslim Community is that Allah has created mans faculties, will
and acts while man is the real perpetrator o f his deeds and the genuine
originator o f his acts. Almighty Allah says, ‘And you do not will except
that Allah wills - Indeed, Allah is ever Knowing and Wise.’ (Qur’an:
Al-Insan: 30) According to the aforementioned Quranic verse, while the
will o f man is proved, it only operates in conformity with Allah’s Divine
Will. This is the expressed doctrine o f the Adherents o f the Sunnah and
Muslim Community who advocate man’s will providing it conforms with
Allah’s Divine Will.”
I may further add that Allah has endowed man with the faculty to think,
determine and choose. Thus, he will not be held accountable for his deeds unless
he is equipped with all these faculties. Therefore, the insane, weak-minded or
those under coercion are not accountable for their deeds. This indicates that they
are neither absolutely free nor coerced to do specific acts.

The Fruits of Believing in Allah’s

Divine Predestination and Decree
One of the greatest blessings of belief in Allah’s Divine Predestination and
Decree is the perfection of man’s faith by fulfilling the fundamental pillars of faith,
since it is considered one of the six pillars of faith according to what is maintained
in the Noble Qur’an and the Sunnah.
Similarly, by belief in Divine Predestination and Decree, the heart is calm
and enjoys tranquility and peace of mind, particularly when man experiences
hardships in his life. When man fully recognizes that what has afflicted him is
predestined by Allah, his soul becomes tranquil and his heart turns quiet. A man
should then remember the Prophetic hadith, which provides:
318 Guide to Sound Creed

. .And know well that what happened to you was not to miss you, and
what missed you was not to happen to you.”
(Related by At-Tabrani)
Those who do not believe in Divine Predestination and Decree always fall
prey to anxiety and distress. They always feel so worried about their life and may
commit suicide as commonly witnessed nowadays. Some people kill themselves
to escape their miserable conditions or due to apprehension about their future.
Due to their disbelief in Allah’s Divine Predestination and Decree, such worries
and responses have become an inevitable consequence of their corrupt belief.
Almighty Allah says:
“No disaster strikes upon the earth or among yourselves except that
it is in a register before We bring it into being - indeed that, for
Allah, is easy - in order that you not despair over what has eluded
you and not exult [in pride] over what He has given you. And Allah
does not like everyone self-deluded and boastful
(Qur’an: Al-Hadid: 22-23)
Almighty Allah informed us that He had willed and planned all afflictions
striking our souls and all other misfortunes occurring on the earth beforehand.
Everything He foreordained and predestined would inevitably happen regardless
of whatever measures may be taken for its aversion. The wisdom behind this
statement is to relieve our hearts and thus feel tranquil when being stricken with
afflictions and not to rejoice at Allah’s blessings showing pride to others and turning
away from offering thanks to Allah for such blessings. Thus, we should exercise
patience at times of hardships and never show despair of Allah’s mercy; moreover,
we should praise Allah at times of affluence. The Quranic verse similarly warns
Muslims against feeling secure from the plans of Allah. It also calls Muslims to be
close to Allah in both prosperity and adversity.
' Ikrimah (may Allah have mercy on him) said:

“No one but experiences delight and grief. So, let your delight be a
means o f praising Allah and let your grief be a means o f showing
patience.”
The Quranic verse does not connote that man abandons taking measures
guarding him against evil and availing benefit, and relying only on Allah’s
Divine Predestination and Decree, as misconceived by some ignorant people.
Almighty Allah commands us to take all possible measures and forbids us
from showing indifference or slackening. In case we have exerted all possible
efforts making all affordable measures but results have become frustrated, we
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 319

should not feel distressed, for this is Allah’s Divine Predestination and Decree
and if Allah decrees another thing, surely it will take place. Therefore, the
Prophet (PBUH) is reported to have said:
“Abide by what gives you benefit (in the Hereafter) and seek help from
Allah and do not lose heart. I f anything (trouble) comes to you, do not
say, ‘I f I had not done that, it would not have happened such and such,’
but say, Allah did that which He had ordained to do,’fo r (saying) ‘if’
opens the gate fo r Satan.”
(Related by Muslim)
Man should also call himself to account for and always correct his mistakes,
for all the afflictions he experiences mainly result from committing sins, Allah,
Exalted and Glorified be He, says:
“And whatever strikes you o f disaster - it is fo r what your hands
have earned...” (Qur’an: Ash-Shura: 30)
Belief in Allah’s Divine Predestination and Decree, further, strengthens man’s
faith at times of turmoil by inspiring him to receive sufferings with firm belief and
unrelenting certitude since he surely ascertains that this life is an abode of trials
and fluctuations. Almighty Allah says:
“[He] Who created death and life to test you [as to] which o f you is
best in deed ...” (Qur’an: Al-Mulk: 2)
He also says:
“And We will surely test you until We make evident those who strive
among you [for the cause o f Allah] and the patient, and We will test
your affairs.” (Qur’an: Muhammad: 31)
The Prophet (PBUH) and his Companions (may Allah be pleased with them)
faced tribulations and adversities with firm belief and unrelenting determination.
This is by virtue of their belief in Allah’s Divine Predestination and Decree.
Almighty Allah says:
“Say, ‘Never will we be struck except by what Allah has decreed for
us; He is our protector.’ And upon Allah let the believers rely.”
(Qur’an: At-Tawbah: 51)
Turning turmoil into success and afflictions into rewards is one of the bless­
ings of believing in Allah’s Divine Predestination and Decree. Allah, Exalted be
He, says,
“No disaster strikes except by permission o f Allah. And whoever
believes in Allah - He will guide his heart. And AUah is Knowing of
all things.” (Qur’an: At-Taghabun: 11)
320 Guide to Sound Creed

Interpreting the aforementioned Qur’anic verse,' Alqamah said, “It applies to

the man who is afflicted with a misfortune but, upon realizing that it is from Allah,
he feels content and submits to Allah’s Will.”
This Qur’anic verse may be also interpreted that whosoever is afflicted with
a tribulation but fully realizes that it only comes in accordance with the Divine
Decree and thus shows patience, seeks Allah’s reward thereof and submits to His
Divine Decree, Allah will guide his heart to belief. In addition, Allah will reward
him with guidance and truthful certitude. Allah may provide him with something
better than what he has lost. This also applies to natural disasters which are due
to Allah’s Decree and which man has nothing to do with except that he is the
cause of them through his violation of Allah’s commands and prohibitions. Man,
therefore, should believe in Allah’s Divine Predestination and Decree and correct
his mistakes that cause such misfortunes.
Some people gravely err by taking the belief in Divine Predestination and
Decree as a pretext for committing sins and being indifferent to religious
ordinances. They argue that their sins are foreordained! They, moreover, never
repent their sins. Their example is that of the polytheists who are reported,
according to the Qur’an, to have said:
.. I f Allah h a d willed, we w ould not have associated [anything]
an d neither would our fathers, nor w ould we have prohibited
anything” (Qur’an: Al-A n'am : 148)
This is a misunderstanding of Allah’s Decree and Predestination. Man should
not take the Divine Decree and Predestination as a justification for committing
sins. Nonetheless, belief in the Divine Decree and Predestination leads the
Muslim to show patience over tribulations he may experience. Therefore, taking
Allah’s Divine Decree and Predestination as a pretext for committing sins is a
grave error since it invites people to abandon repentance and good deeds. On the
other hand, taking the Divine Decree as an argument for accepting unpleasant
fates is a good thing which may exhort one to show patience over such fates
while seeking Allah’s reward.
Belief in Allah’s Divine Decree and Predestination drives man to work,
increase production and show strength and magnanimity. A striver in the cause
of Allah continuously and enduringly strives without any fear of death which is
surely inevitable. Almighty Allah says:
“Wherever you may be, death will overtake you, even i f you
should be within towers o f lofty construction.”
(Qur’an: An-Nisa: 78)
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 321

And says:
“...Say, ‘Even if you had been inside your houses, those decreed to
be killed would have come out to their death beds’ ”
(Qur’an: Alu 'Imran: 154)
Hence, when a striver feels all such incitements through his belief in Allah’s
Divine Decree, he endures striving in Allah’s cause until full victory is realized
and utter domination of Islam and Muslims is attained.
Similarly, through belief in Allah’s Divine Decree and Predestination,
production and abundance of resources are secured. A believer, moreover,
becomes completely certain that people will never cause harm not predestined by
Allah. Furthermore, they will never benefit anyone with other than what Allah
predestined for him. If he retains this firm belief, he will never experience laziness
or even feel afraid of anyone. He will put his trust in Allah Alone and, thus, turns
energetic in order to earn his living. In case he has a setback or fails in fulfilling his
aim, he will not turn away from exerting his utmost efforts continually. At times
of tribulations, he will not lament his misfortune but he will submit to Allah’s
Divine Decree by fully relying on Him and putting his full trust in Him. He will,
further, correct his mistakes and hold himself accountable for everything he does.
In this way, our nation will flourish and all interests will be fulfilled. Almighty
Allah says:
“And whoever relies upon Allah - then He is sufficient fo r him.
Indeed, Allah will accomplish His purpose. Allah has already set
fo r everything a [decreed] extent.” (Qur’an: At-Talaq: 3)

Al- Wala’ and Al-Bara (Amity and Enmity)

The focus of the previous chapters have been on giving a brief account of
the fundamental principles of the Islamic faith. The focus of the forthcoming
chapters is assigned to illustrate the necessity of keeping amity with the believers
and enmity towards the enemies of Allah. Therefore, believers must endear those
of firm and sincere faith and, meanwhile, have hatred and enmity toward all
polytheists.
This principle is one of the fundamentals of the religion of Ibrahim (PBUH),
which we are commanded to enjoin. Almighty Allah says:
“There has already been fo r you an excellent pattern in Abraham
and those with him, when they said to their people, ‘Indeed, we
are disassociated from you and from whatever you worship
other than Allah. We have denied you, and there has appeared
between us and you animosity and hatred forever until you
believe in Allah Alone.’ ” (Qur’an: Al-Mumtahinah: 4)
322 Guide to Sound Creed

It is, similarly, one of the principles of the religion with which our Messenger
Muhammad (PBUH) was dispatched. Almighty Allah says:
“O you who have believed, do not take the Jews and the Christians
as allies. They are [in fact] allies o f one another. And whoever
is an ally to them among you - then indeed, he is [one] o f them.
Indeed, Allah guides not the wrongdoing people.”
(Qur’an: Al-Ma’idah: 51)
This Quranic verse refers to the abhorrence of having amity with the People
of the Scripture (the Jews and the Christians) in particular. As for the prohibition
of seeking the amity of the disbelievers, in general, the Ever-Glorious Qur’an
provides:
“O you who have believed, do not take My enemies and your
enemies as allies...” (Qur’an: Al-Mumtahinah: 1)
Allah prohibits seeking the amity of the disbelievers even though they are of
close blood relationship. Allah, Exalted be He, says:
“O you who have believed, do not take your fathers or your brothers
as allies if they have preferred disbelief over belief. And whoever does
so among you - then it is those who are the wrongdoers.”
(Qur’an: At-Tawbah: 23)
And says:
“You will not fin d a people who believe in Allah and the Last Day
having affection fo r those who oppose Allah and His Messenger,
even i f they were their fathers or their sons or their brothers or
their kindred...” (Qur’an: Al-Mujadilah: 22)
Many people are ignorant of this great principle. Thus, it is imperative not to
refer to Christians or the Jews as our brothers.
While Allah prohibits seeking the friendship of disbelievers and the enemies of
our belief, He also obliges the Muslims to seek the amity and love of the believers.
Almighty Allah says:
“Your ally is none but Allah and [therefore] His Messenger and
those who have believed - those who establish prayer and give
Zakdh, and they bow [in worship]. Whoever is an ally o f Allah
and His Messenger and those who have believed - indeed, the
party o f Allah - they will be the predominant.”
(Qur’&n: Al-M4’idah: 55-56)
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 323

And says:
“Muhammad is the Messenger o f Allah; and those with him are
forceful against the disbelievers, merciful among themselves...”
(Qur’an: Al-Fath: 29)
He further says:
“The believers are but brothers...” (Qur’an: Al-Hujurat: 10)
Believers are brethren in religion and faith even if they keep no blood bonds
or reside at remote homelands. Almighty Allah says:
“And [there is a sharefo r] those who came after them, saying ‘Our
Lord, forgive us and our brothers who preceded us in faith and put
not in our hearts [any] resentment toward those who have believed.
Our Lord, indeed You are Kind and Merciful.’ ”
(Qur’an: Al-Hashr: 10)
Since the beginning of life, believers are held as caring brethren whenever
they live and wherever they dwell. The earliest among them are taken as good
examples for the later, and they mutually pray for Allah’s forgiveness and blessings
on behalf of each other. There are distinctive features of showing amity to the
believers and enmity towards the disbelievers.

6.1 Aspects of Showing Amity with the Disbelievers:

The aspects of showing amity with the disbelievers are fully elaborated on in the
Qur’&n and the Sunnah of the Prophet (PBUH). They include the following:
1. Imitating their ways of dressing, speaking and so forth is a manifestation
of retaining love for them. Therefore, the Prophet (PBUH) was reported
to have said, “Whoever imitates the manners o f a people is one o f them.”
Thus, it is prohibited to imitate the disbelievers’ manners, customs, ways
of devotion and their habits of shaving beards, growing mustaches, using
their jargons, except in cases of necessity, as well as imitating their ways
of dressing, eating and drinking.
2. Residing in non-Muslim territories permanently without moving to
Muslim countries to seek a secure place for practicing Islam. Almighty
Allah says:
“Indeed, those whom the angels take [in death] while wronging
themselves - [the angels] will say, ‘In what [condition] were you?’
They will say, ‘We were oppressed in the land.’ They [the angels]
will say, ‘Was not the earth o f Allah spacious [enough] fo r you to
emigrate therein?’ For those, their refuge is Hell - and evil it is as
a destination, except fo r the oppressed among men, women and
324 Guide to Sound Creed

children who cannot devise a plan nor are they directed to a way
-fo r those it is expected that Allah will pardon them, and Allah is
ever Pardoning and Forgiving.” (Qur’an: An-Nisa: 97-99)
According to the aforementioned Quranic verse, excuse is only granted
to the weak who can only emigrate with hardship and to those who
are in charge of religious missions such as those propagating Islam in
such countries.
3. Making journeys to the non-Muslim countries for the sake of seeking
pleasure and delight is among the prohibited features of seeking the
amity of the disbelievers. Traveling to non-Muslim countries is only
permissible in cases of necessity such as traveling for medication, trade,
acquiring knowledge of rare and beneficial specializations. When the aim
of traveling is attained, Muslims must return to their Muslim countries.
In order to make such journeys to non-Muslim countries permissible,
a Muslim must publicly proclaim his religion and be proud of being a
Muslim. He should also avoid all paths leading to evil and be alert against
all intrigues and schemes that may be plotted against Muslims in these
non-Muslim countries. Taking journeys to their countries becomes
obligatory in case of traveling for the sake of propagating Islam.
4. Among the prohibited aspects of showing amity to the unbelievers is giving
them support against Muslims, arguing for their positions and applauding
their deeds. All such acts are held contradictory to Islam and are preludes
to apostasy. We seek Allah’s refuge to guard us against it.
5. Similarly, among the prohibited aspects of keeping amity and friendship
with the unbelievers is relying on them, trusting them, using them in
critical and confidential posts and taking them as councilors and advisors.
Allah, Exalted and Glorified be He, says:
“O you who have believed, do not take as intimates those other than
yourselves [i.e., believers], for they will not spare you [any] ruin.
They wish you would have hardship. Hatred has already appeared
from their mouths, and what their breasts conceal isgreater. We have
certainly made clear to you the signs, if you will use reason. Here you
are loving them but they are not loving you, while you believe in the
Scripture - all of it. And when they meet you, they say, ‘We believe.’
But when they are alone, they bite their fingertips at you in rage.
Say, ‘Die in your rage. Indeed, Allah is Knowing of that within the
breasts.’ If good touches you, it distresses them; but if harm strikes
you, they rejoice at it...” (Qur’an: Alu ' Imran: 118-120)
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 325

The aforementioned Quranic verses explain the inner emotions the

unbelievers always hide as well as the evil plots, intrigues and treacheries
they always plan. They crave to harm the Muslims and utilize Muslims’
trust in order to wrong Islam.
Imam Ahmad related on the authority of Abu Musa Al-Ash'ari (may
Allah be pleased with him) who said:
“I told 'Umar (Ibnul-Khattab) (may Allah be pleased with him) that I kept
a Christian clerk. Thereupon, he said, ‘Why did you do so, Allah’s anger
be on you? Did you not hear Allah’s saying ‘O you who have believed,
do not take the Jews and the Christians as allies. They are [in fact] allies
of one another...’? (Qur’an: Al-Ma’idah: 51) Why have you not taken a
Muslim instead?’I replied, ‘I am only concerned with his clerkship and he
will be recompensed fo r his religion.’ He said, ‘I will never honor them as
long as Allah disgraces them and I will never grant them esteem as long as
Allah lowers their rank and I will never draw them closer as long as Allah
drives them away.’ ”
Imam Ahmad and Imam Muslim related:
“The Prophet (PBUH) set out fo r (the Battle of) Badr. When he reached
Al-Harrah (a place four miles from Medina) a man o f the polytheists
followed him and said, ‘I have come so that I may follow you and get a
share from the booty.’ The Prophet (PBUH) said to him, ‘Do you believe in
Allah and His Messenger?’ He said, ‘No.’ Thereupon, the Prophet (PBUH)
said, ‘Go back, fo r I will not seek the help o f a polytheist.’ ”
According to the aforementioned texts, it is prohibited to employ the
disbelievers in jobs through which they may reveal the Muslims’ secrets
and thus inflict harm on them and become empowered to plot against
the Muslims.
Nowadays, more than before, the disbelievers are often brought to Muslim
countries, particularly the lands of the two Holy Mosques (in the Kingdom
of Saudi Arabia). They are employed as laborers, drivers, servants and
housekeepers. Thus, they now mingle easily with Muslim families.
6. Among the aspects of showing affection for the disbelievers is adopting
their calendars, particularly those which are related to their belief and
religious convictions such as the Gregorian calendar which commemorates
the birthday of Jesus (PBUH). This calendar has been innovated by them
and has no relation to the religion of Jesus (PBUH). Therefore, using this
calendar is a means of reviving their rites and ceremonies.
326 Guide to Sound Creed

To avoid this, the Prophet’s Companions (may Allah be pleased with

them), during the caliphate of 'Umar Ibnul-Khattab (may Allah be
pleased with him), set a calendar different from theirs which was based
on the Prophets immigration to Medina. This indicates the obligation
of denying the practices of the disbelievers regarding dates and other
practices.
7. Similarly, participating in the disbelievers’ festivals, helping them perform
their ceremonies, congratulating them on their special occasions and
attending their celebrations are among the aspects of befriending the
disbelievers. The Qur’anic verse, “And [they are] those who do not testify
tofalsehood...” (Qur’an: Al-Furqan: 72) was interpreted that the servants
of Allah should not witness the ceremonies of the disbelievers.
8. Applauding the disbelievers, highly estimating their civilization, being
proud of their manners and skills and overlooking the false convictions
they retain, are also among the prohibited practices which a Muslim
should not do. Almighty Allah says:
“And do not extend your eyes toward that by which We have
given enjoyment to [som e] categories o f them, [its being but]
the splendor o f worldly life by which We test them. And the
provision o f your Lord is better and more enduring.”
(Qur’an: Ta-Ha: 131)
This Qur’anic verse does not call the Muslims to overlook taking all
possible means of strength such as learning advanced industries and
applying essential factors for successful and lawful economics and
powerful military means. It is a vital necessity for Muslims. Allah, Exalted
be He, says:
“And prepare against them whatever you are able ofpower...”
(Qur’an: Al-Anfal: 60)
All natural sources of power should be retained by Muslims. Almighty
Allah says:
“Say, 'Who has forbidden the adornment o f [i.e. from ] Allah
which He has produced fo r His servants and the good [lawful]
things o f provision?’ Say, ‘They are fo r those who believe
during the worldly life [but] exclusively fo r them on the Day o f
Resurrection.’ ” (Qur’an: Al-A' raf: 32)
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 327

And says:
“And He has subjected to you whatever is in the heavens and
whatever is on earth - allfrom H im ...”
(Qur’an: Al-Jathyiah: 13)
He further says:
"It is He Who created for you all o f that which is on the earth...”
(Qur’an: Al-Baqarah: 29)
Muslims, therefore, must compete in extracting the benefits of nature
and utilizing its sources so that they may do without reliance on the
disbelievers. They must set up their own factories and promote their own
technologies.
9. Adopting the names of the disbelievers is another aspect of showing
loyalty to them. A number of Muslims name their children after foreign
names while leaving the names of their forefathers and mothers and the
common names among their people. The Prophet (PBUH) is reported to
have said:
“The best names are 'Abdullah (i.e., the servant o f Allah) and 'Abdur-
Rahmdn (i.e., the servant o f the Entirely Merciful).”
Furthermore, a new generation of the Muslims bears foreign names,
which may cause division between earlier and later generations.
10. Seeking Allah’s forgiveness and mercy for the disbelievers is another
aspect of showing amity to them. Almighty Allah prohibited such a
practice in His saying:
"It is not for the Prophet and those who have believed to ask
forgiveness for the polytheists, even if they were relatives, after it
has become clear to them that they are companions o f Hellfire.”
(Qur’an: At-Tawbah: 113)
Such a practice indicates showing love for them. It also implies accepting
their false beliefs.

6.2 Aspects of Showing Amity to Believers:

The aspects of showing amity and loyalty to the believers have been high­
lighted in the Ever-Glorious Qur’an and the Sunnah of the Prophet (PBUH). They
include the following:
328 Guide to Sound Creed

1. Immigration to Muslim territories and leaving non-Muslim countries.

That is, to leave non-Muslim territories for the sake of securing a safe
place for practicing Islam.
Immigration in this sense and for that purpose becomes obligatory
until the Day of Resurrection. The Prophet (PBUH) disavowed his
responsibility for the protection of any Muslim residing among the
disbelievers. Therefore, residing in non-Muslim territories is prohibited
except for those who cannot emigrate from such lands but with hardship
and those who live there for a religious necessity such as propagating
Islam. Allah, Exalted be He, says:
“Indeed, those whom the angels take [in death] while wronging
themselves - [the angels] will say, ‘In what [condition] were you?’
They will say, ‘We were oppressed in the land! They [the angels]
will say, ‘Was not the earth o f Allah spacious [enough] fo r you to
emigrate thereinV For those, their refuge is Hell - and evil it is as
a destination. Except fo r the oppressed among men, women and
children who cannot devise a plan nor are they directed to a way
-for those it is expected that Allah will pardon them, and Allah is
ever Pardoning and Forgiving.” (Qur’an: An-Nisa: 97-99)
2. Supporting Muslims and aiding them with one’s soul, wealth and tongue
in whatever they need. Almighty Allah says:
“T he believing m en a nd believing w om en a re allies o f one
a n o th er...” (Q u r’an: At-Tawbah: 71)
And says:
“A nd i f they seek help o f you fo r the religion, then you must
help, except against a people between yourselves and whom is
a treaty.” (Qur’an: Al-Anfal: 72)
3. Sharing Muslims’ delight and distress, The Prophet (PBUH) is reported
to have said:
“The similitude o f the believers as regards their showing love among
themselves, being kind to each other, and being merciful to each other, is
the same as one body, so that if any part o f the body feels pain, then the
whole body shares the sleeplessness (insomnia) and fever with it.”
He (PBUH) is also reported to have said:
“A believer to another believer is like a building whose different parts
enforce each other.” The Prophet (PBUH) then clasped his hands with the
fingers interlaced (while saying that).
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 329

4. Being sincere to them and wishing all good for them. A Muslim must not
swindle or cheat his Muslim brothers. The Prophet (PBUH) said:
“None o f you will have (complete) faith until he likes fo r his (Muslim)
brother what he likes fo r him self’
He (PBUH) was also reported to have said:
“A Muslim is a brother o f another Muslim, so he should not despise him,
desert him (in time o f need), or hand him over to an oppressor. It is a
serious evil fo r a Muslim to despise his Muslim brother. All (things) o f a
Muslim are inviolable fo r his Muslim brother: his blood, his wealth and
his honor.”
Moreover, the Prophet (PBUH) said:
“Do not hate each other, do not turn away from each other, and do not
practice najash \ and do not enter into a transaction which others have
already entered; and O servants o f Allah! Be brothers!”
5. Respecting them and regarding them in high esteem. Almighty Allah says:
“O you who have believed, let not a peop le ridicule [another]
people; perhaps they may be better than them; nor let women
ridicule [other] women; perhaps they may be better than them.
And do not insult one another and do not call each other by
[offensive] nicknames. Wretched is the nam e [i.e., m ention] o f
disobedience after [one’s] faith . And whoever does not repent
- then it is those who are the wrongdoers. O you who have
believed, avoid much [negative] assumption. Indeed, som e
assumption is sin. And do not spy or backbite each other. Would
one o f you like to eat the flesh o f his brother when d ead ? You
would detest it. And fe a r Allah; indeed, Allah is Accepting o f
repentance and Merciful.” (Qur’an: Al-Hujurat: 11-12)
6. A Muslim must aid his Muslim brothers at the time of weal and woe,
affluence and distress. The hypocrites, on the contrary, show sympathy
only to the believers at times of affluence while forsaking them in
adversities. Almighty Allah says:
“Those who wait [and watch] you. Then if you gain a victory from
Allah, they say, ‘Were we not with you?’ But if the disbelievers have
a success, they say [to them], ‘Did we not gain the advantage over
you, but we protected you from the believers?’ ”
(Qur’an: Alu 'Imran: 141)
330 Guide to Sound Creed

7. Frequently visiting the believers and meeting them. According to the

Qudsi (Divine) hadith2, Almighty Allah is reported to have said:
“My affection is due to those who mutually visit each other for My sake.”
According to another hadith, a man visited a brother of his for Allah’s
sake. Therefore, Allah appointed an angel to meet him on his way. The
angel asked him:
“What is your destination ?”He said, “I am going to visit a brother o f minefor
Allah’s sake.” Then, the angel said, “Do you have a need which he may fullfil
for you?” He said, “No, but I only love him for the sake o f Allah.” The angel,
then, said, “I am the Messenger o f Allah to you, to tell you that Allah has
loved you as you have loved (your brother) for His sake.”
8. A Muslim should fulfill his obligations toward his Muslim brothers. He
must not enter into a commercial transaction which has been already
concluded between a buyer and a seller and in which the price agreed
upon by the two parts has been settled3. A Muslim must not propose
marriage to a woman who is already engaged. Also he must not quarrel
with his brother over getting a permissible advantage already won by
him. Allah’s Messenger (PBUH) is reported to have said:
“One should not enter into a transaction which others have already
entered nor should one ask fo r marriage a woman who has already been
engaged to another Muslim brother.”
It is reported in another narration that the Prophet (PBUH) said:
"... And he must not offer a price fo r a thing fo r which his (Muslim)
brother has already offered a price.”
9. A Muslim must treat his weak brothers with kindness and tenderness. The
Prophet (PBUH) is reported to have said:
“He is not from us who does not respect the honored person amongst us
nor show mercy to the weak amongst us.”
The Prophet (PBUH) also said:
“You gain no victory or livelihood except through (the blessings and
invocations of) the poor (and weak) amongst you.”
Almighty Allah also says:
"And keep yourselfpatient [by being] with those who call upon their
Lord in the morning and the evening, seeking His countenance. And
let not your eyes pass beyond them, desiring adornments of the
worldly life.. ” (Qur’an: Al-Kahf: 28)
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 331

10. Praying and asking Allah’s forgiveness for them. Allah, Exalted be
He, says:
“...And ask forgiveness fo r your sin and fo r the believing men and
believing women...” (Qur’an: Muhammad: 19)
And says:
“...Our Lord, forgive us an d our brothers who preced ed us in
fa ith ...” (Qur’an: Al-Hashr: 10)
N.B.
Concerning what Almighty Allah says:
“Allah does notforbid you from those who do notfight you because o f
religion and do not expel you from your homes -from being righteous
toward them and actingjustly toward them. Indeed, Allah loves those
who act justly.” (Qur’an: Al-Mumtahinah: 8)
This Quranic verse may be interpreted that those among the disbelievers who
refrained from harming the Muslims, fighting against them or expelling them
from their homes, should be dealt with justly in worldly dealings without being
endeared by the Muslims. Almighty Allah says:
“...from being righteous toward them and acting justly toward
them...” (Qur’an: Al-Mumtahinah: 8)
Allah only commands the Muslims to deal justly and kindly with them. He
did not command the Muslims to befriend or love them.
With regard to the relations with unbelieving parents, Allah, Exalted and
Glorified be He, says:
“But if they endeavor to make you associate with Me that o f which
you have no knowledge, do not obey them but accompany them in
[this] world with appropriate kindness and follow the way o f those
who turn back to Me [in repentance]...” (Qur’an: Luqman: 15)
Though being a disbeliever, the mother of Asma Bint Abb Bakr came to her
seeking to maintain ties of kinship with her. When Asma sought the Prophet’s
permission, he allowed her to maintain ties of kinship with her mother saying,
“Maintain relations with your mother.” Almighty Allah, moreover, says:
“You will not fin d a people who believe in Allah and the Last Day
having affection fo r those who oppose Allah and His Messenger,
even i f they were theirfathers or their sons...”
(Qur’an: Al-Mujadilah: 22)
332 Guide to Sound Creed

Maintaining relations and doing justice are distinct from befriending and
paying loyalty to the disbelievers. Maintaining relations may be held as incentives
for inviting the disbelievers to accept Islam. Loyalty and friendship may imply
acknowledging their convictions and being content with their faith, which is
considered a means of not inviting the disbelievers to Islam.
The prohibition of befriending the disbelievers does not entail the prohibition
of trading with them, importing beneficial merchandise and industries from
them or getting benefits from their experiments and inventions. The Prophet
(PBUH) hired Ibn Urayqit Al-Laythi, who was a disbeliever, to guide him during
his Hijrah (Emigration) to Medina. He also borrowed some materials from some
of the Jews. Muslims still import goods and products from non-Muslims. When
we purchase their goods, no reminder of their generosity may be felt. It does not
imply having friendship with or loyalty to them. Allah enjoined affection among
the believers and commanded Muslims to detest the disbelievers and consider
them as enemies. Allah, Exalted be He, says:
“Indeed, those who have believed and emigrated and fought with
their wealth and lives in the cause o f Allah and those who gave
shelter and aided - they are allies of one another... And those who
disbelieved are allies of one another. If you do not do so [i.e., ally
yourselves with other believers], there will be fitnah [i.e., disbelief
and oppression] on earth and great corruption.”
(Qur’an: Al-Anfal: 72-73)
Al-Hafiz Ibn Kathir (may Allah have mercy on him) said:

“The meaning o f Allah’s saying Tfyou do not do so [i.e., ally yourselves

with other believers], there willbefitnah [i.e., disbeliefand oppression]
on earth and great corruption* (Qur’an: Al-Anfal: 73), is that if you
do not avoid the disbelievers, and befriend the believers instead, a great
dissension will inevitably occur among people, since the believers will
mingle with the unbelievers and thus mischief may proliferate.”

People to be Befriended or Hated

To classify people who should be befriended or hated, we may mention the
following three categories:
The first category stands for those who should be sincerely and fully
loved by a Muslim such as the sincere believers, Allah’s Prophets,
trustworthy and righteous believers and the martyrs killed in Allah’s
cause. First and foremost, the Prophet (PBUH) should be endeared by
all Muslims. He should be preferred to one’s soul, dearest son, father and
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 333

all people. Then come the Prophets wives, the mothers of the believers,
the Prophets household and Companions (may Allah be pleased with
them) particularly the Rightly-Guided Caliphs and the ten Companions
granted the glad tidings of entering Paradise. A Muslim should also love
the early Muhajirun (Emigrants) and the Ansars (the Supporters) of the
Prophet and the Companions who participated in the battle of Badr as
well as those who witnessed Ar-Ridwan Pledge of Allegiance and then
the rest of the Prophets Companions (may Allah be pleased with them).
A Muslim should also endear the righteous succeeding generations who
came after the Prophets era and righteous Muslim Salaf (early Muslim
scholars) and the Four Imams4. Almighty Allah says:
“And [there is a share fo r those who came after them, saying, ‘Our
Lord, forgive us and our brothers who preceded us in faith and
put not in our hearts [any] resentment toward those who have
believed. Our Lord, indeed You are Kind and Merciful.’ ”
(Qur’an: Al-Hashr: 10)
No true Muslim shows hatred towards the Prophets Companions or our
Muslim righteous Salaf Only the deviants, hypocrites and the enemies of
Islam such as Ar-Rafidah and the Kharijites (the Seceders) retain hatred
of the believers.
The second category involves the people who should be utterly detested by
all Muslims. It includes the disbelievers among the polytheists, hypocrites,
apostates and atheists with their various sects. Almighty Allah says:
“You will not fin d a people who believe in Allah and the Last Day
having affection fo r those who oppose Allah and His Messenger,
even if they were theirfathers or their sons or their brothers or their
kindred...” (Qur’an: Al-Mujadilah: 22)
Regarding the Children of Israel, Allah, Exalted be He, dispraises
them saying:
“You see many o f them becoming allies o f those who disbelieved
[i.e. the polytheists]. How wretched is that which they have put
forth fo r themselves in that Allah has become angry with them,
and in the punishment they will abide eternally. And i f they had
believed in Allah and the Prophet and in what was revealed to
him, they would not have taken them as allies; but many o f them
are defiantly disobedient.” (Qur’an: Al-Ma’idah: 80-81)
334 Guide to Sound Creed

The third category includes those who should be liked and disliked.
They are the disobedient and sinners among the Muslims. We should
love them for the faith they retain and detest them for the sins they
perpetrate.
True love for Muslims classified under this category necessitates being
sincere and faithful to them and warning them against all sins. We
should also enjoin them to do good and forbid them from perpetrating
evil. They, moreover, should be penalized and punished for the sins
they commit, so that they may be deterred from committing sins and
repent them. Such erring Muslims should not be extremely detested
as wrongly argued by the Kharijites (the Seceders) who deem a
Muslim committing a major sin as a disbeliever. They should not
be sincerely loved and supported as deemed by the Murji’ah5. They
must be treated moderately according to the belief of the Adherents
of the Sunnah and Muslim Community. Love and hatred for the sake
of Allah are among the major principles of the Muslim faith. A man
will be resurrected on the Day of Resurrection with those whom he
loves as stated in a hadith.
Nowadays, people only love and detest according to the worldly gains they
may attain. Those who are in possession of worldly vanities are always loved
and respected by others though they may be enemies of Allah, His Messenger
(PBUH) and Islam. People, moreover, show enmity to those who are not in
possession of such a worldly gain, even if they may be the allies of Allah and His
Messenger (PBUH).
'Abdullah Ibn 'Abbas (may Allah be pleased with him) said:
“W hoever likes and dislikes fo r A llah’s sake, befriends and detests
fo r His cause will obtain the Walayah (the support) o f Allah
by this. Although brotherhood is now only held fo r attaining a
worldly vanity, the frien ds o f Allah are not much concerned with
such vanities.”
(Related by Ibn Jarir)
Abb Hurayrah (may Allah be pleased with him) narrated that Allah’s
Messenger (PBUH) said:
“Allah said, ‘I will declare war against him who shows hostility to
a pious servant o f Mine...’ ”
(Related by Al-Bukhari)
Principle 6: Belief in Al-Qada and Al-Qadar (Divine Decree and Predestination) 335

The most abominable persons in the sight of Allah are those who show enmity
to or belittle the Companions of Allah’s Messenger (may Allah be pleased with
them). Allah’s Messenger (PBUH) is reported to have said:
“Fear Allah regarding my Companions, and do not make them a target
(after I am gone). He who harms them has harmed me, he who harms
me has harmed Allah, and he who harms Allah will soon be punished
by Him.”
Insulting and despising the Prophet’s Companions (may Allah be pleased
with them) have become a principal tenet of some deviant sects. We seek Allah’s
refuge from His severe chastisement and we ask Him to keep us safe from all
these practices.

Endnotes

1 Najash: An illegal transaction based on a trick through which the buyer is deceived and
ensnared by the artificial outbidding of a fake buyer.
2 Qudsi (Divine) hadith: Divine Words, other than the Glorious Qur’an, revealed to the
Prophet (PBUH) from Allah. Unlike the Qur’in, the words of the Qudsi (Divine) hadith
are neither used for worship nor deemed miraculous.
3 That is by overbidding to the seller or by persuading the buyer to abrogate the transaction
while offering him another similar good at a lower price or a more valuable one at the
same price.
4 They are Imam Milik Ibn Anas, Imam Abu Hanifah, Imam Ash-Shifi'i and Imam Ahmad
Ibn Hanbal.
5 The Murji’a h: An Islamic sect that holds the belief that sins do not harm believers and good
deeds do not benefit disbelievers. They refer the case of those who commit major sins to
Allah in the Hereafter.
Conclusion:

Warning against Bid' ahs

Chapter One
Definition of Bid' ah, Main Categories and Legal Ruling
1. Definition of Bid' ah:
Linguistically, Bid'ah in Arabic means ‘unprecedented origination.’ In the
Ever-Glorious Qur’an, we read:
“Originator of the heavens and the earth...”
(Qur’an: Al-Baqarah: 117)
Allah, Exalted be He, further says:
“Say, ‘I am not something original among the messengers...’ ”
(Qur’an: Al-Ahqaf: 9)
The Prophet, according to this verse, is not the first unprecedented Messenger
of Allah to humanity; he was preceded by many messengers.
Origination or innovation is of two categories. It may be practiced in people’s
customs such as the newly advanced inventions. This category is undoubtedly
permissible for the basic ruling regarding customs is permissibility.
By contrast, innovation in religion, the second category, is prohibited since
the main principle governing our religious practices is to directly and completely
receive them intact through Divine Revelation. Allah’s Messenger (PBUH) is
reported to have said:
“I f somebody innovates something which is not in conformity with the
principles o f our religion, that thing is rejected.”
According to another narration, he is reported to have said:
“He who does any act which does not conform to the principles o f our
religion, that act is to be rejected.”
2. Categories of Bid 'ahs:
In matters of religion, Bid 'ahs are of two types:
1. Verbal, such as the convictions retained by Al- Jahmiyyah, Al-Mu' tazilah,
Ar-Rafidah and other deviant sects.
338 Guide to Sound Creed

2. Ritual practices, such as initiating religious practices not ordained or

originated by Allah. Such a category includes a number of examples
such as:
a. Initiating a ritual act of worship, which was not originally enjoined
by Allah such as offering further prayers not enjoined by Allah or
recommended by His Prophet, observing fasting, or celebrating feasts not
legislated in Islam.
b. Adding to an already prescribed ritual act, such as offering five
rak'ahs (units of prayer) when observing the Zuhr (Noon) Prayer
instead of four.
c. Offering a religious ritual in a way different from that offered and
recommended by the Prophet, such as melodiously hymning Allah’s
praises in congregation after offering the obligatory prayers, or excessively
offering too many acts of worship without following the Sunnah of the
Prophet (PBUH).
d. Observing a religious ordinance at a time which was not originally
assigned by Allah. For example, some people observe fasting particularly
on the fifteenth day of Sha'ban or offer prayers during its eve. Although
fasting and night vigil supererogatory prayer are ordained by Allah, their
due and proper time should be substantiated by proof from the Qur’an or
the Sunnah of the Prophet.
3. Legal Ruling on Bid'ahs in Religious Ordinances
Every Bid 'ah is prohibited according to the Prophetic hadith in which the
Prophet (PBUH) said:
“Be on your guard against Bid'ahs (acts o f innovation in religion), for
every innovation (in religion) is Bid 'ah and every Bid 'ah is an error.”
Moreover, the Prophet (PBUH) said:
“I f somebody innovates something which is not in conformity with the
principles o f our religion, that thing is rejected.”
And according to the other narration, the Prophet (PBUH) is reported to
have said:
“He who does any act which does not conform to the principles o f our
religion, that act is to be rejected.”
These Prophetic hadiths indicate that every innovative affair in reli­
gious ordainances is regarded as a Bid 'ah and every Bid ah is deemed as a
rejected falsehood.
Conclusion 339

Therefore, all Bid'ahs in rituals and convictions are prohibited but in

various degrees. Some of these Bid'ahs are tantamount to disbelief such as
circumambulating tombs to sobcit the blessings of its dwellers, sacrificing animals
and offering vows to the dwellers of such tombs and soliciting their refuge. Such
Bid'ahs also include the false convictions of Al-Jahmiyyah and Al-Mu'tazilah.
Some Bid 'ahs may be classified as preludes to disbelief such as establishing tombs
and offering prayers there.
Some Bid'ahs may be regarded as false beliefs such as the convictions of
Kharijites, Anti-Fatalists and Al-Murji ah who hold convictions in contradiction
with the established proofs of Shari'ah (Islamic Law). Other bid'ahs may be
regarded as sins such as celibacy, observing fast when standing all the time in
the intense heat of the sun, and castration with the intention of getting rid of
sexual desire.
It might be worth mentioning, here, that those who classify bid'ahs into
good and bad are mistaken. Their view contradicts the Prophetic hadith in which
he (PBUH) says, "... every bid'ah is an error.” Hence, the Prophet deems every
bid'ah as a sort of deviation.
In his Sharh Al-Arba'in (Commentary on An-Nawawi’s Forty Prophetic
Hadiths), Al-Hafiz Ibn Rajab said:
“The Prophets saying, ‘...every bid'ah is an error is among the precisely
meaningful expressions o f the Prophet (PBUH). It is also held as one o f
the fundamental principles o f religion. It is very similar to the Prophet’s
saying ‘He who does any act which does not conform to the principles o f
our religion, that act is to be rejected.’ Therefore, every innovated matter
in religion, which is unjustifiably attached to Islam without any proof,
will be held as a falsehood. Our religion renounces such an innovative
matter whatever it may be even if it may include convictions, apparent
deeds, explicit or implicit sayings.”
Those who classify bid'ahs into good and bad substantiate their view by
'Umar Ibnul-Khattab’s saying, “What a good innovation!” He said this on the
occasion of performing the Tardwih Prayer1.
They further substantiate their view by arguing that our righteous
Salaf (early Muslim scholars) did not reject some innovated matters such
as compiling the Ever-Glorious Qur’an in a book and writing down the
Prophetic hadiths.
To this, we may say that all these matters have a basis in the Shari 'ah (Islamic
Law) and are not, thus, held as bid 'ahs.
340 Guide to Sound Creed

As for the saying of ' Umar Ibnul-Khattab (may Allah be pleased with him)
in which he was reported to have said, “What a good innovation!”, he meant the
linguistic connotation of the word 'bid'ah’ rather than the legal connotation. He,
therefore, meant that offering the Tardwih in congregation is something new, yet
it is substantiated by legal proofs.
The Prophet (PBUH) occasionally offered the Tardwih some nights. He
abandoned observing it in congregation during the last nights of Ramadan lest
it should be turned into an obligatory act of worship. The Companions offered
it solitarily during the lifetime of the Prophet (PBUH) and after his death. They
congregated upon the command of 'Umar Ibnul-Khattab (may Allah be pleased
with him), under the leadership of one imdm as they used to do during the lifetime
of the Prophet (PBUH) who used to be their imdm.
Collecting the Ever-Glorious Qur’an in one book has a founded proof in
Shari'ah, since the Prophet (PBUH) commanded the Companions to write down
the Qur’an. However, it was written on scattered materials, the Companions only
collected it in one codex to preserve its content.
As for recording the Prophetic hadiths, it has its origins in the Shari'ah; the
Prophet (PBUH) commanded some of his hadiths to be written down for some of
his Companions when asked to do so. The Prophetic hadiths were not collectively
recorded during his lifetime lest it should be mixed with the Qur’anic texts. When
the Prophet (PBUH) died, the Qur’an was completely preserved and safeguarded
and thus Muslims recorded the Prophetic hadiths to safeguard them against
omission and deletion.
Conclusion 341

Chapter Two
The Emergence of Bid'ahs in the Muslim History
This section is assigned to highlight where bid 'ahs started and their origin.
1. Emergence of Bid 'ahs
Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said:

“You should know that most o f the innovations in religion and rituals
emerged at the end o f the era o f the Rightly-Guided Caliphs as the Prophet
(PBUH) foretold in his saying, ‘Whoever amongst you survives after I am
gone will see much difference, so adhere to my tradition and that o f the
Rightly-Guided Caliphs after me.’ The first bid'ah to occur was the heretic
views related to Al-Qadar (i.e., Predestination) as well as the emergence
o f Murji’ah, Shiite and Kharijites. All these bid'ahs originated during the
second century while the Prophets Companions (may Allah be pleased with
them) were still living. They denied all these heresies.
Then, the Mu'tazilah (Mutazilites) emerged and the dissension among
Muslims took place. Consequently, difference o f opinions and inclination to
innovations and lusts proliferated.
Thereafter, Sufism came into life and tombs were constructed after
the termination o f the centuries o f our righteous Salaf. As time passes,
innovations increase and become varied.”
2. The Places where Bid'ahs Emerged
Islamic countries differ with regard to the emergence of bid 'ahs.
Shaykul-Islam Ibn Taymiyah (may Allah have mercy on him) said:
“The major Muslim territories where the Companions o f the Prophet
(PBUH) dwelled and where the knowledge o f religion proliferated were five.
They are the two cities o f the Holy Sanctuaries (i.e., Mecca and Medina), the
two centers o f Iraq (Kufa and Basra) and Ash-Shdm (the Levant; the region
covering Syria, Lebanon, Jordan, and Palestine). Sciences o f the Quran,
Prophetic Hadith, Jurisprudence and other branches o f Muslim religious
knowledge proliferated in these centers. Similarly, from these territories, with
the exception o f Medina, bid 'ahs emerged too. In Kufa and then throughout
all other Muslim territories, the doctrines o f Shiites andMurji’ah proliferated.
From Basra, the doctrine o f Al-Qadariyyah and Mu'tazilah (Mutazilites)
and other false beliefs emerged. From Ash-Shdm, Al-Qadariyyah (Anti-
Fatalism)2and An-Ndsibah3spread. Asfor Jahmiyyah, it originally emerged
in Khurdsan.
342 Guide to Sound Creed

The more remote the territories from Medina were, the more widespread
bid'ahs were. When the dissension occurred after the murder o f 'Uthmdn
(may Allah be pleased with him), Al-Kawarij appeared. Medina remained
free from any bid'ahs, fo r any retainer o f a bid'ah used to be despised by
its dwellers. No one dared speak or apply such doctrines in Medina. On
the contrary, Shiites, Murjia’a h and Mu'tazilah used to be widespread
in other territories such as Basra and Kufa. It is authentically proven in
the two Sahihs (the Two Authentic Books o f Al-Bukhdri and Muslim)
that the Prophet (PBUH) maintained that the Anti-Christ will never
approach Medina.
Authentic religious knowledge remained in Medina until the time o f the
disciples o f Mdlik who lived during the fourth Islamic century. During
the first Islamic centuries, Medina did not harbor any bid'ah; no bid'ah
emerged from Medina during these three centuries.”
Conclusion 343

Chapter Three
Causes which Led to the Emergence of Bid'ahs
Undoubtedly, keeping hold of the Ever-Glorious Qur’an and the Sunnah of
the Prophet (PBUH) provides a shield which safeguards a Muslim from bid 'ahs
and going astray. Almighty Allah says:
“And, [moreover], this is My path, which is straight, so follow it;
and do not follow [other] ways, fo r you will be separated from
His way...” (Qur’an: Al-An' am: 153)
' Abdullah Ibn Mas' fid (may Allah be pleased with him) narrated:
“Allah’s Messenger (PBUH) drew a line fo r us and said, ‘This is
the Way o f Allah.’ Then he drew lines on the right and the left o f
the first line and said, ‘These are ways, on each o f them there is
a devil inviting to it’ Then the Prophet (PBUH) recited the verse,
And, [m oreover], this is My path, which is straight, so fo llo w
it; an d do not fo llo w [other] ways, f o r you will be separated
fr o m His way. This has He instructed you that you m ay becom e
righteous.’ (Qur’an: Al-A n'am : 153)”
Therefore, whosoever renounces the Qur’an and the Sunnah of the Prophet
(PBUH) will fall prey to innovated matters and deviating sects. The emergence
of bid 'ahs may be related to ignorance of religious matters, following personal
desires, bias towards fixed ideas and certain individuals (fanaticism), and imitating
the unbelievers. These causes are tackled below in more detail.
1. Ignorance of Religious Matters
As time passes and the influence of the Prophet’s message grows lesser,
knowledge fades out and ignorance proliferates. The Prophet (PBUH) is reported
to have said:
“Whosoever amongst you survives after I am gone, will see much
difference...”*
He is also reported to have said:
“Allah does not take away the knowledge by taking it away from
(the hearts of) the people, but takes it away by the death o f the
scholars until when none o f scholars remains; people will take as
their leaders ignorant persons who, when consulted, will give their
verdict without knowledge. So they will go astray and will lead the
people astray.”
344 Guide to Sound Creed

Bid'ahs can only be opposed by scholars. When scholars and knowledge

diminish, bid'ahs subsequently proliferate.
2. Following Personal Desires
Whosoever disregards the Glorious Qur’an and the Sunnah of the Prophet
(PBUH) will consequently follow his overwhelming personal desires and cravings.
Almighty Allah says:
“But i f they do not respond to you, then know that they only
follow their [own] desires. And who is more astray than one who
follows his desire without guidance from Allah?”
(Qur’an: Al-Qasas: 50)
And says:
“Have you seen he who has taken as his god his [own] desire, and
Allah has sent him astray due to knowledge and has set a seal upon
his hearing and his heart and put over his vision a veil? So who will
guide him after Allah?” (Qur’an: Al-Jathyiah: 23)
Certainly, bid'ahs are natural consequences of following one’s inclinations
and desires.
3. Bias towards Fixed Ideas and Certain Individuals
Fanaticism for an adopted view or for a specific group of people may impede a
person from following proofs and grasping the truth. Allah, Exalted be He, says:
“And where it is said to them, ‘Follow what Allah has revealed,’
they say, ‘Rather, we will follow that which we fou n d our fathers
doing’ ” (Qur’an: Al-Baqarah: 170)
This is the state of the followers of Sufism and grave-worshippers who, when
being summoned to follow the Book of Allah and the Sunnah of His Prophet, take
hold of their saints and the doctrines of their forefathers.
4. Imitating the Disbelievers
It is one of the most compelling causes leading to bid'ahs. According to the
Prophetic hadith narrated on the authority of Abu Waqid Al-Laythi, who said:
“We went along with Allah’s Messenger (PBUH) to Hunayn. At
that time, we were new to Islam. We passed by a lote tree called
Dhdtu Anwdt belonging to the polytheists who were intent on
devotion to it and they used to hang their arms on it. After that,
we passed by a lote tree that we said, ‘O Messenger o f Allah! M ake
Conclusion 345

this tree be fo r us Dhdtu Anwdt (a tree to hang our arms on) as the
disbelievers have Dhdtu Anwdt.’ The Prophet (PBUH) said, Allah
is the Greatest! (You have follow ed the evil) traditions (o f previous
nations). By the One in Whose Hand my life is, you have said the
sam e as the Children o f Israel said to Musd (Moses), ‘...m ake fo r
us a god just as they have gods.’ He said, ‘Indeed, you are a people
behaving ignorantly...’ (Qur an: Al-A'raf: 138) You will follow the
traditions o f those (nations) before you.’ ”
(Related by At-Tirmidhi)
According to the aforementioned Prophetic hadith, imitating the practices
of the disbelievers drove the Children of Israel and some of the followers of
Muhammad (PBUH) to ask for deities besides Allah to be solicited as a source of
blessings.
People nowadays imitate the disbelievers in acting upon bid'ahs and other
practices of polytheism such as celebrating birthdays and commemorating specific
occasions, sculpturing statues and constructing memorials. They also introduce
other innovations in funerals.
346 Guide to Sound Creed

Chapter Four
Muslim Nation and Innovators
The Adherents of the Sunnah and Muslim Community still refute all the
arguments of innovators and reject their bid'ahs (acts innovated in religion).
They also make it hard for them to practice such bid'ahs. The following are but
few examples of the Muslims’ stances against such innovations:
1. Ummud-Darda reported:
“Abud-Darda entered the house in a rage, so I said to him, ‘What makes
you angry?’He replied, ‘By Allah! I do notfin d thefollowers o f Muhammad
doing (those good things which they used to do before) except offering o f
congregational prayer! ”
2.' Amr Ibn Yahya reported on the authority of his father that his grandfather
('Amr Ibn Salamah) said:
“We were sitting by the door o f 'Abdullah Ibn M as'ud before the
Subh (Morning) Prayer waiting fo r him until he would get out that
we could walk with him to the mosque. Abu Musd Al-Ash 'art came
to us and said, ‘Has Abu 'Abdur-Rahman (meaning 'Abdullah Ibn
Mas'ud) come to you?’ We replied, ‘N otyet! So, he sat with us until
'Abdullah Ibn M as'ud got out. When he got out, we all stood and Abu
Musd said to him, ‘O Abu 'Abdur-Rahman! I have seen in the mosque
something which I disliked, despite the seeming good o f what I have
seen! 'Abdullah said, ‘W hat is it?’Abu Musa said, ‘I f you live, you will
see it! And Abu Musa added, ‘I saw in the mosque some people sitting
in circles waiting fo r prayer having pebbles in their hands. In every
circle o f those circles, there was a man saying to them, ‘Say Allah is
the Greatest’ one hundred times’ so they would say so. Then, he would
say, ‘Say ‘There is no deity but Allah’one hundred times’so they would
say so. After that, he would say, ‘Exalt Allah one hundred times’ and
they would exalt Allah. Thereupon, 'Abdullah said to him, ‘Why have
you not ordered them to count their evil deeds and guaranteed that
nothing o f their good deeds will be missed?’ Then he ('Abdull&h) went
and we went along with him until he reached one o f those circles and
stood by them and said, ‘What is that thing I see you doing?’ They
replied, ‘O Abu 'Abdur-Rahman! These are pebbles by which we count
(the number o f utterances) declaring the Greatness o f Allah, that there
is no deity but Allah, exalting Allah, and praising Allah! He said to
them, ‘Then count your evil deeds fo r I guarantee that nothing o f your
Conclusion 347

good deeds will be missed. Woe unto you, O nation o f M uhammad!

How rapidly you are going to be ruined! These are his (the Prophet’s)
Companions who are many; and these are his clothes that have not
been tattered yet and his vessels have not been broken yet (he wonders
that the Prophet (PBUH) died not long ago and they innovate matters
in religion). By the One in Whose Hand my soul is, you either are
maintaining a religion that is more guiding than that o f M uhammad
or you are on a way that leads to going astray!’5 They said, ‘O Abu
'Abdur-Rahmdn! By Allah, we intended nothing but good.’ He said,
Many are those who intend what is good but do not achieve it! Allah’s
Messenger (PBUH) told us that some people will recite the Quran but
it will not exceed their throats (i.e., they will not act on it). By Allah,
I think the most o f those people may be from amongst you.’ Then he
('Abdullah) left them. 'Amr Ibn Salamah added, ‘We saw most o f
those people (circulating in the mosque) fighting us on the Day o f (the
Battle of) Nahrawdn (a place in Iraq) with the Kharijites,”
(Related by Ad-Darimi)
3. A man came to Imam Malik Ibn Anas (may Allah have mercy on him) and
said, “From where should I commence the state o f ihrdm6?” He said, “You
should commence the state o f ihram from the place assigned by the Prophet
(PBUH).” The man asked again, “What if I observe ihram from a remoter
place?” Thereupon, Mdlik replied, “I do not agree with that view.” Then
the man asked, “What is detestable in that?” Mdlik answered, “I am afraid
that you may fall into error.” The man asked, “What error may be expected
if I do more than what is obligatory?” Mdlik said, “Almighty Allah says,
‘...So let those beware who dissent from his [i.e., the Prophet’s] order,
lest fitnah strike them or a painful punishment.’ (Qur’an: An-Nur: 63)
What error may be held graver than innovating an additional good deed
not enacted by Allah’s Messenger (PBUH).”
These are but a few examples of innovative bid'ahs which are always
rejected by scholars everywhere and at all times.
348 Guide to Sound Creed

Chapter Five
Refuting the Arguments of Innovators:
Methodology of the Adherents of the
Sunnah and Muslim Community
The methodology of the Adherents of the Sunnah and Muslim Community
in refuting the arguments of heretics and innovators was mainly based on the
Ever-Glorious Qur’an and the Sunnah of the Prophet (PBUH). They usually cite
the relevant misconceptions of heretics and innovators and then refute them
through proofs derived from the Qur’an and the Sunnah, which necessitate
abiding by the acts and practices of the Prophet and abandoning all innovations
and heresies.
In addition, the Adherents of the Sunnah and Muslim Community authored
a number of books on such topics. They also refuted the misconceptions of
Shiites, Kharijites, Al-Jahmiyyah, Mutazilites and Ash' ariyyah with regard to the
Principles of Faith and Creed. Imam Ahmad Ibn Hanbal wrote his ‘Ar-Rad 'Ala
Al-Jahmiyyah’ (Refutation o f Al-Jahmiyyah). Other prominent scholars such as
'Uthman Ibn Sa'id Ad-Darimi, Shaykhul-Islam Ibn Taymiyah and his disciple
Ibnul-Qayyim, Shaykh Muhammad Ibn ' Abdul-Wahhab and others confuted the
doctrines of such sects in addition to the false tenets of Sufis.
As for treatises written for refuting the views of heretics and innovators, they
are numerous and may, for instance, include the following:
1. Al-I'tisam (the Book of Adherence) by Ash-Shatibi
2. Iqtida As-Siratul-Mustaqim (The Indispensable Requisite for the Straight
Path) by Shaykhul-Islam Ibn Taymiyah. He dedicated a large amount of
this book for disproving the heretics’ views.
3. Inkdr Al-Hawadith wal-Bida' (Renunciation of Fables and Bid 'ahs) by
Ibn Waddah.
4. Al-Hawddith wal-Bida' (Fables and Bid 'ahs) by At-Tartushi.
5. Al-Bd'ith 'aid Inkdr Al-Bida' wal-Hawddith (Motives for Renouncing
Bid 'ahs and Fables) by Abb Shamah.
There are also a number of modern treatises written for the same purpose
such as:
1. Al-Ibdd 'ft Maddrul-Ibtidd' (The Perfection in Demonstrating the Evils o f
Bid 'ahs) by Sheikh ' Ali Mahfuz.
Conclusion 349

2. As-Sunan wal-Mubtada'at Al-Muta'aliqah bil-Adhkar was-Salawat

(Practices in the Sunnah and Bid 'ahs Related to Words o f Remembrance and
Prayers) by Sheikh Muhammad Ibn Ahmad Ash-Shuqiri Al-Hawamidi.
3. At-Tahdhir minal-Bida' (Warning against Bid'ahs) by Sheikh 'Abdul-
' Aziz Ibn Baz.
Muslim scholars still denounce all forms of bid 'ahs and refute all arguments
raised by heretics and innovators through articles published in newspapers and
magazines, by speeches broadcasted through radio stations, and by sermons,
lectures and symposia. All these means play an influential role in warning people
against bid 'ahs and heretics, and in refuting their views.
350 Guide to Sound Creed

Chapter Six
Living Examples of Bid'ahs Nowadays
The following are examples of innovated matters proliferating nowadays:
1. Commemorating the Prophets birthday
2. Seeking blessings at specific monuments and graves of dead persons
3. Bid 'ahs related to religious ordainances and rituals
Bid'ahs have spread nowadays due to the lack of religious knowledge,
proliferation of heretics and innovators, as well as imitation of the disbelievers.
The Prophet (PBUH) is reported to have said:
“You will surelyfollow the ways o f those nations who were before you.”
1. Commemorating the Prophet’s Birthday During the Month of
Rabi' ul-Awwal
It is a means of imitating the practices of the Christians who usually celebrate
Jesus’ birthday. Every year during the month of Rabi'ul-Awwal, the ignorant and
deviating scholars among the Muslims celebrate the Prophets birthday. Some
organize celebrations and festivals in the mosques while others celebrate it at
homes where a large assembly of lay people gather, thus, imitating the festivals of
the Christians in celebrating Christmas.
In such celebrations, in addition to the perpetration of innovated matters,
some acts of polytheism and disbelief may be introduced and practised. People
may, thus, chant poems which excessively hymn the praise of the Prophet or
extravagantly express seeking refuge with him instead of Allah. The Prophet
(PBUH) is reported to have said:
“Do not exaggerate in praising me as the Christians praised 'Isa Ibn
Maryam (Jesus, son o f Mary), fo r I am only a servant (of Allah). So,
call me the servant o f Allah and His Messenger.”
Those people, sometimes, assume the Prophets presence at their festivals.
Among the abominable practices, which accompany these festivals, are the
chanted and musically chorused hymns and other Sufi bid'ahs. Men may
also mingle with women, which may lead to the spread and perpetration of
disgraceful acts.
Even if their celebrations were free of all such excessive and obscene deeds;
that is, they only include meals and showing joy, as those people claim, it would
still be held an innovated bid'ah and the Prophet (PBUH) said:
Conclusion 351

“Every innovation (in religion) is bid'ah and every bid'ah is an error”

Moreover, such practices may turn to other practices in which denounced
matters may be committed.
Certainly, such celebrations are but heresies and bid 'ahs which have no origin
in the Qur’an, the Sunnah of the Prophet (PBUH) or the practices of our righteous
Muslim Salaf. They were introduced during the fourth Islamic century by the
Fatimids7who belonged to the Shiites.
Im am Abu H afs T ajud-D in A l-F ak ih an i (may Allah have mercy on
him) said:
“As for the frequently raised question o f a righteous group o f people
about the legal ruling o f assemblies held by some people during the
month o f RabVul-Awwal and usually called Al-Mawlid (Birthday),
they questioned me whether it has a basis in our religion or not. They
further requested me to provide a clear and efficient answer to it. I may,
thus, say that such a celebration has no basis either in the Quran or
the Sunnah. No one o f the scholars o f the Muslim nation, who are our
living example, is reported to have commemorated it. It is only a bid 'ah
innovated by wrongdoers and a means o f fulfilling the covetous desires
o f the gluttonous impostors.”
Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said:

“Similarly, the practices people carry out by either imitating the

Christians or excessively adorning thefigure o f Prophet M uhammad
(PBUH) by celebrating his birthday, are all acts not offered by our
righteous Muslim Salaf. Had it been an absolutely good deed, our
righteous Muslim Salaf would have celebrated it. In comparison
to us, they endeared the Prophet greater than anyone else. They,
moreover, were concerned with doing good deeds. Love fo r the
Prophet (PBUH) and exalting him lie in following in his steps,
obeying his commands, reviving his practices and spreading his
message either by heart, strength or word. This is the practice o f the
early Muhdjirun (Emigrants) and Al-Ansar (the Supporters) and
those who follow ed them.”
A number of old and new treatises have been written by Ibn Taymiyah on
denouncing the bid'ahs of celebrating the Prophets birthday. In addition to
being a bid 'ah, celebrating the Prophets birthday may be taken as a pretext for
celebrating the birthdays of saints, scholars and prominent figures. It, thus, may
open ways leading to evil.
352 Guide to Sound Creed

2. Seeking Blessings from Specific Monuments, Places and Persons:

Continuity and increase of well-being and prosperity are only to be sought from
the One who is able to grant such blessings. Allah, Exalted be He, is the One Who
can bestow all blessings. Contrarily, creatures can never confer blessings.
Therefore, seeking blessings from monuments, relics or persons, living or
dead, is not permissible. Soliciting blessings from such objects and persons is an
act of polytheism in case a solicitor claims that such blessings are conferred by
such persons or objects. It will lead to polytheism if a man assumes that touching
such places or those persons may be an influential reason for conferring the
blessings of Allah.
As for the Companions’ seeking of blessings through the Prophet s hair and
saliva, it is one of the specific features for the Prophet (PBUH); such a practice
was only practiced during his lifetime. Therefore, the Companions did not seek
blessings through touching or approaching his tomb after his death. They never
intended to offer prayers at the places he used to offer prayer or sit. They also
never sought blessings from righteous persons such as Abu Bakr, 'Umar and
others, either during their lifetime or after their death. They never went to the
Cave of Hira to offer prayers or supplicate Allah there. Also they did not intend
to travel to At-Tur (Mount Sinai) where Allah spoke to Musa (Moses, PBUH) or
offer prayer there. Similarly, the Companions did not approach any mount or
place deemed to be a memorial of a prophet to seek blessings.
Likewise, our righteous Muslim Salaf (early Muslim scholars) did not
approach the places where the Prophet (PBUH) used to offer prayers in order
to seek his blessings. Any place where the Prophet (PBUH) stepped was never
kissed or approached for blessings. Therefore, another place touched or dwelled
by others can never be taken as a source of blessings. Such practices are not held
legal or permissible in the Shari'ah (Islamic Law).
3. Bid'ahs in Religious Ordinances and Rituals
Bid'ahs innovated in religious ordainances and rituals are numerous nowadays.
The main principle governing religious ordinances is that they are received intact
from Allah and His Messenger. Rituals should never be decreased or increased
except according to substantiating proofs. Any act, which lacks substantiating
proof, is a bid'ah. The Prophet (PBUH) is reported to have said:
“He who does any act which does not conform to the principles o f our
religion, that act is to be rejected.”
Rituals which are frequently offered nowadays and lack substantiating proofs,
are numerous. They include the following:
Conclusion 353

• To publicly utter the intention in offering prayer, such as commencing

ones prayer by saying, “I have intended to pray such and such a prayer.”
This is held as a bid'ah’, since it is not stated in the Sunnah of the Prophet
(PBUH). Almighty Allah says:
“Say, ‘Would you acquaint Allah with your religion while Allah
knows whatever is in the heavens and whatever is on the earth, and
Allah is Knowing of all thingsV ” (Qur’an: Al-Hujurat: 16)
That is, intention lies in one’s heart; hence, it is amongst the deeds of the
heart not the verbal ones.
• Congregational hymns which are always offered upon the conclusion of
daily obligatory prayers. According to the legislated ordinances, every
person should offer such remembrance separately.
• Reciting Al-Fdtihah (the Opening Sura o f the Qur’an) on special occasions
or when asking forgiveness for the dead.
• Holding funeral ceremonies where meals are served and reciters of the
Qur’an are hired. Those people claim that such practices are held as a kind
of consolation for the people of the deceased person and that they avail
him. All such practices are of no avail and are all regarded as bid'ahs.
• Celebrating specific religious occasions such as Al-Isrd’ and Al-Mi'rdj
(the Prophet’s Night Journey and Ascension), his Hijrah (Emigration) to
Medina and other occasions which have no basis in the religion.
• Special practices offered during the month of Rajab such as offering ' Umrah
(Lesser Pilgrimage), observing voluntary fast and performing additional
prayers. The month of Rajab has no advantage over the other months
with regard to offering special prayers, fasting or sacrifices.
• Sufi hymns and chants are all bid' ahs since they contradict the exemplary
words of remembrance in form and time and in how they are offered.
• Offering special prayers during the eve of the fifteenth of Sha'ban or
observing fasting on that day. The Prophet (PBUH) was not reported to
have done so.
• Constructing buildings over graves, taking them as mosques, visiting
them seeking blessings, etc. Additionally, women’s regular visits to such
places are prohibited since the Prophet (PBUH) cursed the women
who recurrently visit graves and those who take tombs as mosques and
decorate them with lights.
354 Guide to Sound Creed

To conclude, bid'ahs are preludes to disbelief. They are usually additions to

the religious ordainances enacted by Allah and His Messenger (PBUH). Bid'ahs
are graver than sins. Satan is more pleased with them than he is with a grave sin.
A perpetrator of a sin may repent of his sins while being hilly convinced that it is
an abominable act. On the other hand, an innovator offers a bid'ah while being
convinced that it is a good deed and a ritual act through which he can draw near
to Allah, so he does not repent of it. Moreover, bid 'ahs may also overwhelm the
exemplary practices enacted by the Prophet (PBUH). Moreover, bid'ahs cause
those believing in them to be bored with following the practices of the Prophet
and to hate the Adherents of the Sunnah. Furthermore, bid'ahs may entail the
wrath of Allah and His chastisement. In addition, they cause the deviation and
corruption of hearts.
Conclusion 355

Chapter Seven
How to Treat a Heretic
It is prohibited to visit a heretic or sit with him except for admonishing him
and renouncing his acts. Mingling with an innovator or a heretic may lead to
corruption and spread of enmity.
Muslims should also warn against their evil if they are not able to deter them
from practicing such bid'ahs. Also, Muslim scholars and those in authority
should prevent and deter them from practicing bid'ahs, since their consequence
is grave.
Non-Muslim countries encourage bid'ahs to proliferate and give them full
support in order to spoil Islam and misrepresent its image.
We ask Allah to support His Religion, raise His Word and make His enemies
low, and all blessings be upon our Prophet Muhammad (PBUH) and his family
and his Companions.

Endnotes

1 The Tardwih Prayer: Supererogatory prayers performed after the Ishd’ (Night) Prayer
during the month of Ramadin
2 Al-Qadariyah: A sect that denies the Divine Decree and Predestination and claims that
Allah has no foreknowledge of the events and actions of His creatures. It also maintains
that man creates his actions and thus such actions are not produced by Allah. Above all,
this sect negates Allah’s Sublime Attributes.
3 The Nasibah: it is a straying sect that denies the Caliphate o f' Ali Ibn Abb Talib. Moreover,
its followers excessively criticize ' Ali for his decision to fight Mu' awiyah and his followers
inSiffin
4 It is a part of a Prophetic hadith related by Abu Dawud and At-Tirmidhi. At-Tirmidhi
judged it as a hasan (good) and sahih (authentic) hadith.
5 Abu Abdur-Rahman means that there are only two choices and since their religion could
not be better than that of Prophet Muhammad (PBUH), so they must be on a way that
leads to going astray.
6 Ihrdm: A state of ritual consecration during Hajj or ' Umrah
7 A Muslim dynasty that ruled North Africa and parts of Egypt (909-1171).
8 This is a controversial issue and the author here is in line with the Hanbali School
of Fiqh.
APPENDICES
 GLOSSARY

NOTE: For easier search for the terms beginning with “A1-” “Ar-” “Ad-” “As-” etc. omit
them, as they are in Arabic equivalents to the article “the”. For example, a term like As-Safd
will be found under letter “S”, and Al-Wasilah under letter “W”.

Al-Ash' ariyyah An Islamic sect characterized by departing from the fac­

tual meanings of the Qur’anic verses that tackle Allah’s At­
(also Al-Ashi' rah pL of
tributes. They give them figurative interpretations with the
Ash'art)
aim of avoiding any similarity between Allah and humans.
As such, Al-AsM'irah interpret Allah’s Attributes in a way
different from that adopted by the Adherents of the Sunnah
ever since the lifetime of the Prophet (PBUH). The Adher­
ents of the Sunnah also deem Allah far above any likeness
to humans. Yet, they interpret Allah’s Attributes according
to their factual, apparent meanings with an affirmation that
these attributes suit Almighty Allah and are totally unlike
those of humans.

B
Bid' ah A matter innovated in religion.

Al-Burdah It is a poem written by Al-Busayri in which he praises the

Prophet (PBUH). In this poem, Al-Busayri has over-exaggerated
in describing the Prophet (PBUH) with qualities that are not
permissible to be attributed to any human being, even to the
Prophet (PBUH) since they exclusively belong to Allah.

D
Ad-Dahriyyah An Atheistic sect characterized by denying the Resurrection,
the Day of Judgment, Hell and Paradise.

Dhimmi A non-Muslim, namely a Jew or Christian, living in and under

the protection of an Islamic state.

F
Al-F4tihah The Opening Sura in the Qur’in.
360 Guide to Sound Creed

Faqih A scholar who is knowledgeable about Islamic jurisprudence,

and who is qualified enough to deduce the rulings of Shari'ah
for different issues.

Followers of the Tibi' Is This term applies to any of those who did not meet the Compan­
ions, but met and narrated from one or more of the tdbi 'is. They
are those belonging to the second generation after the Prophet
(PBUH).

Gharib (Unfamiliar) A hadith reported by just one narrator at even one stage of the
chain of transmission
Hadith

H
Hasan (Good) Hadith Hasan (good) hadith is a hadith whose chain of transmission is
linked to the narration of an authority with weak exactitude, and
the hadith is free from irregularity and speciousness.

Hanifiyyah The True Religion; it is always used to refer to Islam.

I
Ijtih&d (legal reasoning An independent judgment in legal questions, based on the
and discretion) interpretation and application of the Four Foundations: the
Quran, the Prophet’s Sunnah, Consensus of scholars and
Analogy as well as the other secondary sources of Islamic
law.

'Ibddah This is an umbrella term that refers to all what Almighty

Allah loves of sayings, deeds and actions, be they external
or internal, with the intention of worshipping and attaining
Allah’s pleasure.

J
Al-Jahmiyyah They are the followers of Jahm Ibn Safwan. They have denied the
Names and Attributes of Allah.

Al-Jahiliyyah Pre-Islamic Period of Ignorance

Jibt It refers to all those who are worshipped along with Allah or
those who have been obeyed in doing a sinful act that Allah has
forbidden.
Glossary 361

Jizyah Jizyah is a tribute or tax incumbent on non-Muslim subjects

living in the Muslim state, they, thereby, enjoy protection.
Thus, when the Muslim army conquers any territory, Muslims
are to offer three choices to the conquered people; either to
embrace Islam, to pay Jizyah or to engage in fighting. The
non-Muslims who pay Jizyah are exempted from joining the
Muslim army.

K
Al-Khawirij An Islamic radical sect that broke away from the reign of All
Ibn Abd TMib, the Muslim Caliph then, and murdered him. They
(The Kharijites, i.e. the
denied the doctrine of the Sunnah and were divided into various
Seceders)
sub-sects. One of their main beliefs is that the Muslim who
commits a major sin is a disbeliever and will eternally reside in
the Hellfire. They also curse and revile the Prophet’s Companions
and deem the blood of Muslims violable.

L
Al-Lawh Al-Mahffiz The Sacred Sheet in which Allah has registered the states
(The Preserved Tablet) and conditions that will happen in this world till the Day of
Judgment.

M
Al-Maq4m Al-Mahmfid This term literally means “The Position of Praiseworthiness.” It
refers to the supreme position granted to the Prophet (PBUH) on
the Day of Judgment, when he intercedes with Allah for people
in order to start judgment on the Day of Resurrection, since the
heat of the sun during that day would be unbearable that people
would wish to leave the station even if to the Hellfire

Al-Mash&hid They are the shrines of saints and righteous people that the
Qubdris (see below) glorify.

Marfft' (Traceable) It is whatever word, deed, approval or attribute, traced directly

Hadith back to the Prophet (PBUH) with a connected or disconnected
chain of transmission.

Mawqdf (Discontinued) A hadith, word or deed, traced back to a Companion only,

Hadith whether its chain of transmission is connected or not.

Mu'allaq (Suspended) A hadith, the beginning of whose chain of transmission has two
Hadith or more successive narrators missing.
362 Guide to Sound Creed

Mujtahid A Muslim scholar versed enough in Fiqh (Islamic Jurisprudence)

to practice ijtih&d.

Al-Murji’ah An Islamic deviant sect that holds the belief that sins do not
harm believers exactly as good deeds do not benefit disbelievers.
They refer the case of those who commit major sins to Allah in
the Hereafter.

Mursal (Incompletely A hadith whose chain of transmission lacks a Companion-

transmitter; i.e., a hadith which a tdbi 'i has directly ascribed to
Transmitted) Hadith
the Prophet without mentioning a Companion as a link between
him and the Prophet.

Al-Musnad A form of compilation in which the author classifies the hadiths

according to the names of Companions, such as Musnad
Ahmad.

Al-Mustadrak According to the scholars of Hadith, it is a kind of compilation in

which the author compiles hadiths of the Prophet (PBUH) that
meet the conditions stipulated by the compiler of another book
but were not compiled by the latter.

Al-Mu' tazilah The term literally means “Those who keep themselves apart;”,
(Mutazilites) it refers to a deviant Muslim sect founded by WSsil Ibn 'Atal
Its followers believe that man has free-will, which is the same
doctrine as that of the anti-fatalists. They further believe that
the Glorious Qur’an is created rather than constituting the direct
Word of Allah.

Q
Qiran A type of Hajj in which a pilgrim assumes ihr&m for perform­
ing both ' Umrah and Hajj together. Performing such a kind
of Hajj requires offering a sacrificial animal, and it becomes
obligatory for the pilgrim to bring a sacrificial animal with
him.

Al-Qalam (The Pen) The Pen is a sacred tool used in writing the predestination of
all things. Knowledge of these Sacred things are only peculiar to
Almighty Allah.

Qub&ri One of those people who glorify the graves of saints, ask saints for
help and seek their intercession with Allah. They even sacrifice
animals for them and do other acts of polytheism.
Glossary 363

R
Rak'ah Unit of prayer; a set of actions which begins with recitation
and ends with prostration. It consists of one bowing and two
prostrations with a sitting in between.

Rabb The term rabb refers to Almighty Allah and means the Lord, the
Creator, the Fashioner, the Provider, the One upon Whom All
creatures depend for their means of subsistence, and the One
Who gives life and causes death.

Rubdbiyyah The belief that Allah is the Lord and creator of all creatures
and that He is the only One to dispose all affairs of the
universe.

Ruqiah An Arabic word referring to the legal incantation.

s
Safar It refers to a worm which infests the stomach of men and
animals and thought by pre-Islamic Arabs to cause death
and to be more contagious than mange. Some view that it
refers to the month of Safar in which the pre-Islamic Arabs
used to see evil omen. So, Islam came and invalidated such
beliefs.

Sahih (Authentic) A hadith whose chain of transmission has been transmitted by

Hadith truly pious persons who have been known for their uprightness
and exactitude; such a hadith is free from eccentricity and
blemish.

Salaf This term refers mainly to the early Muslims; namely, the
Prophets Companions, their Successors, and their Followers. It
also includes everyone that follows in their footsteps until the
Day of Judgment.

As-Sayyid It is one of the Beautiful Names of Allah, which refers to the

verity that Allah is the One Who dominates the affairs of all His
creation.

Shari'ah The Islamic Law.

Sunnah This term refers to whatever has been ascribed to the Prophet
(PBUH); his sayings, acts, and approvals, in addition to all the
reports which describe his physical attributes and character.
364 Guide to Sound Creed

Sura This refers to any of the 114 chapters of the Qur’&n.

(Qur’anic Chapter)

Sstbi’dn The polytheists to whom Prophet Ibrihim (Abraham) (PBUH)

was sent.

Sunan It refers to compilations of the Prophetic hadiths classified

according to the Islamic jurisprudential themes.

Shirk This refers to worshipping deities other than Allah or associating

others with Allah in worship.

T
Tabi'i;pl. l&bi'ls Successor of a Companion; a person who witnessed a Companion
of the Prophet (PBUH), i.e. one of those who belonged to the
first Muslim generation after the Prophet (PBUH).

laghftt The term is originally derived from the Arabic verb, ‘Taghd’
meaning ‘to exceed proper limits.’ Contextually it refers to Satan,
and false objects of worship such as idols, heavenly bodies, spirits,
human beings, and to whoever exceeds the legal limits.

Tamattu' Hajj The type of Hajj in which a pilgrim assumes ihrctm for perform­
ing ' Umrah during the months of Hajj, and then after perform­
ing ' Umrah, the pilgrim assumes ihrdm for performing Hajj in
the same season.

Tashahhud A pillar of prayer in which a certain invocation is recited at the

middle or end of the prayer while sitting.

Tawhidul-Uluhiyyah Maintaining the Oneness of Allah’s Divinity; the belief that no

one deserves to be worshipped except Allah, means that all kinds
of worship should be directed to none but Allah. The Arabic
word Al-Uluhiyyah means worship and the word “Ildh” means
‘the Worshipped One.’

Tawhldur-Rubdbiyyah Maintaining the Oneness of Allah’s Lordship, it refers to the

belief that Allah Alone is the Creator of the whole universe and
its Designer, and that it is He Who gives life and causes death.
Besides, it also entails belief that Allah is the Provider, the
Powerful and the Firm Possessor of strength.
Glossary 365

The Two Testifications Saying, “I testify that there is no deity but Allah and that
of Faith Muhammad is the Messenger of Allah.”

Tiwalah A form of magic allegedly used to endear a woman to her

husband.

Tiyarah A form of divination; reading the future in the omens of nature.

Trustworthy This is one of the formulas used for validating the narrators of
the hadith.

w
Wall, pi. Awliyif This word literally means a guardian, helper or a friend.
Technically, it is defined as a person who believes in the Oneness
of Allah, fears Him much, abstains from all kinds of sin and
evil deeds, which He has forbidden, and loves Allah much by
performing all kinds of good deeds, which He has ordained.

Y
Al-Yasiq They are a group of laws laid down by Genghis Khan with which
he ruled theTartar. These laws were a mixture of different beliefs
and religions.

z
Zakah A fixed proportion of ones property paid annually by every
Muslim whose property has reached a specified amount called
the tiisdb (i.e. the minimum amount on which Zakah is due).
Paying Zakdh is one of the five pillars of Islam, namely the third.
There are eight recipients of Zakdh according to the Shari'ah
(Islamic Law) as stated in the Quran (At-Tawbah: 60).
 NAME INDEX

-A- AbA Ya'IA 260, 301

AbA 'Ubaydah Ibnul-Jarrah 240 Abud-DardA’................................. 346

AbA AyyAb........................................289 Abul-A'IA Al-MawdAdi............... 224

AbA Bakr...............83, 86,160,161,218, Abul-Hasan Al-Ash' ari................. 33

331,352 Abul-HayyAj Al-Asadi............. 47,60
AbA Bakr Muhammad Ibn AbAl-Hudhayl.............................. 285
Khuzaymah 1 4 3 ,160,161,163
Abyssinia....................................... 216
AbA DAwAd 4 8 ,5 0 ,10 1 ,1 0 3 ,1 0 8 ,
‘Ad................................................... 116
109, 148, 234, 236, 240, 245, 250,
277, 303,315 Adam 6,41,42,52,109,128,178,
197, 201, 207, 246, 274, 296, 308
AbA DAwAd At-TayAlisi................ 250
Ad-DahAk...................................... 112
Abu Hafe lajud-Din Al-Fakihani. 351
Ad-DArimi.................................... 347
AbA Hanifah.......................................85
Ad-DiyA’ Al-Maqdisi.............112,233
AbA Hurayrah................. 58,102,103,
116, 122, 125, 128,136, 139, 140, Aden...................... 235, 256,257,258
148, 220, 235, 236,240, 242, 244, Adh-Dhahabi........................ 101,108
245, 246, 250, 251,252, 253, 255,
Ahlul-Kahf.....................................193
260, 261, 274, 280,281, 282, 284,
289, 293, 298, 302, 303, 334 Ahmad Ibn Hanbal 83,86,101,
107, 108, 109, 112, 120, 123, 134,
AbA Malik Al-Ash'ari.................... 112
143, 163, 164, 199, 206, 233, 234,
AbA MAsA Al-Ash' ari............ 325,346 236, 240, 245, 247,250, 253, 256,
AbA Nu' aym.............................. 69,234 277,301, 325, 348

AbA Sa' id Al-Khudri.............. 67,236, Al-'UzzA.................................101, 146

247, 249, 301 Al-A'mash.................................... 145
AbA ShAmah.....................................348 Al-AqsA Mosque 46,210,211
AbA Shurayh..................................... 147 Al-Aswad Al-‘Ansi........................219
AbA WAqid Al-Laythi 101, 344 Al-AwzA'i...................................... 164
368 Guide to Sound Creed

Al-Ba ith ' ala Inkar Al-Bida' Al-Khalil............................................. 40

wal-Hawadith........................ 348
Al-Khatib.......................................... 109
Al-Baghawi..........................232,254 Al-Khattabi.................... 108,110,257
Al-Bara’ Ibn ' Azib 274,280,283 Al-Kinani.......................................... 143
Al-Bayaniyyah.............................156 Al-Lat......................................... 101,146
Al-Bayt Al-Ma'mdr................... 212 Al-Lawh Al-Mahfuz.......................314
Al-Bukhari................ 5,9,14,41,42,
Al-Layth Ibn Sa'd............................164
49, 58, 59, 60, 79, 104, 105, 106,
108, 113, 118, 125, 135, 157, 165, Al-Mahdi................ 235,236,237,238,
213, 220, 221, 232, 233, 234, 235, 239, 242
242, 243, 246, 247, 252, 253, 255, Al-Mabshar.......................................257
257, 259, 274, 284, 289, 298, 302,
Al-Masjid Al-Aqsa...................46,210,
306, 334, 342
211.213
Al-Buraq...................... 211,212,213
Al-Masjid Al-Haram.............. 46,210,
Al-Burrdah............................. 49, 51 211.213
Al-Busayri............................... 49, 51 Al-Miqdad........................................ 302
Al-Furqan bayn Awliya’ Ar-Rahman Al-Mirrisi.......................................... 285
wa Awliya’ Ash-Shaytan 227
Al-Mu' attilah.......................... 142,157
Al-Hafiz Ibn Hajar 9,221,257
Al-Mukhtarah..................................112
Al-Harrah...................................325
Al-Muqawqis....................................216
Al-Hasan.............. 123, 213, 236, 249
Al-Qadriyyah...................................3 15
Al-Hasan Ibn ' Ali....................... 236
Al-Qadyaniyyah.....................222,224
Al-Hawadith wal-Bida'.............. 348
Al-Qurtubi 114,209,221,244,
Al-Hijr.........................30, 70, 72, 73, 249, 255, 257, 258, 306
180,214, 296
Al-Ysisiq............................................... 91
Al-I'tisim...................................348
Anas Ibn Malik. 52,79,84,125,
Al-Ibdii' ft Madarul-Ibtida' 348 214, 234, 239, 280, 306
Al-Injil.........................................177 An-Naqshabandl............................ 228
Al-Ja'd Ibn Dirham....................157 An-Naqshabandiyyah....................228
Al-Jahm Ibn Safw&n....................158 An-Nas&’i 53,120,121,253, 303
Name Index 369

An-Ndsibah................................. 341 At-Tadhkirah................. 2 4 4,250,257

An-Nawds Ibn Sam'dn...............246 At-Tahdwiyyah 277, 300, 310

An-Nawawi............. 59,108,246, 339 At-Tahdhir m inal-Bida'................349

Anti-Christ..................235,236, 238, At-Tartdshi....................................... 348

239,240, 241, 243, 251, 342
At-Tawrdh................................ 177,185
Arab Peninsula............................257
At-Tirmidhi................... 5 ,4 8 ,8 4 ,1 0 2 ,
Ar-Radd' AidAl-Qddydniyyah. 222 112, 119, 129, 138, 141, 232, 233,
234, 236, 239, 240, 250, 252, 253,
Ar-Rawdfid................................. 306
256, 259, 302,303, 345
Ar-Ridwdn Pledge of Allegiance 333
A zru'dt...............................................217
Ar-Rifd'i......................................228
Az-Zabdniyah.................................. 172
Ar-Rifd' iyyah............................. 228
Az-Zabdr............................................177
Ash'arites...................................... 10
-B-
Ash'ariyyah.................142,144,145,
154,155,156,158, 348 Badr........................................... 325,333

Ashja'............................................ 99 Bajdlah Ib n ' Abdah........................ 104

Ash-Shddhili............................... 228 Band 'A m ir......................................... 50

Ash-Shdfi'l........................... 86,149 Band An-Nadlr....................... 216,217

Ash-Shdm.............219,255,256,257, Band Qaynuqd'......................216,217

258, 341 Band Quraydhah....................216,217
Ash-Shdtibl................................. 348 Band Umayyah Ibn Zaid Ibn' Awf. 99
As-SafdrinL............. 233,236,237,238, Barzakh............................. 277,278,280,
241,242,244,245,246,253,257,259, 285,287,289,290,263,294
260,295,298,301,302,305
Bayan Ibn Sam' dn At-Tamiml 156
As-Siydty.....................................305
-c-
As-Suhaili................................... 221
Caesar........................................216, 238
As-Sunan wal-Mubtada' at Al-
Cave of Hira...................................... 352
Muta'aliqah bil-Adhkar was-
Salawat.................................. 349 Christians 4 5 ,4 7 ,4 9 ,5 3 ,6 4 ,8 4 ,
125, 147, 157, 178, 193, 204, 206,
As-Sdr.......................... 259,260,261
216,218, 241, 322, 325, 350, 351
370 Guide to Sound Creed

-D- -I-

Dawud Al- Jawaribi..................... 156 Iblis........................................................ 30

DMtu Anwat................ 102, 344, 345 Ibn 'Abbas...................................13,

41, 42, 52, 59, 60, 73, 83, 86, 106,
Dhul-Qamayn.............193,245,246
112, 114, 119, 121, 124, 143, 144,
Dihyah Al-Kalbl.......................... 175 149, 213, 249, 257, 272, 278, 288,
Dome of the Rock....................... 260 293,334

-E- Ibn ' Asakir.......................................244

Ibn ' Atiyyah.......................................68

Egypt.................................. 216, 219
Ib n 'U m ar.................. 93,9 7 ,1 4 8 ,2 3 2 ,
-F-
249.256, 257, 301
Fathul-Bari f! Sharh Sahihul-
Ibn Abft Hatim........................112,119
Bukhari............................... 221
IbnH azm ................................. 128,285
Fathul-Majid..................... 2,86,109
Ibn Hibb&n........................69,101,234,
-G-
245.256, 277, 301
Genghis Khan............................... 91 Ibn Humayd...................................... 109
Gog and Magog 235,245,246, Ibn Ish&q.....................................99, 213
247, 248,251
Ibn Jarir...................... 15,97,112,123,
-H- 143, 249,260, 334
Hadramaut......................... 256, 258 Ibn Kathir................... 2 ,4 1 ,7 5 ,7 6 ,9 1 ,
Hanlfiyyah....................................46 164, 210, 211, 214, 215, 239, 246,
247, 248, 249, 250, 251, 252, 253,
HisMm Ibn Salim Al-Jawsdiqi 156
254, 255,256, 332
Hisham Ibnul-HakamAr-Rafidi 156
Ibn M&jah..........................67,108,109,
Hftd....................... 13,62,66,74,124, 122,234, 248,253
162,188,192, 198,218
Ibn Mas'ftd 74,101,106,120,
Hudaybiyah........................113,143 139, 173, 234, 236, 249, 250, 303,
315, 343, 346
Hudhayfah Ibn Usayd Al-Ghifart 250
Ibn Rajab...................... 8 2 ,8 3 ,9 3 ,1 1 0 ,
Hudhayfah Ibnul-Yamdn 40,246
123,339
H un ayn .........................................102, 3 44
IbnTsiwfts.................................... 144
Name Index 371

Ibn Taymiyah................... 2 ,2 5 ,2 8 ,3 1 , Ishaq Ibn Rahuwayh...................164

32, 33, 55, 69, 76, 81, 99, 112, 126,
Isma'il Ibn R afi' ...........................71
132, 134, 137, 143, 163, 164, 191,
192, 194, 195, 201, 208, 227, 236, Israfil............................259, 260, 298
242, 258, 270, 273, 277, 279, 293, -J-
294, 303, 304, 305, 308, 317, 341,
Ja'far ........................................... 216
348, 351
jabir.............5,48, 148, 220, 221,242
Ibn Urayqit Al-Laythl....................332
jabir Ibn Samurah...................... 221
Ibn W addih......................................348
Jacob........................................ 62,73
Ibnul-Athir......................................... 52
jahiliyyah....................... 10,28,33,40,
Ib n u l-A th lr’s A n-N ihayah (T he
47, 56, 91, 111, 112, 113, 128, 136,
E n d )..................52, 249, 252, 255
137,250
Ibnul-Mundhir................................110
Jahmiyyah 10,142,143,144,145,
Ibnul-Munir......................................... 9 147,152,154,155,156,158,160,161,
Ibnul-Qayyim.................... 2 ,6 ,1 1 ,1 2 , 162,163,164,197,201,226,227,241,
1 6 ,2 4 ,2 8 ,4 1 ,4 2 ,4 3 ,4 7 ,4 8 , 54,68, 243,337,339,341,348
75, 78, 81, 90, 94, 95, 96, 97, 107, Jerusalem..............204,211,212,215,
118, 122, 133, 137, 139, 143, 146, 233,240, 246, 260
154, 155, 157, 163, 215, 273, 277,
Jesus............................38,45,47,49,
278,279, 348
55, 157, 186, 188, 191, 202, 203,
Ibrahim...................... 1 3,2 9 ,4 0 ,4 2 ,4 6 , 206, 207, 219, 220, 235, 236, 237,
48, 63, 68, 72, 175, 186, 188, 198, 238, 240, 241, 242, 243, 244, 245,
200, 203, 207, 211, 212, 241, 253, 246, 251,263, 296, 308, 325, 350
291,297,308, 321
Jews..................... 45,64,84,125,147,
Ibr4hlm An-Nakh' 1.......................... 48 157, 158, 178, 179, 193, 203, 204,
Iliya................................................210 206, 216, 219, 239, 241, 257, 289,
322,325, 332
Imam Malik. 85,151,164,281,347
Jibril.............. 169,175,212, 280,298
Inkar Al-Hawadith wal-Bida' 348
Jinn............................. 27,43,49, 208
'Isa (Jesus).......................4 7 ,4 9 ,5 3 ,8 4 ,
157, 186, 235, 236, 238, 240, 241, Jordan..........................................341
242,244,246, 308, 350 Judge ' Iyad.................................. 257
Isaac.. .62 Jundub..........................104,140,141
372 Guide to Sound Creed

-K- M u'tazilah............... 10,142,226,227,

241, 243, 285, 306, 307, 308, 316,
Ka'bah............ 1 10,121 ,2 0 4 ,2 1 2 ,2 1 4 337, 339, 341, 342
Kharijites.......................25,71,75,233, Muhammad (PBU H )................. 1, 13,
241, 306, 308, 333, 334, 339, 341, 1 4 ,1 5 ,1 6 , 3 4 ,4 5 ,4 6 , 7 3 ,1 0 3 ,1 7 0 ,
347, 348 188, 190, 191, 196, 201, 204, 205,
Khaybar.................. 2 1 6 ,217,218,278 206, 207, 208, 209, 213, 216, 220,
221, 222, 223, 225, 238, 239, 240,
Khosrau............................................. 216
241, 242, 244, 263, 282, 296, 297,
Khurasan........................................... 239 322, 345, 351, 355

Kufah.........................................341,342 Muhammad Ibn' Abdul Wahhab 2,

-L- 28,76,87,348

Muhammad Ibn Ahmad Ash-Shuqiii

Lebanon............................................. 341
Al-Hawamidl 349
Lftt..................................... 175,188, 200
Muhammad Ibn Ish&q...................248
-M-
Muhammad Ibn IsmsT il As-
M a'm ar..............................................144
San'&ni............................................ 56
Makhshi Ibn Humayr......................99
Muhammad Ibn K a'b......................97
M41ik (Hell Angel).......................... 172
M uham m ad Ibnul-H asan
Mary.............................................. 36, 38,
Al-'Askari.....................................237
157, 159, 226, 241, 242, 246, 273,
308, 350 Muj&hid...................1 10,124,249,259

Mecca.................. 1 ,1 0 ,1 4 ,4 0 ,8 3 ,1 9 2 , Munkar............................ 284,285,293

193, 194, 210, 211, 212, 214, 215,
Mfts4..............................13,63,102,191,
239,246,249, 341
198, 203, 207, 211, 215, 291, 297,
Medina..................... 132,192,211,218, 308, 345, 346
239, 246, 257, 274, 289, 325, 326,
Musaylimah Al-Kadhdhab 219,221
332, 341, 342, 353
M utazilites............................121,142,
Mount Sinai.............................246,352
145, 152, 154, 155, 156, 158, ‘
M u'adh........................................13,141 226, 241, 243, 285, 306, 308,
316, 341, 348
Mu'siwiyah................................. 69,106
Muwatta............................................ 281
MuhijirAn.........................................218
Name Index 373

-N- -s-
Najran......................................... 216 Sa'id Ibn Jubayr.................... 135,218

Nakir............................ 284,285,293 Safar.................................................... 105

Naylul-Awtar min Asrar Muntaqa Safw&n Ibn ' Assal........................... 253

Al-Akhbar............................... 28
Sahih Al-Bukhari..................104,125,
Nu'aym Ibn Hammed 157,165 234,274

Nhh (Noah)......................... 13, 41, Sahih Muslim 6 0 ,6 3 ,1 0 3 ,1 0 6 ,

42, 54, 57, 62, 186, 188, 198, 136, 170, 239, 242, 246, 250, 288,
201, 202, 203, 207, 240, 246, 293,295, 302
296, 297, 308
Salih...................... 13, 62, 105, 187,188
-P- Salman................................................149
Palestine 238, 341 Samurra' (Samarra)......................237
Persia.......................................... 216 Saudi Arabia................................ 2,325
Pharaoh................... 22,63,104,130, Sharh Al-Arba' in........................... 339
191,219,263, 287
Shrvtfk Ibn Abb Namir...................214
-Q-
Sheikh Muhammad Ibn ' Ali Ash-
Qaramitah.................................. 197 Shawkani....................................... 28
Qarhn..........................................116 Sheikh Muhammad Ibn Isma' 11 As-
Qatadah................. 97,108,109,112, San' anl........................................... 28
124, 249, 284 Sheikh Sulayman Ibn' Abdullah 54
Qubhris........................34,44,47,48 Shiites 156, 341, 342, 348, 351
Quraysh.................................52,143 Shu'ayb.............................. 13,188,200
Qutaylah......................................120 Solomon 198, 203
-R- Sufis................. 15,31,32 ,8 7 ,1 1 1 ,1 8 7 ,
Rabi' ul-Awwal..................... 350,351 215,237, 348

Rafidah................ 199,233,333,337 Sufism..................................14, 341, 344

Ramadin.....................................340 Sufyin Ath-Thawri 86,1 4 5 ,1 6 4

Roman Empire............................216 Syria....................................................341

374 Guide to Sound Creed

-T- -Y-
Tabfik............................ 9 7 ,9 9 ,2 1 6 ,2 1 8 Yafith...................................................246

Thaqlf.................................................189 Yamamah.......................................... 221

The Ansar.......................... 54,218,333 Yemen.......................... .13. 83. 221.258

Ihrks.......................................... 246,247 Yftnus.................... 27, 64, 80,192,200,

203,226, 241,248, 267, 299, 307
Two Sahihs....................................5, 58,
Yhsuf (Joseph)...........6 2 ,7 3 ,1 9 3 ,1 9 9
59, 60, 220, 232, 242, 243, 246,
255, 257, 259, 272, 284, 288, 289, Yftsuf Ibn Asbat................................. 83
292,293

-U- -z-
Zadul-Ma' ad..................................... 97
U bayylbnK a'b................................129
Zahirites..................... ...................... 128
Uhud..........................................131,132
Zaid Ibn Aslam........ ........................ 97
Umm Salamah................................. 236
Zarr Ibn Hubaysh.... ...................... 253
Ummud-Darda’.............................. 346 Zayd Ibn Harithah... ..................... 216
Usayd Ibn Hudayr.......................... 227 Zayd Ibn Khalid...... .......................113
-W- Zayd Ibn Thabit....... ...................... 288
WadT ah Ibn Thabit......................... 99 Zaynab Bint Jahsh.......................... 247
W ald'..................................................145 Zakariyya.......................................... 273
 QUR’ANIC VERSE INDEX
Sura 1 : Al-Fatihah PP. PP.
1:2 11 2:136,137... 195
1:3............ 11 2:140........ 152
1:4............ 11 2:149........ 206
2:153........ 138
1:5............ 11,81
2:157........ 137
1:6-7......... 11
2:165........ 75,76
1:7............ 11
2:165-167... 38
Sura 2 : Al-Baqarah
2:170........ 62,344
2:11.......... 90
2:176........ 179
2:21.......... 35 2:177........ 19,169,183,195
2:22.......... 45,119,159 2:213........ 41,184
2:21,22...... 35 2:243........ 263,291
2:23,24...... 192 2:246........ 266
2:24.......... 192,309 2:253........ 186
2:29.......... 327 2:254........ 308
2:36.......... 296 2:255........ 39,153
2:38.......... 178 2:256........ 4,90
2:256,257... 13
2:45,46...... 266
2:259........ 291
2:48.......... 308
2:260........ 263
2:55.......... 263,291
2:264........ 265
2:85.......... 92,179
2:281........ 267
2:91.......... 178 19,169,170,178,184,195
2:285........
2:98.......... 170 Sura 3 : Alu 'Imran
2:102 102 3:7............ 144,164
2:117........ 337 3:18.......... 170
2:118........ 27 3:31.......... 77
2:123........ 267 3:31,32...... 77
2:131........ 203 3:55.......... 243
376 Guide to Sound Creed

3:103........ 3 4:164........ 185

3:118-120... 324 4:172........ 172
3:133........ 309 Sura 5 : Al-Ma’idah
3:140........ 130 5:3............ 66,223,224
3:141........ 329 5:23.......... 79,80,81
3:154........ 94,131,321 5:44.......... 92,179,180,203
3:164........ 45 5:45.......... 181
3:168........ 131,132 5:47.......... 181
3:173-175... 67 5:48.......... 224
3:175........ 66,67 5:50.......... 91
3:185........ 270 5:51.......... 322,325
3:187........ 56 5:54.......... 77
Sura 4 : An-Nisa’ 5:55,56...... 322
4:36.......... 27,35 5:64.......... 162
4:47.......... 216 5:67.......... 49
4:48.......... 7,26 5:72.......... 7
4:59.......... 3,89,223 5:80,81...... 333
4:60.......... 89,90,180 5:83.......... 162
4:61.......... 90 5:89.......... 149
4:64.......... 219 5:104........ 62
4:65.......... 89,92,181 5:111........ 203
4:71.......... 82 5:116........ 38
4:78.......... 105,320 Sura 6 : Al-An'am
4:79.......... 105 6:1............ 45,76
4:97-99...... 324,328 6:8,9......... 175
4:136........ 19,170 6:38.......... 283
4:142........ 122,123 6:60.......... 243,272
4:150,151... 219 6:61.......... 173,271
4:151........ 184 6:66,67...... 248
4:150-152... 20 6:83.......... 185
4:153........ 263 6:88.......... 6
4:157,158... 243 6:93.......... 218,238,279,286
4:159........ 241 6:97.......... 110
Quranic Verse Index 377

6:121........ 85,86,89 Sura 8 : Al-Anf&l

6:124........ 187 8:2............ 81
6:129........ 189 8:39.......... 7
6:130........ 208 8:42.......... 61,229
6:137........ 45 8:50.......... 271
6:148........ 320 8:60.......... 82,326
6:153........ 343 8:72.......... 328
6:158........ 252,253,254,255 8:72,73...... 332
6:164........ 30,282 8:73.......... 332
Sura 7 : Al-A'r&f Sura 9 : At-Tawbah
7:8,9......... 304 9:5............ 7
7:11.......... 274 9:18.......... 68
7:23.......... 197 9:23.......... 322
7:25.......... 296 9:24.......... 76
7:32.......... 326 9:29.......... 265
7:35.......... 178 9:31.......... 84,85
7:40.......... 276 9:40.......... 73
7:54.......... 88,164 9:51.......... 319
7:88,89...... 200 9:58.......... 126
7:97-99...... 72 9:65,66...... 97,98
7:99.......... 70 99
9:66..........
7:100........ 72 328
9:71..........
7:130........ 130 162
9:105........
7:131........ 104
9:107-109... 8
7:138........ 102,345
9:113........ 327
7:143........ 198
9:123........ 15
7:148........ 36
Sura 1 0 : Yunus
7:155,156... 198
10:7,8....... 267
7:156........ 297
10:18........ 27,64,307
7:158........ 205,207,217,224,225
10:39........ 241
7:168........ 130
10:45........ 299
7:180........ 36,145,146
10:53........ 299
7:191,192... 36
10:84........ 82-203
7:201........ 199
10:62-63.... 226
7:206........ 171
378 Guide to Sound Creed

Sura 1 1 : Hud Sura 1 6 : An-Nahl

11:15,16.... 124 16:2.......... 175
11:17........ 218 16:17........ 35
11:37........ 162 16:36 4,13,26,32,35
16:73 37
11:47........ 198
16:74........ 157,159
11:50 13
16:79........ 162
11:54 66
16:83........ 114
11:62 62
16:89........ 224
Sura 1 2 : Yusuf 16:97........ 6
12:24 199 16:102....... 175
12:38 62 16:125....... 16
12:39,40.... 43 16:125-127.. 136
12:83........ 73 Sura 1 7 : Al-Isra*
12:87........ 70,73 17:1.......... 210,213
12:106...... 33 17:13,14.... 303
12:108...... 15 17:18 124
17:23 4
Sura 1 3 : Ar-Ra'd
17:44........ 290
13:11 172
17:49........ 300
13:16........ 59,273
17:50-52.... 300
13:30 143,145
17:51........ 264,301
13:41........ 148
17:56 36
Sura 1 4 : Ibrahim
17:57........ 71
14:13 200
17:60........ 213
14:18........ 68,253
17:79........ 206,210
14:35,36 40 17:85........ 60
14:41 198 17:88........ 190,193
Sura 1 5 : Al-Hijr 17:97-99.... 300
15:9.......... 180 17:102...... 22
15:36-38.... 296 17:105...... 205,223
15:39........ 30 17:110...... 143
15:54........ 73 Sura 1 8 : Al-Kahf
15:56........ 70,72 18:1.......... 49
Quranic Verse Index 379

18:28....... 330 Sura 2 2 : Al-Hajj

18:47....... 258 22:5 264
18:49....... 153,302 22:14 314
22:31 39,43,276
18:50....... 144
22:40 30
18:93-100.... 246
22:62 4,21
18:110..... 122,266
22:70 314
Sura 19: Maryam
22:73 37
19:9......... 273 175,186,187
22:75
19:42...... 36 Sura 2 3 : Al-Mu’minun
19:65....... 36,157,159 23:22,23 62
Sura 2 0 : Taha 23:51,52 202
20:5......... 151 23:84-89 33
20:8......... 145 23:86 22
20:15,16... 297 23:99,100. . 280
20:46...... 162 23:100 289
23:115 264
20:51...... 63
Sura 2 4 : An-Nur
20:110..... 155
24:39 68
20:112..... 310
24:44 130
20:131..... 326
24:47 79
Sura 2 1: Al-Anbiya’
24:47-51 100
21:1........ 299
24:54 197
21:21,22... 44
24:63 86,347
21:25...... 1
Sura 2 5 : Al-Furqan
21:26...... 171 49,207,224
25:1
21:27...... 174 25:60 144
21:47...... 304 25:72 326
21:66,67... 37 Sura 2 6 : Ash-Shu'ara’
21:90...... 71 26:46 191
21:96...... 247 26:74 .... 63
21:96,97 245 26:75-82 29
26:82 198,297
21:107.... 207,282
26:97,98 76
380 Guide to Sound Creed

26:136-139.. 74 33:33........ 112

26:192-195.. 175 33:36........ 92
26:193 280 33:40........ 205,206,219,222,244
26:221,222.. 222 33:56........ 170
Sura 2 7 : An-Naml 33:73........ 201
27:14 23 Sura 3 4 : Saba’
27:44 203 34:3.......... 299
27:47 105 34:22,23.... 39
27:82 248,249,250 34:28........ 205,207,217,223
27:87 258,259 34:40,41.... 38
27:91 203 Sura 3 5 : Fatir
Sura 2 8 : Al-Qasas 35:1.......... 174
28:16 198 35:14........ 36,38
28:21 67 Sura 3 6 : Yasin
28:38 22 36:18........ 105
28:50 92,93,344 36:51........ 260,298
28:78 116 36:79........ 264
Sura 2 9 : Al-' Ankabut 36:81........ 314
29:26 200 36:82........ 140
29:50 190 Sura 3 7 : As-Saffat
Sura 3 0 : Ar-Rum 37:8.......... 171
30:27 264 37:23........ 305
30:48 130 Sura 3 8 : Sid
30:58-60 88 38:5.......... 34
Sura 3 1 : Luqman 38:7.......... 63
31:13 44 38:15........ 259,261
31:15 331 38:24,25.... 198
31:17 136 38:26........ 267
31:33 267 38:27........ 95
Sura 3 2 : As-Sajdah 38:35........ 198
32:5 174 38:75........ 162
32:11 173,271 Sura 3 9 : Az-Zumar
Sura 3 3 : Al-Ahzab 39:3.......... 27,56
33:7.......... 186 39:29........ 43
Qur’anic Verse Index 381

39:36..... 66,68 Sura 4 3 : Az-Zukhruf

39:42..... 243,271,272 ...........
39:43,44. 307 43:23........ 61
39:44..... 39,65,307 43:24........ 61
39:53,54. 73 43:66........ 232
39:62..... 314 43:77........ 172
39:65..... 6 43:87........ 22,31
39:68..... 258,259,260,297 Sura 4 4 : Ad-Dukhan
39:75..... 171 44:4.......... 315
Sura 40 : Ghafir Sura 45 : Al-Jathyiah
40:7....... 171,172 45:13........ 327
40:15..... 280 45:23........ 344
40:18..... 309 45:24........ 23,127
40:45,46. 287
Sura 4 6 : Al-Ahqaf
40:49..... 172
46:5.......... 37
40:78..... 185
46:5,6....... 38
40:83..... 179
46:9.......... 337
40:84,85. 254
46:29........ 207
Sura 41 : Fussilat
46:33........ 264
41:15,16. 116
Sura 4 7 : Muhammad
41:30..... 30
47:5.......... 305
41:37..... 35
47:18........ 231,254
41:38..... 171
47:19........ 9,331
41:42..... 180,191
47:28........ 93
41:50..... 115
47:31........ 319
Sura 42 : Ash-Shura
Sura 4 8 : Al-Fath
42:10..... 88
42:11 142,147,152,153,156, 48:2.......... 201
157,159,161,165
48:6.......... 94
42:13..... 186,202
232 48:29........ 323
42:17.....
42:18..... 299 Sura 4 9 : Al-Hujurat
42:21..... 89 49:10........ 323
42:30..... 130,310,319 49:11,12.... 329
42:52..... 280 49:16........ 353
382 Guide to Sound Creed

Sura 5 0 : Qaf Sura 5 9 : Al-Hashr

50:17,18.... 173 59:10........ 55,323,331,333
50:41........ 260 59:18........ 232
Sura 5 1 : Adh-Dhariyat 59:24........ 58
51:56........ 4,26,35 Sura 6 0 : Al-Mumtahinah
51:56-58.... 1 60:1.......... 322
Sura 5 2 : At-Ttir 60:4.......... 321
52:21........ 62 60:8.......... 331
52:33,34.... 192 Sura 6 1 : As-Saff
52:35........ 23 61:6.......... 206
52:45-47.... 287 Sura 6 2 : Al-Jumu' ah
52:48........ 162 62:10........ 82,83
Sura 5 3 : An-Najm Sura 6 3 : Al-Munafiqun
53:3,4....... 152 63:9-11..... 270
53:17........ 213 Sura 6 4 : At-Taghabun
53:26........ 39,65,307 64:3.......... 58
Sura 5 4 : Al-Qamar 64:7.......... 299
54:1.......... 231,299 64:11........ 135,319
54:49........ 19,313 Sura 6 5 : At-Talaq
Sura 55 : Ar-Rahman 65:1.......... 49
55:29........ 315 65:2,3....... 70
Sura 5 6 : Al-Waqi' ah 65:3.......... 81,321
56:1-7....... 270 Sura 6 6 : At-Tahrim
56:68,69.... 114 66:6.......... 172,174
56:75-82.... 111 Sura 6 7 : Al-Mulk
56:82........ 112 67:16,17 277
56:83,94.... 271,287 67:2.......... 319
Sura 5 7 : Al-Hadid Sura 6 9 : Al-Haqqah
57:22,23.... 318 69:17........ 172
Sura 5 8 : Al-Mujadilah 69:19........ 304
58:6.......... 302 69:24........ 304
58:22........ 322,331,333 69:25-31.... 304
Quranic Verse Index 383

Sura 7 0 : Al-Ma' arij Sura 8 0 : 'Abasa

70:6,7....... 232 80:15........ 170
70:8-14...... 266 80:34-37 265
70:43........ 301 Sura 8 1 : At-Takwir
Sura 7 1 : Nuh 81:28........ 316
71:17,18.... 297
81:28,29 316
71:23........ 41,42
91:29........ 121,314,316
Sura 7 2 : Al-Jinn
Sura 8 2 : Al-Infitar
72:11........ 208
82:10......... 171,173
72:14........ 208
82:13,14.... 309
72:18........ 27
72:19........ 49 Sura 8 3 : Al-Mutaffifin
Sura 7 3 : Al-Muzzammil 83:6.......... 301
73:1,2........ 210 83:21......... 171
73:9.......... 81 Sura 9 8 : Al-Bayyinah
Sura 7 4 : Al-Muddaththir 98:1.......... 217
74:8-10...... 260 Sura 9 9 : Az-Zalzalah
74:30........ 172 99:7,8....... 302
74:42-48 309 Sura 101: Al-Qari'ah
74:48........ 307 101:6........ 304
Sura 7 5 : Al-Qiyamah 101:47....... 304
75:36........ 264
Sura 107: Al-Mi'On
75:40........ 264
107:1-3...... 267
Sura 7 6 : Al-Insan
107:4-7...... 122
76:1.......... 274
Sura 108: Al-Kawthar
76:2.......... 161
108:1........ 306
76:7-11...... 266
76:30........ 317 Sura 110: An-Nasr
Sura 7 7 : Al-Mursalit 110:1-3...... 201
77:1.......... 174 Sura 112: Al-Ikhlas
Sura 7 8 : An-Naba’ 112:2........ 52
78:38........ 301 112:4........ 157,159
Sura 7 9 : An-Nazi' at Sura 114: An-Nas
79:5.......... 174 114:1-3...... 30
 HADITH INDEX

No. H ad ith pp .

1 “I have been ordered (by Allah) tofight the people until they say. 5
2 “He who testifies that there is no deity but Allah............................ 5
3 “He who meets Allah without associating anything with Him in
worship......................................................................................... 5
4 “Allah has forbidden the Hellfire.................................................... 5
5 “Allah , Exalted be H e, said, ‘O son o f Adam (Adam)! If you
meet Me in the state that your sins fill the earth............................ 6
6 “People’s adherence to the teachings o f Islam will decrease 10
7 “... be afraid o f the curse o f an oppressed person............................. 14
8 “Faith is to believe in Allah, His Angels, His Scriptures, His Messengers... 19,169
9 “... I would not leave it until Allah makes it prevail........................ 34
10 “People were used to ask Allah’s Messenger (PBUH) about the
good things................................................................................... 40
11 “The basic principles of Islam would be destroyed one after the
other............................................................................................. 40
12 “The period separating between Adam and Noah was ten
centuries..................................................................................... 41
13 “These (names o f the idols) were the names o f some pious
men of.......................................................................................... 41
14 “The Hour (Resurrection) would not come so long as Allah
is worshipped.............................................................................. 44
15 “...So, call me the servant o f Allah and His Messenger.”. 47,49,53
16 “Shall I send you to the same principle the Prophet had sent me
pefore........................................................................................... 48
17 “The Prophet (PBUH) forbade plastering graves, building and
writing upon them”...................................................................... 50
18 “...you are our ‘sayyid’ (great master) and the son of our ‘sayyid’
(great master............................................................................... 50,52
19 “Allah, Blessed and Exalted is He is the Master.”............................ 50,52
20 “The Master is the one who has all kinds of authority’’ 52
386 Guide to Sound Creed

21 “Allah is the Master.”............................................................... 52

22 “I shall be pre-eminent among the descendants of Adam on
the Day of............................................................................... 52
23 “...I do not like that you elevate me above the rank that Allah 53
24 “No one must call for my help, but it is Allah, Exalted be 53
25 “Woe to you, you have cut off your companion’s neck”. 53
26 “When you see those who shower others with (undue) praise,
throw dust upon..................................................................... 53
27 “As-Sayyid is Allah, Blessed and Exalted be He”...................... 54
28 “Stand upfor your ‘sayyid’.”..................................................... 54
29 “Allah says, ‘Who are more unjust than those who try to create
something............................................................................... 58
30 “The people who will receive the severest punishment on the
Day o f Resurrection................................................................ 58
31 “.. Whosoever draws pictures will enter the Hellfire................... 59
32 “Whoever makes a picture will be asked to give life to it. 60
33 “...Do not leave a picture without obliterating it........................ 60
34 “Allah precluded the Hellfire to approach the ones who sincerely
declare that............................................................................ 63
35 “He who professes that there is no deity but Allah..................... 64
36 “Do not let anyone despise himself............................................ 67
37 “... if he seeks peoples pleasure at the expense o f Allah’s
dissatisfaction with him....................................................... 69
38 “Whosoever seeks Allah’s pleasure through people’s dissatis­
faction, Allah will be.............................................................. 69
39 “After dark comes dawn”.......................................................... 73
40 “(They are) associating others in worship with Allah, despairing
o f relief from Allah................................................................. 74

41 “The most serious o f all the major sins are associating others in
worship................................................................................... 74

42 “None of you will have (a complete)faith until he loves me more..... 79

43 “I am not the same as you. I am fed and given to drink”. 83
44 “The people o f Yemen used to travel to perform the pilgrimage
without................................................................................... 83
Hadith Index 387

45 “...Should I hobble (the camel) and then put my trust in Allah... 84

46 “...0 Messenger of Allah! We did not worship them.’He (the Prophet)
said, ‘Did they not prohibit what Allah made lawful......................... 84
47 “A time is about to come when you will be rained with stones.... 89
48 “...None o f you will become a (complete) believer until his
inclination be................................................................................ 93
49 “...a man among the hypocrites said, ‘I have never seen people
like those...................................................................................... 97
50 “...My name and that o f myfather have abased me........................ 99
51 “...Ifyou die while wearing it, you will never gain salvation.”.... 101
52 “I heard the Messenger of Allah (PBUH) saying ‘Using (illegal)
incantations................................................................................. 101
53 “Whoever wears an amulet has done an act o f disbelief. 101
54 You willfollow the traditions of those (nations) before you.”... 102
55 “...Avoid the seven most destructive major sins........ 102
56 “He who visits a foreteller and asks him about anything and
believes him.................................................................................. 103
57 “If anyone visits a soothsayer and believes him in what he says 103
58 “Kill every sorcerer and every sorceress”........................................ 104
59 “The punishment a sorcerer is to receiveis a stroke with the
sword”......................................................................................... 104
60 “O Allah! There is no one to bringforth the good turns but You
and no one can remove the bad turns but You.............................. 104
61 “There is no 'adwd........................................................................ 105
62 “There is no 'adwd (i.e., no contagious disease is conveyed to
others without Allah’s will), nor is there tiyarah........................... 106
63 “Tiyarah (evil omen) is an act o f polytheism.”................................ 106
64 “...That is something which one feels in one’s breast....................... 106
65 “While we were sitting with Ibn ‘Abbds, a crowing bird passed by..... 106
66 “and I favor the good omen,”.......................................................... 106
67 “If anyone stops doing something because of (believing in) evil
omen, then he............................................................................... 107
68 “If anyone acquires any knowledge o f astrology, he acquires a
branch o f magic...................................................................... 108,109
388 Guide to Sound Creed

69 “Allah created these starsfor three purposes: (i) as decoration of

the heaven................................................................................... 108
70 “Some people, who are ignorant o f the commands o f Allah, have
practiced astrology....................................................................... 109
71 “Among what I fear for my nation are: believing in astrology... 109
72 “Among my nation, there are four characteristics belonging to
the Pre-Islamic............................................................................. 112
73 “The Messenger of Allah (PBUH) led us in the Subh (Morning)
Prayer at...................................................................................... 113
74 “Some of My servants entered upon morning as believers of Me
and some...................................................................................... 113
75 “..so some of the people said, 'Such and such a star was right. 114
76 “Allah willed to test three from among the Children o f Israel
(Israelites)................................................................................... 116
77 “Associating rivals with Allah is polytheism. It is so covert
that it is...................................................................................... 119
78 “He who swears by anything besides Allah is guilty of.................... 119
79 “act o f disbelief (or of associating something with Allah.”. 120
80 “Tofalsely swear by Allah is less grave than invoking the name of..... 120
81 “Whoever has to take an oath should swear by Allah or remain
silent.”.......................................................................................... 120
82 “Do not swear by yourfathers.”...................................................... 120
83 “Whoever swears by Allah must tell the truth................................ 120
84 “...ordered them (Muslims) to say, ‘By the Lord of the Ka'bah 121
85 “A man said to the Messenger o f Allah (PBUH), ‘What Allah
wills and...................................................................................... 121
86 “Allah, Exalted be He, said, ‘I am the One Who isnever in 122
87 “I am free from him (i.e., the one who does so).............................. 122
88 “...a believer is rewarded doublyfor his good deeds........................ 124
89 “May the slave o f dinar, dirham, and khamisah........................ 125,126
90 “Allah, Exalted be He, said, ‘The son of&dam (Adam) hurts Me. 128
91 “Do not abuse Timefor Allah is Time.”.......................................... 128
92 “I am (the One Who manages) Time............................................. 128
93 “I alternate the night and the day”................................................. 128
Hadith Index 389

94 “Do not abuse the wind. When you see that which you
dislike say.............................................................................. 129
95 “A strong believer is better and is more lovable to Allah 133
96 “If I had been to commence the rituals again............................ 134
97 “Patience is brightness.”............................................................ 134
98 “We havefound that the best pleasure in our life is inpatience.”. 135
99 “The similitude of patience in comparison with faith is like 135
100 “None is blessed with an endowment greater than patience.”.... 135
101 “Two (things) are found among people, which are tantamount
to disbelief............................................................................... 136
102 “Nothing is between man and disbelief or polytheism except
the negligence o f prayer”........................................................ 136
103 “He who slaps his cheeks, tears his clothes (out o f rage,
sadness, etc.)......................................................................... 137
104 “When Allah wants to do good to His servant, He afflicts
him with................................................................................ 137
105 “Great affliction entails great reward (from Allah)................... 138
106 “Whenever we were with the Messenger o f Allah (PBUH) in
prayer...................................................................................... 139
107 “...for nobody canforce Allah to do something against His Will”. 139
108 “A man said, ‘By Allah! Allah will notforgive so and so (person) 140
109 “...a word which deteriorated his affairs in this life and in the Hereafter... 140
110 “There are some people amongst Allah’s servants whose oaths
are fulfilled by Allah............................................................... 141
111 “I said, ‘O Messenger of Allah! Are we answerablefor what we
say?’ The Prophet (PBUH) replied........................................... 141
112 “Why do these peoplefear such issues? They accept what isprecise..... 144
113 “O Allah, forgive me and have mercy upon me......................... 146
114 “O Allah! I invoke You by every name that You have................ 146
115 “Allah is the Judge and to Him belongs all judgment................ 147
116 “None o f you is to say, ‘Feed your rabb or help your rabb. 148
117 “Whoever seeks refuge with Allah, grant him shelter and 148
118 “Nothing but Paradise should be asked for in Allah’s Face”. 148
119 “...we should not excessively swear by Allah’s Names.................. 149
 Guide to Sound Creed

120 “Woe untoyou! Do you not know who Allah is?Allah is Greater. 150
121 “Angels come to you in succession by night and day.”.................... 173
122 “...every one of you is collected in the womb of his mother. 173
123 “And people who judge in their cases by means of what Allah 180
124 “Allah is more pleased with the repentance of His servant. 196
125 “If somebody intends to do a bad deed, it is not recorded in 199
126 “We, Prophets, adopt one religion, and all the Prophets are
paternal brothers.”........................................................................ 203
127 “I am the Seal of the Prophets; there will be no prophet after me”.... 206,220
128 “The sight which Allah’s Messenger of Allah (PBUH) was shown
on the Night................................................................................. 213
129 “Then when I woke up, I found myself lying in Al-Hijr. 214
130 “I have been given superiority over other Prophets infive respects 217
131 Every Prophet had been sent to his people in particular. 217
132 “By the One in Whose Hands my soul rests, no Jew or Christian 218
133 “My similitude in comparison with the other prophets is that of
a man who................................................................................... 220
134 .. Thus, I have come to finalize the chain o f Prophets.”. 220
135 "... So I am that brick, and I am the last o f the Prophets.”. 220
136 “The Children of Israel used to be ruled and guided byprophets 221
137 “I saw a seal on the back o f the Prophet (PBUH).......................... 221
138 “I have been sent and the Hour (is at hand) as these two. 232
139 “Your lifetime (i.e., the Muslims’lifetime) in comparison to the
lifetime of..................................................................................... 232
140 “Thefirst dissension occurring in the Muslim community is the
murder o f 'UthmAn..................................................................... 233
141 “The Hour will not occur until the pleasures o f this worldly
life are......................................................................................... 233
142 “A time will come to people when he who adheres to his religion 234
143 “The Hour (the Day of Resurrection) will not be established
until people.................................................................................. 234
144 “At the end of time, there will appear ignorant worshippers and
wrongdoing reciters..................................................................... 234
“Among the portents of the Last Day is the swelling of the moon.”. 234
Hadith Index 391

146 “...From among the portents of the Hour are.................................. 234

147 'When honesty is lost, then wait for the Hour.’...”..................... 235
148 “Days will not pass and time will not come to an end before.... 236
149 “The Antichrist would be followed by seventy thousand Jews of
Asbahdn wearing......................................................................... 239
150 “No prophet came after Nuh (Noah) but he warned his people
against......................................................................................... 240
151 “When any one of you utters the final tashahhud, he should
seek refuge.................................................................................... 240
152 “By Him in Whose Hands my soul is, son of Mary (Jesus) will. 242
153 “...the son of Mary (Jesus) will surely descend as a just ruler..... 242
154 “A group of my people will not cease fightingfor the Truth 242
155 “Son o f Mary (Jesus) will descend amongst you (Muslims)
as a just judge............................................................................. 242
156 “...He (Jesus) will descend on Al-Manarah Al-Bayda (i.e., the
White Minaret)............................................................................ 242
157 “There will be no prophet coming after me”.................................. 244
158 “Jesus (PBUH), son of Mary, will descend (from the heavens)
and remain for............. :............................................................... 244
159 “He (Jesus) will remain (on the earth) for forty years..................... 245
160 “...After 'isa Ibn Maryam (Jesus, son of Mary) kills Al-Masihud-
Dajjdl (Antichrist)......................................................................... 246
161 “Allah will prevent them (Gog and Magog) from reaching
Mecca, Medina and...................................................................... 246
162 “An opening has been made in the wall of Gog and Magog. 247
163 Woe unto the Arabs from a danger that has come near. 247
164 “When (the barrier of) Gog and Magog is demolished, they will
go out........................................................................................... 247
165 “Recite the Qur’dn as much as you can before it is uplifted 250
166 “When three things appear, no one will benefit from his faith... 250
167 “The (Last) Hour will not come until ten signspreface its occurrence.... 250
168 “Hasten to do good deeds before six things happen................... 250,251
169 “The first sign to emerge will be the rise of the sunfrom............... 251
170 “The Hour will not be established until the sun risesfrom the west.... 252,253
392 Guide to Sound Creed

171 “Allah has opened a gate at the side of west.............................. 253

172 “Allah accepts a servants repentance as long as he is not. 255
173 “The Prophets (PBUH) said, ‘The people will be gathered in
three ways............................................................................... 255
174 “A fire will emerge from the farthest place in Aden which
will drive.............................................................................. 256
175 “Afire will emerge from Hadramaut........................................ 256
176 “You will be resurrected (on the Day of Resurrection), barefooted,
naked..................................................................................... 257
177 .. the Fire will accompany them at the time of their afternoon
nap......................................................................................... 257
178 “The Prophet (PBUH) commanded them to evacuate Medina 257
179 “Afire will be sent on the people of the east............................... 257
180 “Thefire will emerge immediately before the Day ofResurrection
from Hadramaut..................................................................... 258
181 “The fire will emerge from the farthest place in Aden and will
drive....................................................................................... 258
182 “It will gather people from east and drive them to the west.”..... 258
183 “All people will fall dead on the Day of Judgment, then I will... 259
184 “A Bedouin came to the Prophet (PBUH) and asked him, ‘What
is As-Sur?............................................................................... 259
185 “Between the two blows o f the Horn there will be forty. 260
186 “...After Allah had accomplished the creation of the heavens
and the earth.......................................................................... 260
187 “Allah seized our souls when he willed and He returned them
to us....................................................................................... 272
188 “O Messenger of Allah, the One Who seized yourself is the same 272
189 “In Your Name, my Lord, I place my side (upon the bed) 272
190 “Souls are (like) troops collected together.................................. 274
191 “We witnessed a funeral procession in Baqi 'ul-Gharqad 274
192 “...The sheet which he stolefrom the war booty before its distribution... 278
193 “The martyrs convene at the bank of a river close to the door. 278
194 “Allah’s Messenger (PBUH) performed Funeral Prayer over a boy.... 281
195 “ ‘What has made you weep, O Mother o f the Believers?’. 281
Hadith Index 393

196 “The dead person is tortured by the wailing o f his relatives?”.... 282
197 “Traveling is a kind o f torture”.................................................. 282
198 “The people of this nation are passing through the ordeal in the
graves”.................................................................................... 283
199 “It was revealed to me that you will be put to trials.................. 283
200 “What did you use to say about this man (Muhammad) who
was.......................................................................................... 283
201 “...His soul (the soul o f the deceased) will be returned. 283
202 “When a deceased person is laid in his grave and his compan­
ions return.............................................................................. 284
203 “...There appears before him two angels, both having black
faces and blue eyes.................................................................. 284
204 “These two persons are being tortured not for a major sin (to
avoid)..................................................................................... 288
205 “As AllaHs Messenger (PBUH) was going along with us in a garden.... 288
206 “When any one o f you completes the Final Tashahhud, he
should seek refuge................................................................... 289
207 “...the dead are really punished, to the extent that all the
animals hear......................................................................... 289
208 “My Lord, it is out of Yourfear that I have done it.................... 291
209 “Allah, Exalted be He, will send rain on earth which will
continue falling........................................................................ 298
210 “Water willfaUfrom the sky and then the dead bodies will grow. 298
211 “There is a bone in the human body that will never be decayed. 298
212 “...people will stand in their sweat until it reaches the middle of 301
213 “Allah’s Messenger (PBUH) said (referring to the Day of Resur­
rection) , ‘A Day the extent o f which isfifty thousand years’..... 301
214 “People will sweat so profusely on the Day of Resurrection 302
215 the sun will be caused to draw near the people until it will. 302
216 “The claimants would surely get their claims on the Day o f
Resurrection........................................................................... 303
217 “The first thing one will be called to account for....................... 303
218 “The first thing one will be called to accountfor is prayer”. 303
219 “Myfountain is (so large that it takes) a monthsjourney to cross 306
394 Guide to Sound Creed

220 “One day, Allah’s Messenger (PBUH) dozed off. He then raised
his head smilingly and said..................................................... 306
221 “The first thing that Allah created was the Pen......................... 315
222 . .And know well that what happened to you was not to miss
you......................................................................................... 318
223 “No one but experiences delight and grief.................................. 318
224 “Abide by what gives you benefit (in the Hereafter)................... 319
225 “Whoever imitates the manners of a people is one o f them.”. 323
226 ‘Go back, for I will not seek the help of a polytheist.’ ”......... 325
227 “The best names are 'Abdullah (i.e., the servant o f Allah) and
'Abdur-Rahmdn..................................................................... 327
228 “The similitude o f the believers as regards their showing love
among themselves................................................................... 328
229 “A believer to another believer is like a building whose different
parts enforce.......................................................................... 328
230 “None of you will have (complete) faith until he likes for his
(Muslim)................................................................................ 329
231 “A Muslim is a brother o f another Muslim............................... 329
232 “Do not hate each other, do not turn awayfrom each other. 329
233 “My affection is due to those who mutually visit each other. 330
234 “...Allah has loved you as you have loved (your brother) for
His sake.”............................................................................... 330
235 “One should not enter into a transaction which others have
already entered........................................................................ 330
236 . And he must not offer a price for a thingfor which 330
237 “He is not from us who does not respect the honored person 330
238 “You gain no victory or livelihood except through..................... 330
239 “Maintain relations with your mother”.................................... 331
240 “Whoever likes and dislikes for Allah’s sake, befriends and
detests for His cause................................................................ 334

241 “Allah said, 7 will declare war against him who shows
hostility to............................................................................ 334

242 “Fear Allah regarding my Companions, and do not make them

a target.................................................................................... 335
Hadith Index 395

243 “If somebody innovates something which is not in conformity

with the principles of................................................................... 337,338
244 “He who does any act which does not conform to the 337,338,
principles of............................................................................. 339,352
245 “Be on your guard against bid'ahs (acts o f innovation in
religion)...................................................................................... 338
246 “Every innovation (in religion) is bid 'ah and every bid 'ah is an
error.”........................................................................................... 351
247 “Whoever amongst you survives after I am gone will see much
difference.................................................................................... 341,343
248 “...’These are ways, on each of them there is a devil inviting to..... 343
249 “Allah does not take away the knowledge by taking it awayfrom 343
250 “We went along with Allah’s Messenger (PBUH) to Hunayn 345
251 “Abud-Dardd’ entered the house in a rage...................................... 346
252 “We were sitting by the door o f 'Abdulldh Ibn Mas'ud before
the Subh...................................................................................... 346
253 “You will surely follow the ways o f those nations who were
before you.”.................................................................................. 350
254 “Do not exaggerate in praising me as the Christians praised 'isd
Ibn Maryam................................................................................. 350
 TRANSLITERATION SYSTEM

Arabic Arabic
Symbol Example Symbol Example
Character Character
* ‘ 'IsM Maghrib
gh
a Amen S f Faith/fatwa

b Bad/BM 3 q Qur’dn
o t Tap/Tasmiyah 3 k Kill/Ka'ba
s is th Think/Thaqif J I Qiblah

c j Jew/Jandbah r m Man/Marwah

c h Muhammad j n Noah/Nasi’ah

c kh Al-Bukhdri —
A h Has/Hildl

J d Day/Diyah 0 hit Zakdh/Zakdtul-Fitr

j dh Dhul-Hijjah J w Way/Witr

J r Far/Ribd y Yard/Talbiyah

j z Zero/Zayd a Fadl

a - s Say/Sura i Fiqh

S
J.
sh Show/'Ishd’ > u Sunnah

S ’ s 'Asr T a Adam/Siwdk
*
S’ d Ifddah j- u Ddwud

b t Tawdf S i Hadith/Hanafi

z Zuhr j- aw 'Awrah

L
- Rak 'ah 4s ay Ayman