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Contact:

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Contents

The correct intention ............................................................................. 6

Introduction ............................................................................................ 8
The sources of the religion ................................................................. 11
The testimonies of Islām (At-Tawhīd and Ar-Risālah) ................... 19
The first testimony: Lā ilāha illa Allāh ............................................ 21
The first pillar: Al-Kufr bit-Tāghūt (the rejection of tāghūt) ........ 27
Declaring takfīr upon the mushrik .................................................. 34
Excuse in ignorance and the one who considers the mushrik a
Muslim .......................................................................................... 39
The second pillar: Al-Imānu billāh (the belief in Allāh) ............... 48
Tawhīd Ar-Rubūbiyyah (Tawhīd of Lordship) ......................... 54
Shirk in Tawhīd Ar-Rubūbiyyah .................................................. 57
Tawhīd Al-Ulūhiyyah (Tawhīd of divinity or worship).......... 58
Shirk in Tawhīd Al-Ulūhiyyah ..................................................... 63
Tawhid Al-Asmā was-Sifāt (Tawhīd of Names and Attributes)
........................................................................................................ 64
Shirk in Tawhīd Al-Asmā was-Sifāt............................................. 76
Other nullifiers which have not been mentioned ....................... 80
The second testimony: Muhammadun Rasūl-Allāh ........................... 84
The nullifiers of Muhammadun Rasūl-Allāh .................................. 87
The Sunnah and its rules ................................................................. 92
That which opposes the Sunnah .................................................... 96
The methodologies of innovation.............................................. 98
The Usūl (fundamental principles) of the Sunnah ..................... 102
Tawhīd of Names and Attributes, and the description of
Allāh ............................................................................................ 106
 The Qurān is the Word of Allāh .............................................. 112
The belief in the Qadar (Divine Decree) .................................. 115
The status of the Sahābah (radiAllāhu ‘anhum) ........................ 121
Īmān is in speech and deeds, it increases and decreases ...... 127
The one who leaves the prayer is kāfir .................................... 131
The one who performs a major sin is a Muslim with faulty
īmān .............................................................................................. 135
Al-Istithnā (the exception) ......................................................... 138
Belief in the Books and the Messengers ................................. 141
Belief in the Angels .................................................................... 145
‘Adhāb Al-Qabr (the punishment in the grave) ...................... 147
Belief in what has been narrated about Al-Ākhirah ............... 149
Ash-Shafā’ah (the intercession) ................................................. 153
Ar-Ruyah (seeing Allāh in ākhirah) – and a mention of Al-
‘Uluw (the aboveness) ............................................................... 156
Al-Hawd (the Basin) ................................................................... 161
Al-Mīzān (the Scale) ................................................................... 163
As-Sam’u wat-Tā’ah (Listening and obeying) the Islamic rulers
...................................................................................................... 165
Judgments in dunyā are according to the outwardly ............ 169
Adhering to the Sunnah and leaving the innovator .................. 176
The place of takfīr in the religion ..................................................... 180
The predecessors vs. the latecomers ............................................... 186
Seeking knowledge, adhering to the Jamā’ah and maintaining īmān
.............................................................................................................. 189
Recommended books .................................................................... 192
Conclusion .......................................................................................... 194
 ﷽
In the Name of Allāh, the Most Beneficent, the Most Merciful

And may the peace and abundant blessings of Allāh be upon

Muhammad, his Family, his Companions and those who follow
them in goodness until the Day of Judgment

And thereafter:
The correct intention

The Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫اّللِ َوَرسولِِه‬
‫اّللِ َوَرسولِِه فَ ِه أجَرته إِ َل م‬ ‫ت ِه أجَرته إِ َل م‬ ِ ِ ِ
‫إِمَّنَا أاْل أَع َمال ِِبلنيمات َوإِمَّنَا لك ِل أام ِرئ َما نَ َوى فَ َم أن َكانَ أ‬
‫اجَر إِلَأي ِه‬ ِ ِ ِ ِ ِ ِ َ‫ومن َكان‬
َ ‫ت ه أجَرته لدنأيَا يصيب َها أَ ِو أامَرأَة يَأنكح َها فَه أجَرته إ َل َما َه‬ ‫ََ أ أ‬
”Verily the deeds are (judged) according to their intentions, and
verily for every person there is (the reward of) what he has intented.
So whoever performed hijrah to Allāh and His Messenger, then his
hijrah is for Allāh and His Messenger. And whoever performed
hijrah to some dunyā in order to achieve it, or for a woman in order
to marry her, then his hijrah is for that which he performed hijrah
for.” (Sahīh Al-Bukhārī and Sahīh Muslim)

Verily, the intention of a person can change his deeds from being
something that benefits him, to being something which leads him
into destruction. Just as the Prophet (sallAllāhu ‘alayhi wa sallam)
informed about this in a hadīth about the events on the Day of
Judgment:

‫ تَ َعلم أمت‬:‫قال‬
َ ‫ت فيها‬ ِ
َ ‫ فَما َعم أل‬:‫قال‬ َ ،‫ فَأِِتَ به فَ َعمرفَه نِ َع َمه فَ َعَرفَها‬،‫وعلم َمه وقَ َرأَ الق أرآ َن‬ ِ
َ ،‫َورج ٌل تَ َعلم َم الع أل َم‬
ِ َ ‫ ولَ ِكنمك ت علممت العِألم لِي‬،‫ َك َذبت‬: ‫قال‬ ِ ِ
َ ‫ وقَ َرأ‬،ٌ‫ عاِل‬:‫قال‬
‫ت الق أرآ َن‬ َ َ ‫َ ََ أ‬ َ‫أ‬ َ ،‫يك الق أرآ َن‬ َ ‫وعلم أمته وقَ َرأت ف‬ َ ،‫الع أل َم‬
‫حَّت ألأ ِق َي يف النما ِر‬
‫وج ِه ِه م‬
‫ب علَى أ‬
ِ ِ
َ ‫ ُثم أمَر به فَسح‬،‫قيل‬ َ ‫ ف َق أد‬،‫ئ‬ٌ ‫ هو قا ِر‬:‫قال‬ َ ‫لِي‬

“And a man, who learned the knowledge, taught it (to others) and
recited the Qurān. Then he will be brought forth and He makes him
aware of His blessings, and he acknowledges them. He will say:
‘What did you do with it?’ He will say: ‘I learned the knowledge
and taught it, and for You I recited the Qurān.’ He will say: ‘You
have lied. Rather, you learned the knowledge so it would be said:
He is a scholar. And you recited the Qurān so it would be said: He
is a reciter. And it has verily been said.’ Then orders are given
regarding him, and he is dragged on his face until he is thrown in
Hellfire.” (Sahīh Muslim)

6
So the reader is advised to invoke the Name of Allāh and to correct
his intention before beginning to read this book, and before every
deed he performs. The successful is the one who changes his
intention to be solely for Allāh. So whatever he does is only to
achieve the Satisfaction of Allāh and to protect himself from the
Wrath of Allāh. As for the one who seeks knowledge only to
discuss, only to find mistakes or to elevate himself to a higher level
by lowering others and pointing out their mistakes, then his
intention will surely render his deeds void, and there will be no
benefit in them.

Allāh – the Exalted – said:

ُْ َ ْ َ َ َ َ ْ ُ َ َ
﴾ ‫ج َعل َناهُ ه َباء َمنثورا‬‫﴿ َوقد ِْم َنا إِل َما َع ِملوا مِن عمل ف‬

“And We will come to what they performed of (good) deeds, and

then We will turn it into scattered dust.” (Al-Furqān 25:23)

Ibn Abī Hātim narrated in his tafsīr of the verse:

‫ " َوقَ ِد أمنَا إِ َل َما‬:‫ يَقول ِيف قَ أولِِه‬، ‫ ََِس أعت ابأ َن الأمبَ َار ِك‬:‫ال‬ ‫ ثَنَا ِه َشام بأن عبَ أي ِد م‬،‫َحدمثَنَا أَِِب‬
ُّ ‫اّللِ المرا ِز‬
َ َ‫ ق‬،‫ي‬
‫صالِح ََل ي َراد بِِه َو أجه م‬
ِ‫اّلل‬
َ ‫ ك ُّل َع َمل‬:‫ال‬َ َ‫َع ِملوا ِم أن َع َمل فَ َج َع ألنَاه َهبَاءً َمأن ث ًورا ق‬

My father narrated to me (and said): Hishām ibn ‘Ubayd-Allāh Ar-

Rāzī narrated to us and said: I heard Ibn Al-Mubārak say regarding
His Words: “And We will come to what they performed of (good)
deeds, and then We will turn it into scattered dust.” He said:
“(This is) every good deed by which the Face of Allāh is not sought.”
(Tafsir Ibn Abī Hātim – Sūrah Al-Furqān)

7
Introduction

These are simple words describing the fundaments upon which the
religion of Islām is built. Allāh – the Exalted – has chosen Islām as
the religion for His slaves, and He does not accept anything but it.
So whoever wants to meet Allāh in a state which will guarantee him
entrance into Paradise, then he must base his religion in this life
upon that which has been revealed by Allāh to His Messenger
(sallAllāhu ‘alayhi wa sallam), and he must not die except upon this.

The Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) is Muhammad

ibn ‘Abdullāh Al-Qurashī (sallAllāhu ‘alayhi wa sallam) who was
born in Makkah. He received the revelation from Allāh – the
Exalted – through the angel Jibrīl (‘alayhi as-salām) at the age of
forty. Ten years after the first revelation the Messenger of Allah
(sallAllāhu ‘alayhi wa sallam) was taken on a night journey in which
the five daily prayers was revealed to him. After this he (sallAllāhu
‘alayhi wa sallam) remained in Makkah for another three years after
which he emigrated to Madīnah. Here he continued to invite
towards his Lord until Allāh – the Exalted – took his soul at the age
of sixty-three, where he (sallAllāhu ‘alayhi wa sallam) had fulfilled his
mission. He was buried in Madīnah where his grave is still present.
May the peace and abundant blessings of Allāh be upon the final
Prophet and Messenger from Allāh. Āmīn.

Allāh – the Exalted – has made the religion which He is pleased

with very easy, and He – the Exalted – does not want any difficulty
for mankind. Allāh – the Exalted – says:
ُ َ َ َّ
َ ‫يك ْم إب ْ َراه‬ ََ ْ ‫د‬ ْ ُ َْ َ ََ َ ََ ْ ُ ََْ َ ُ
﴾ ‫ِيم‬ ِ ِ ‫ِين مِن حرج مِلة أب‬
ِ ‫﴿ هو اجتباكم وما جعل عليكم ِِف ال‬
“He chose you, and He did not make any difficulty for you in the
religion; (which is) the millah of Ibrāhīm your father.”
(Al-Hajj 22:78)

So let not anyone think for a second, that Allāh has made the correct
path difficult to spot among the different types of misguidances, or
that Allāh has allowed that a person follows a way or a path, and
8
then “hopes” that this is the right path which Allāh is pleased with.
Rather Allāh revealed the Book with clarification and He sent a
Messenger to be a bearer of glad tidings for those who follow the
revelation and a warner for those who deviate from it. He did this
in order for a person to be upon yaqīn (full certainty) in his religion
and so his heart may feel the tranquility of being upon the truth and
long for the meeting with its Lord. Allāh – the Exalted – said:

﴾‫غ‬‫َ ْ َ َ َّ َ ُّ ْ ُ َ ْ َ د‬ ‫د‬ َ َْ َ
ِ ‫ِين قد تبّي الرشد مِن ال‬ ِ ‫﴿ ل إِكراه ِِف ال‬
“There is no compulsion in the religion. Verily have the Straight
Path become clear from the wrong path.” (Al-Baqarah 2:256)

And He – the Exalted – said:

ُ َّ ‫الر ُسل َو ََك َن‬ َّ َ َ ِ َّ َ ُ َ َّ َ َ ْ َ ‫ُُ َُ د‬
‫اّلل َع ِزيزا‬ ِ
ُّ ‫اّللِ ُح َّجة َب ْع َد‬ ‫ين َو ُمنذِرِين ِِلل يكون ل ِلناس َع‬‫ّش‬
ِ ِ ‫﴿ رسل مب‬
﴾ ‫َحكِيما‬

“Messengers as bearer of glad tidings and warners. In order that

mankind will have no argument against Allāh after the
messengers. And Allāh is ever Almighty and All-Wise.”
(An-Nisā 4:165)

And He – the Exalted – said:

َ ُ ُ َ ُ َّ َ َ ْ ُ ‫ُ َ د ُ ْ َ ْ َ ُ َ د‬
﴾ ‫ات ل َعلك ْم بِل ِقاءِ َر دبِك ْم توق ُِنون‬
ِ ‫﴿ يدب ِر اْلمر يف ِصل اْلي‬

“He arranges the affairs (and) explains the āyāt (evidences,

verses, signs) in details, in order for you to have full certainty in
the meeting with your Lord.” (Ar-Ra’d 13:2)

And He – the Exalted – said:

َ َ ُ
﴾ ‫ول ِ ث َّم ل ْم يَ ْرتابُوا‬
َّ
ِ ‫اّللِ َو َر ُس‬ ُ َ َ َّ َ ُ ْ ُ ْ َ َّ
ِ ‫﴿ إِنما المؤمِنون اَّلِين آمنوا ب‬

“Verily the believers are those who believe in Allāh, and

thereafter do not doubt.” (Al-Hujurāt 49:15)

And the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said:

9
 ِ ‫قَ أد ت رأكتكم علَى الأب ي‬
ٌ ِ‫ضاء لَأي ل َها َكنَ َها ِرَها َلَ يَِزيغ َعأن َها بَ أع ِدي إَِلم َهال‬
‫ك‬ َ ‫ََ أ َ َ أ‬
“I have verily left you upon a clear path. Its night is like its day.
No-one deviates from it after me, except that he will be destroyed.”
(Sunan Ibn Mājah – sahīh)

And that which the Messenger (sallAllāhu ‘alayhi wa sallam) has left
for us, is the Qurān the Word of Allāh, which was sent by Allāh
through Jibrīl (‘alayhi as-salām) to Muhammad (sallAllāhu ‘alayhi wa
sallam), and the Sunnah which is everything which the Prophet
(sallAllāhu ‘alayhi wa sallam) has said, done, showed to us and
confirmed.

So the intended with this text is to clarify the fundamental

principles based upon which this religion is built in an easy, simple
and categorized way, so the Muslim may know how to seek his
religion, from whom and from where he should accept and from
whom and from where he should reject, and for him to have a
template with which he can verify whether or not that which he
believes in is correct and thereby achieve full certainty in his
religion. As for each individual issue mentioned, then this text only
suffices as a short introduction.

All success is from Allāh, while all mistakes are from the author.

10
The sources of the religion

Al-Islām is built upon two primary sources1, and that is the Qurān
and the Sunnah. Everything which does not have its foundation in
any of these two, then it is misguidance and rejected for the one
who believes in it. This is proven by the words of the Messenger of
Allāh (sallAllāhu ‘alayhi wa sallam):

‫س ِمأنه فَهو َرد‬ ِ ِ َ ‫َح َد‬

َ ‫ث يف أ أَمرََن هذا َما لَأي‬ ‫َم أن أ أ‬
“Whoever introduces something in this affair of ours that which is
not from it, then it will be rejected.” (Sahīh Al-Bukhārī and Sahīh
Muslim)

And in another version:

‫هو َرد‬ ِ ِ ‫من ع ِمل عمالً لَي‬

َ َ‫س َعلأيه أ أَمرََن ف‬
َ ‫َ أ َ َ ََ أ‬
“Whoever performs a deed which we have not commanded then it
will be rejected.” (Sahīh Muslim)

But can anyone understand the Qurān and the Sunnah

as he wishes or desires? The answer is no.

Allāh – the Exalted – chose to reveal His religion upon a people

who – by the permission of Allāh – were capable of comprehending
it, following it and protecting it. Allāh – the Exalted – testified to
the righteousness of those generations several places in His Book.
From this testimony are His – the Exalted – words:

1 Among the legislative sources of Islām are also the ijmā’ (agreement of the
Muslims) and the qiyās (analogy based on other evidences from the Qurān and
Sunnah). The statements and the beliefs of the Sahābah (radiAllāhu ‘anhum) are
furthermore considered to be a part of the Sunnah itself, since it is not claimed that
they would speak about the religion from themselves, rather they would only
speak based on what they knew from the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam). Wherever the Sahābah (radiAllāhu ‘anhum) disagreed, then this is an
evidence for the permissibility of disagreeing in such an issue.

11
 َّ َ ‫ُْ ْ َ ُ د‬ َ َ ْ َ ْ َّ َ َ َ ُ ْ ُ َ َ َّ َ َ َ ْ َ ْ َ ُ َّ َُ ْ ََ
َّ‫ِّي ن َو ِلِ َما ت َو‬ ‫يل المؤ ِمن‬
ِ ِ ‫﴿ ومن يشاق ِِق الرسول مِن بع ِد ما تبّي ل الهدى ويتبِع غْي سب‬
ْ َ َ َ َ َّ َ َ ُ
﴾ ‫اءت َم ِصْيا‬ ‫َون ْصلِهِ جهنم وس‬

“And whoever contradicts (or opposes) the Messenger after the

right path has been shown clearly to him, and follows other than
the believers' way. We shall keep him on the path he has chosen,
and burn him in Hell - what an evil destination.” (An-Nisā 4:115)

And His – the Exalted – words:

ْ َ ُ َّ َ ِ َ َ ْ ْ ُ ُ َ َّ َ َّ َ َ ْ َ ْ َ َ َ ُ ْ َ َ ُ َّ َ ْ َ ُ َّ َ
‫اّلل عن ُه ْم‬ ‫ج ِرين واْلنصارِ واَّلِين اتبعوهم بِإِحسان رِض‬ ِ ‫﴿ والسابِقون اْلولون مِن المها‬
﴾ ‫ظِيم‬ُ ‫ِيها َأبَدا َذل َِك الْ َف ْو ُز الْ َع‬
َ ‫ِين ف‬
َ ‫ال‬ َ ُ ََْ ْ َََْ
ِ ‫ار خ‬
َْ َ َ َْ ُ
‫َو َرضوا عن ُه َوأ َع َّد ل ُه ْم َج َّنات َترِي َتتها اْلنه‬

“And the first forerunners (in īmān) among the Muhājirīn and
the Ansār and those who followed them in goodness. Allāh is
pleased with them and they are pleased with Him, and He has
prepared for them gardens beneath which rivers flow, wherein
they will abide forever. That is the great attainment.”
(At-Tawbah 9:100)

And the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said:

ِ ‫ماس قَرِن ُثم الم ِذين ي ل َ م‬

‫وَن أم‬
َ ‫ين يَل‬
َ ‫وَن أم ُثم الذ‬ ََ ‫َخ أي الن ِ أ‬
“The best people are those of my generation, then those who come
after them, then those who come after them.” (Sahīh Al-Bukhārī
and Sahīh Muslim)

The generation of the Messenger of Allāh (sallAllāhu ‘alayhi wa

sallam) is the Sahābah (radiAllāhu ‘anhum) who lived with and saw
the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam). They
understood the Qurān and the Sunnah best, because they lived
during its revelation, they experienced the scenarios which it spoke
of and they are those who were closest to the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam), asking him questions, hearing his
speech and seeing his deeds.

12
The generation after them is the tābi’ūn (the followers) who are
those who learned from the Sahābah (radiAllāhu ‘anhum). Thus their
status in the religion is based upon them learning from the Sahābah
who learned from the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam).

The generations after them is the tābi’ at-tābi’īn (the followers of

the followers) who are those who learned from the followers of the
Sahābah (radiAllāhu ‘anhum). Thus their status in the religion is
based upon them learning from the tābi’ūn, who learned from the
Sahābah who learned from the Messenger of Allāh (sallAllāhu ‘alayhi
wa sallam).

These are the three generations whom the Messenger of Allāh

(sallAllāhu ‘alayhi wa sallam) has described as the best of generations
from this Ummah, and they are our Salaf (predecessors). So
whoever wants to follow that which Allāh is pleased with and love,
he must follow these three generations in their religion, whose
sources are directly from the Qurān and Sunnah. Because there will
never be any people after them who are better.

Anas Ibn Mālik (radiAllāhu ‘anhu) said:

ِ ِ ‫ م‬،‫ فإنمه َل ََيأِت علَأيكم َزَما ٌن مإَل الذي بَ أع َده َشر منه‬،‫اصِِبوا‬
َ ‫حَّت تَ أل َق أوا َربمك أم ََس أعته من نَبِيِك أم‬
‫صلمى لل‬ ‫أ‬
‫م‬
‫عليه وسل َم‬

“Have patience. Because verily there will not come a time upon you, except
that (the time) after it is worse than it. Until you meet you Lord. I heard
that from your Prophet (sallAllāhu ‘alayhi wa sallam).” (Sahīh Al-
Bukhārī)

And ‘Abdullāh ibn Mas’ūd (radiAllāhu ‘anhu) said:

ِ ِ ِ ِ ِ
ٌ‫ َوَل أَمي‬,‫صب م أن َعام‬ ‫ َوَل َع ٌام أ أ‬,‫ َع ٌام أ أَمطَر م أن َعام‬:‫س َع ٌام إَِلم َوالمذي بَ أع َده َشٌر مأنه؛ َل أَقول‬
َ ‫َخ‬ َ ‫لَأي‬
‫آبرائِ ِه أم؛ فَي أه َدم ا ِإل أسالم‬ ِ ِ ِ ِ ِ ِ ِ
َ ‫ ُثم َأَيدث أَقأ َو ٌام يَقيسو َن اْلم َور‬,‫ لَك أن ذَ َهاب علَ َمائك أم َوخيَارك أم‬,‫َخ أيٌ م أن أَمي‬
‫َوي ثأ لَم‬

13
“There is no year except that the year after it is worse than it. I am not
speaking about one year which has more rain than another, nor a year
which is more fertile than another, nor a leader which is better than
another leader. Rather (I am speaking about) the disappearance of the best
people among you and your scholars, and then a people will emerge who
measure the affairs according to their own opinion (and not the Qurān and
Sunnah), and then Islām will be destroyed and broken.” (Al-Bida’ by Ibn
Al-Waddāh)

So the people of truth are those who say:

“We follow and believe in the Qurān and the Sunnah,

according to the understanding of the Salaf.”

And this is not merely a statement with them.

Rather there is not a verse in the Book of Allāh, or a hadīth from the
Messenger of Allāh (sallAllāhu alayhi wa sallam), or any belief which
is held in the religion, except that they investigate and ask:

Is this how the Salaf have understood and acted upon this verse?

Is this how the Salaf have understood and acted upon this hadīth?

Is this how the Salaf have believed in this issue?

With this they uphold the boundaries of Islām by not letting any
form of misguidance nor innovation enter upon them in their
religion. And with this they are truthful in their claim of following
the Qurān and Sunnah in accordance with the understanding of the
Salaf. And with this they can profess to be followers of and believers
in Tawhīd and Sunnah in reality, and not just as an empty claim
with no substance to it.

Abū Bakr Al-Ājurrī (d. 320h) gathered the meaning of what have
been mentioned in this section when he mentioned:

14
‫ َحدمثَنَا ََماد‬: ‫ال‬ َ َ‫َخ ََِبََن سلَأي َمان بأن َح أرب ق‬ ِ ِ ‫وأَخِبَن ابن عب ِد أ‬
‫ أ أ‬: ‫ال‬ َ َ‫ال َن زَه أي بأن ُمَ ممد ق‬ َ َ‫ضا ق‬ً ‫اْلَميد أَيأ‬ ‫َ أ َََ أ َأ‬
‫ فَِإ َذا تَ َعلم أمتموه فَ َال تَ أر ََبوا َعأنه‬، ‫اإل أس َال َم‬ ِ ِ
ِ‫ تَ َعلمموا أ‬: ‫ال أَبو الأ َعاليَة‬ َ َ‫ ق‬: ‫ال‬ َ َ‫َح َوِل ق‬ ِ
‫ َع أن َعاصم أاْل أ‬، ‫بأن َزيأد‬
‫ َو َعلَأيك أم بِسن ِمة نَبِيِك أم‬، ‫الصَرا َط ََيِينًا َوََل ِشَ ًاَل‬ ِ ‫ وََل ُت ِرفوا‬، ‫اإلس َالم‬
َ َ
ِ ِ ِ
‫ َو َعلَأيك أم ِِبلصَراط الأم أستَقي ِم فَِإنمه أِ أ‬،
ِ‫م‬ ِ ِ ِ ِ ِ ‫صلمى م‬
‫س‬ ‫أ‬
َ ‫ فَإ مَن قَ أد قَ َر ََن الأق أرآ َن م أن قَ أبل أَ أن يَ أف َعلوا الذي فَ َعلوه َخَأ‬، ‫َص َحابه‬ ‫اّلل َعلَأيه َو َسلم َم َوالمذي َعلَأي َها أ أ‬ َ
ِ ِ ِ ‫ْي الن‬ ِ ‫م‬ ِ ِ ِ
‫ فَ َح مدثأت به أ‬: ‫ال‬
‫اْلَ َس َن‬ َ َ‫ضاءَ ق‬ َ ‫ماس الأ َع َد َاوةَ َوالأبَ أغ‬ َ ‫ َوإ مَّيك أم َوَهذه أاْل أَه َواءَ ال ِِت ت ألقي بَأ‬، ً‫َع أشَرةَ َسنَة‬
‫ت َِِ َذا ُمَ مم ًدا ق ألت‬ َ ‫َح مدثأ‬
َ ‫ ََّي ب َمَ أ‬: ‫ت‬ ‫ فَ َقالَ أ‬، ‫ين‬ ِ ِ َ ‫صةَ بِأن‬
َ ‫ت سي‬
ِ
َ ‫ َو َح مدثأت بِه َح أف‬، ‫ص َح‬ َ َ‫ص َد َق َون‬
َ : ‫ال‬ َ ‫فَ َق‬
, ِ‫ سلوك َه َذا الطم ِر ِي‬: ‫اّلل بِِه َخ أ ًيا‬ ‫ َع َال َمة َم أن أ ََر َاد م‬: ‫ْي‬ ِ ‫اْلس أ‬
َ ‫ال ُمَ ممد بأن أ‬ َ َ‫ فَ َح ِدثأه إِذَ أن ق‬: ‫ت‬ ‫ قَالَ أ‬، ‫ ََل‬:
‫َص َحابِِه َر ِض َي م‬
‫اّلل َعأن ه أم َوَم أن تَبِ َعه أم‬ ِ ‫اّلل صلمى م‬ ِ ِ ِ‫كِتاب م‬
‫ َوسنَن أ أ‬، ‫اّلل َعلَأيه َو َسلم َم‬ َ ‫ َوسنَن َرسول م‬، ‫اّلل‬ َ
ِ ِ ِ ِ ِ
‫ْي ِيف ك ِل بَلَد إِ َل آخ ِر َما َكا َن م َن الأعلَ َماء مثأ َل اأْلَأوَزاع ِي َوس أفيَا َن‬ ِ ِ ِ ِ
َ ‫ َوَما َكا َن َعلَأيه أَئ ممة الأم أسلم‬، ‫ِبِِ أح َسان‬
‫ َوَم أن َكا َن َعلَى ِمثأ ِل‬، ‫اس ِم بأ ِن َس مالم‬ ِ ‫ والأ َق‬، ‫ََ َد ب ِن حأن بل‬ ِِ ِِ ِ
َ َ َ ‫ َوأ أ َ أ‬، ‫ َوالشمافع ِي‬، ‫الث أمور ِي َوَمالك بأ ِن أَنَس‬
‫ َوُمَانَبَة ك ِل َم أذ َهب يَذ ُّمه َهؤََل ِء الأعلَ َماء‬، ‫طَ ِري َقتِ ِه أم‬

“And Ibn ‘Abdul-Hamīd also narrated to us and said: Zuhayr ibn

Muhammad narrated to us and said: Sulaymān ibn Harb narrated to us
and said: Hammād ibn Zayd narrated to us, from ‘Āsim Al-Ahwal who
said: Abū Al-‘Āliyah said: ‘Learn Al-Islām, and then when you have
learned it then don’t turn away from it. And it is upon you to follow the
Straight Path, and verily is it Al-Islām. And do not deviate from it right
or left. And it is upon you to follow the Sunnah of your Prophet
(sallAllāhu ‘alayhi wa sallam) and that which his Companions are upon.
Because verily did we read the Qurān fifteen years before they did what
they did. And be aware of these desires (i.e. innovations) which cause
enmity and hatred among the people.’ He said: ‘So I narrated it (i.e. these
words) to Al-Hasan, so he said: ‘He has spoken the truth and given a good
advice.’ And I narrated it to Hafsah bint Sīrīn, so she said: ‘O my son,
have you narrated this to Muhammad (ibn Sīrīn)?’ So I said: ‘No.’ So she
said: ‘Then narrate it to him.’’ And Muhammad ibn Al-Hasan said: ‘The
sign of the one whom Allāh wants good for is: Traversing this Path: The
Book of Allāh, the Sunan of the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam), the Sunan (i.e. narrations) from his Companions (radiAllāhu
‘anhu) and those who followed them in goodness, and that which the
aimmah (leaders) of the Muslims in all countries were upon, until the end
of what there was of scholars. Such as Al-Awzā’ī, Sufyān Ath-Thawrī,

15
Mālik ibn Anas, Ash-Shāfi’ī, Ahmad ibn Hanbal, Al-Qāsim ibn Salām,
and whoever were upon the same path as them. And avoiding every
madhhab (way, path, opinion) which these scholars have criticized.’”
(Ash-Sharī’ah by Al-Ājurrī 1/301)

And Abū ‘Amr Al-Awzā’ī (d. 157h) said:

‫ تعال‬- ‫ وتصيب ِبَلعتصام ِا سبيل الرشد إن شاء لل‬،‫ فإَنا جتلو الشك عنك‬،‫وأَن أوصيك بواحدة‬
‫ فإن كانوا‬،‫ من هذا اْلمر‬- ‫ صلى لل عليه وسلم‬- ‫ تنظر إل ما كان عليه أصحاب رسول لل‬:-
‫ فإنك حينئذ منه يف سعة وإن كانوا اجتمعوا منه على أمر‬،‫ فخذ مبا وافقك من أقاويلهم‬،‫اختلفوا فيه‬
‫ وإَنم ِل جيتمعوا على شيء‬،‫ فإن اهللكة يف خالفهم‬،‫ فأين املذهب عنهم‬،‫واحد ِل يشذ عنه منهم أحد‬
‫ين اتمبَ عوهم‬ ِ ‫ م‬:‫ على أهل القدوة ِم فقال‬- ‫ عز وجل‬- ‫ وقد أثىن لل‬،‫قط فكان اهلدى يف َيه‬
َ ‫(والذ‬
َ
‫] واحذر كل متأول للقرآن على خالف ما كانوا عليه‬100 :‫حسان ( ]التوبة‬ ِ
َ ‫ِب‬
“And I advise you to one thing, which verily will remove the doubt from
you, and by holding on to it you will achieve the Straight Path, if Allāh –
the Exalted – wills: You look into what the Companions of the Messenger
of Allāh (sallAllāhu ‘alayhi wa sallam) were upon in this issue. Then if
they differed in it, then take whatever agrees with you from their sayings.
In that case you will be at ease in the issue. And if they agreed in the issue
upon one opinion, and no-one among them deviated from it, then to where
is the madhhab that opposes them? Because verily the destruction lies is
disagreeing with them. Because they have verily never agreed upon one
issue, and then the guidance (i.e. truth) has been in something else than it.
And verily did Allāh – ‘azza wa jalla – praise those who followed their
example, when He said: “And those who followed them in
goodness.” (At-Tawbah 9:100). And be aware of everyone who
interprets the Qurān to something else than what they were upon.” (Al-
Ibānah Al-Kubrā by Ibn Battah 2/254)

And Al-Awzā’ī (d. 157h) also said:

‫ وإَّيك وآراء الرجال وإن زخرفوها لك ِبلقول‬،‫عليك آباثر من سلف وإن رفضك الناس‬

“It is obligatory upon you (to follow) the āthār (narrations) of those who
came before, even if the people would reject you. And be aware of the
16
opinions of men, even if they beautify their words for you.” (Ash-Sharī’ah
by Al-Ājurrī)

And Abū Sa’īd Ad-Dārimī (d. 280h) said:

‫ {والسابقون اْلولون من املهاجرين واْلنصار والذين اتبعوهم‬:‫لل تعال أثىن على التابعْي يف كتابه فقال‬
‫ِبحسان رضي لل عنهم} فشهد ِبتباع الصحابة واستيجاب الرضوان من لل تعال ِبتباعهم أصحاب‬
‫ واجتمعت الكلمة من مجيع املسلمْي أن َسوهم التابعْي وِل يزالوا َيثرون عنهم ِبْلسانيد‬.‫ُممد ﷺ‬
‫كما َيثرون عن الصحابة وَيتجون ِم يف أمر دينهم ويرون آراءهم ألزم من آراء من بعدهم لالسم‬
‫الذي استحقوا من لل تعال ومن مجاعة املسلمْي الذين َسوهم اتبعي أصحاب ُممد ﷺ‬

“Allāh – the Exalted – praised the tābi’ūn in His Book, when He said:
“And the first forerunners (in īmān) among the Muhājirīn and the
Ansār and those who followed them in goodness. Allāh is pleased
with them.” So He testified to their following of the Sahābah, and them
deserving the Pleasure of Allāh – the Exalted – due to their following of
the Companions of Muhammad (sallAllāhu ‘alayhi wa sallam). And the
word is united among all the Muslims that they were called ‘At-Tābi’ūn’
and they continue to narrate from them with the chains of narration, just
as they narrated from the Sahābah. And they use them as an argument in
the affairs of their religion, and they consider their opinion more binding
than the opinion of those who came after them, due to the name which they
deserved from Allāh – the Exalted – and from the Jamā’ah of the Muslims,
who called them the followers of the Companions of Muhammad
(sallAllāhu ‘alayhi wa sallam).” (An-Naqd by Ad-Dārimī)

And Abū Al-Qāsim Al-Lālakāī (d. 418h) said:

ِ
،‫ ومبا روي عن رسول لل ﷺ‬،‫أستد ُّل على صحة مذاهب أهل السنة مبا ورد يف كتاب لل تعال فيها‬
‫ وإن ِل أجد فيها إَل عن‬،‫ وإن وجدت يف أحدمها دون اآلخر ذكرته‬،‫فإن وجدت فيها مجيعا ذكرهتا‬
‫ ويستضاء أبنوارهم‬،‫ ويهتدی أبقواهلم‬،‫الصحابة رضي لل عنهم والذين أمر لل ورسوله أن يقتدى ِم‬
‫ فإن ِل يكن فيها أثر عن صحاِب‬،‫ ومعرفتهم معان التأويل؛ احتججت ِا‬،‫ملشاهدهتم الوحي والتنزيل‬
‫ فإذا‬،‫ والتدين بقوهلم القربة إل لل والزلفى‬،‫فعن التابعْي هلم ِبحسان الذين يف قوهلم الشفاء واهلدى‬
‫ أو ردوا عليه بدعته أو كفروه حكمنا به‬،‫ ومن أنكروا قوله‬،‫رأيناهم قد أمجعوا على شيء عولنا عليه‬

17
‫ وإَّنا‬،‫ ويتدينون ِا‬،‫ وِل يزل من لدن رسول لل إل يومنا هذا قوم َيفظون هذه الطريقة‬. ‫واعتقدَنه‬
.‫هلك من حاد عن هذه الطريقة جلهله طرق اَلتباع‬

“I use as evidence for the madhāhib (pl. madhhab) of Ahlus-Sunnah that

which is mentioned in the Book of Allāh – the Exalted – regarding it, and
that which is narrated from the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam). So if I find something in both of them, then I mention it all. And
if I find something in only one of them without the other, then I mention
that. And if I don’t find anything regarding it except from the Sahābah
(radiAllāhu ‘anhum); those whom Allāh and His Messenger has ordered
to take as an example, and to follow their words, and to seek light from
their lights, due to them testifying the revelation and their knowledge
regarding the meaning of the interpretations, then I use that as evidence.
But if there is no narration regarding it from a companion, then from those
who followed them in goodness; those in whose words there is a cure and
guidance. And worshipping Allāh with their opinion is nearness to Allāh
and closeness (to Him). So if we see that they agreed upon something then
we rely on it. And whoever’s opinion they criticized, or they refuted his
bid’ah (innovation) or they declared takfīr upon him, then we will judge
with that and believe in it. And there continue to be, from the Messenger
of Allāh (sallAllāhu ‘alayhi wa sallam) until this day of ours, a people who
protect this way and take it as their religion. And verily is the person
destroyed who turns away from this path, due to his ignorance regarding
the path of following (the narratins).” (Usūl I’tiqād Ahlus-Sunnah by
Al-Lālakāī 1/27)

So these are the words from Allāh the Exalted, His Messenger
(sallAllāhu ‘alayhi wa sallam), the Sahābah (radiAllāhu ‘anhum) and the
scholars of Islām which all point to, that the religion is what has
come in the Qurān and the Sunnah, according to the understanding
of the Salaf. And that is a path of submitting to and following the
evidences and narrations.

May Allāh make us from them. Āmīn.

18
The testimonies of Islām (At-Tawhīd and Ar-Risālah)

The Muslim enters into the religion with the two testimonies. If he
meets Allāh based upon their true meanings and having fulfilled
their requirements, then Allāh has promised to enter him into
Paradise. These two testimonies are: Lā ilāha illa Allāh (there is
no-one worthy of worship besides Allāh), Muhammadun
RasulAllāh (Muhammad is the Messenger of Allāh).

Lā ilāha illa Allāh being the Tawhīd (Oneness) of Allāh which every
prophet and messenger – from Nūh (‘alayhi as-salām) to
Muhammad (sallAllāhu ‘alayhi wa sallam) – has been sent inviting
towards, while Muhammadun RasūlAllāh is the Risālah (Message)
which is the legislation and knowledge which is specific to
Muhammad (sallAllāhu ‘alayhi wa sallam).

There is nothing that the Muslim does in his religion except that it
has a relation to these two testimonies. And this is due to the fact
that every act of worship – both in deeds and beliefs – has two
conditions for it to accepted by Allāh:

1. That it is performed with ikhlās which is sincerity in

intention, meaning that it is solely performed for Allāh
without including any form of major or minor shirk, which
is associating partners with Allāh in worship or in intention.
2. That it is performed according to the Sunnah of the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam), meaning
that it is performed without any form of innovation.

And the evidences for these two conditions have already been
mentioned in what has gone forth.

Thus, whoever bears witness to Lā ilāha illa Allāh, Muhammadun

RasūlAllāh, has born witness to the fact, that he only worships one
ilāh (deity, god) – both in beliefs and in deeds – and that he only
worships Allāh the same way that His Messenger (sallAllāhu ‘alayhi
wa sallam) has shown us, both in beliefs and in deeds. Therefore a
person cannot be a Muslim who is free from shirk (i.e. associating
19
partners with Allāh in worship) and bida’ (innovation), without
knowing the true meaning of these two testimonies, believing in
their meanings, acting upon them and avoiding whatever negates
them.

And one of these testimonies do not benefit without the other.

Whoever worships Allāh alone, but does not believe in the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) nor follow his path,
then he is not a Muslim. And whoever believes in the Messenger of
Allāh (sallAllāhu ‘alayhi wa sallam) but does not worship Allāh alone
– by associating partners with Him in worship – then he is not a
Muslim. Furthermore the two testimonies are undeniably related to
each other, which mean that nullifying one of them automatically
means nullifying the other, which will become evident in this book.

20
The first testimony: Lā ilāha illa Allāh

Every type of worship in Islām has its pillars and its conditions
which must be fulfilled in order for it to be accepted. For the prayer
to be accepted its conditions must be fulfilled such as being sane,
being of age, being in a state of ritual purity, having covered the
‘awrah etc. And when the conditions are fulfilled it will be accepted
from the slave when he performs the pillars of the prayer, such as
the first takbīrah (the saying of ‘Allāhu akbar’ at the beginning of the
prayer), the Fātihah (the first sūrah of the Qurān, which must be
recited in each unit of the prayer), the rukū’ (the bowing), the sujūd
(the prostration) etc.

Likewise it is with the biggest and most noble of worships; the

testimony of Lā ilāha illa Allāh. The conditions for Lā ilāha illa Allāh
are seven:

1. Ikhlās; that it is said sincerely for Allāh alone. This negates

shirk (associating partners with Allāh in worship) and riyā
(showing off or performing deeds to achieve praise).
2. Sidq; that it is said truthfully while meaning it. This negates
nifāq (showing or saying something outwardly while
hiding the opposite inside).
3. Qabūl; that a person accepts the meaning of it and what it
requires of deeds and beliefs. This negates rejection.
4. ‘Ilm; that it is said while having knowledge about what it
means, necessitates and what negates it. This negates
ignorance.
5. Inqiyād; that it is said while submitting to and acting upon
its meaning and requirements. This negates leaving.
6. Mahabbah; that a person loves its meaning. This negates
hatred.
7. Yaqīn; that it is said with certain faith in its meaning. This
negates doubt.

21
It was said to Wahb ibn Munabbih (d. 114h):

‫ت مبِِ أفتَاح لَه‬ ِ ِ ِ ِ َ َ‫س ََل إِلَ َه إِمَل اَ مّلل ِم أفتَاح اَ أجلَنم ِة ق‬
َ ‫ فَِإ أن جأئ‬،‫َسنَا ٌن‬
‫ َولَك أن َما م أن م أفتَاح إِمَل َولَه أ أ‬،‫ "بَلَى‬:‫ال‬ َ ‫أَلَأي‬
ِ
َ َ‫ َوإِمَل َِلأ ي أفتَ أح ل‬،‫ك‬
‫ك‬ َ َ‫َسنَا ٌن فت َح ل‬ ‫أأ‬
“Is Lā ilāha illa Allāh not the key to Paradise? So he (i.e. Wahb) said: ‘Yes
certainly. But there is no key except that it has teeth. So if you come with
the key and it has teeth then (the door) will be opened for you. And if not,
then it will not be opened for you.” (Al-Bukhārī)

When these conditions are fulfilled by the slave then his

performance of and belief in the pillars of Lā ilāha illa Allāh will be
accepted. But as for the one who says Lā ilāha illa Allāh, but he does
not do this sincerely for Allāh, rather he does it for other reasons,
or he says it while not meaning it, or he does not accept or submit
to its meaning, or he is ignorant about what it means and
necessitates, or he hates it or doubts whether it is the truth or not,
then the testimony of this person will not benefit him on the Day of
Judgment, even though he was considered a Muslim in dunyā and
treated accordingly due to not openly showing any nullifiers of
Islām or that he negated any of these conditions.

As for the pillars of Lā ilāha illa Allāh, then the testimony of Lā ilāha
illa Allāh is made up by two pillars:

The first is: Lā ilāha. Translated this means: ‘There is no ilāh

(worshipped)’, and what is intended is: ‘There is no-one who with
right is worshipped’. And this is the part of the testimony which
negates divinity (or worthiness of worship) for everything. And it
is also called al-kufr bit-tāghūt, which means the rejection of tāghūt
(something which is worshipped besides Allāh).

The second is: Illa Allāh. Translated this means: ‘Besides Allāh.’
And this is the part of the testimony which affirms the divinity (or
worthiness of worship) for Allāh alone. And it is also called al-
imānu billāh (the belief in Allāh).

22
And among the evidences for these two pillars are the words of
Allāh the Exalted:

‫اّلل‬ َ ‫ك بالْ ُع ْر َوة ِ ال ْ ُوثْ ََق َل انْف َِص‬

ُ َّ ‫ام ل َ َها َو‬ َ َ ْ َ ْ َ َ َّ ْ ْ ُ َ ُ َّ ْ ُ ْ َ ْ َ َ
ِ ‫وت ويؤمِن بِاّللِ فق ِد استمس‬
ِ ‫الطاغ‬ ِ ‫﴿ فمن يكفر ب‬
َ
﴾ ‫َس ِميع عل ِيم‬

“Whoever disbelieves in (or rejects) tāghūt and believes in Allāh,

then he has grasped the most trustworthy handhold that will
never break. And Allāh is All-Hearer, All-Knower.”
(Al-Baqarah 2:256)

And His – the Exalted – words:

ُ َّ ُ َ ْ َ َ َّ
َ ‫اغ‬ ْ َ ُ ‫ُد‬ َْ َ َ ْ ََ َ
﴾ ‫وت‬ ‫ك أ َّمة َر ُسول أ ِن اع ُب ُدوا اّلل واجتن ِبوا الط‬
ِ ‫﴿ ولقد بعثنا ِِف‬

“And verily, We have sent among every Ummah (nation) a

Messenger (proclaiming): ‘Worship Allāh (Alone), and avoid (or
keep away from) tāghūt (everything worshipped besides Allāh).’”
(An-Nahl 16:36)

And His – the Exalted – words:

َّ َ ُ َ َ َ َ ُ ُ ْ َ ْ َ َ ُ َّ ُ َ َ ْ َ َّ َ
َ ْ ُ‫اّللِ ل َ ُه ُم الْب‬
ْ ِ ‫ّشى فَبَ د‬
﴾ ِ‫ّش ع َِباد‬ ‫﴿ واَّلِين اجتنبوا الطاغوت أن يعبدوها وأنابوا إِل‬

“And those who avoid tāghūt by not worshipping it, and turn in
repentance to Allāh, for them are the glad tidings. So give the
glad tidings to My slaves.” (Az-Zumar 39:17)

What easily can be understood from these verses – and that which
is already known by mankind through the fitrah (natural
disposition) – is that Allāh demands from His creation that they
worship Him alone, and do not associate any partners with Him
the Exalted.

’Abdullāh ibn ‘Amr (radiAllāhu ‘anhu) narrated that the Prophet

(sallAllāhu ‘alayhi wa sallam) said:

.ٌ‫ومن مات وهو يش ِرك به؛ ِل ين َف أعه معه حسنة‬

َ ،ٌ‫قي للَ َل يش ِرك به شيئًا؛ ِل تضمره معه خطيئة‬
َ ‫َمن ل‬

23
“Whoever meets Allāh without having associated partners with
Him (in worship), then with that (being fulfilled) no mistake (or
sin) will harm him. And whoever dies while he has associating
something with Him (in worship), then no good deed will benefit
along with that.” (Narrated by Imām Ahmad – Its isnād is correct
according to the conditions of Al-Bukhārī and Muslim)

Mu’ādh ibn Jabal (radiAllāhu ‘anhu) said:

، ‫ لقد سألتََ َعن عظيم‬: ‫قال‬ َ ، ‫ويباعدن من النما ِر‬ِ َ‫دخلَ اجلنمة‬ ِ ‫اّللِ أخِبن بعمل ي‬ ‫رسول م‬
َ ‫ َّي‬: ‫فقلت‬
َ
‫ وتقيم ال م‬، ‫اّللَ وَل تش ِرأك بِِه شيئًا‬
‫ وتؤِت م‬، ‫صال َة‬
‫ وتصوم‬، ‫الزكا َة‬ ‫ تعبد م‬، ‫اّلل علَ ِيه‬
‫وإنمه ليسيٌ على من ي مسَره م‬
‫البيت‬
َ ‫وُتج‬ُّ ، ‫رمضا َن‬

“I said: ‘O Messenger of Allāh, tell me of an act which will take me

into Paradise and will keep me away from Hell fire.’ He said: ‘You
have asked me about a major matter, yet it is easy for him for
whom Allāh Almighty makes it easy. You should worship Allāh,
and not associate anything with Him (in worship), you should
perform the prayers, you should pay the zakāt, you should fast in
Ramadān, and you should make the pilgrimage to the House.’”
(Sunan At-Tirmidhī – sahīh)

Ibn Abī Shaybah narrated that ‘Umar ibn Al-Khattāb (radiAllāhu

‘anhu) used to say when he would touch (or kiss) the black stone:

ِ ِ
ِ َ‫ّلل وَك َفرت ِِبلطما‬
‫وت‬ ‫َآمأنت ِب م َ أ‬
“I have believed in Allāh and rejected tāghūt.” (Al-Musannaf by Ibn Abī
Shaybah)

Ibn Abī Shaybah also narrated that ‘Alī ibn Al-Husayn Zayn Al-
‘Ābidīn used to say to son (while teaching him):

ِ َ‫قل آمأنت ِِب مّللِ وَك َفرت ِِبلطما‬

‫وت‬ ‫َ أ‬ َ ‫أ‬
“Say: ‘I have believed in Allāh and rejected tāghūt.’” (Al-Musannaf by
Ibn Abī Shaybah)

24
And Ibn Jarīr At-Tabarī (d. 310h) said in his tafsīr of the following
verse:

ُ ‫الرح‬
﴾ ‫ِيم‬ َّ ‫ْح ُن‬ َّ ‫ك ْم إ ِ َل َواحِد َل إ ِ َ َل إ ِ َّل ُه َو‬
َ ْ ‫الر‬ ُ َُ
‫﴿ ِإَوله‬

“And your ilāh is One Ilāh. Lā ilāha illa Huwa (there is no-one
worthy of worship besides Him). The Most Merciful, the Most
Beneficent.” (Al-Baqarah 2:163)

‫ وَل يستوجب على‬,‫ فإنه خِبٌ منه تعال ذكره أنه َل رب للعاملْي َيه‬،" ‫ " َل إله إَل هو‬:‫وأما قوله‬
ِ
‫ وترك‬،‫ والواجب على مجيعهم طاعته واَلنقياد ْلمره‬,‫ وأن كل ما سواه فهم َخلقه‬,‫العباد العباد َة سواه‬
‫ وعلى مجيعهم‬،‫ ْلن مجيع ذلك خلقه‬.‫وهجر اْلواثن واْلصنام‬
‫ أ‬،‫عبادة ما سواه من اْلنداد واآلهلة‬
,‫ وَل تَنبغي اْللوهة إَل له‬,‫الدينونة له ِبلوحدانية واْللوهة‬

“Regarding His words: There is no-one worthy of worship besides Him,

then this is an information from Him – uplifted is His mention – that there
is no Lord of the Worlds besides Him. Nor does anything besides Him
deserve the worship of the slaves. And that everything which exists besides
Him, then He has created it. And that which is obligatory for all of them
is obeying Him and submitting to His order, and leaving the worship of
what is beside Him of rivals and false gods, and leaving the idols and
statues. This is because He has created all of this. And (obligatory) upon
all of them is dedicating the religion for Him through the wahdāniyyah
(oneness) and the ulūhiyyah (worship), and the worship is not suitable for
anyone but Him.” (Tafsīr At-Tabarī)

The Qurān, the Sunnah, the words of the Sahābah and those who
followed them, are filled with this meaning; that Lā ilāha illa Allāh
means the worthiness of worship for Allāh alone. So no-one can
claim ignorance in this issue, rather the one who is ignorant or
misguided in this issue due to following something else than these
sources, then he has only himself to blame, and on the Day of
Judgment he will not be excused for committing shirk with Allāh.

25
Abū Muhammad Al-Barbahārī (d. 329h) said:

‫واعلم رَك لل أن الدين إَّنا جاء من قبل لل تبارك وتعال ِل يوضع على عقول الرجال وآرائهم وعلمه‬
‫عند لل وعند رسوله فال تتبع شيئا ِواك فتمرق من الدين فتخرج من اإلسالم فإنه َل حجة لك فقد‬
‫بْي رسول لل ﷺ ْلمته السنة وأوضحها ْلصحابه وهم اجلماعة وهم السواد اْلعظم والسواد اْلعظم‬
.‫اْلِ وأهله فمن خالف أصحاب رسول لل ﷺ يف شيء من أمر الدين فقد كفر‬

“And know – may Allāh have mercy upon you – that the religion is what
has come from Allāh – tabāraka wa ta’ālā – and it was not put upon the
intellects of men and their opinions. And its (i.e. the religion) knowledge
is with Allāh and with His Messenger, so do not follow anything with you
desires so you will pass through the religion and leave Islām, because there
is no excuse for you. Verily did the Messenger of Allāh (sallAllāhu alayhi
wa sallam) clarify the Sunnah for his Ummah and he made it clear for his
Companions, and they are the Jamā’ah, and they are As-Sawād Al-
A’dham, and As-Sawād Al-A’dham is the truth and its people. So whoever
opposes the companions of the Messenger of Allāh (sallAllāhu alayhi wa
sallam) in anything from issues of the religion then he has committed
kufr.” (Sharh As-Sunnah by Al-Barbahārī)

The best of all good deeds is Tawhīd (worshipping Allāh alone)

while the worst of all evil deeds is shirk (worshipping others than
Allāh).

26
The first pillar: Al-Kufr bit-Tāghūt (the rejection of tāghūt)

First of all tāghūt means someone who has transgressed his, hers or
its boundaries. In the Islamic context tāghūt means something
which has transgressed its boundaries by being worshipped,
obeyed or followed besides Allāh. This does not apply for the one
who is not pleased with being worshipped and disassociates
himself from this worship.

Ibn Wahb (d. 197h) said:

‫ ما يعبدون من دون لل‬:‫ الطاَوت‬:‫قال يل مالك‬

“Mālik (i.e. Imām Mālik) said to me: ‘At-Tāghūt is what they worship
besides Allāh.” (Tafsīr Ibn Abī Hātim)

The head of all tawāghīt (pl. tāghūt) is Iblīs who is the Shaytān
(devil). He refused to obey Allāh in prostrating to Ādam when
Allāh created him with His two Hands. Thus he was expelled from
Paradise, rejected, humiliated and cursed, and he swore to mislead
as many from the children of Ādam as possible by making them
commit shirk, kufr and sins. Many will follow his encouragements
to evil, and on the Day of Resurrection he will disassociate himself
from those whom he misled and he will not be able to help them
with anything.

Allāh – the Exalted – said:

ْ َ َ َ ُ ُ ْ َّ َ َ َ َ َ ‫َ ْ َ َ د‬ َ َ ْ
‫وح‬ ِ ‫ت فِيهِ م ِْن ُر‬ ُ ‫خ‬ ‫ فإِذا سويته ونف‬٧١ ‫﴿ إِذ قال َر ُّبك ل ِل َملئِكةِ إ ِ ِن خال ِق بَّشا م ِْن طِّي‬
َ َ َ َ ْ َ ْ َ ْ َّ َ ُ َ ْ َ ْ ُ ُّ ُ ُ َ َ َ ْ َ َ َ َ َ َ َُ ُ َ َ
‫ب َوَكن م َِن‬ ‫ إِل إِبل ِيس استك‬٧٣ ‫ فسجد الملئِكة ُكهم أْجعون‬٧٢ ‫جدِين‬ ِ ‫فقعوا ل سا‬
‫ت م َِن‬ َ ْ‫ت أ َ ْم ُكن‬
َ ‫ب‬
َْ‫ك‬ ْ َ ْ َ َّ َ َ ُ ْ َ َ َ َ ُ ْ َ ْ َ َ َ َ َ َ ُ ْ َ َ َ َ
‫ قال يا إِبل ِيس ما منعك أن تسجد ل ِما خلقت بِيدي أست‬٧٤ ‫الَكف ِ ِرين‬
َْ
َ َّ َ ْ ْ ْ َ َ َ َْ َ َ َْ َ ْ َ ََ َ َ َ َْ
‫ قال فاخ ُرج مِن َها فإِنك‬٧٦ ‫ قال أنا خ ْْي مِن ُه خلق َت ِن م ِْن نار َوخلق َت ُه م ِْن طِّي‬٧٥ ‫ِّي‬ ‫العال‬
َ
َ َّ َ َ َ ُ َ َ
ْ َ ‫َ َ د‬ َ َ َ َ
َ ْ َ ْ َ َّ
‫ قال فإِنك م َِن‬٧٩ ‫ب فأنظ ِْر ِن إِل يَ ْو ِم ُيبْ َعثون‬ ِ ‫ قال ر‬٧٨ ‫ِين‬
‫َْ د‬
ِ ‫ ِإَون عليك لعن ِت إِل يو ِم ال‬٧٧‫جيم‬
َ
ِ ‫ر‬
ْ َ َّ َ َ ْ َ ْ ُ َّ َ ْ ُ َ َ َّ َ َ َ ُ ْ ْ َْ ْ َ َ َ َ ْ ُْ
‫ إِل ع َِباد َك مِن ُه ُم‬٨٢ ‫ِّي‬ ‫ قال فبِعِزت ِك ْلغوِينهم أْجع‬٨١ ‫وم‬ ِ ‫ت ال َم ْعل‬ ِ ‫ إِل يو ِم الوق‬٨٠ ‫المنظرِين‬
َ ‫خلَص‬ ْ ْ
﴾ ‫ّي‬ ِ ‫ال ُم‬
27
“When your Lord said to the angels: ‘I will verily create a person
from clay. So when I have made him and breated into him (his)
soul I have created, then fall down in prostration to him. So the
angels prostrated all of them. Except Iblīs he was arrogant and
was among the disbelievers. He (i.e. Allāh) said: ‘O Iblīs, what
prevented you from prostrating to what I have created with My
two Hands? Did you become too arrogant (to prostrate) or were
you (already) among the haughty?’ He said: ‘I am better than
him, You have created me from fire and You created him from
clay.’ He said: ‘Then go out from it (i.e. Paradise), because you are
verily expelled. And verily is My curse upon you until the Day of
Judgment.’ He said: ‘My Lord, then give me respite until the Day
they are resurrected.’ He said: ‘Then you are verily among those
given respite. Until the Day of an appointed time.’ He said: ‘By
Your Might, I will verily lead them all astray. Except your slaves
among them who have been given sincerity (in the worship of
You).” (Sād 38:71-83)

And He – the Exalted – said:

ُ َْ ْ ََ ُ ُ ُ َ َ َ َ َّ َّ ُ ْ َ ْ َ ُ َّ َ ُ َ ْ َّ َ َ َ
َ ْ ‫ك ْم َو ْع َد‬
‫اْل د ِق َو َو َع ْدتك ْم فأخلف ُتك ْم َو َما‬ ‫﴿ وقال الشيطان لما ق ِض اْلمر إِن اّلل وعد‬
ُ َ
ُْ ُ َ ُ ُ
ُ َ َ َ ْ ُ ْ َ َ ْ َ ْ ُ ُ ْ َ َ ْ َ َّ َْ ُ ْ ْ ُ َْ َ َ َ َ
‫وموا أنف َسك ْم‬ ‫ون ول‬
ِ ‫َكن ِل عليكم مِن سلطان إِل أن دعوتكم فاستجبتم ِل فل تلوم‬
‫ّي ل ُه ْم‬
َ َ َّ َّ ُ َ
‫ون م ِْن قبْل إِن الظال ِ ِم‬ ُ ُ ْ َ ْ َ َ ُ ْ َ َ ‫ِك ْم َو َما َأنْ ُت ْم ب ُم ْْص ِ َّ د‬
ُ ْ ُ ََ َ
ِ ‫خ إ ِ ِن كفرت بِما أْشكتم‬ ِ ِ ‫ْصخ‬
ِ ‫ما أنا بِم‬
َ َ
﴾ ‫َعذاب أ ِِلم‬

“And the Shaytān said when the affairs have been decided (on
the Day of Resurrection): ‘Verily Allāh promised you a promise of
truth, and I also promised you but I broke my promise to you.
And I did not have any authority over you except that I invited
you (to evil) and then you answered me (voluntarily). So do not
blame me, and blame yourselves. I cannot help you, nor can you
help me. I verily reject when you associated me as a partner
(with Allāh in worship) before. Verily the unjust will have a
painful punishment.’” (Ibrāhīm 14:22)

And He – the Exalted – said:

28
 ُ َ َ ‫ْ َ د‬
َ َّ ‫اف‬ ‫ََ َ َ د‬ ََ ُْ َْ ْ َ َ ْ َ ْ َّ ََ َ
‫اّلل َر َّب‬ ‫ان اكف ْر فل َّما كف َر قال إ ِ ِن بَرِيء مِنك إ ِ ِن أخ‬
ِ ‫ان إِذ قال ل ِِْلنس‬
ِ ‫﴿ كمث ِل الشيط‬
َ ‫الْ َعالَم‬
﴾ ‫ّي‬ ِ

“As the example of the Shaytān when he says to the human:

‘Commit kufr.’ Then when he commits kufr he says: ‘I am verily
free from you, I verily fear Allāh the Lord of all the worlds.”
(Al-Hashr 59:16)

Some examples of tāghūt which are found today are the following:

* The one who is worshipped besides Allāh or is satisfied with

being worshipped with any type of worship. Allāh – the Exalted –
said:
ُ َ َّ َ َّ َ َ َْ َ ُ َ ْ َ ََ
﴾ ‫﴿ أل ْم أع َه ْد إِِلْك ْم يَا بَ ِن آد َم أن ل ت ْع ُب ُدوا الشيْ َطان إِن ُه لك ْم َع ُد ٌّو ُمبِّي‬

“Have I not enjoined upon you, O son of Ādam, that you should
not worship the Shaytān? He is verily a clear enemy for you.”
(Yāsīn 36:60)

And He – the Exalted – said:

َّ َْ َ َ َ َْ َ َ َ ُ َ ‫د‬ ْ ْ ُ
َ ‫الظالِم‬
﴾ ‫ّي‬ ِ ‫﴿ َو َم ْن َيقل مِن ُه ْم إ ِ ِن إِل م ِْن دونِهِ فذل ِك َن ِزيهِ َج َه َّن َم كذل ِك َن ِزي‬

“And whoever among them says: ‘I am verily an ilāh (deity)

besides Him’, such a person We will recompense with Hellfire.
Such do we recompense the unjust.” (Al-Anbiyā 21:29)

And He – the Exalted – said:

ُ َّ ُ َ ْ َ َ َّ
َ ‫اغ‬ ْ َ ُ ‫ُد‬ َْ َ َ ْ ََ َ
﴾ ‫وت‬ ‫ك أ َّمة َر ُسول أ ِن اع ُب ُدوا اّلل واجتن ِبوا الط‬
ِ ‫﴿ ولقد بعثنا ِِف‬

“And verily, We have sent among every Ummah (nation) a

Messenger (proclaiming): ‘Worship Allāh (Alone), and avoid (or
keep away from) tāghūt (everything worshipped besides Allāh).’”
(An-Nahl 16:36)

* The one who changes the hukm (judgment) of Allāh, such as the
one who gives a fatwā (verdict) or passes a law stating that zinā

29
(fornication) is allowed, or he says that the one who commits shirk
is a Muslim. Allāh – the Exalted – said:
ْ َ َ ُ ُ َ ْ َ ْ َ ْ ُ َ َ َ ْ َ َ ْ ُ َ ُ َ ْ ُ َّ َ َ ُ ُ ْ َ َ َّ َ َ َ ْ َ َ
‫يدون أن‬ ِ‫﴿ ألم تر إِل اَّلِين يزعمون أنهم آمنوا بِما أنزِل إِِلك وما أنزِل مِن قبل ِك ير‬
َ َ ْ ُ َّ ُ ْ َ ُ َ ْ َّ ُ ُ َ ُْ َْ ُ َْ ُ َّ َ ُ َ َ َ َ
‫ضلهم ضلل‬ ِ ‫وت َوقد أم ُِروا أن يَكف ُروا بِهِ وي ِريد الشيطان أن ي‬
ِ ‫الطاغ‬ ‫يتحاكموا إِل‬
﴾ ‫بَعِيدا‬

“Have you not seen those who claim to believe in what was
revealed to you and what was revealed to those who came
before you, they wish to seek judgment with the tāghūt, and
they were verily ordered to reject them. And the Shaytān wishes
to misguide them into a great misguidance.” (An-Nisā 4:60)

* The one who judges or rules between people with manmade laws
that contradict the Sharī’ah and have its basis in other legislations
than the Sharī’ah. Such as presidents, parlamentarians, political
leaders and everyone who takes part in legislative bodies whose
foundation is other than the Sharī’ah, such as democracy,
secularism, communism etc. Allāh – the Exalted – said:
َ َ ْ ُ َ َ ُ َ ُ َّ َ َ ْ َ َ ْ ُ ْ َ ْ َ ْ َ َ
﴾ ‫اّلل فأولئِك ه ُم الَكف ُِرون‬ ‫﴿ ومن لم َيكم بِما أنزل‬

“And whoever does not judge with what Allāh has revealed, then
these are the disbelievers.” (Al-Māidah 5:44)

* The one who claims to know the unseen, so people come and ask
him about that.

Allāh – the Exalted – said:

﴾ ‫اّلل‬ َ ْ‫ات َو ْاْلَ ْر ِض الْ َغي‬

ُ َّ ‫ب إ َّل‬ َّ ‫﴿ قُ ْل َل َي ْعلَ ُم َم ْن ِف‬
َ ‫الس َم‬
ِ ‫او‬
ِ ِ

“Say: ‘Those who are in the heavens and the earth do not know
the unseen, except Allāh.” (An-Naml 27:65)

* The one whom people believe can benefit and harm like Allāh can
benefit and harm, so they ask him for benefit and seek refuge with

30
him from harm, and he does not reject this, or the dead people in
the graves and tombs whom are sought and invoked in these issues.

Allāh – the Exalted – said:

ُ ‫الض َل ُل ْاْلَع‬
﴾ ‫ِيد‬
َّ َ ُ َ َ ُ ُ َ ْ َ َ َ َ ُ ُّ ُ َ َ َ َّ
‫ون اّللِ ما ل يُضه وما ل ينفعه ذل ِك هو‬
ُ ْ ُ َْ
ِ ‫﴿ يدعو مِن د‬

“He invokes besides Allāh, that which does not harm him and
that which does not benefit him. That is the far away
misguidance.” (Al-Hajj 22:12)

* Nationalism, when people love and hate, and ally and show
enmity based upon nationality and not for the sake of Allāh, then
nationality has become a tāghūt for them which they worship. And
this is when a person prefers the disbelieving people of his own
nationality over the Muslims, and helps them against them and
claims that they are better than the Muslims due to their nationality.

Allāh – the Exalted – said:

َّ َ َ َ َ َّ َ َ ُ ْ ُ َّ َ َ ُ َ َ َّ َ ُّ َ َ
ُ َ‫اء َب ْع ُض ُه ْم أ ْو ِِل‬
‫اء َب ْعض َو َم ْن َي َت َول ُه ْم‬ َ َ‫ارى أ ْو ِِل‬ ‫﴿ يا أيها اَّلِين آمنوا ل تتخِذوا اِلَهود وانلص‬
َّ َ ْ َ ْ َ َ َّ َّ ْ ُ ْ ُ َّ َ ْ ُ ْ
َ ‫الظالِم‬
﴾ ‫ّي‬ ِ ‫اّلل ل َي ْهدِي القوم‬ ‫مِنكم فإِنه مِنهم إِن‬

“O you who believe, do not take the Jews and the Christians as
allies, they are verily the allies of one another. And whoever of
you takes them as allies, then he is verily one of them. Verily
Allāh does not guide an unjust people.” (Al-Māidah 5:51)

* Whims and desires. Many ignorant people say: “I feel that if I do

this and that then I am a good person and Allāh will not punish me.” This,
while he is performing things that nullify his Islām. With this he
has made his own whims and desires his ilāh, due to believing in it
rather than believing in the Islāmic texts. He also becomes a kāfir
and a worshipper of his own desires, if he commits sins due to the
belief that the Sharī’ah is not binding upon him, or he changes the
judgments according to his desires.

Allāh – the Exalted – said:

31
 َ َ َ َ َّ َ ْ ‫﴿ أ َ َر َأي‬
﴾ ُ‫ت َم ِن اَّتذ إِل َه ُه ه َواه‬

“Have you seen the one who takes his desires as his ilāh
(worshipped one)?” (Al-Furqān 25:43)

The detailed meaning of al-kufr bit-tāghūt can be found in the

following verses:
ُ ْ ُ َ ُ َّ ْ ْ َ ُ َ ْ ُ َ َ َ َّ َ َ َ ْ ُ ُ َ ْ َ َ َْ
‫آء مِنك ْم َوم َِّما‬ ‫ت لك ْم أ ْس َوة َح َس َنة ِِف إِبراهِيم واَّلِين معه إِذ قالوا ل ِقو ِم ِهم إِنا بر‬ ‫﴿ قد َكن‬
َ ْ ْ
ُْ ُ ‫ك ُم ال َع َد َاوةُ َواْلَ ْغ َض‬
‫اء أبَدا َح َّت تؤم ُِنوا‬
ُ َْ َ َ َََْ َ َ َ ْ ُ َ َ َ َّ
‫ون اّللِ كف ْرنا بِكم وبدا بيننا وبين‬
ُ ْ َ َُُْ
ِ ‫تعبدون مِن د‬
َّ
ْ ‫اّلل َو‬
﴾ ُ‫ح َده‬ ِ ِ‫ب‬

“Indeed there has been an excellent example for you in Ibrāhīm

and those with him, when they said to their people: ‘Verily, we
are free from you and whatever you worship besides Allāh, we
have rejected you, and there has started between us and you,
hostility and hatred for ever, until you believe in Allāh Alone.’”
(Al-Mumtahanah 60:4)

And His – the Exalted – words:

َ ْ َ ْ َ ُ َ َّ َّ َ َ ُ َ ْ َ ُ َ ُ ْ َ َ َّ َ َ ُّ َ ْ َ ُ َ َّ َّ َ َ َ
ُ ‫كب‬
﴾ ‫ْي‬ ُّ ِ ‫ون م ِْن ُدونِهِ هو اْلاطِل وأن اّلل هو الع‬
ِ ‫ِل ال‬ ‫﴿ ذل ِك بِأن اّلل هو اْلق وأن ما يدع‬

“That is because Allāh He is the Truth, and that which they

invoke besides Him is the falsehood. And that Allāh He is Most
High, the Great.” (Al-Hajj 22:62)

And His – the Exalted – words:

َ ََ َ ْ َ َ ُ ُّ ُ َ َ َ ْ ُ ُ َ ْ َ َ َ َّ ُ ْ َ ََُُْ
﴾ ‫ُضه ْم َوَكن الَكف ُِر َع َر دبِهِ ظ ِهْيا‬ ‫ون اّللِ ما ل ينفعهم ول ي‬
ِ ‫﴿ ويعبدون مِن د‬

“And they worship besides Allāh that which do not benefit them
nor harm them. And the disbeliever is ever a helper (of the
Shaytān) against his Lord.” (Al-Furqān 25:55)

And that which is required in order to fulfill al-kufr bit-tāghūt (the

rejection of tāghūt) in belief, words and deeds is:

32
 - Leaving the worship of the tāghūt.
- The rejection of the divinity for tāghūt, because they are
falsehood.
- The rejection of the worship performed to tāghūt by believing
it is invalid and void and that the tāghūt does not bring about
benefit or harm.
- The rejection of those who worship tāghūt by knowing they are
not Muslims.
- Hating these people and what they worship.
- Having enmity towards them.

And as for saying to a mushrik (one who commits shirk) to his face
that he is a mushrik or a kāfir, or showing him enmity and hatred
openly in speech and deeds, then this is dependent upon the
principle of masālih (benefits) and mafāsid (harms) according to the
rules of the Sharī’ah.

That which is enough for a person to be a Muwahhid (one who only

worships Allāh) is, that he leaves the worship of tāghūt, he rejects
divinity for them, he knows that the tāghūt neither brings benefit
nor harm through the worship of them2, and that he knows and
believes that whoever worships something else than Allāh, then he
is a mushrik and not a Muslim, and that he hates the mushrikūn
(those who commit shirk).

Whoever does not fulfill this pillar as it has been described he has
not rejected tāghūt, and by that he is a mushrik and not a Muslim.

And the best way of learning al-kufr bit-tāghūt is acquiring

knowledge about Allāh, the belief in Him, the worship of Him, His
Names and His Attributes and then not dedicating any of this to
others than Him the Most High.

2 Naturally the one who worships the tāghūt and dies upon this, will suffer the
great harm of entering and remaning in Hellfire forever. What is meant here is that
the worshipped tāghūt cannot cause harm to the slave in this life, just as he cannot
benefit him. Rather all harm and benefit is a decree from Allāh.

33
Declaring takfīr upon the mushrik

Allāh has created mankind upon fitrah (natural disposition)

through which they know their Lord and His Tawhīd3. Allāh – the
Exalted – said:
ُ
‫ت ب ِ َر دبِك ْم‬ ُ ‫َع َأنْ ُفسِ ه ْم َأل َ ْس‬ َ َ ْ ُ َ َ ْ َ َ ْ ُ َ َّ ‫ْ ُ د‬ ُ َ َ َ َ َ ْ
‫﴿ ِإَوذ أخذ َر ُّبك م ِْن بَ ِن آد َم م ِْن ظ ُهورِهِم ذرِيتهم وأشهدهم‬
ِ
َ َ َ َ َ َ ْ َ َّ ُ َّ َ َ ْ َ ْ َ ُ ُ َ ْ َ َ ْ َ َ َ ُ َ
َُ
‫ْش َك آبَاؤنا‬ َ ْ ‫ أ ْو َت ُقولُوا إ ِ َّن َما أ‬١٧٢‫ِّي‬ ‫قالوا بِل ش ِهدنا أن تقولوا يوم القِيامةِ إِنا كنا عن هذا َغفِل‬
َ ُ ْ ُ ْ َ َ َ َ َ ُ ْ ُ َ َ ْ ْ َ ْ َّ ‫ْ َ ْ ُ َ ُ َّ ُ د‬
﴾ ‫مِن قبل وكنا ذرِية مِن بع ِدهِم أفتهل ِكنا بِما فعل المب ِطلون‬

“And (remember) when your Lord brought forth from the

Children of Ādam, from their loins, their seed (or from Ādam’s
loin his offspring) and made them testify as to themselves
(saying): ‘Am I not your Lord?’ They said: ‘Yes, we testify.’ In
order for you not to say on the Day of Resurrection: ‘Verily, we
have been unaware of this.’ Or that you would say: ‘Verily did
our forefathers commit shirk before, and we were (merely)
offspring after them. So will you destroy us for something which
the doers of falsehood did?” (Al-A’rāf 7:172-173)

And He – the Exalted – said:

َ َ َّ ْ َ ِ َ ْ َ َ َ ْ َ َ َ َّ َ َ َ َّ َّ َ َ ْ
‫ِلل ِق اّللِ ذل ِك‬ ‫ِين َحن ِيفا ف ِطرت اّللِ ال ِت فطر انلاس عليها ل تبدِيل‬ ‫ََ ْ َ ْ َ َ د‬
ِ ‫﴿ فأق ِم وجهك ل ِل‬
َ َ َ ََ‫ك‬ْ َ َّ َ َ ُ ‫د ُ ْ َ د‬
﴾ ‫اس ل َي ْعل ُمون‬
ِ َّ‫َث انل‬ ‫الِين القيِم ولكِن أ‬

“So direct your face toward the religion, hanīf (i.e. free from
shirk). (This is) the fitrah of Allāh upon which He has created all
people. No change should there be in the creation of Allāh. That
is the correct religion, but most of the people do not know.”
(Ar-Rūm 30:30)

Through the fitrah a person knows the ugliness of shirk and that
only Allāh is worthy of worship. He furthermore knows that the
one who worships other than Allāh is not a Muslim who only

3This does not apply to the Names and Attributes of Allāh which can only be
known through the texts of Qurān and Sunnah. This is mentioned in the section of
Tawhīd Al-Asmā was-Sifāt.

34
worships One God. Thus, if you ask a person – who has not been
corrupted by the doubts and arguments of Shaytān and his disciple
among mankind – if the person worshipping others than Allāh is a
monotheist, he will surely say: “No”. And whoever is not a
monotheist, then he inevitably is a polytheist (i.e. a mushrik).

Furthermore, when the first pillar of Lā ilāha illa Allāh is leaving the
worship of tāghūt (anything which is worshipped besides Allāh),
then the one who commits shirk by worshipping the tāghūt,
naturally has not fulfilled this pillar of the testimony and his
testimony is invalid, just as if a person would leave out making
sujūd in his prayer, then his prayer would also be invalid due to not
having fulfilled a pillar of the prayer.

Add to this that in the Arabic language the one who performs the
deed of shirk, by worshipping others than Allāh, he is given the
name mushrik. And only a person who does not know the rules of
the Arabic language refuses to name the person committing shirk as
a mushrik.

And the conclusion is, that the one who refuses to declare takfīr
upon the mushrik (i.e. he refuses to consider the person committing
shirk as being a non-muslim), he has opposed the fitrah, the
evidences, the language and common sense. Allāh – the Exalted –
testified to and explained this fact when He clarified the
impossibility of the one worshipping only Allāh being equal to the
one worshipping others along with Allāh:
َ
‫ان َمثل‬ َ َ َْ ْ َ ُ َ َ َ ُ َ َ َ ُ َ َ ُ ُ ََ ُ ُ َ َ َ ُ َّ َ َ َ
ِ ‫﴿ َضب اّلل مثل رجل فِيهِ ْشَكء متشاكِسون ورجل سلما ل ِرجل هل يستوِي‬
َ َ َ ُ ُ َ ْ َ ْ َ َّ ُ ْ َ ْ
﴾ ‫َثه ْم ل َي ْعل ُمون‬ ‫اْلمد ِّللِ بل أك‬

“Allāh gave an example of a (slave) man belonging to many

partners disputing with one another, and a (slave) man
belonging entirely to one master. Are those two equal in
comparison? All praise is due to Allāh. But most of them do not
know.” (Az-Zumar 39:29)

At-Tabarī (d. 310h) said in his tafsīr of this verse:

35
 ِ ‫ وي ِطيع َمجاعة ِمن الشمي‬, ‫اّلل مث ًال لِأل َكافِ ِر ِِبَ مّللِ الم ِذي ي عبد ِآهلة َش مَّت‬
, ‫اطْي‬ ِ َ ‫ي قول تَع‬
َ ‫ََ أ‬ َ َ ‫َأ‬ َ َ ‫مل م‬ َ ‫ َمث‬: ‫ال ذ أكره‬ َ َ
ِ
‫اّلل الأ َواحد‬
‫م‬ ‫َل‬‫م‬ِ‫إ‬ ‫د‬ ‫ب‬ ‫ع‬ ‫ي‬ ‫َل‬ ‫ي‬ ِ
‫ذ‬ ‫م‬
‫ل‬‫ا‬ ‫ن‬ ِ
‫م‬‫ؤ‬ ‫م‬‫أ‬‫ل‬‫ا‬‫و‬
‫َ َأ‬ ‫َ أ‬
“He – exalted is His mention – says: Allāh gave an example of the kāfir
billāh (disbeliever in Allāh) who worships different deities, and obeys a
group of the shayātīn (devils). And (an example) of the believer who do not
worship anyone besides Allāh.” (Tafsīr At-Tabarī)

And he also mentioned in his tafsīr of the verse:

‫اّلل َمثًَال َرج ًال فِ ِيه‬

‫ب م‬ َ ‫ضَر‬
ِ
َ } : ‫ قَ أوله‬, ‫ َع أن قَتَ َادة‬, ‫ ثنا َسعيد‬: ‫ال‬ َ َ‫ ق‬, ‫ ثنا يَِزيد‬: ‫ال‬ َ َ‫ ق‬, ‫َحدمثَنَا بِ أشر‬
‫ضهم لِبَ أعض " َوَرج ًال َسالِ ًما‬ ِِ ِ ِ َ َ‫شَرَكاء متَ َشاكِسو َن { ق‬
‫ ََل يقر به بَ أع أ‬, ‫ َه َذا الأم أش ِرك تَتَ نَ َازعه الشميَاطْي‬: ‫ال‬
‫مع َوة َوالأعِبَ َادة‬
‫ص الد أ‬َ َ‫َخل‬
ِ َ َ‫لَِرجل " ق‬
‫ ه َو الأم أؤمن أ أ‬: ‫ال‬
“Bishr narrated to us and said: Yazīd narrated to us and said: Sa’īd
narrated to us, from Qatādah (regarding) His words: “Allāh gave an
example of a (slave) man belonging to many partners disputing
with one another.” He said: ‘This is the mushrik regarding whom the
shayātīn (devils) dispute, none of them acknowledges him (as belonging)
to anyone among them. “And a (slave) man belonging entirely to
one master.” He said: ‘This is the believer who sincerily devotes the
invocation and worship (to Allāh).’” (Tafsīr At-Tabarī)

As for telling the mushrik to his face that he is not a Muslim, then
this is not a must for having fulfilled the takfīr, but it is a must that
he believes that the one who commits shirk is upon kufr and not
upon Islām. Allāh has clearly described the one who ascribes
partners and rivals with Allāh in worship as being upon kufr, when
He – the Exalted – said:

﴾ ِ‫اب انلَّار‬ َ ْ َ ْ َ َّ َ َ ْ ُ ْ َّ َ َ ْ ُ َ ْ َ َّ ِ ُ‫﴿ َو َج َع َل ِ َّّللِ َأن ْ َدادا ِِل‬

ِ ‫ضل عن سبِيلِهِ قل تمتع بِكف ِرك قل ِيل إِنك مِن أصح‬

“And he sets up rivals to Allāh, in order to mislead others from

His Path. Say: ‘Take pleasure in your kufr (disbelief) for a while:
surely, you are among the dwellers of Hellfire.” (Az-Zumar 39:8)

And He – the Exalted – said:

36
 َ َْ ْ َ َّ ْ َّ َ َ َ َ َ َ َ َّ ُ
﴾ ‫﴿ َو َم ْن يَ ْدع َم َع اّللِ إِلها آخ َر ل بُ ْرهان ُل بِهِ فإِن َما ح َِسابُ ُه عِن َد َر دبِهِ إِن ُه ل ُيفل ُِح الَكف ُِرون‬

“And whoever invokes (or worships), besides Allāh, any other

ilāh (deity), of whom he has no proof, then his reckoning is only
with his Lord. Verily the kāfirūn (the disbelievers) will not be
successful.” (Al-Muminūn 23:117)

And the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) also

testified that whoever dies upon shirk, he will enter Hellfire. And
no-one enters Hellfire forever except a kāfir. ‘Abdullāh ibn Mas’ūd
(radiAllāhu ‘anhu) said:

‫وه َو‬ َ ‫ َمن َم‬:‫صلمى لل عليه وسلم َم‬

‫ات أ‬ َ ‫النيب‬
ُّ ‫قال‬ َ ،‫صلمى لل عليه وسلم َم َكلِ َم ًة وقلت أ أخَرى‬ َ ‫النيب‬
ُّ :‫قال‬َ
.َ‫وه َو َل يَ أدعو ِمّللِ نِدًّا َد َخ َل اجلَنمة‬
‫ات أ‬
َ ‫ َمن َم‬:‫مار وقلت َأَن‬
ِ ِ‫ون م‬
َ ‫اّلل ندًّا َد َخ َل الن‬
ِ ‫ي أدعو ِمن د‬
َ
“The Prophet (sallAllāhu ‘alayhi wa sallam) said one thing, and I
said another thing. The Prophet (sallAllāhu ‘alayhi wa sallam)
said: ‘Wheoever dies, and he is invoking a rival besides Allāh, he
will enter Hellfire.’ And I said: ‘Whoever dies, and he does not
invoke a rival with Allāh, he will enter Paradise.” (Sahīh Al-
Bukhārī)

Add to this that the Prophet (sallAllāhu ‘alayhi wa sallam) would

connect the hukm (judgment) of Islām in dunyā with the fact that a
person does not worship anything else but Allāh4.

The Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said:

‫ َمن‬:‫ ويف رواية‬.ِ‫اّلل‬

‫ َو ِح َسابه علَى م‬،‫ َحرَم َماله َوَدمه‬،ِ‫ون لل‬
ِ ‫ وَك َفر مبا ي عبد من د‬،‫اّلل‬ ِ ِ َ ‫من‬
َ َ ‫ َل إلَ َه إمَل م َ َ أ‬:‫قال‬ َ
ِ ِ ِ
.‫ مبثأله‬،‫ ُثم ذَ َكَر‬...َ‫اّلل‬
‫َو مح َد م‬

“Whoever says: Lā ilāha illa Allāh and rejects everything which is

worshipped besides Allāh, his wealth and blood becomes
impermissible (to take) and his account is with Allāh.” And in

4This is in what is showed publicly. If he hides his shirk and kufr and shows
Islām outwardly, then he is munāfiq and the judgment of Islām is still
applied upon him.
37
another version: “Whoever singles out Allāh (in worship).” And then
he mentioned the same. (Sahīh Muslim)

So the condition for acquiring the hukm (judgment) of Islām in

dunyā is that he testifies to Lā ilahā illa Allāh and that he rejects
everything which is worshipped besides Allāh, by not worshipping
it. Thus, if he worships something else than Allāh – or shows
another nāqid (nullifier) among the nawāqid of Islām – then the
judgment of Islām is removed from him, due to him not having
fulfilled the conditions for acquiring this judgment.

So the issue of takfīr al-mushrik (declaring takfīr upon the one who
commits shirk) is very easy for the people of truth, since the answer
to this issue is clearly stated in the Qurān and the Sunnah.

Al-Barbahārī (d. 329h) said:

‫وَل خيرج أحد من أهل القبلة من اإلسالم حَّت يرد آية من كتاب لل تعال أو يرد شيئا من آاثر رسول‬
‫لل ﷺ أو يصلي لغي لل أو يذبح لغي لل وإذا فعل شيئا من ذلك فقد وجب عليك أن خترجه من‬
‫اإلسالم‬

”And no-one from the people of the Qiblah (i.e. those who pray) are exited
from Islām (i.e. declared takfīr upon) before he rejects a verse from the Book
of Allāh – the Exalted – or he rejects something of the narrations of the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam), or he prays to other
than Allāh, or he slaughters for others than Allāh. But if he does any of
these things, then it is obligatory upon you to exit him from Islām.”
(Sharh As-Sunnah by Al-Barbahārī)

38
Excuse in ignorance and the one who considers the mushrik a
Muslim

Allāh did not excuse a person in ignorance, neither did His

Messenger (sallAllāhu ‘alayhi wa sallam) and therefore a Muslim also
do not excuse the one who commits shirk due to ignorance.

Allāh – the Exalted – said:

َّ َ َ َ ْ ْ َ ُ َّ ََ ََ َ َ َ َ ْ َ ْ ُْ َ َ َ ‫ِإَون أ‬
ْ
‫ج ْرهُ َح َّت ي َ ْس َم َع لَك َم اّللِ ث َّم أبْل ِغ ُه َمأ َم َن ُه ذل ِك ب ِأن ُه ْم‬
ِ ‫ّشك ِّي استجارك فأ‬
ِ ‫م‬ ‫ال‬ ‫ِن‬
‫م‬ ‫د‬ ‫ح‬ ﴿
َ َ َ َ
﴾ ‫ق ْوم ل َي ْعل ُمون‬

“And if anyone of the mushrikūn (those who commit shirk) seeks

your protection then grant him protection, so that he may hear
the Word of Allāh (i.e. the Qurān), and then escort him to where
he can be secure, that is because they are men who know not.”
(At-Tawbah 9:6)

And He – the Exalted – said:

ُ ْ َْ ‫َ ُْ ْ َ ُ َْ د‬ َ ‫ك َف ُروا م ِْن أ َ ْهل الْك‬
َ َ َّ ُ َ ْ َ
﴾ ‫ِّي َح َّت تأت َِي ُه ُم اْلَ دي ِ َنة‬
َ ‫ك‬ ‫ّشك ِّي منف‬
ِ ‫م‬ ‫ال‬‫و‬ ‫اب‬
ِ ‫ِت‬ ِ ‫﴿ لم يك ِن اَّلِين‬

“Those who disbelieve from among the people of the Scripture

(Jews and Christians) and among the mushrikūn, were not going
to leave (their disbelief) until the clear evidence comes to them.”
(Al-Bayyinah 98:1)

In both of these verses Allāh gives the name mushrik to those who
ascribe partners and rivals to Him in worship before the evidence
having reached them, being the Qurān and the Messenger
(sallAllāhu ‘alayhi wa sallam). So if these people were not excused
how can anyone claim that a person who claims to be a Muslim,
recites the Qurān, mentions the ahādīth and lives among the
Muslims, is entitled to being excused when Allāh did not excuse
those whom the Book and Messenger did not reach yet?

Furthermore the Prophet (sallAllāhu ‘alayhi wa sallam) said in a sahīh

hadīth narrated by Abū Hurayrah (radiAllāhu ‘anhu):

39
‫ ُثم ََيوت وَِلأ ي أؤِم أن‬،‫صرِان‬ ِ ِ ِ ِ ِِ
‫ وَل نَ أ‬،‫أح ٌد من هذه اْلمة يَهودي‬ َ ‫ َل يَ أس َمع ِب‬،‫والذي نَ أفس ُمَ ممد بيَده‬
ِ ‫أص‬
.‫حاب النما ِر‬ ِ ِ ِ
‫ مإَل كا َن من أ‬،‫ِبلمذي أ أرس ألت به‬
“By the One whose Hand Muhammad’s soul is in, no-one from this
Ummah, neither a Jew nor a Christian hears about me, and then do
not believe in what I have been sent with, except that he is from the
people of the fire.” (Sahīh Muslim)

So whoever among the Jews, Christians, Majūs, Buddhists, Atheists

and all others in this life who heard about the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) and then dies upon something else than
the Tawhīd of Allāh and the Risālah of Muhammad (sallAllāhu
‘alayhi wa sallam), then he will be in Hellfire. Then how daring and
how ignorant is it, to claim that a person who claims to be a Muslim
and then breaches his Tawhīd by committing shirk is excused while
the above mentioned are going to Hellfire?

Add to this that if a person should pray his prayer while being
ignorant about the fact that the prayer contains the performance of
sujūd so he does not perform it, then his prayer is still not valid even
if he was ignorant. And likewise is it with Tawhīd. Even if he was
ignorant of only one type of shirk and he performed it, then he is
not excused with his ignorance and his testimony of Lā ilāha illa
Allāh is not valid until he acquires the required knowledge and
corrects his beliefs and disassociates himself from the shirk which
he performed.

This is because knowledge about Allāh and His Tawhīd is fard ‘ayn
(an obligation upon every single person), and no-one is excused
from this obligation if he is of sane mind.

So the one who commits shirk and dies upon it without having
repented and disassociated himself from it and its people, he will
enter Hellfire according to the promise of Allāh – the Exalted – Who
does not break His promise.

Allāh – the Exalted said:

40
 َْ َّ َ َ ُ َّ ُ َ ْ َ َ َ َّ َ ْ ْ َ َ ُ َّ َ َّ َ ْ َ َ َّ ْ ْ ُ ْ َ ُ َّ
﴾ ‫ّي م ِْن أن َصار‬
َ ‫ِلظالِم‬
ِ ‫ّشك بِاّللِ فقد حرم اّلل عليهِ اْلنة ومأواه انلار وما ل‬ِ ‫﴿ إِنه من ي‬

“Verily whoever commits shirk (i.e. associates partners with Allāh

in worship), then Allāh has verily made Paradise forbidden for
him, and his abode will be the fire. And the unjust will have no
helpers.” (Al-Maidah 5:72)

And He – the Exalted – said:

َّ َ َ َ َّ ْ ْ ُ ْ َ َ ُ َ َ ْ َ َ َ َ ُ َ ُ ْ َ َ َ َ ْ ُ ْ َ ُ ْ َ َ َ َّ َّ
‫ّشك بِاّللِ فق ْد ضل‬
ِ ‫﴿ إِن اّلل ل يغفِر أن يّشك بِهِ ويغفِر ما دون ذل ِك ل ِمن يشاء ومن ي‬
َ َ
﴾ ‫ضلل بَعِيدا‬

“Verily Allāh does not forgive that partners are associated with
Him (in worship), and He forgives whatever is besides that for
whoever He wills. And whoever commit shirk with Allāh, then he
has verily gone far astray.” (An-Nisa 4:116)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said in a sahīh hadīth

narrated by Abū Hurayrah (radiAllāhu ‘anhu):

، ‫صليب وأولياؤهم إل جهن َمم‬ ُّ ‫ أَل تتمبِع‬: ‫فينادي مناد‬

‫ وال م‬، ‫ في تمبع الشمياطْي‬، ‫كل أمة ما كانت تعبد‬
، ‫ حنن عباد للِ املؤمنون آمنما بربِنا‬: ‫ على ما هؤَلء فنقول‬: ‫ فيأتينا ربُّنا فيقول‬، ‫وبَقينا أيُّها املؤمنون‬
‫ وهذا مقامنا م‬، ‫ وهو يثبِتنا‬، ‫وتعال – وهو َيتينا‬
، ‫حَّت َيتيَنا ربُّنا‬ َ ‫وِل نش ِرأك به شيئًا وهو ربُّنا – تبارك‬
.‫ أَن ربُّكم فانطلِقوا‬: ‫فيقول‬

“(On Judgment Day) a caller will call: ‘Verily every Ummah must
follow what it used to worship (in dunyā).’ So the shayātīn, the
cross and their awliyā are followed to Hellfire. And we will
remain, O you believers. Then our Lord will come to us and say:
‘Upon what are these?’ So we will say: ‘We are the slaves of Allāh
the believers. We have believed in our Lord and we did not
associate anything with Him (in worship), and He is our Lord –
tabāraka wa ta’ālā – and He will come to us and He will make us
firm, and this is our place until our Lord will come to us.’ Then He
will say: ‘I am your Lord, so go forth.’” (At-Tawhīd by Ibn
Khuzaymah – with a firm and correct chain of narration)

41
So whoever dies upon shirk after the Qurān has reached him, he will
be in Hellfire. That is regarding his punishment in al-ākhirah (the
hereafter). But in dunyā he is mushrik regardless of the Qurān
reaching him or not, because he worships others than Allāh and not
Allāh alone.

Allāh – the Exalted – said:

َّ ُ ْ َ ْ َ َ َ َّ ُ َ َّ ُ ُ َّ ُ َ َ َّ ُ ْ َ َ َّ َ ََ َ َ َ
ِ ‫﴿ ف ِريقا هدى وف ِريقا حق علي ِهم الضللة إِنهم اَّتذوا الشياطِّي أو ِِلَاء مِن د‬
ِ‫ون اّلل‬
َ َّ َ َ ْ ‫َو َي‬
﴾ ‫ح َس ُبون أن ُه ْم ُم ْه َت ُدون‬

“A group He guided and for a group the misguidance became a

reality. Verily, they took the shayatīn (devils) as awliyā (helpers,
supporters, allied) besides Allāh, while they think that they are
rightly guided.” (Al-A’rāf 7:30)

At-Tabarī (d. 310h) said in his tafsīr of the verse:

‫صد‬ ‫اّلل َو َجاروا َع أن قَ أ‬ ‫ضلُّوا َع أن َسبِيل م‬ َ ‫ إِ من الأ َف ِريِ الم ِذي َح مِ َعلَأي ِه أم الض‬: ‫ال ِذ أكره‬
َ ‫ماللَة إِمَّنَا‬ َ ‫يَقول تَ َع‬
ِ ِ ِ ِ ِِ
َ ‫ َج أه ًال ِمأن ه أم ِِبَطَأ َما ه أم َعلَأي ِه ِم أن َذل‬, ‫اّلل َوظ َهَراء‬ ‫صَراء ِم أن دون م‬ ِ
;‫ك‬ َ ‫ ِِبختَاذه أم الشميَاطْي ن‬, ‫الأ َم َح مجة‬
‫ َوَه َذا ِم أن أَبأ َْي الدَمَللَة‬. ‫ص َواب َما أَتَ أوه َوَركِبوا‬ ‫ َوأَ من ال م‬, ِ‫ك َوه أم يَظنُّو َن أ مََن أم َعلَى ه ًدى َو َح‬ ِ
َ ‫بَ أل فَ َعلوا ذَل‬
‫ض َاللَة اِ أعتَ َق َد َها إِمَل أَ أن ََيأتِ َيها‬ ِ ِ
َ ‫َح ًدا َعلَى َم أعصيَة َركبَ َها أ أَو‬
ِ
َ ‫اّلل ََل ي َعذب أ‬ ‫َعلَى َخطَأ قَ أول َم أن َز َع َم أَ من م‬
‫هها فََأيَك َبها ِعنَ ًادا ِمأنه لَِربِِه فِ َيها‬ ِ ِ‫ب أعد ِع ألم ِمأنه ب‬
َ ‫ص َواب َو أج‬ َ َ
“He – Exalted is His mention – says: Verily the group for whom the
misguidance became a reality, they verily went astray from the Path of
Allāh and deviated from the intended goal, by taking the shayātīn as
supporters and helpers besided Allāh, due to ignorance from them
regarding the mistake they are upon in this. Rather they did this while
they were thinking they are upon guidance and the truth, and that the
correct is what they have come with and performed. And this (verse) is
among the clearest of evidences for the mistake of the opinion of the one
who claims that Allāh will not punish anyone for a sin which he performed
or a misguidance which he believed in, except if he performs (or believes
in) it after having knowledge about its correct reality and then he performs
it out of stubbornness from him towards his Lord.” (Tafsīr At-Tabarī)

42
And the same meaning is found in the following verses:
َ ْ َ ُ ْ ُّ َ َ ْ َّ َ َّ ْ َ َ َ ْ َْ ْ ُ ُ ‫ُْ َ ْ َُد‬
‫الن َيا َوه ْم َي َس ُبون‬ ِ ‫ِين َضل َس ْع ُي ُه ْم ِِف اْلياة‬
‫ اَّل‬١٠٣ ‫ين أع َمال‬ ‫س‬
ِ ‫﴿قل هل ننبِئكم بِاْلخ‬
ُ
ْ َ ُ ْ ْ ُ َّ َ
﴾ ‫سِنون ُصنعا‬ ‫أنهم َي‬

“Say: ‘Shall we inform you about the biggest losers with regards
to their deeds? (They are) those whose efforts in this life were
wasted while they were thinking that they were doing good.’”
(Al-Kahf 18:103-104)

At-Tabarī said in his tafsīr of this verse:

‫صد إِ َل الأك أفر‬ ِ ‫ّلل أَحد إِمَل ِمن حيث ي أق‬ ِ ِ ِ ِ ِ

َ ‫أ َأ‬ َ ‫َوَه َذا م أن أَدلمة الدَمَلئل َعلَى َخطَأ قَ أول َم أن َز َع َم أَنمه ََل يَكأفر ِبَ م‬
, ‫هم ِيف َه ِذهِ أاآليَة‬ ِ ‫ال ِذ أكره أَخِب عن هؤََل ِء الم ِذين وص‬ ‫ك أَ من م‬ ِ ِِ ِ ِ
َ ‫ َو َذل‬, ‫بَ أعد الأع ألم بَِو أح َدانيِته‬
‫ف ص َفت أ‬ َ َََ َ ‫أ ََ َ أ‬ َ ‫اّلل تَ َع‬
ِ ِ ِ ‫أَ من سع م‬
‫ َوقَ أد َكانوا َأَي َسبو َن أ مََن أم أُمسنو َن ِيف صأن أ‬, ‫ض َالًَل‬
,‫ك‬ َ ‫عهم ذَل‬ َ ‫ب‬ ِ
َ ‫يهم الذي َس َع أوا يف الدُّنأ يَا ذَ َه‬ ‫َأ أ‬
ِ‫ال الم ِذي زعموا أَنمه ََل يكأفر ِِبَ مّلل‬ ِ ِ
َ َ‫ َولَ أو َكا َن الأ َق أول َك َما ق‬. ‫ين َك َفروا آب ََّيت َرِ أم‬ ِ ‫م‬ ‫م‬
َ ََ َ ‫َخ ََِب َعأن ه أم أََن أم ه أم الذ‬ ‫َوأ أ‬
‫َخ ََِب اَ مّلل َعأن ه أم أ مََن أم َكانوا‬ ِ ِ ِ ِ ‫أ‬
‫لهم المذي أ أ‬
‫ب أَ أن يَكون َهؤََلء الأ َق أوم ِيف َع َم أ‬ َ ‫ لََو َج‬, ‫َحد إمَل م أن َحأيث يَ أعلَم‬ َ
‫َخ ََِب‬ ِ ِِ ِ ِ ‫أ‬ ِ ِ ‫م‬ ِ ِ
‫ فَأ أ‬, ‫ َولَك من الأ َق أول ِب َالف َما قَالوا‬, ‫ين َعلَأي َها‬ َ ‫ْي َم جور‬ َ ‫ َكانوا مثَاب‬, ‫َأَي َسبو َن فيه أََن أم أَيسنو َن صأنعه‬
.‫اهلم َحابِطَة‬ ِ ِ
‫ َوأَ من أ أَع َم أ‬, ‫َج مل ثَنَاؤه َعأن ه أم أ مََن أم ِبَ مّلل َك َفَرة‬
“And this (verse) is among the clearest of evidences for the mistake of the
opinion of the one who claims that no-one commits kufr to Allāh, except if
he intends to commit kufr after having knowledge about His wahdāniyyah
(oneness). And this is because Allāh – Exalted is His mention – informed
about these people whom He described in this verse, that their efforts which
they did in dunyā went astray, and they were verily thinking that they
were doing good in this. And He informed that they are those who
committed kufr in the verses of their Lord. And if the (correct) opinion
were as the one who claims that no-one commits kufr to Allāh except when
he knows (it is kufr), then this necessitates that these people (mentioned in
the verse) in their deeds – which He informed that they were thinking that
they were doing good in – were rewarded and recompensed for it. But the
opinion is opposite of what they say. So He – Exalted is His praise –
informed about them that they are disbelievers in Allāh, and that their
deeds are in vain.” (Tafsīr At-Tabarī)

43
Thus, the one who excuses the mushrik in ignorance – or any other
excuse – and declares him a Muslim, he himself is not a Muslim due
to the following:

* His testimony of Lā ilāha illa Allāh is not valid since the first
condition for the validity of the testimony is knowledge. So he must
know the meaning of the testimony, what it necessitates and what
contradicts it, by which he knows the difference between Tawhīd
and shirk. Furthermore, the person who does not know that the one
who commits shirk is not a Muslim, he has in reality not known the
meaning of Lā ilāha illa Allāh, which is to worship Allāh alone and
not ascribing partners to Him in worship. Rather in his
understanding of Islām a person can be a Muslim without rejecting
tāghūt, while Allāh – the Exalted – said:
َّ َ ُ َ َ َ َ ُ ُ ْ َ ْ َ َ ُ َّ ُ َ َ ْ َ َّ َ
َ ْ ُ‫اّللِ ل َ ُه ُم الْب‬
ْ ِ ‫ّشى فَبَ د‬
﴾ ِ‫ّش ع َِباد‬ ‫﴿ واَّلِين اجتنبوا الطاغوت أن يعبدوها وأنابوا إِل‬

“And those who avoid tāghūt by not worshipping it and turn in

repentance to Allah, for them are the glad tidings (of Paradise).
So give the glad tidings to My slaves.” (Az-Zumar 39:17)

* He has not rejected tāghūt which is the first pillar that must be
fulfilled in order for his testimony of Lā ilāha illa Allāh to be valid.
And this is because it is included in al-kufr bit- tāghūt, to consider
the one who worships tāghūt as a non-Muslim. And the evidence
for this is the words of Allāh the Exalted:
ََ َ ْ َ َ َْ َ َ َ ْ َ َ َ َْ َ ُْ
‫ َول أنا ََعبِد َما‬٣ ‫ َول أن ُت ْم ََعب ِ ُدون َما أع ُب ُد‬٢ ‫ ل أع ُب ُد َما ت ْع ُب ُدون‬١ ‫﴿ قل يَا أ ُّي َها الَكف ُِرون‬
ُ ُ ْ ُ َ ُ ُْ َ َ َ ُ َ ْ َُْ ََ ْ ُ ْ َ َ
َ ‫ك ْم َو‬
﴾ ‫ِين‬
ِ ‫د‬ َِّ ‫ لكم دِين‬٥ ‫ ول أنتم َعبِدون ما أعبد‬٤ ‫عبدتم‬
“Say: ’O you disbelievers. I do not worship what you worship.
Nor do you worship what I worship. Nor will I (ever) worship
what you worship. Nor will you worship what I worship. For you
is your religion, and for me is my religion.’” (Al-Kāfirūn)

The Prophet (sallAllāhu ‘alayhi wa sallam) said about this Sūrah:

‫رك‬ ِ ‫فإَنا براءةٌ ِمن‬

ِ ‫الش‬ ‫م‬

44
“Verily it is the disassociation from shirk.” (Sahīh Ibn Hibbān)

And by this we learn, that the disassociation from shirk and the
rejection of tāghūt includes:

1. The disassociation from what is worshipped.

َ َ ْ َ َ
﴾ ‫﴿ ل أع ُب ُد َما ت ْع ُب ُدون‬

“I do not worship what you worship.”

2. The disassociation from the worship itself.

﴾ ‫ِين‬ َ َ ْ ُ ُ ْ ُ َ
ِ ‫﴿ لكم دِينكم و َِّ د‬

“For you is your religion, and for me is my religion.”

And verily is the religion worship.

3. The disassociation from the worshipper.

َ َْ َ ُْ
﴾ ‫﴿ قل يَا أ ُّي َها الَكف ُِرون‬

“Say: ’O you disbelievers.’”

* He has entered into the major walā (alliance, loyalty, love) with
the mushrikūn, by considering them as Muslim, by which the walā
to them becomes obligatory upon him. Having this form of walā is
kufr which brings a person out of Islām, due to words of Allāh the
Exalted:
َّ َ ْ َ ْ َ َ َّ َّ ْ ُ ْ ُ َّ َ ْ ُ ْ ْ ُ َّ َ َ َ ْ َ َ
َ ‫الظالِم‬
﴾ ‫ّي‬ ِ ‫اّلل ل َي ْهدِي القوم‬ ‫﴿ ومن يتولهم مِنكم فإِنه مِنهم إِن‬

“And whoever of you takes them as allies, then he is verily one

of them. Verily Allāh does not guide an unjust people.”
(Al-Māidah 5:51)

* He (i.e. the one who considers the mushrik a Muslim) has

furthermore rejected describing a person with kufr whom Allāh has

45
described with kufr. And the one who rejects even one verse from
the Qurān, he is kāfir.

Allāh – the Exalted – said:

َ ‫ت م َِن الْ ََكف ِر‬

﴾ ‫ين‬ َ ْ‫ت َو ُكن‬
َ ‫ب‬ ْ َ ْ َ َ َ ْ َّ َ َ َ َ ْ َ َ ْ َ َ َ
َْ‫ك‬ ‫اِت فكذبت بِها واست‬
ِ ِ ‫﴿ بِل قد جاءتك آي‬

“Yes! Verily, there came to you My āyāt (proofs, evidences, verses,

lessons, signs) and you denied them, and were proud and were
among the disbelievers.” (Az-Zumar 39:59)

And He – the Exalted – said:

َ َ ْ َّ َ ْ‫﴿ َو َما ََي‬
﴾ ‫ح ُد بِآيَات َِنا إِل الَكف ُِرون‬

“And no-one reject Our āyāt (proofs, signs, verses, lessons) except
the disbelievers.” (Al-‘Ankabūt 29:47)

So just like declaring takfīr upon the mushrik is necessary for you in
order to have fulfilled your kufr bit-tāghūt, then it is naturally also
necessary for the next man in order for his kufr bit-tāghūt to be valid.
So the hukm of the one who considers the mushrik a Muslim is that
he did not fulfill his kufr bit-tāghūt and therefore he has not fulfilled
Lā ilāha illa Allāh, and by that he is not a Muslim.

The Salaf would declare takfīr upon the one who refrained from
declaring takfīr upon a person who had uttered words or
committed and act of major shirk or kufr, stating that whoever does
not declare takfīr upon the kāfir, he himself is a kāfir.

Imām Ahmad (d. 241h) – rahimahullāh – said:

.‫ ومن ِل يكفره فهو كافر‬،‫ فهو كافر ِبهلل العظيم‬،‫ خملوق‬:‫فمن قال‬

“So whoever says: ‘(The Quran is) created’, then he is a disbeliever in

Allāh the All-Mighty, and whoever does not declare takfīr upon him, he is
(also) a kāfir.” (Usūl As-Sunnah by Imām Ahmad – the riwāyah of
Musaddad)

46
And in the ‘aqīdah of Abū Hātim Ar-Rāzī (d. 277h) and Abū Zur’ah
Ar-Rāzī (d. 264h) – rahimahumā Allāh – they said:

‫ ومن شك يف كفره ممن يفهم‬،‫ فهو كافر ِبهلل العظيم كفراً ينقل عن امللة‬،‫ومن زعم أن القرآن خملوق‬
‫فهو كافر‬

“And whoever claims that the Qurān is created, he is a disbeliever in Allāh

the All-Mighty with a kufr that brings him out of the millah (religion).
And whoever doubts in his kufr – among those who understand – he is
(also) a kāfir.” (Sharh Usūl I’tiqād Ahlus-Sunnah Wal-Jamā’ah by Al-
Lālakāī)

And it was narrated it “As-Sunnah from the Masāil of Al-Karmānī”

that Abū Bakr ibn ‘Ayyāsh (d. 193h) said when he was asked
regarding the one who says that the Qurān is created:

‫ أيشك يف اليهودي والنصران؛ أَنما كافران فمن‬:‫ ُث قال‬.‫ إنه كافر؛ فهو كافر‬:‫ وكل من ِل يقل‬،‫كافر‬
‫ مثلهما‬.‫ القرآن خملوق‬:‫ والذي يقول‬،‫شك يف هؤَلء أَنم كفار؛ فهو كافر‬

“(He is a) kāfir. And whoever does not say that he is a kāfir, then he is
(also) a kāfir.” Then he said: “Does one doubt that the Jew and the
Christian both are disbelievers? So whoever doubts regarding these that
they are kuffār, then he (himself) is a kāfir. And the one who says that the
Qurān is created is like them (i.e. the Jew and the Christian).” (As-
Sunnah by Al-Karmānī)

And Sufyān ibn ‘Uyaynah (d 198h) said:

‫ك ِيف ك أف ِرهِ فَه َو َكافٌِر‬

‫ َوَم أن َش م‬،‫ فَه َو َكافٌِر‬،‫وق‬
ٌ ‫ خمَأل‬:‫ال‬ ِ‫الأقرآن َك َالم م‬
َ َ‫ َم أن ق‬،‫اّلل َعمز َو َج مل‬ ‫أ‬
“The Qurān is the Word of Allāh ‘azza wa jalla. Whoever says (that it is)
created, he is a kāfir. And whoever doubts regarding his kufr, he is (also)
a kāfir.’” (As-Sunnah by ‘Abdullāh)

47
The second pillar: Al-Imānu billāh (the belief in Allāh)

Believing in Allāh – in the language – means to acknowledge the

presence of a Creator and Sustainer etc. And this is the belief which
is mentioned in the following verse:
َ ُ ْ ُ ْ ُ َ َّ َّ ْ ُ ُ َ ْ َ ُ ْ ُ َ َ
﴾ ‫ّشكون‬
ِ ‫﴿ وما يؤمِن أكَثهم بِاّللِ إِل وهم م‬

“And most of them do not believe in Allāh, except that they are
mushrikūn (i.e. associating partners with Allāh in worship).”
(Yūsuf 12:106)

But this type of belief is not sufficient for becoming a Muslim, rather
a Muslim must believe in Allāh according to the Islāmic Legislation,
and not just according to the language. This belief in Allāh is called
At-Tawhīd (The Oneness of Allāh). This is the type of belief which
is mentioned in the following verse:
َ ُ َْ َ َ َ ُ ْ ُ َ َ ُ ْ َ ْ َ َ ُ َ َ َّ
﴾ ‫يمان ُه ْم بِظلم أولئِك ل ُه ُم اْل ْم ُن َوه ْم ُم ْه َت ُدون‬ِ ‫﴿ اَّلِين آمنوا ولم يلبِسوا إ‬

“Those who believe and do not mix their belief with injustice
(i.e. shirk), for those there is safety and they are the rightly
guided.” (Al-An’ām 6:82)

‘Abdullāh ibn Mas’ūd (radiAllāhu ‘anhu) said:

‫ َّي‬:‫ فَقالوا‬،‫ْي‬ ِِ َ ِ‫] َش م‬82 :‫ين َآمنوا وَِلأ يَ ألبِسوا إَيَ َاَن أم بظ ألم } [اْلنعام‬
ِ‫م‬
َ ‫ذلك علَى امل أسلم‬ َ ‫ت {الذ‬ ‫لَ مما نََزلَ أ‬
‫قال ل أق َمان َِلبأنِ ِه وهو‬ ِ ‫ذلك إمَّنا هو‬
َ ‫الش أرك أََِلأ تَ أس َمعوا ما‬ َ ‫ليس‬ َ :‫قال‬ َ ‫ أَيُّنَا َل يَظألِم نَ أف َسه‬،ِ‫اّلل‬
‫سول م‬ َ ‫َر‬
{‫الش أرَك لَظ أل ٌم َع ِظ ٌيم‬ ِ‫يعِظه {َّي بَ َل ت أش ِرأك م‬
ِ ‫ِبّلل إ من‬
‫َ َم‬ َ
“When the verse: “Those who believe and do not mix their belief
with injustice (i.e. shirk), for those there is safety and they are the
rightly guided.” was revealed this was hard (to hear) for the Muslims.
So they said: ‘O Messenger of Allāh, who of us does not make injustice to
himself (by sinning)?’ He said: ‘That is not what is meant. Verily it is
shirk. Did you not hear what Luqmān said to his son while he was advising

48
him: “O my son, do not commit shirk to Allāh. Verily shirk is a big
injustice.”” (Sahīh Al-Bukhārī)

In order to make it easier for the people, Tawhīd has been divided
into three categories which are:

1. Tawhīd Ar-Rubūbiyyah, which means the Tawhīd of Lordship.

This type of Tawhīd includes the slave’s belief in the actions of
Allāh.

2. Tawhīd Al-Ulūhiyyah, which means the Tawhīd of Divinity (or

Worship). This type of Tawhīd includes the slave’s deeds which he
performs to worship Allāh.

3. Tawhīd Al-Asmā was-Sifāt, which means the Tawhīd of Names

and Attributes. This type of Tawhīd includes the descriptions of
Allāhs Names and Attributes which are found in the Qurān and in
the Sunnah.

Muhammad ibn Nasr Al-Marwazī (d. 294h) said when explaining

īmān:

‫ وكذلك خضوع‬،‫ واخلضوع له ِبلربوبية‬،‫ وهو اخلضوع هلل ِبلعبودية‬،‫فأصله اإلقرار ِبلقلب عن املعرفة‬
،‫ أنه واحد َل شريك له‬،‫ واللسان‬،‫اللسان ِبإلقرار ِبإلهلية ِبإلخالص له من القلب‬

“Then its asl (fundament) is the acknowledgement of the heart regarding

the knowledge (about Allāh and His religion). And this is the submission
to Allāh in the ‘ubūdiyyah (worship), and the submission to Him in the
Rubūbiyyah (Lordship). And likewise the submission of the tongue by
acknowledging the ilāhiyyah (divinity) by having sincerity for Him in the
heart and upon the tongue (regarding) Him being One without any
partner.” (Ta’dhīm Qadr As-Salāh by Al-Marwazī 2/702)

And Imām Ahmad ibn Hanbāl (d. 241h) said:

49
‫نعبد لل بصفاته كما وصف به نفسه قد أمجل الصفة لنفسه وَل نتعدى القرآن واْلديث فنقول كما‬
‫قال ونصفه كما وصف نفسه وَل نتعدى ذلك نؤمن ِبلقرآن كله ُمكمه ومتشاِه وَل نزيل عنه تعال‬
‫ذكره صفة من صفاته‬

“We worship Allāh by His Attributes, just as He has described Himself.

He has verily outlined the description of Himself. And we do not
transgress the Qurān and the hadīth, so we say just as they have said, and
we describe Him just as He has described Himself and we do not transgress
(or invalidate) this. We believe in all of the Qurān, both that of it which is
clear and that which is doubious, and we do not remove from Him –
uplifted is His mention – any Attribute from His Attributes.” (Al-Ibānah
Al-Kubrā by Ibn Battah)

And Ibn Battah (d. 387 h) said:

:‫ أحدها‬:‫وذلك أ من أصل اإلَيان ِبهلل الذي جيب على اخللِ اعتقاده يف إثبات اإلَيان به ثالثة أشياء‬
‫ أن‬:‫ والثان‬.ً‫أن يعتقد العبد رِبنيته ليكون بذلك مبايناً ملذهب أهل التعطيل الذين َل يثبتون صانعا‬
‫يعتقد وحدانيته ليكون مبايناً بذلك مذاهب أهل الشرك الذين أقروا ِبلصانع وأشركوا معه يف العبادة‬
‫ أن يعتقده موصوفاً ِبلصفات الِت َل جيوز إَل أن يكون موصوفاً ِا من العلم والقدرة‬:‫ والثالث‬.‫َيه‬
ِ‫ إذ قد علمنا أ من كثياً ممن يقر به ويوحده ِبلقول املطل‬.‫واْلكمة وسائر ما وصف به نفسه يف كتابه‬
‫ وْل مَن جند لل تعال قد خاطب عباده‬.‫قد يلحد يف صفاته فيكون إْلاده يف صفاته قادحاً يف توحيده‬
.‫بدعائهم إل اعتقاد كل واحدة من هذه الثالث واإلَيان ِا‬

“And this is because the asl (foundation) of īmān in Allāh – which is

obligatory upon the creation to believe in regarding the establishment of
the belief in Him – are in three things. The first: That the slave believes in
His Lordship in order for him to be free from the madhhab of the people of
ta’tīl (invalidation) who do not establish (or believe in) a creator. The
second: That he believes in His Oneness in order for him to free from the
madhāhib of the people of shirk who acknowledged a Creator but associated
others as partners with Him in worship. The third: That he believes that
He is described with the Attributes which it is not possible except that He
is described with them such as knowledge, capability, wisdom and the rest
of what He has described Himself with in His Book. Since we have verily

50
known that many of those who acknowledge Him and unify Him in
worship in general words verily deviate in His Attributes, and then his
deviation in His Attributes is a breach in his Tawhīd. And because we find
that Allāh – the Exalted – verily has addressed His slaves by calling them
to believing in every one of these three and the īmān in them.” (Al-Ibānah
‘an Sharī’ah Al-Firqah An-Nājiyah)

So a person cannot be a Muslim without believing in and

performing all three types of Tawhīd without associating partners
with Allāh in any of these, or if he believes in them in a way which
is contradictory to what is stated in the Qurān and the Sunnah
according to the understanding of the Salaf. And verily did Allāh –
the Exalted – gather all three types of Tawhīd in His words:
َ َ َ َْ َ ْ َ َ ََُْ َ َ ْ َ ْ َ
﴾ ‫ب لِع َِبادتِهِ هل ت ْعل ُم ُل َس ِم ًّيا‬ ْ ‫اع ُب ْدهُ َو‬
ْ ‫اص َط‬ َّ ‫﴿ َر ُّب‬
َ ‫الس َم‬
ِ ‫ات واْلر ِض وما بينهما ف‬
ِ ‫او‬

“The Lord of the heavens and the earth and whatever is

between them, so worship Him and be steadfast in the worship
of Him. Do you know anyone equal to Him in name (i.e. someone
sharing His Names and Attributes)?” (Maryam 19:65)

At-Tabarī (d. 310h) mentioned in his tafsīr of the verse:

ِ‫ قَوله ( هل تَعلَم لَه ََِسيًّا َ ََل ََِسي ِم‬، ‫ عن قَتاد َة‬، ‫ ثَنا سعِي ٌد‬: ‫ال‬ َ َ‫ ق‬، ‫َحدمثَنَا بِ أشٌر‬
‫ّلل‬ ‫م‬ ‫َأ َ َ أ َ أ أ‬ َ َ َ َ‫ ق‬، ‫ ثَنَا يَِزيد‬: ‫ال‬
‫ ُثم يَ أقَرأ َه ِذهِ اأآليَةَ ( َولَئِ أن َسأَلأتَ ه أم‬، ‫ك‬ ِ ِ ِ ِ
َ ‫ َويَ أع ِرف َذل‬، ‫ َويَ أع ََِتف أَنمه َخالقه‬، ‫ ك ُّل َخ ألق ِه يقُّر لَه‬، ‫َوََل َع أد َل لَه‬
.( ‫اّلل‬
‫َم أن َخلَ َقه أم لَيَ قول من م‬

“Bishr narrated to us and said: Yazid narrated to us and said: Sa’id

narrated to us, from Qatadah (regarding) His words: “Do you know
anyone equal to Him in name?” (He said:) ‘There is no-one equal to
him in name and nor is anyone similar to Him. All of His creation
acknowledge Him and recognize that He is his creator and know this.’
Then he read this verse: “And if you asked them who created them,
they will verily say: ‘Allah’.” (Az-Zukhruf 43:87).” (Tafsīr At-
Tabarī)

51
The people whom the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam) were sent amongst (i.e. the kuffār of Quraysh), believed in
Allāh, but only in some aspects of His Rubūbiyyah. So they
acknowledged Allāh as their Creator and Sustainer, and they
performed several types of worship for Him. But due to them
worshipping the statues besides Him, by invoking them and taking
them as intermediaries between themselves and Allāh, then Allāh
rejected their socalled īmān and sent His Prophet (sallAllāhu ‘alayhi
wa sallam) to warn them.

Allāh – the Exalted – said:

ْ ُ َ َّ َ َ َ َ َ ْ ُ َّ َ ُ ُ َ َ َ ُْ ْ َ ْ ََ ُ َْْ َ ُْ
‫ قل َم ْن‬٨٥ ‫ َس َيقولون ِّللِ قل أفل تذك ُرون‬٨٤ ‫ِيها إِن كن ُت ْم ت ْعل ُمون‬ ‫﴿ قل ل ِم ِن اْلرض ومن ف‬
ْ ُ َ ُ َ َ َ َ ْ ُ َّ َ ُ ُ ْ ْ
ِ ‫ قل َم ْن ب ِ َي ِده‬٨٧ ‫ َس َيقولون ِّللِ قل أفل ت َّتقون‬٨٦ ‫السبْعِ َو َر ُّب ال َع ْر ِش ال َعظِي ِم‬
َّ ‫ات‬ َّ ‫َر ُّب‬
َ ‫الس َم‬
ِ ‫او‬
َّ َ َ ْ ُ َّ َ ُ ُ َ َ َ ُْ ْ َ ُ َُ ََ ُ ُ َ ُ َ ْ َ ‫َ َ ُ ُ ُد‬
‫ َس َيقولون ِّللِ قل فأن‬٨٨ ‫ار َعليْهِ إِن كن ُت ْم ت ْعل ُمون‬ ‫َيْي ول َي‬ ِ ‫ك َشء وهو‬ ِ ‫ملكوت‬
َ َ ُْ
﴾ ‫ح ُرون‬ ‫تس‬

“Say: ‘To whom belongs the earth and whatever is in it, if you
(really) know?’ Then they will say: ‘To Allāh’. Say: ‘Will you then
not be reminded?’ Say: ‘Who is the Lord of the seven heavens
and the Lord of the Mighty Throne?’ They will say: ‘Allāh is.’ Say:
‘Will you then not fear (Allāh)?’ Say: ‘In whose Hand is the
sovereignty over everything, and He protects while nothing
protects against Him, if you really know?’ They will say: ‘Allāh.’
Say: ‘Then how are you deceived (away from worshipping only
Him)?’” (Al-Muminūn 23:84-89)

And He – the Exalted – said:

ُ ُ َّ َّ ُ ُ َ َ َ ْ َ ْ َ ْ
‫اّلل ق ِل‬
َ َْ
‫ح َيا بِهِ اْل ْرض مِن بع ِد موت ِها ِلقولن‬ َّ ‫﴿ َولَئ ْن َس َأ ْْلَ ُه ْم َم ْن نَ َّز َل م َِن‬
ْ َ‫الس َماءِ َماء فَأ‬
ِ
َ ُ ْ َ َ ْ ُ ُ َ ْ َ ْ َ َّ ُ ْ َ ْ
﴾ ‫اْلمد ِّللِ بل أكَثهم ل يعقِلون‬

“And if you would ask them: ‘Who sends down water from the
sky with which He brings the earth back to life after its death?’
Then they would verily say: ‘Allāh (does).’ Say: ‘All praise is due
to Allāh, but most of them do not understand.”
(Al-‘Ankabūt 29:63)

52
So a person may claim night and day that he is a believer in Allāh,
and he may perform lots of worship for Allāh, but if his īmān is not
according the the Islāmic Legislation so that he has fulfilled the
three types of Tawhīd, then his īmān is invalid and Allāh does not
accept it.

53
Tawhīd Ar-Rubūbiyyah (Tawhīd of Lordship)

Tawhīd Ar-Rubūbiyyah is the belief in Oneness of Allāh in the

Creation, the Lordship, the Arrangement, and His Oneness in His
Actions. Those who commit shirk believe in many aspects of this
type of Tawhīd, yet it is not enough to save them from the
punishment of Allāh, because they worship others than Allāh. This
was the situation of the kuffār (disbelievers) of Quraysh5 which has
previously been mentioned. The description of Tawhīd Ar-
Rubūbiyyah can be found in the following verses.

Allāh – the Exalted – said:

‫َح م َِن‬ َ ‫الس ْم َع َو ْاْلَب ْ َص‬

َّ َ ْ‫ار َو َم ْن ُُيْر ُج ال‬ َّ ‫الس َماءِ َو ْاْلَ ْر ِض أ َ َّم ْن َي ْمل ُِك‬ ُ ُُ َْ ْ َ ُْ
َّ ‫ك ْم م َِن‬ ‫﴿ قل من يرزق‬
ِ
َ ُ َّ َ َ َ َ ْ ُ َ ُ َّ َ ُ ُ َ َ َ َ ْ َ ْ ُ ‫ْ َ د َ ُ ْ ُ ْ َ د َ َ ْ َ د َ َ ْ ُ َ د‬
﴾ ‫َح ومن يدبِر اْلمر فسيقولون اّلل فقل أفل تتقون‬ ِ ‫ت ويخ ِرج الميِت مِن ال‬ ِ ِ ‫المي‬

“Say (O Muhammad): ‘Who provides for you from the sky and
from the earth? And who owns hearing and sight? And who
brings out the living from the dead and brings out the dead from
the living? And who disposes the affairs?’ They will say: ‘Allāh.’
Say: ‘Will you not then be afraid?’” (Yūnus 10:31)

And He – the Exalted – said:

َْ َّ َّ ْ ََ ْ ‫اوات ب َغ ْْي َع َمد تَ َر ْو َن َها ُث َّم‬
َ َ َّ َ َ َ َّ ُ َّ
‫اس َت َوى َع ال َع ْر ِش َو َسخ َر الش ْم َس َوالق َم َر‬ ِ ِ ِ ‫﴿ اّلل اَّلِي رفع السم‬
َ ُ ُ َ ُ َّ َ َ ْ ُ ‫َ َ ُ َ ًّ ُ َ د ُ ْ َ ْ َ ُ َ د‬ ْ َ ٌّ ُ
﴾ ‫ات ل َعلك ْم بِل ِقاءِ َر دبِك ْم توق ُِنون‬
ِ ‫ك َي ِري ِْلجل مسًّم يدبِر اْلمر يف ِصل اْلي‬

“Allāh is He Who raised the heavens without any pillars that you
can see. Then, He rose above the Throne (in a manner that suits
His Majesty). He has subjected the sun and the moon, each of
them running (its course) for a term appointed. He regulates all
affairs, explaining the āyāt (proofs, evidences, verses, lessons,
signs) in detail, that you may believe with certainty in the
meeting with your Lord.” (Ar-Ra’d 13:2)

And He – the Exalted – said:

5 Quraysh is the tribe of the Prophet (sallAllāhu ‘alayhi wa sallam).

54
 َ ‫اّلل َر ُّب الْ َعالَم‬
﴾ ‫ّي‬ ِ َ ‫اِللْ ُق َو ْاْلَ ْم ُر َت َب‬
ُ َّ ‫ار َك‬ َ ْ ‫﴿ َأ َل َ ُل‬

“Surely, His is the creation and Commandment. Blessed be

Allāh, the Lord of Al- ‘Ālamīn (all that exists).” (Al-A’rāf 7:54)

And He – the Exalted – said:

َ ُ َ ْ َّ َ َ ُ َّ َّ ُ ُ َ َ ْ ُ َ َ َ ْ َ ْ ُ َ ْ َ َ ْ َ َ
﴾ ‫اّلل فأن يُؤفكون‬ ‫﴿ ولئِن سأْلهم من خلقهم ِلقولن‬

“And if you asked them who created them, they will surely say:
‘Allāh’. How then are they turned away (from the worship of Allāh
alone)?” (Az-Zukhruf 43:87)

And this type of Tawhīd is the reason that only Allāh deserves to
be worshipped and no-one else but Him. He is our Lord and
Creator, and therefore He is the one who deserves that we worship
Him. Allāh – the Exalted – said:
َ ُ َ ُ َّ َ ُ َ َ ‫ك ْم َو َّاَّل‬
ُ ََ َ َّ ُ ْ ُ َّ َ ُّ َ َ
﴾ ‫ِين م ِْن قبْل ِك ْم ل َعلك ْم ت َّتقون‬ ‫اس اع ُب ُدوا َر َّبك ُم اَّلِي خلق‬ ‫﴿ يا أيها انل‬

“O mankind, worship your Lord, Who created you and those

who were before you so that you may become God-fearing.”
(Al-Baqarah 2:21)

And He – the Exalted – said:

ْ َ ‫ك‬‫َ ُ ُ َّ ُ َ ُّ ُ ْ َ َ َ َّ ُ َ َ ُ ُ د َ ْ َ ْ ُ ُ ُ َ ُ َ َ َ ُ د‬
﴾ ‫َشء َوك ِيل‬ ِ ‫ك َشء فاعبدوه وهو َع‬ ِ ‫﴿ ذل ِكم اّلل ربكم ل إِل إِل هو خال ِق‬

”That is Allāh your Lord. There is no-one worthy of worship

besides Him. The Creator of everything, so worship Him. And He
is the Disposer of all things.” (Al-An’ām 6:102)

The One who Creates, Provides, Sustains, Benefits, Harms,

Upholds, Maintains, Knows, Gives life, Takes life, Legislates,
Forgives, Punishes, Decrees, Protects, Cures, Clothes, Feeds,
Exposes, Hides, Honors, Humiliates, Destroys, Shows mercy and
Answers His slaves, is the One who deserves to be worshipped.
And naturally those who cannot do any of these things – and do
not own any partnership with Allah nor do they help Him in any it

55
– are not in any way entitled that even the smallest type of worship
should be dedicated towards them. And these things mentioned
above are all from the Actions of Allāh, which are specific for Him
– the Exalted – and they are the reason that He Alone is deserving
of being worshipped and no-one else but Him the Most High. He –
the Exalted – said:
َْ َ َ ُ ْ َ َ َّ
َّ ‫ون مِثْ َق َال َذ َّرة ِف‬ ُ َ َ َّ ُ ْ ُ
‫ات َول ِِف اْل ْر ِض‬ َ ‫الس َم‬
ِ ‫او‬ ِ ‫ِين َزع ْم ُت ْم م ِْن دو ِن اّللِ ل يمل ِك‬ ‫﴿ ق ِل ادعوا اَّل‬
َ ْ َ ْ ِ ‫َو َما ل َ ُه ْم فِيه َما م ِْن‬
﴾ ‫ْشك َو َما ُل مِن ُه ْم م ِْن ظ ِهْي‬ ِ

“Say invoke those whom you claim (to be gods) besides Allah.
They do not own (even) an atom’s weight in the heavens, nor on
earth. And they do not hold any partnership (with Allah) in any
of them, nor does He have from among them any helper.”
(Saba 34:22)

Qatādah (d. 118h) said regarding this verse:

ِ‫ون م‬
َ‫اّلل ( ِم أن ظَ ِهي‬ ِ ‫ض ( وما لَه ِمأن هم َ ِمن الم ِذين ي أدعو َن ِمن د‬ ِ ِ ِِ
‫أ‬ ََ َ ‫أ‬ َ َ ِ ‫َما مّلل م أن َش ِريك ِيف ال مس َماء َوََل ِيف أاْل أَر‬
. ‫ِم أن َع أون بِ َش أيء‬

“Allāh does not have any partners in the heaven nor on earth. “And He
does not have from among them.” (Meaning) those whom they invoke
besides Allāh “any helper” who aids in anything.” (Tafsīr At-Tabarī)

56
Shirk in Tawhīd Ar-Rubūbiyyah

Among the types of shirk which people commit in this type of

Tawhīd are the following:

* Believing that something else created the creation.

* Believing that someone else than Allāh can harm or benefit, such
as a person in a grave, a living person (in things which humans are
not capable of), the position of the stars on the sky etc.

* Believing that someone else has the right to legislate for people.
Legislating is the right of Allāh and it is from His actions. So
believing that someone else has this right is ascribing him as a
partner or rival with Allāh in this specific action of Allāh.

* Believing that someone besides Allāh can affect the affairs of the
heavens and the earth and whatever is in them.

* Believing that someone besides Allāh knows the unseen.

Knowing the unseen is a specific characteristic of Allāh and
therefore whoever believes someone else knows what only Allāh
knows, then he has ascribed a partner or a rival to Allāh in this
specific characteristic.

Whoever ascribes anything which is from Tawhīd Ar-Rubūbiyyah to

others than Allāh then he has committed shirk in Tawhīd Ar-
Rubūbiyyah and by this he leaves the fold of Islām and becomes a
mushrik.

57
Tawhīd Al-Ulūhiyyah (Tawhīd of divinity or worship)

Tawhīd Al-Ulūhiyyah is the realization of Lā ilāha illa Allāh. That

which all the prophets and messenger was sent to invite towards.
And this is dedicating all types of worship solely to Allāh and not
to anyone but Him.

As for worship then it is a comprehensive term that includes all

inwardly and outwardly sayings and deeds which Allāh is pleased
with and which He loves. It is the slave’s humbleness and
submissiveness towards His Lord, by performing that which He
has obliged upon him and avoiding that which He has prohibited
for him. The purpose of the creation of mankind and jinn is that
they should worship Allāh Alone.

He – the Exalted – said:

ْ ُ َْ َ ََ
ُ ُ ْ َّ َ ْ ْ ‫اْل َّن َو‬
ِ ‫اْلنس إِل ِِلَعبد‬
﴾ ‫ون‬ ِ ِ ‫﴿ وما خلقت‬

“And I created not the jinn and mankind except that they should
worship Me (Alone).” (Adh-Dhāriyāt 51:56)

Among the types of worship which must be directed solely to

Allāh, are the following:

* As-Salāh (the prayer):

َ َّ ُ َ َ َ َّ
﴾ َ‫الزَكة‬ ُ ‫﴿ َوأَق‬
‫ِيموا الصلة وآتوا‬

“And establish the prayer and give the zakah.” (Al-Baqarah 2:43)

* Rukū’ (bowing) and sujūd (prostrating):

﴾ ‫ج ُدوا‬ ْ ‫ار َك ُعوا َو‬

ُ ‫اس‬ ْ ‫آم ُنوا‬ َ ‫﴿ يَا َأ ُّي َها َّاَّل‬
َ ‫ِين‬

“O you who believe, perform ruku’ and sujud” (Al-Hajj 22:77)

* Ad-Du’ā (the invocation):

58
 ُ َ ْ ََْ ُ ْ ُ ُ ُّ َ َ َ َ
﴾ ‫ب لك ْم‬ ‫ج‬ِ ‫ون أست‬
ِ ‫﴿ وقال ربكم ادع‬

“And your Lord said: ‘Invoke Me and I will answer you.’” (Al-
Ghāfir 40:60)

* Adh-Dhabh (the slaughtering):

ْ َ ‫َ د‬
﴾ ‫﴿ ف َص ِل ل َِر دبِك َواْنَ ْر‬

“So pray to your Lord and slaughter (for Him).”

(Al-Kawthar 108:2)

*Al-Khawf (the fear) of Allāh:

ُ ُ َ َ َ َ ُ َ َ ْ َ ُ ‫َّ َ َ ُ ُ َّ ْ َ ُ ُ َ د‬
َ ‫وه ْم َو َخافُون إ ْن ُكنْ ُت ْم ُم ْؤ ِمن‬
﴾ ‫ِّي‬ ِ ِ ‫﴿ إِنما ذل ِكم الشيطان ُيوِف أو ِِلاءه فل َّتاف‬

“It is only the Shaytān that suggests to you the fear of his allies,
so fear them not, but fear Me, if you are (true) believers.”
(Ālu ’Imrān 3:175)

* At-Tawakkul (putting your trust in Allāh):

َّ َ َ َ
َ ‫اّللِ َف َت َو ََّّكُوا إ ْن ُكنْ ُت ْم ُم ْؤ ِمن‬
﴾ ‫ِّي‬ ِ ‫﴿ وَع‬

“And put your trust in Allāh if you are (true) believers”

(Al-Māidah 5:23)

So tawakkul is a type of worship, and it is the heart putting its trust

in Allāh and relying upon Him, regarding the achievement of what
is good and the removal of what is bad.

* Al-Istighfār (asking for forgiveness):

ُ ‫َّ د‬ َ ُ ُ َّ ُ ْ ُ َّ َ ُ ْ َ ْ َ
﴾ ‫وبوا إِِلْهِ إِن َر ِّب َرحِيم َودود‬ ‫﴿ واستغفِروا ربكم ثم ت‬

“And ask your Lord for forgiveness and turn unto Him in
repentance. Verily, my Lord is Most Merciful, Most Loving.”
(Hūd 11:90)

* Al-Inābah (turning in repentance):

59
 َ ُ َ ْ ُ َ َّ ُ ُ َ َ ْ ُ ُ َ ْ َ ْ َ ْ َ ْ ُ َ ُ ْ َ َ ْ ُ ‫َ َ ُ َ َ د‬
﴾ ‫ْصون‬ ‫﴿ وأن ِيبوا إِل ربِكم وأسل ِموا ل مِن قب ِل أن يأتِيكم العذاب ثم ل تن‬

“And turn in repentance to your Lord and submit yourselves to

Him, before the torment comes upon you, then you will not be
helped.” (Az-Zumar 39:54)

* Al-Isti’ādhah (seeking refuge):

َ َْ ‫ُْ َ ُ ُ َ د‬
﴾ ‫ب الفل ِق‬
ِ ‫﴿ قل أعوذ بِر‬

“Say: ‘I seek refuge with the Lord of the daybreak.’”

(Al-Falaq 113:1)

* Al-Jihād (striving) with life and wealth:

َّ ُ
َ ‫ِك ْم ِف‬ ََُْ ْ ُ َ َْ ُ َ َ َ َ َ ْ
﴾ ِ‫يل اّلل‬
ِ ِ ‫ب‬ ‫س‬ ِ ‫س‬‫ف‬ ‫﴿ انف ُِروا خِفافا وث ِقال وجاهِدوا بِأموال ِكم وأن‬

“March forth, whether you are light (being healthy, young and
wealthy) or heavy (being ill, old and poor), and strive with your
wealth and your lives in the Cause of Allāh.” (At-Tawbah 9:41)

* Al-Hukm (the judgment) between people with what Allāh has

revealed:
َ َ ُ ْ َ ْ َ ْ ُ ْ َ ْ َ ْ ُ َ َ ْ َ ْ َّ َ َ َ ُ َّ َ َ ْ َ َ ْ ُ َ ْ َ ْ ُ ْ َ َ
‫وك ع ْن َب ْع ِض َما‬ ‫﴿ وأ ِن احكم بينهم بِما أنزل اّلل ول تتبِع أهواءهم واحذرهم أن يفت ِن‬
َ َ ُ َّ َ َ ْ َ
﴾ ‫اّلل إِِلْك‬ ‫أنزل‬

“And so judge (you O Muhammad) between them by what Allāh

has revealed and follow not their vain desires, but beware of
them lest they turn you away from some of that which Allāh has
revealed to you.” (Al-Māidah 5:49)

And He – the Exalted – said:

َ ‫اس ب َما أَ َر‬
ُ َّ ‫اك‬ َّ َ ْ َ َ ُ ْ َ ‫ْ َ د‬ َ َ ْ َ ْ َ َ ْ َ ْ َ َّ
﴾ ‫اّلل‬ ِ ِ ‫﴿ إِنا أنزنلا إِِلك الكِتاب بِاْل ِق ِْلحكم بّي انل‬

“Surely, We have sent down to you the Book in truth that you
may judge between men by that which Allāh has shown you.”
(An-Nisā 4:105)

60
* At-Tahākum (seeking judgment) from Allāh and His Messenger:
ْ ْ َّ َ ُ ْ ُ ُ ْ ُ ْ َّ َ ُ ُّ ُ َ ْ َ ْ َ ََ ْ َ
ِ ‫الر ُسو ِل إِن كنت ْم تؤمِنون بِاّللِ َواِلَ ْو ِم اْل‬
﴾ ‫خ ِر‬ َّ ‫اّللِ َو‬ ‫ازع ُت ْم ِِف َشء فردوه إِل‬ ‫﴿ فإِن تن‬

“And if you differ in anything amongst yourselves, then refer it

to Allāh and His Messenger, if you believe in Allāh and in the
Last Day.” (An-Nisā 4:59)

And He – the Exalted – said:

َّ َ ْ ُ َ ْ َ ْ َْ ْ
﴾ ِ‫حك ُم ُه إِل اّلل‬ ‫﴿ َو َما اخ َتلف ُت ْم فِيهِ مِن َشء ف‬

“And in whatsoever you differ, the hukm (judgment) thereof is

with Allāh.” (Ash-Shūrā 42:10)

And He – the Exalted – said:

َُْ َ َ َّ ُ ْ ُ َ ْ َ َ َ َ َ َ ُ ‫َ َ َ َ د َ َ ُ ْ ُ َ َ َّ ُ َ د‬
‫َي ُدوا ِِف أنفسِ ِه ْم َح َرجا م َِّما‬
ِ ‫﴿ فل وربِك ل يؤمِنون حت َيكِموك فِيما شجر بينهم ثم ل‬
َ ‫د‬ َ ْ‫قَ َضي‬
﴾ ‫ت َوي ُ َسل ُِموا ت ْسل ِيما‬

“But no, by your Lord, they can have no Faith, until they make
you (O Muhammad) judge in all disputes between them, and find
in themselves no resistance against your decisions, and accept
(them) with full submission.” (An-Nisā 4:65)

* At-Tā’ah (obedience) to Allāh in what He has allowed and

forbidden:
َ ‫اّللِ َعلَيْهِ إ ْن ُكنْ ُت ْم بآيَاتِهِ ُم ْؤ ِمن‬
﴾ ‫ِّي‬
َّ ُ ْ َ ُ َّ ُ ُ َ
‫﴿ فُكوا مِما ذكِر اسم‬
ِ ِ

“So eat from that which the Name of Allāh has been mentioned
upon, if you (truly) believe in His verses.” (Al-An’ām 6:118)

And He – the Exalted – said:

َّ ْ َ َّ ُ َ َ ْ ْ َ ْ َ َ َ َّ َ َ َ ْ َ ْ ُ ُ ْ َ َ َ َّ َ َ َّ
﴾ ِ‫ْي اّلل‬
ِ ‫ير وما أهِل بِهِ ل ِغ‬
ِ ‫ِْن‬
ِ ‫﴿ إِنما حرم عليكم الميتة والم وْلم اِل‬

“Verily, He has only forbidden the maytah (dead animals) for

you, the blood, the flesh of swine, and that which is slaughtered
as a sacrifice for others than Allāh.” (Al-Baqarah 2:173)
61
So it is obedience – and thereby an act of worship – to consider what
Allāh has made allowed as being allowed, and what Allāh has
made forbidden as being forbidden.

* And from the types of worship are also: Loving for the sake of
Allāh and hating for the sake of Allāh, giving for the sake of Allāh
and withholding for the sake of Allāh, allying for the sake of Allāh
and having enmity for the sake of Allāh, Ar-Raghbah (the wishing
or longing), Ar-Rahbah (awe), Al-Istighāthah (asking for help), Ash-
Shukr (gratitude), Tilawatul-Qurān (reciting the Qur’an), Dhikr Allāh
(remembrance of Allāh) and As-Siyām (the fast) and other than this.

62
Shirk in Tawhīd Al-Ulūhiyyah

Shirk in Tawhīd Al-Ulūhiyyah is dedicating any of the above

mentioned types of worship, or others types, to someone else than
Allāh. Among the types of shirk which are widespread today are:

* Making du’ā to dead people in the graves, the angels or others.

And the conditions for a du’ā (invocation, question, request) not
being shirk, is that the one who is asked is (1) alive, (2) capable of
what he is asked and (3) present at the time. If one of these three
conditions are not present then the du’ā is shirk and takes the
person out of Islām. What is requested does not determine whether
or not is it shirk, since the dead is not able to do anything anyway.

* Seeking refuge or protection with others than Allāh.

* Slaughtering for others than Allāh.

* Voting in democratic elections and thereby giving the right to

legislate to others than Allāh.

* Seeking judgment in disputes with the courts that judges with

manmade law.

* Believing something forbidden is allowed, or that something

allowed is forbidden, based upon desires, traditions, others
legislations than the Sharī’ah or the sayings of men. This is shirk in
obedience.

* Striving in the cause of tāghūt, such as being a policeman or soldier

for tāghūt.

* Aiding the kuffār against the Muslims with wealth, advice or

weapons.

So whoever ascribes anything which is classified as worship in the

Islāmic legislation to others than Allāh then he has committed shirk
in Tawhīd Al-Ulūhiyyah and by this he leaves the fold of Islām and
becomes a mushrik.

63
Tawhid Al-Asmā was-Sifāt (Tawhīd of Names and Attributes)

Tawhid Al-Asmā was-Sifāt is the belief in the descriptions of Allāh

which has come in the Qurān and the ahādīth from the Messenger
of Allāh (sallAllāhu ‘alayhi wa sallam) and the sayings of the Sahābah
(radiAllāhu ‘anhum) and those who narrated from them, without
denying it, without distorting its meanings, without comparing
Allāh with the creation and without describing how.

Rather, a person must believe in what has been described in the

way it has been described, and accept the narrations as they have
been narrated in order to avoid falling in shirk or bida’ (innovation)
in this type of Tawhīd.

The basis for this, are the words of Allāh – the Exalted – who said:
ُ ‫يع ْاْلَ ِص‬
﴾ ‫ْي‬ ْ َ ِ‫﴿ لَيْ َس َك ِمثْلِه‬
َّ ‫َشء َو ُه َو‬
ُ ‫الس ِم‬

“There is nothing like Him, and He is the All-Hearer, the All-

Seer.” (Ash-Shūrā 42:11)

So whatever Allāh or His Messenger (sallAllāhu ‘alayhi wa sallam)

and the Sahābah (radiAllāhu ‘anhum) has informed us about,
regarding the description of Allāh, then Allāh is alone in this
description and He is not equal to His creation in any of it, even
though some words might be used for both Allāh and the slave,
such as a Karīm (Generous) Lord and a karīm (generous) man.
Because the generousity of the man is limitied to what Allāh has
given him and dependent upon the decree of Allāh, while the
Geneorusity of Allāh is unlimited, unrestrained and He spends out
of His bounty on whom He wants however He wants.

Allāh – the Exalted – said:

64
 ُ َ َ ْ ُ َ َ َ ْ َ َّ ُ َ َ َ ُ ُ ْ َ َ ْ ُ ْ ُ َ ْ َ ْ َّ َ
‫ج َز ْون َما َكنوا‬‫ح ُدون ِِف أ ْس َمائِهِ سي‬
ِ ‫ِين يُل‬‫﴿ و ِّللِ اْلسماء اْلسن فادعوه بِها وذروا اَّل‬
َ َُْ َ
﴾ ‫يعملون‬

“And the Most Beautiful Names belong to Allāh, so call on Him

by them, and leave those who deny (or utter impious speech
against) His Names. They will be recompensed for what they
used to do.” (Al-A’rāf 7:180)

And He – the Exalted – said:

َ َ َْ ْ َ َ َّ ُ ْ ُ
ُ ْ ‫اء‬
﴾ ‫اْل ْس َن‬ ُ ‫ْح َن أيًّا َما تَ ْد ُعوا فَلَ ُه ْاْل ْس َم‬َّ ‫اد ُعوا‬
‫الر‬ ِ‫﴿ ق ِل ادعوا اّلل أو‬

“Say (O Muhammad): ‘Invoke Allāh or invoke Ar-Rahmān (the

Most Benificent). No matter by which Name you invoke Him, then
to Him belong the Best Names.’” (Al-Isrā 17:110)

And He – the Exalted – said:

َْ َ
‫ات َواْل ْر ِض‬ ُ ْ ‫اء‬
َّ ‫اْل ْس َن ي ُ َس دب ُح َ ُل َما ِف ا‬
َ ‫لس َم‬
ِ ‫او‬
ُ َ ْ ُ َ ْ ُ َّ َ ُ
ُ ‫ئ ال ْ ُم َص دو ُر َ ُل ْاْل ْس َم‬
ِ ِ ِ ِ‫﴿ هو اّلل اِلال ِق اْلار‬
ُ ‫اْلك‬ ْ
َ ‫يز‬ُ ‫َو ُه َو الْ َعز‬
﴾ ‫ِيم‬ ِ

“He is Allāh, the Creator, the Inventor of all things, the Bestower
of forms. To Him belong the Best Names. All that is in the
heavens and the earth glorify Him. And He is the All-Mighty, the
All-Wise.” (Al-Hashr 59:24)

And He – the Exalted – said:

َ ُُ َ ُ َ ْ َ ُ ْ َ َ ْ َ ْ َ ُ َ َّ ُ َّ َ ُ َّ ُ ْ ُ
﴾ ‫ َول ْم يَك ْن ُل كفوا أ َحد‬٣ ‫ول‬ ‫ لم ي ِل ولم ي‬٢ ‫ اّلل الصمد‬١ ‫اّلل أ َحد‬ ‫﴿ قل ه َو‬

“Say (O Muhammad): ‘He is Allāh, (the) One. Allāh is As-Samad

(The Self-Sufficient Master, Whom all creatures need, while He needs
no-one). He begets not, nor was He begotten. And there is no
equal to Him.’” (Al-Ikhlās 112)

Some of Allāhs Names and Attributes are known from the fitrah,
such as Allāh being the Creator who is Capable of everything, the
Disposer of affairs, the Legislator, that Allāh Sees and Hears, that
Allāh Speaks whenever He wishes, that Allāh has Knowledge

65
about everything, that Allāh has Life, that Allāh is in ‘Uluw (i.e.
above the heavens separated from His creation) and similar to these
things which describe Allāh with attributes of perfection and
negate any flaws, mistakes or deficiency for Him the Exalted.
Whoever rejects any of these or claims to ignorant about them, he
is kāfir.

Then there are other things about Allāh which only can be known
through a text from either the Qurān or Sunnah or the sayings of the
Sahābah. These are things such as Allāh descending to the lowest
heaven every night, Allāh sits, Allāh laughs, Allāh has a flank and
a chest, Allāh becomes amazed etc. These are things which can only
be known through the texts and therefore whoever rejects or is
ignorant about these does not become a kāfir until the evidence is
established upon him. Many of these issues the scholars spoke of in
their explanation and clarification of the Sunnah, which is
mentioned in this book under the second testimony of
Muhammadun Rasūl-Allāh, due to them being mentioned in the
Sunnah of the Prophet (sallAllāhu ‘alayhi wa sallam) or in the words
of the Sahābah (radiAllāhu ‘anhum).

And regarding the Tawhīd of Al-Asmā was-Sifāt there are some

points which must be understood in order for the slave to fulfill this
type of Tawhīd in its desired form and which prove the correct
understanding and implementation of this type of Tawhīd.

1) The Tawhīd of Al-Asmā was-Sifāt and establishing the

Attributes is from the muhkamāt (clear issues) and not from the
mutashābihāt (unclear or doubious issues), and it is from the
issues of ijmā’ (scholarly agreement) and not from the issues of
ikhtilāf (disagreement).

Allāh – the Exalted – said:

ْ َ َ ُ ُ َّ َ َّ َ َ
﴾ ‫وَس تكل ِيما‬ ‫﴿ وَّكم اّلل م‬

“And Allāh spoke to Musa directly.” (An-Nisā 4:164)

66
In this verse the Attribute of speaking (kallama) is confirmed with
the root of the verb (i.e. taklīman), and in the Arabic language that
which is confirmed with the root is impossible to interpret to
something else than the apparent meaning of the word. And this is
a well-known fact even among the leaders of misguidance which
they themselves affirm when they speak about the Arabic
language.

Based upon this it is not allowed to interpret the Names and

Attributes of Allāh to something else than their apparent meanings
since they have been mentioned in a clear and clarified way in the
Book of Allāh and the Sunnah of His Messenger (sallAllāhu ‘alayhi
wa sallam). Furthermore, there does not exist even one word from
the Salaf in which they allow interpreting the Names and Attributes
to something else than their apparent meanings, or to claim that
they are metaphorical and should not be understood according to
their apparent meanings. So this also proves that this issue is an
issue of ijmā’ in which there is no disagreement at all.

Ibn Battah (d. 387h) said:

‫فإن أهل اإلثبات من أهل السنة جيمعون على اإلقرار ِبلتوحيد وِبلرسالة أبن اإلَيان قول وعمل ونية‬
‫ وعلى‬، ‫ وما ِل يشأ َل يكون‬، ‫ وُممعون على أن ما شاء لل كان‬، ‫ وأبن القرآن كالم لل َي خملوق‬،
‫ وعلى أن اجلنة والنار خملوقتان‬، ‫ وعلى أن لل يرى يوم القيامة‬، ‫أن لل خالِ اخلي والشر ومقدرمها‬
‫ وأن لل قدال َل بداية‬، ‫ وعلمه ُميط ِبْلشياء‬، ‫ وأن لل على عرشه ِبئن من خلقه‬، ‫ِبقيتان ببقاء لل‬
‫ قد علم ما‬، ‫ حليما‬، ‫ حيا‬، ‫ بصيا‬، ‫ َسيعا‬، ‫ َنطقا‬، ‫ بصفاته التامة ِل يزل عاملا‬، ‫له وَل َناية وَل َاية‬
، ‫ وعمر‬، ‫ وُممعون على إمامة أِب بكر‬، ‫ وأنه قدر املقادير قبل خلِ اْلشياء‬، ‫يكون قبل أن يكون‬
‫ وعلى تقدال الشيخْي وعلى أن العشرة يف اجلنة جزما وحتما َل شك‬، ‫ وعلي عليهم السالم‬، ‫وعثمان‬
، ‫ واَلستغفار هلم‬، ‫ وُممعون على الَتحم على مجيع أصحاب رسول لل صلى لل عليه وسلم‬، ‫فيه‬
‫ واإلمساك وترك النظر فيما شجر بينهم‬، ‫ والكف عن ذكرهم إَل ِبي‬، ‫ وأهل بيته‬، ‫ وأوَلده‬، ‫وْلزواجه‬
‫ فهذا وأشباهه مم ا يطول شرحه ِل يزل الناس مذ بعث لل نبيه صلى لل عليه وسلم إل وقتنا هذا‬،
‫ وأصحاب‬، ‫ُممعون عليه يف شرق اْلرض وَرِا وبرها وحبرها وسهلها وجبلها يرويه العلماء رواة اآلاثر‬
‫ وجيمع على اإلقرار به الرجال والنسوان والشيب والشبان واْلحداث‬، ‫ ويعرفه اْلدِبء والعقالء‬، ‫اْلخبار‬

67
‫ وَل يشذ عن اإلمجاع‬، ‫ َل خيالف ذلك وَل ينكره‬، ‫ والعجم‬، ‫ والعرب‬، ‫ والصبيان يف اْلاضرة والبادية‬،
، ‫ ويقطعه العقالء‬، ‫ يهجره العلماء‬، ‫مع الناس فيه إَل رجل خبيث زائغ مبتدع ُمقور مهجور مدحور‬
.‫ وإن مات ِل يشهدوه‬، ‫إن مرض ِل يعودوه‬

“Verily the people of establishing (the Attributes) from the people of

Sunnah are in agreement upon the acknowledgement of Tawhīd and the
Risālah (Message); that the īmān is in speech, deeds and intention and that
the Qurān is the Word of Allāh and not created. And they agree upon that
whatever Allāh wants will be and whatever He does not want will never
be, that Allāh has created both the good and evil and predestined it, that
Allāh is seen on the Day of Resurrection, that Paradise and Hellfire are
two creations which will remain by Allāh letting them remain, that Allāh
is upon His Throne separated from His creation and His knowledge
encompasses everything, that Allāh is Eternal and has no beginning, no
end and (His capabilities, Deeds and Attributes have) no boundaries. With
His perfect Attributes He has always been knowledgable, speaking,
hearing, seeing, alive and forbearing. He knows what will be before it is,
and (they agreed) that He predestined the destinies before everything was
created. And they are in agreement regarding the leadership (after the
death of the Prophet (sallAllāhu ‘alayhi wa sallam)) of Abū Bakr, ‘Umar,
‘Uthmān and ‘Alī (alayhim as-salām), and upon the preference of the two
Shaykh (Abū Bakr and ‘Umar) and that the ten are in Paradise will full
certainty and no doubt regarding it. And they are in agreement regarding
the tarahhum (asking for mercy) upon all the Companions of the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) and asking for
forgiveness for them, his wives, his children and the people of his
household, and not mentioning any of these except with good while
refraining from and not looking into the disputes between them. So this
(i.e. what has been mentioned) and what is similar to it is from that which
has a long explanation and the people since Allāh sent His Prophet
(sallAllāhu ‘alayhi wa sallam) until this time of ours are in agreement
regarding this, in the east of the earth and in the west of it, in its seas and
on its land, on its flat parts and in its mountains. The scholars and
narrators of the āthār (narrations) narrate it and (so do) the people of
information, the people of manners and intelligence know it, and men,

68
women, old, young, children, the young people from both the city and the
desert, the Arabs and the non-Arabs all agree on this. No-one disagrees
with this, rejects it or deviates from the agreement of the people regarding
this except a dirty, deviant, innovative, hated, forsaken, repelled man
whom the scholars disasscociate from and the intelligent cut off. If he is
sick they do not visit him and if he dies they do not witness his burial.”
(Al-Ibānah ‘an Sharī’ah Al-Firqah An-Nājiyah)

So here it is clearly seen that the issues of the Names and Attributes
of Allāh are considered included in the issues of agreement among
both the scholars and also the regular of the Muslims.

2) The way of Ahlus-Sunnah is establishing the mentioned

Attribute in the Book and the Sunnah according to its real
meaning, without tahrīf (distortion), ta’tīl (invalidation), takyīf
(explaining) and tamthīl (comparing).

Allah – the Exalted – said:

ُ ‫يع ْاْلَ ِص‬
﴾ ‫ْي‬ ْ َ ِ‫﴿ لَيْ َس َك ِمثْلِه‬
َّ ‫َشء َو ُه َو‬
ُ ‫الس ِم‬

“There is nothing like Him, and He is the All-Hearer, the All-

Seer.” (Ash-Shūrā 42:11)

In this verse the negation of the four forbidden things can be found.
Because His words: “There is nothing like Him”, negates takyīf
and tamthīl which is that the slave explains the condition of the
Attribute of Allāh or that he compares the Attribute by saying ‘A
Hand just like a hand’, or ‘Sight just like a sight’. And His words:
“And He is the All-Hearer, the All-Seer” negates tahrīf and ta’tīl,
which is that the slave claims that the Sight of Allāh means His
knowledge or that he completely rejects that Allah can see.

Ibn Mājishun (d. 146h) said:

‫ أن العصمة يف الدين أن تنتهي يف الدين حيث انتهى بك وَل جتاوز ما قد حد‬- ‫ رَك لل‬- ‫اعلم‬
‫لك فإن من قوام الدين معرفة املعروف وإنكار املنكر فما بسطت عليه املعرفة وسكنت إليه اْلفئدة‬

69
‫ فال ختافن يف ذكره وصفته من ربك ما وصف‬: ‫وذكر أصله يف الكتاب والسنة وتوارثت علمه اْلمة‬
‫ وما أنكرته نفسك وِل جتد ذكره يف كتاب‬.‫من نفسه عيبا ; وَل تتكلفن مبا وصف لك من ذلك قدرا‬
‫ فال تكلفن علمه بعقلك ; وَل تصفه بلسانك‬- ‫ من ذكر صفة ربك‬- ‫ربك وَل يف حديث عن نبيك‬
‫; واصمت عنه كما صمت الرب عنه من نفسه فإن تكلفك معرفة ما ِل يصف من نفسه مثل إنكار‬
‫ فكذلك أعظم تكلف‬: ‫ما وصف منها ; فكما أعظمت ما جحده اجلاحدون مما وصف من نفسه‬
.‫ما وصف الواصفون مما ِل يصف منها‬

“Know – may Allāh have mercy upon you – that the protection in the
religion is stopping in religion where it stops with you and not to
transgress that which has been limited for you. Because it is verily from
the foundation of the religion to know the good and reject the evil. So
whatever has been explained to you of knowledge and the hearts find
tranquility in it – while its foundation have been mentioned in the Book
and the Sunnah and the Ummah has inherited its knowledge – then do not
fear any blame for mentioning it and its description from your Lord of
what He has described Himself with. And do not feel burdened by what
He has described to you of that. And whatever your soul rejects and you
do not find the mention of it in the Book of your Lord nor in the hadīth
from your Prophet (sallAllāhu ‘alayhi wa sallam) – of the mention of the
description of your Lord – then do not burden your mind with the
knowledge of it, and do not describe it with your tongue. Remain silent
about it just like the Lord has remained silent about it regarding Himself.
For verily burdening yourself with the knowledge of what He has not
described Himself with is just like rejecting that which He has described.
So just like you consider it a big thing what the rejectors have rejected of
what He has described Himself with, then likewise consider it a big thing
to burden ones self with what the describers have described of that which
He has not described himself with.” (Al-Ibānah Al-Kubrā by Ibn
Battah)

And Ibn Battah (d. 287h) said:

،‫ول‬ِ ‫ وتَلَ ِقي ها ِِبلأ َقب‬،‫ص ِحيح ِة‬

َ َ َ َ ‫يِ أاآل َاث ِر ال م‬
ِ َ‫اْل ِِ ت‬
َ ‫صد‬ ‫ْي م أن أ أَه ِل أَ أ‬
ِ ِ‫ات الأم أؤِمن‬
َ ‫أ‬ ‫أاعلَموا َرََِكم م‬
ِ ‫اّلل أَ من ِمن ِص َف‬
‫ َوالأم أؤِم َن ه َو‬،ِ‫ي‬ ِ َ‫اإلَيا َن ت‬ ِ ِ ِ ِ َ ‫اس ومو‬ ِِ ِ ‫َوتَ أرَك ِاَل أعِ ََت‬
ٌ ‫صد‬ ‫ فَِإ من أِ َ أ‬،‫اض َعة الأ َق أول ِِبأآل َراء َو أاْل أَه َواء‬ َ َ ِ َ‫اض َعلَأي َها ِبلأقي‬

70
 ‫يما َش َجَر بَأي نَ ه أم ُثم ََل َِجيدوا ِيف‬ ِ َ ‫اّلل عمز وجل {فَ َال وربِك ََل ي ؤِمنو َن ح مَّت َي ِكم‬ َ َ‫ ق‬،‫ص ِدق‬
َ ‫وك ف‬ َ َ ‫ََ َ أ‬ ‫ال م َ َ َ م‬ َ ‫الأم‬
ِ ‫ فَ ِمن ع َالم‬، ]65 :‫أَنأف ِس ِهم حرجا ِممما قَضيت ويسلِموا تَسلِيما} [النساء‬
ِ ‫ات الأم أؤِمنِْي أَ أن ي‬
َ‫اّلل‬
‫صفوا م‬ َ َ َ َ ‫أ‬ ً ‫أ‬ َ َ َ ‫َأ‬ ً ََ ‫أ‬
ِ ِ ِ ِ
‫ َوَرَواه الث َقات م أن أ أَه ِل‬،‫اّلل َعلَأيه َو َسلم َم ممما نَ َقلَأته الأعلَ َماء‬
‫صلمى م‬ ِ ِ ‫ وِمبَا و‬،‫ف بِِه نَ أفسه‬ ِ
َ ‫ص َفه به َرسوله‬
ََ َ َ َ ‫ص‬
َ ‫مبَا َو‬
‫ول‬ِ ‫ وََل ي َقال فِيما ص مح َعن رس‬،‫السنَ ِن و أاآل َاث ِر‬ ِ ‫اْل َال ِل و أ‬ ِ ِ ‫ الم ِذين هم أ‬،‫النم أق ِل‬
َ ‫َ َ أ‬ َ َ ُّ ‫اْلََرام َو‬ َ َ‫يما َرَوأوه م َن أ‬َ ‫اْل مجة ف‬ َ
ِ ِ ِ ِ ِ
‫ َويَتَ يَ قمنو َن‬،‫ َوََل ي َعارضو َن‬،‫ َوي َسلمو َن‬،‫ف َوََل ِلَ بَ أل يَتمبعو َن َوََل يَأب تَدعو َن‬ ‫م‬ ِ ‫صلمى م‬ ِ‫م‬
َ ‫ َكأي‬:‫اّلل َعلَأيه َو َسل َم‬ َ ‫اّلل‬
‫َوََل يَ أشكو َن َوََل يَ أرَاتبو َن‬

“Know – may Allah have mercy upon you – that from the characteristics
of the believers among the people of the truth is to believe in the correct
narrations, receiving them with acceptance and to refrain from opposing
them with qiyās (analogy) and forming a view based upon opinions and
desires. For verily is belief to accept and the believer is the one who accepts.
Allah – ‘azza wa jalla – said: “But no, by your Lord, they can have no
Faith, until they make you (O Muhammad) judge in all disputes
between them, and find in themselves no resistance against your
decisions, and accept (them) with full submission.” (An-Nisā
4:65) So from the signs of the believers is that they describe Allah with
what He has described Himself with and with what His Messenger
(sallAllāhu ‘alayhi wa sallam) has described Him with from that which the
scholars have conveyed, and what the trustworthy people of narration have
narrated; those who are the hujjah (argument) in what they narrated of
halal, haram, the sunan and the athar. And regarding that which has been
correctly narrated from the Messenger of Allah (sallAllāhu ‘alayhi wa
sallam) it is not said ‘how?’ nor ‘why?’, rather they follow and do not
innovate, and they submit themselves and do not oppose, and they believe
with certainty and they do not doubt nor are they skeptical.” (Al-Ibānah
Al-Kubrā by Ibn Battah)

When it came to the Names and Attributes of Allāh the Salaf would
say: ‘Let the narration pass (i.e. accept it) just as it has been narrated’
– as it will be mentioned later – and thus they became safe in their
religion.

71
3) The Prophet (sallAllāhu alayhi wa sallam) and the Salaf would
point towards the attribute as an affirmation of the real meaning
of the Attribute while negating that it should be metaphorical.
And this prohibits that the Attribute can be interpreted according
to ijtihād, opinion and analogy or claiming that they are
metaphorical.

This means that the Prophet (sallAllāhu ‘alayhi wa sallam) would

point at the time of speaking at – for example – his ear or his eye, or
indicate with his hand or finger dependant upon which Attribute
he (sallAllāhu ‘alayhi wa sallam) was describing, not by way of tamthīl
(comparing) rather by way of affirming the Attribute and verifying
it. And this occurs many places in the ahādīth and narrations.

Abū Dāwūd (d. 275h) narrated:

ِ
‫يد الأم أق ِرئ َحدمثَنَا‬ َ ‫اّللِ بأن يَِز‬
‫مسائِ ُّي الأ َم أع َىن قَ َاَل َحدمثَنَا َعأبد م‬
َ ‫س الن‬ َ ‫صر َوُمَ ممد بأن يون‬ ‫َحدمثَنَا َعل ُّي بأن نَ أ‬
ِ‫ال ََِسعت أَِب هري رةَ ي أقرأ ه ِذه‬ ِ ِ ِ
َ َ َ َ ‫س سلَأيم بأن جبَ أي َم أوَل أَِِب هَريأ َرَة قَ َ أ َ َأ‬ َ ‫َح أرَملَة يَ أعَ ابأ َن ع أمَرا َن َح مدثََ أَبو يون‬
ِ‫ول م‬ ِ ‫ال ََِسيعا ب‬ ِِ ِ ِ ِ ِ َ ‫اّلل َيأمركم أَ أن ت ؤُّدوا أاْلَم‬
‫صلمى‬ َ ‫اّلل‬ َ ‫ال َرأَيأت َرس‬ َ َ‫ص ًيا ق‬ َ ً َ ‫اَنت إ َل أ أَهل َها إ َل قَ أوله تَ َع‬ َ َ ‫أاآليَةَ إِ من مَ َ أ‬
‫صلمى م‬
‫اّلل‬ َ ‫اّلل‬
ِ‫ول م‬ َ ‫ال أَبو هَريأ َرةَ َرأَيأت َرس‬َ َ‫ضع إِ أَِ َامه َعلَى أذنِِه َوالمِِت تَلِ َيها َعلَى َعأينِ ِه ق‬ ِ ‫م‬
َ َ‫اّلل َعلَأيه َو َسلم َم ي‬
ِ‫صي ي ع َِ أَ من ِم‬ ِ ‫اّلل ََِس‬ َ َ‫صبَ َعأي ِه ق‬ ِ
‫ّلل َسَأ ًعا‬ ‫يع بَ ٌ َ أ‬ ٌ َ‫ال الأم أق ِرئ يَ أع َِ إِ من م‬ َ َ‫س ق‬ َ ‫ال ابأن يون‬ ‫ضع إِ أ‬
َ َ‫َعلَأيه َو َسلم َم يَ أقَرؤَها َوي‬
‫اجلَ أه ِميم ِة‬
‫ال أَبو َداود َوَه َذا َرد َعلَى أ‬ َ َ‫صًرا ق‬َ َ‫َوب‬
“’Alī ibn Nasr and Muhammad ibn Yūnus An-Nasāī Al-Ma’nā narrated
to us and said: ‘Abdullāh ibn Yazīd Al-Muqrī narrated to us (and said):
Harmalah (i.e. ibn ‘Imrān) narrated to us (and said): Abū Yūnus Sulaym
ibn Jubayr the mawlā of Abū Hurayrah narrated to me and said: I heard
Abū Hurayrah recite this verse: “Verily Allāh commands you to
return trusts to their rightful owners.” Until His words: “All-
Hearing, All-Seeing.” (An-Nisā 4:58) He (Abū Hurayrah) said: ‘I saw
the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) put his thumb upon
his ear and the (finger) that follows it upon his eye.’ Abū Hurayrah said:
‘I saw the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) recite it and
put his two fingers.’ Ibn Yūnus said: Al-Muqrī said: ‘Verily Allāh is All-
Hearing and All-Seeing means, that Allah has hearing and sight.’ Abū

72
Dāwūd said: ‘And this is a refutation of the Jahmiyyah.’” (Sunan Abū
Dāwūd)

Ibn Mājah (d. 273h) narrated:

‫اح قَ َاَل َحدمثَنَا َعأبد الأ َع ِزي ِز بأن أَِِب َحا ِزم َح مدثََِ أَِِب َع أن عبَ أي ِد‬ ‫َحدمثَنَا ِه َشام بأن َع ممار َوُمَ ممد بأن ال م‬
ِ ‫صبم‬
‫اّلل َعلَأي ِه َو َسلم َم َوه َو َعلَى الأ ِمأن َِِب يَقول‬ ‫صلمى م‬ ِ‫ول م‬
َ ‫اّلل‬ َ ‫ال ََِس أعت َرس‬ ‫اّللِ بأ ِن ِم أق َسم َع أن َعأب ِد م‬
َ َ‫اّللِ بأ ِن ع َمَر ق‬ ‫م‬
ِ ِ ِ ِ ِ ِ ِ
‫ض يَ َده فَ َج َع َل يَ أقبِض َها َويَأبسط َها ُثم يَقول أ َََن أ‬
‫اجلَبمار أ َََن الأ َملك‬ َ َ‫اجلَبمار ََسَ َاواته َوأ ََرضيه بِيَده َوقَب‬
‫ََيأخذ أ‬
‫اّلل َعلَأي ِه َو َسلم َم َع أن ََيِينِ ِه َو َع أن ِشَالِِه َح مَّت‬
‫صلمى م‬ ِ‫ال وي تمايل رسول م‬
َ ‫اّلل‬
ِ
َ َ َ ََ َ َ َ‫اجلَبمارو َن أَيأ َن الأمتَ َكِبو َن ق‬ ‫أَيأ َن أ‬
‫اّلل َعلَأي ِه‬
‫صلمى م‬ ِ‫ول م‬ ِ ‫ط هو بِرس‬ ِ ‫نَظَرت إِ َل الأ ِمأن ِِب ي تحمرك ِمن أَس َف ِل شيء ِمأنه ح مَّت إِِن َْلَقول أ‬
َ ‫اّلل‬ َ َ ٌ ‫َساق‬ َ َ ‫أ أ َأ‬ َ ََ َ ‫أ‬
‫م‬
‫َو َسل َم‬

“Hishām ibn ‘Ammār and Muhammad ibn As-Sabbāh narrated to us and

said: ‘Abdul-‘Azīz ibn Abī Hāzim narrated to us (and said): My father
narrated to me, from ‘Ubayd-Allāh ibn Miqsam, from ‘Abdullāh ibn
‘Umar who said: I heard the Messenger of Allah (sallAllāhu ‘alayhi wa
sallam) say while he was standing upon the pulpit: ‘Al-Jabbār will take
His heavens and His earths in His Hand – and he grasped with his
hand and began to grasp and unfold it – and then He will say: I am Al-
Jabbār, I am the King. Where are the oppressors, where are the
arrogant?’ He said: And the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam) was swaying from his right to his left until I saw the pulpit moving
from below it until I said (to myself): Is it going to fall with the Messenger
of Allāh (sallAllāhu ‘alayhi wa sallam)?’” (Sunan Ibn Mājah)

Imām Ahmad (d. 241h) said:

‫س بأ ِن َمالِك َر ِض َي م‬
ِ ِ‫ َع ِن الن‬،‫اّلل َعأنه‬
‫ميب‬ ٌ ِ‫ َن َاثب‬،َ‫ َن ََماد بأن َسلَ َمة‬،‫َح مدثَنا م َعاذ بأن م َعاذ‬
ِ َ‫ َع أن أَن‬،ُّ‫ت الأب نَ ِان‬
:‫ال‬ َ َ‫] ق‬143 :‫ " ِيف قَ أولِِه َعمز َو َج مل {فَلَ مما َجتَلمى َربُّه لِأل َجبَ ِل َج َعلَه َد ًّكا} [اْلعراف‬:‫صلمى لل َعلَأي ِه َو َسلم َم‬ َ
‫ َما ت ِريد إِ َل َه َذا‬:‫ال لَه ََأي ٌد الطم ِويل‬ ‫ق‬ ‫ف‬ ‫ذ‬
َ ََ ٌ َ َ‫ا‬‫ع‬ ‫م‬ ‫َنه‬
‫َر‬ ‫أ‬ : ِ
‫َِب‬
‫أ‬ ‫ال‬ ِ
‫ر‬ ‫ص‬ ‫ن‬ِ
َ َ َ ‫قَ َ َ َ َ َ أ أ َ َ ََ َ أ أ‬
‫ق‬ » ‫اخل‬ ‫ف‬ ‫ر‬ ‫ط‬ ‫ج‬‫ر‬ ‫َخ‬ ‫أ‬ َ ِ ‫ع‬ ‫ي‬ ،‫ا‬ ‫ذ‬ ‫ك‬ ‫ه‬ « : ‫ال‬
‫ت ََّي ََأيد َح مدثََِ بِِه‬ ِ
َ ‫ت ََّي ََأيد َوَما أَنأ‬ َ ‫ َم أن أَنأ‬:‫ال‬ َ َ‫ َوق‬،‫يد ًة‬
َ ‫ض أربَةً َشد‬ َ ‫ص أد َره‬
َ ‫ب‬َ ‫ضَر‬َ َ‫ ف‬:‫ال‬ َ َ‫ََّي أ ََِب ُمَ ممد ق‬
‫ت َما ت ِريد إِلَأي ِه‬ ِ
َ ‫ تَقول أَنأ‬،‫صلمى لل َعلَأيه َو َسلم َم‬ ِ ِ‫أَنَس بأن َمالِك َع ِن الن‬
َ ‫ميب‬

73
“Mu’ādh ibn Mu’ādh narrated to us, from Hammād ibn Salamah, from
Thābit Al-Bunānī, from Anas ibn Mālik (radiAllāhu ‘anhu) from the
Prophet (sallAllāhu alayhi wa sallam) regarding His – ‘azza wa jalla –
words: “So when his Lord appeared to the mountain He made it
collapse to dust.” (Al-A’rāf 7:143) He said: He (sallAllāhu alayhi wa
sallam) said: “Like this (i.e. he exposed the tip of the little finger).”
My father said: “Mu’ādh showed us how (with his little finger), so
Humayd At-Tāwil said to him: ‘Why are you doing like that, O Abū
Muhammad?’ He said: So he struck his chest with a hard strike and said:
‘Who are you O Humayd and what are you O Humayd? Anas ibn Mālik
narrated it to me from the Prophet (sallAllāhu alayhi wa sallam) and you
are saying: Why are you doing that?” (Musnad Imām Ahmad)

Abdullāh ibn Ahmad (d. 290h) said:

‫ َع أن‬،‫ َع أن إِبأ َر ِاه َيم‬،‫ َع أن َمأنصور‬،‫ش‬ ِ ‫يث س أفيَا َن َع ِن أاْل أَع َم‬ ِ ‫ ِحب ِد‬،‫ ثنا ََيَي بن سعِيد‬،‫اّلل‬
َ َ ‫أَ أ‬ ‫َِب َرََِه م‬ ِ
َ ِ‫ََس أعت أ‬
ِ ِ ‫ «أَ من م‬:‫ميب صلمى لل علَي ِه وسلمم‬ ِ‫ عن عب ِد م‬،‫عب ي َد َة‬
‫ال أَِِب‬
َ َ‫صبع» ق‬ ‫اّللَ َيأسك ال مس َم َاوات َعلَى أ أ‬ َ ََ ‫َأ‬ َ ِ ِ‫ َع ِن الن‬،‫اّلل‬ ‫َ أ َ أ َأ‬
‫صب ًعا َح مَّت أَتَى‬ ‫صب ًعا أ أ‬
‫ضع أ أ‬
ِ ِ
َ َ‫صبعه ي‬
ِ
‫ف َج َع َل يشي ِأب أ‬
ِ ِ
َ ‫َصابِعه َوأ ََرِان أَِِب َكأي‬
ِ
َ ‫ َج َع َل َأَي ََي يشي ِأب‬:‫اّلل‬‫َرََِه م‬
ِ ‫علَى‬
‫آخ ِرَها‬ َ
“I heard my father – rahimahullāh – (who said): Yahyā ibn Sa’īd narrated
to us the hadīth of Sufyān, from Al-A’mash, from Mansūr, from Ibrāhīm,
from ’Ubaydah, from ’Abdullāh, from the Prophet (sallAllāhu alayhi wa
sallam): “That Allāh will hold the heavens upon one Finger.” My
father – rahimahullāh – said: ‘Yahyā began to show with his fingers.’ And
my father showed me how he began to show with his fingers putting one
finger upon another finger until he came to the last of them.” (Kitāb As-
Sunnah by ‘Abdullāh)

So all these narrations show how the Salaf would affirm the real
meaning of the Attribute which necessitates the impossibility of
interpreting the Attributes according to something else than their
actual meanings or explaining their condition without a proof.

74
Ad-Dārimī (d. 280h) said:

‫أما ما ذكرت من اجتهاد الرأي يف تكييف صفات الرب؛ فإَن َل جنيز اجتهاد الرأي يف كثي من‬
،‫ وتسمع يف آذاننا؛ فكيف يف صفات لل الِت ِل ترها العيون‬،‫ واْلحكام الِت نراها أبعيننا‬،‫الفرائض‬
‫وقصرت عنها الظنون‬

“Regarding what you have mentioned of ijtihād regarding the condition of

the Attributes of the Lord, then we verily do not allow ijtihād of opinion
in many issues of the farāid (obligatory acts of worship) and the judgments
which we see with our eyes and hear with our ears. Then how (should we
allow it) regarding the Attributes of the Lord which the eyes have not seen
and the assumptions have been cut off from?” (An-Naqd by Ad-Dārimī)

And Ibn Mandah (d. 395h) said:

‫وكذلك نقول يف ما تقدم من هذه اْلخبار يف الصفات يف كتابنا هذا نرويها من َي متثيل وَل تشبيه‬
‫وَل تكييف وَل قياس وَل أتويل على ما نقلها السلف الصادق عن الصحابة الطاهرة عن املصطفى‬
‫صلى لل عليه وسلم وجنهل من تكلم فيها إَل ببيان عن الرسول صلى لل عليه وسلم أو خِب صحاِب‬
‫حضر التنزيل‬

”And likewise we say regarding what has gone forth of these narrations
regarding the Attributes in this book of ours; (that) we narrate them
without tamthīl (giving examples), tashbīh (comparing), takyīf
(explaining), qiyās (analogy) and tawīl (interpretation), according to what
the truthful Salaf conveyed from the pure Sahābah from Al-Mustafā
(sallAllāhu ‘alayhi wa sallam). And we declare as ignorant whoever speaks
about them except with a clear proof from the Messenger (sallAllāhu
‘alayhi wa sallam) or a narration from a Sahābī who was present at (the
time of) the revelation.” (Kitāb At-Tawhīd by Ibn Mandah)

75
Shirk in Tawhīd Al-Asmā was-Sifāt

Shirk in Tawhid Al-Asmā was-Sifāt is making someone equal to

Allāh – the Exalted – in anything from His Names and Attributes,
or to describe Allāh with any of the attributes of the creation. So
whoever describes someone from the creation with any of Allāh
Names and Attributes while believing that this created being or
thing, holds the meaning of the attribute which is specific for Allāh,
then he is mushrik in Al-Asmā was-Sifāt. Such as the one who
describes a person as being hearing while believing he can hear
everything just like Allāh hears everything, or that he can hear from
a distance or under circumstances in which a normal human-being
cannot hear.

Some of the types of shirk that people perform, in this type of

Tawhīd are the following:

* Deriving names for false deities from the Names of Allāh such as
Al-Lāt from Al-Ilāh, and Al’Uzzā from Al-‘Azīz.

* The belief of some Sūfiyyah and Rawāfid that theirs shuyūkh and
awliyā can hear their du’ā (invocation) no matter where they are.

* The belief of the Mushabbihah who compare the Creator with the
creation. An example of this is:

Allāh – the Exalted – said:

ُ ‫وط َتان ُينْف ُِق َكيْ َف ي َ َش‬

﴾ ‫اء‬ َ ‫﴿ بَ ْل يَ َداهُ َمبْ ُس‬
ِ

“Rather His two Hands are wide outstretched. He spends

however He wills.” (Al-Māidah 5:64)

Then the Mushabbih says: “The Hands of Allāh are like the hands
of the creation”, and thereby they make Allāh equal to the creation
in this Attribute of Allāh.

* The manhaj of the Jahmiyyah who rejected the Names and

attributes of Allāh and distorted their meanings and thereby

76
described Him – the Exalted – with deficiency and nothingness,
while claiming to flee from comparing the Creator with the created.
Included here are every sect who might go under a different name,
but rejects and distorts the meanings of the Names and Attributes
of Allāh.

Hammād ibn Zayd (d. 179h) said:

‫ فَلَ َها‬:‫ قِي َل‬.‫ ََل‬:‫ال‬

َ َ‫وص ق‬ ٌ ‫ فَلَ َها خ‬:‫يل‬
ِ َ َ‫ أَِيف َدا ِرَك ََنألَةٌ ق‬:‫يل لَه‬
َ ‫ ق‬.‫ نَ َع أم‬:‫ال‬
ِ ِ ِ ‫مث ل أ‬
َ ‫اجلَ أهميمة َمثَل َرجل ق‬ ََ
.‫ ََل‬:‫ال‬ َ َ‫َص ٌل ق‬ ِ ِ ِ ِ
‫ فَلَ َها أ أ‬:‫يل‬
َ ‫ ق‬.‫ ََل‬:‫ فَلَ َها ج أذعٌ قَا َل‬:‫يل‬ َ ‫ ق‬.‫ ََل‬:‫ال‬ َ َ‫ب ق‬ ٌ ‫ فَلَ َها َكَر‬:‫يل‬َ ‫ ق‬.‫ ََل‬:‫ال‬ َ َ‫ ق‬.‫ف‬ ٌ ‫َس َع‬
:‫يل‬ ِ ‫م‬ ِ ِ ِ
ِ ‫ هؤََلء أ‬.‫ فَ َال ََنألَةَ ِيف دا ِرَك‬:‫قِيل‬
َ ‫ ق‬.‫ ََل‬:‫ يَتَ َكلم قَالوا‬:‫يل‬ َ ‫ ق‬.‫ نَ َع أم‬:‫ لَك أم َرب قَالوا‬:‫يل َهل أم‬ َ ‫ ق‬،‫اجلَ أهميمة‬ َ َ َ
:‫ضب قَالوا‬ ِ ِ ِ ِ
َ ‫فَلَه َ ٌ َ َ َ َ َ َ َ ٌ َ َ َ َ َ أ َ ٌ َ َ َ ََأ َ َ َ أ‬
‫غ‬ ‫ي‬‫و‬ ‫ى‬ ‫ض‬ ‫ي‬ ‫ف‬ :‫يل‬ ‫ق‬ .‫َل‬ :‫ا‬
‫و‬ ‫ال‬‫ق‬ ‫ع‬ ‫ب‬ ‫ص‬ ‫إ‬ ‫ه‬‫ل‬ ‫ف‬ : ‫يل‬ ‫ق‬ .‫َل‬ :‫ا‬ ‫و‬ ‫ال‬‫ق‬ ‫م‬ ‫د‬ ‫ق‬ ‫ه‬ ‫ل‬ ‫ف‬ :‫يل‬ ‫ق‬ . ‫َل‬ :‫ا‬
‫و‬ ‫ال‬ ‫ق‬ ‫د‬ ‫ي‬
‫ب لَك أم‬ ‫ فَ َال َر م‬:‫يل‬ ِ
َ ‫ ق‬.‫ََل‬
“The example of the Jahmiyyah is like a man to whom it was said: ‘Is there
a palm tree in your residence?’ He said: ‘Yes.’ It was said: ‘Does it have
leaves?’ He said: ‘No.’ It was said: ‘Does it then have fronds?’ He said:
‘No.’ It was said: ‘Does it then have a stem?’ He said: ‘No.’ It was said:
‘Does it then have a trunk?’ He said: ‘No.’ It was said: ‘Does it then have
a root?’ He said: ‘No.’ It was said: ‘Then there is no palm tree in your
residence.’ It was said to these Jahmiyyah: ‘Do you have a lord?’ They said:
‘Yes.’ It was said: ‘Does he speak?’ They said: ‘No.’ It was said: ‘Does he
have a hand?’ They said: ‘No.’ It was said: ‘Does he then have a foot?’
They said: ‘No.’ Does he then have a finger?’ They said: ‘No.’ It was said:
‘Does he become pleased or angry?’ They said: ‘No.’ It was said: ‘Then you
do not have a lord.’” (Sharh Madhāhib Ahlus-Sunnah by Ibn Shāhin)

Al-Bukhārī (d. 256h) said:

‫ َواْلَبأ َك ِم‬، ‫ص ِم‬

َ َ‫ َواْل‬، ‫صنَِم‬ ‫ " إِ من أ‬: ‫ال بَ أعض أ أَه ِل الأعِأل ِم‬
‫ ْل مََن أم َشبم هوا َرمِ أم ِِبل م‬، ‫اجلَ أه ِميمةَ هم الأم َشبِ َهة‬ َ َ‫َوق‬
ِ‫ َوَل خيَأل‬، ‫ َوَل يَتَ َكلمم‬، ‫صر‬ ِ ‫ وَل ي ب‬، ‫الم ِذي َل يسمع‬
‫َأَ َ أ‬
”And some from the people of knowledge said: ’Verily the Jahmiyyah they
are (in reality) the Mushabbihah6. Because they compared their Lord with

6 Those who compares the Creator with the creation.

77
the statues, the deaf and the mute which cannot hear, cannot see and
cannot speak and cannot create.” (Khalq Af’āl Al-‘Ibād p. 111)

And Ad-Dārimī (d. 280h) said regarding the Jahmiyyah:

‫بصرا وَل ِع أل ًما‬

ً ‫َسعا وَل‬
ِ
ً ‫ أَنم َل ي ثأبِتو َن هلل تبارك وتعال‬،‫ونكفرهم أيضا ِبملشهور م أن كفرهم‬
ً ‫وجها وَل‬
،‫وع ألمه‬ ِ ،‫ وبصره‬،‫ َسعه‬:‫ يقولون‬،‫ إَل بِت أويِ ِل ضالمل افأ تضحوا وتَب يم نَت عوراهتم‬،ً‫وَل كالما وَل ِص َفة‬
ََ ََ َ ‫َ أ‬ ََ َ ً
ِ‫ قد أحاطت بِه‬،‫ وصأندوق م أق َفل‬،ِ‫ ويف كل بيت مغل‬،‫ وهو بنفسه يف كل مكان‬،‫وَكالَمه؛ مبعىن واحد‬
‫أ‬ ً
ِ ِ ِ ِ ِ ِ ِ
‫ب واض ٌح‬ ٌ ‫أيضا َم أذ َه‬ َ ،‫ فِإ َل لل نَأ َِبأ من إله هذه ص َفته‬،‫ حيطَاَنا َوأَ أَالق َها وأَقأ َفاهلا‬-‫يف دعواهم‬-
ً ‫وه َذا‬
.‫يف إِ أك َفا ِرِهم‬

“And we also declare takfīr upon them due to what is well-known of their
kufr; that they do not establish (i.e. believe in) for Allāh – the Exalted – a
Face, Hearing, Seeing, Knowledge, Speech nor (any) attribute, except with
the interpretation of misguided people who have been exposed and their
mistakes have become clear. They say: ‘His Hearing, Seeing, Knowledge
and Speech are with the same meaning. And He Himself is everywhere, in
every closed house and every locked box.’ Verily did – according to their
claim – its walls, its bars and its locks surround Him. So to Allāh we
declare ourselves free from an ilāh who has this description. And this is
also a clear reason for declaring takfīr upon them.” (Ar-Rad ‘alā Al-
Jahmiyyah by Ad-Dārimī p.182)

Ad-Dārimī (d. 280h) also said when speaking about Bishr Al-Marīsī
who was one of the leaders of the Jahmiyyah:

‫والعجب من املريسي صاحب هذا املذهب أنه يدعي توحيد لل مبثل هذا املذهب وما أشبهه وقد‬
‫عطل مجيع صفات الواحد اْلحد فادعى يف قياس مذهبه أن واجده الذي يوحده إله ُمدع منقوص‬
‫مشوه مشيج مقصوص َل تتم وحدانيته إَل مبخلوق وَل يستغَ عن خملوق من الكالم والعلم واَلسم‬
‫ ويلك إَّنا املوحد الصادق يف توحيده الذي يوحد لل بكماله وجبميع صفاته يف علمه وكالمه وقبضه‬،
‫وبسطه وهبوطه وارتفاعه الغَ عن مجيع خلقه جبميع صفاته من النفس والوجه والسمع والبصر واليدين‬
‫والعلم والكالم والقدرة واملشيئة والسلطان القابض الباسط املعز املذل اْلي القيوم الفعال ملا يشاء هذا‬

78
‫إل التوحيد أقرب من هذا الذي يوحد إهلا ُمدعا منقوصا مقصوصا لو كان عبدا على هذه الصفة ِل‬
‫يكن يساوي مترتْي فكيف يكون مثله إهلا للعاملْي تعال لل عن هذه الصفة‬

“And the strange thing from Al-Marisi – the owner of this madhhab – is
that he claims (to believe in) the Tawhid of Allah with this madhhab and
what is similar to it, while he verily invalidated all the Attributes of Al-
Wahid Al-Ahad. So he claimed according to the measurements of his
madhhab that the one whom he worships as an ilah is limbless, imperfect,
disfigured and incomplete and that his Oneness is not fulfilled except
through a created being, nor is he free of needing created things such as
speech, knowledge and name. Woe to you, verily the truthful muwahhid
in his Tawhid is the one who unifies Allah in His Perfection and in all of
His Attributes, in His knowledge, His speech, His grasp, His outstretch
(of Hands), His descent, His ascension; the One who is in no need of His
creation in all of His Attributes among the Being, the Face, the Hearing,
the Seeing, the two Hands, the Knowledge, the Speech, the Capability, the
Mashīah, the Authority, the Withholder, the Extender, the Bestower of
honor, the Humiliator, the Living, the Subsisting and the One who does
whatever He wants. This person is closer to Tawhid than this person who
unifies a limbless, imperfect and incomplete god; if he were a slave with
this description then he would not have been worth two dates. So how can
someone similar to it be the god of all the worlds? Exalted is Allah far
above this description.” (Naqd Ad-Dārimī)

79
Other nullifiers which have not been mentioned

There are a few nullifier of Islām which has not yet been mentioned.
These are:

* Al-Istihzā (mocking) and As-Sabb (cursing). This includes

mocking, belittling or cursing at anything from the religion of
Islām.

Allāh – the Exalted – said:

َ ُ َ ُْ َّ َ ْ ُ ُ َ ْ َ َ ُ ُ َ َّ ُ َ َّ َّ ُ ُ َ َ ْ ُ َ ْ َ َ ْ َ َ
٦٥ ‫ول ِ كن ُت ْم ت ْس َت ْهزِئون‬
ِ ‫اّللِ َوآيَاتِهِ َو َر ُس‬ ِ ‫﴿ ولئِن سأْلهم ِلقولن إِنما كنا َنوض ونلعب قل أب‬
ُْ َ َْ ُ ََْ َ
َ ‫ك َف ْر ُت ْم َب ْع َد إ‬
﴾ ‫يمان ِكم‬ ِ ‫ل تعتذِروا قد‬

“And if you asked them, they will verily say: ‘We were only
conversing and playing.’ Say: ‘Is it Allāh, His verses and His
Messenger that you were mocking? Do not come with excuses,
you have verily committed kufr after your īmān.” (At-Tawbah
9:65-66)

And He – the Exalted said:

َ َ َ َ ُ ُ َ َ َ َّ َ َ
﴾ ‫﴿ ِإَوذا َعل َِم م ِْن آيَات َِنا شيْئا اَّتذها ه ُزوا أولئِك ل ُه ْم َعذاب ُم ِهّي‬

“And when he knows something of Our verses he makes fun of

it. For those there is a humiliating punishment.”
(Al-Jāthiyah 45:9)

Ishāq ibn Rāhūyah (d. 238h) said:

‫ أو دفع شيئاً مما أنزل‬- ‫ صلى لل عليه وسلم‬- ‫سب رسولَه‬ ‫ أو م‬،‫سب لل‬ ‫أمجع املسلمون على أن من م‬
ِ ‫ أَنمه كافر بذلك وإِ أن كان م ِقًّرا‬،‫ أو قتل نبيًّا من أنبياء لل‬،‫وجل‬
.‫بكل ما أنزل لل‬ ‫لل عمز م‬
“The Muslims have agreed upon that the one who curses at Allāh, or
curses at His Messenger (sallAllāhu ‘alayhi wa sallam), or denies
anything from what Allāh – ‘azza wa jalla – has revealed, or kills a prophet
among the prophets of Allāh, that he is kāfir by doing that, even if he

80
acknowledges everything which Allāh has revealed.” (At-Tamhīd by Ibn
‘Abdul-Barr)

* As-Sihr (black magic), which is the agreement between a magician

and a shaytān (a devil among the jinn), that the magician will
perform some acts of worship for the shaytān who in return will
help him or obey him in what he demands from him.

Allāh – the Exalted – said:

َّ َّ َ َ ُ َ ْ َ ُ َ َ َ َ َ َ َ ْ َ ُ ْ ُ َ َ ُ َ َّ ُ ْ َ َ ُ َ َّ َ
َ ‫الش َياط‬
‫ِّي‬ ‫ك سليمان وما كفر سليمان ولكِن‬ ِ ‫﴿ واتبعوا ما تتلو الشياطِّي َع مل‬
َ ‫ار‬ُ ‫وت َو َم‬ َ َ ْ َ َ ُ
ُ ‫ِح َر َو َما أنْزل ََع ال َملك ّْي ب َباب َل َه‬
َ ‫ار‬ ْ ‫الس‬ َ ُ‫ََُ َُد‬
َ َّ‫ون انل‬
‫اس د‬
﴾ ‫وت‬ ِ ِ ِ ِ ‫كفروا يعل ِم‬

“And they followed what the shayātīn recited in the reign of

Sulaymān. And Sulaymān did not disbelieve, rather the shayātīn
disbelieved. They taught the people magic and what was
revealed to the two angels in Babel, Hārūt and Mārūt.”
(Al-Baqarah 2:102)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ ومن أتى كاهنًا فصدقه‬،‫ أو َس َحر أو س ِحر له‬،‫ أو تَ َك مهن أو تك ِهن له‬،‫تطي أو تطِي له‬
‫ليس منا من م‬
‫ فقد كفر مبا أنزل على ُممد صلى لل عليه وسلم‬،‫مبا يقول‬

”He is not from us the one who gives omens or has omens done for him, or
he foretells or someone foretells for him, or he performs magic or magic is
performed for him. And whoever goes to a foreteller and believes in what
he says, then he has committed kufr in what was revealed to Muhammad
(sallAllāhu ‘alayhi wa sallam).” (Al-Bazzār – with a good isnād)

In order to achieve the cooperation of the shaytān the magician has

to perform deed such as asking the shayātīn for help, invoking them
in things which they are not capable of, utter words of kufr in order
to please them, slaughter for them, or to mock some of the things
which Allāh has ordered us to venerate – such as the Qurān and
other things – all of which is clear kufr from the one performing it.
Add to these things if the one doing it or has it done for him believes

81
that the shayātīn can benefit or harm without the permission of
Allah or that they know the unseen.

So whoever performs magic according to what is described above,

or has magic performed for him or is pleased with any of what has
been mentioned, then he is kāfir according to what has already gone
forth of evidences and principles of the religion.

* Al-I’rād (turning away), which is the kufr that consist of turning

away from learning the religion and performing what it
necessitates and requires of the slave.

Allāh – the Exalted – said:

َ ُ ُْ َ َ َ َ َّ َ
﴾ ‫ِين كف ُروا ع َّما أنذ ُِروا ُم ْعرِضون‬‫﴿ واَّل‬

“And those who disbelieve turn away from what they were
warned against.” (Al-Ahqāf 46:3)

At-Tabarī (d. 310h) said in his tafsīr of the verse:

‫ين َج َحدوا َو أح َدانِيمة م‬

‫اّلل َع أن‬ ِ‫م‬ ِ َ ‫ } واَلم ِذين َك َفروا ع مما أنأ ِذروا مع ِرضو َن { ي قول تَع‬: ‫وقَوله‬
َ ‫ َواَلذ‬: ‫ال ذ أكره‬ َ َ ‫أ‬ َ َ َ ‫َأ‬
ِ ِ
‫ َوََل يَتَ َف مكرو َن فَيَ أعتَِِبو َن‬, ‫ ََل يَتمعظو َن بِه‬, ‫اّلل إِ مَّيه أم م أع ِرضو َن‬
‫إِنأ َذ م‬
‫ار‬

“And His words: “And those who disbelieve turn away from what
they were warned against.” He – Exalted is His mention – says: ‘And
those who rejected the Oneness of Allāh are turning away from the
warning of Allāh to them. They do not take a warning, nor do they think,
nor do they take a lesson.” (Tafsīr At-Tabarī)

And He – the Exalted – said:

َّ َ َّ َ َ َّ َ َ ََ
﴾ َّ‫ َولك ِْن كذ َب َوت َو‬٣١ ‫﴿ فل َص َّدق َول َصِل‬

“So he did not believe nor did he pray. Rather he rejected and he
turned away.” (Al-Qiyāmah 75:31-32)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

82
‫ ُثم ََيوت وَِلأ ي أؤِم أن‬،‫صرِان‬ ِ ِ ِ ِ ِِ
‫ وَل نَ أ‬،‫أح ٌد من هذه اْلمة يَهودي‬ َ ‫ َل يَ أس َمع ِب‬،‫والذي نَ أفس ُمَ ممد بيَده‬
ِ ‫أص‬
.‫حاب النما ِر‬ ِ ِ ِ
‫ مإَل كا َن من أ‬،‫ِبلمذي أ أرس ألت به‬
“By the One whose Hand Muhammad’s soul is in, no-one from this
Ummah, neither a Jew nor a Christian hears about me, and then do
not believe in what I have been sent with, except that he is from the
people of the fire.” (Sahīh Muslim)

Everyone today who does not know the fundamental principles of

Islām, nor does he perform the obligatory acts of worship due to
not having sought to learn it, then he is not considered to be
ignorant because the knowledge is present and accessible, rather he
is considered to be among those who turned away from learning
the religion of Allah, which is kufr.

83
The second testimony: Muhammadun Rasūl-Allāh

The testimony of Muhammadun Rasūl-Allāh includes the belief in

the Prophethood of Muhammad ibn ‘Abdullāh ibn ‘Abdul-
Muttalib ibn Hāshim ibn ‘Abdi-Manāf ibn Qusayy ibn Kilāb ibn
Murrah ibn Ka’b ibn Luay ibn Ghālib ibn Fihr ibn Mālik ibn An-
Nadr ibn Kinānah ibn Khuzaymah ibn Mudrikah ibn Ilyās ibn
Mudar ibn Nazār ibn Ma’ad ibn ‘Adnān, and ‘Adnān is among the
children of Ismā’īl ibn Ibrāhīm (alyhimā as-salām), and that he
(sallAllāhu ‘alayhi wa sallam) is the Messenger of Allāh. This
includes:

1. The general belief in his (sallAllāhu ‘alayhi wa sallam)

Message to all created beings, both jinn and mankind.
2. The belief in that he (sallAllāhu ‘alayhi wa sallam) is the last
messenger and that his Message is the seal of all the
messages.
3. The belief in that his (sallAllāhu ‘alayhi wa sallam) Message
abrogates all previous messages and legislations.
4. The belief in that he (sallAllāhu ‘alayhi wa sallam) conveyed
the Message in its entirety, he fulfilled the amānah (trust), he
gave advice to his Ummah until he left it on a clear path
whose night is like its day.
5. The belief in that he (sallAllāhu ‘alayhi wa sallam) is protected
in what he conveys from Allāh the Exalted.
6. The belief in what he (sallAllāhu ‘alayhi wa sallam) deserves
of rights, such as loving him, respecting him, honoring him
and holding him at high esteem.
7. The belief that he (sallAllāhu ‘alayhi wa sallam) is dead and
buried in Madīnah.

The testimony of Muhammadun Rasūl-Allāh furthermore includes

believing in everything which he (sallAllāhu ‘alayhi wa sallam)
informed about, and the obedience of him in what he ordered. This
is because whatever the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam) has informed about, regarding Allāh, His religion or the

84
unseen, then this is revelation from Allāh the Exalted, based upon
His – the Exalted – words:
ْ َّ ُ ْ ْ ْ َ ُ َّ َ َ َ ْ َّ َ
‫ إِن ه َو إِل َوح‬٣ ‫ َو َما َين ِط ُق َع ِن ال َه َوى‬٢ ‫ َما ضل َصاح ُِبك ْم َو َما غ َوى‬١ ‫ج ِم إِذا ه َوى‬‫﴿ وانل‬
َ ُ
﴾ ‫يوح‬

“By the star when it descends. Your companion (i.e. Muhammad)

has not gone astray nor has he erred. And he does not speak
from (his own) desire. Rather it is revelation being revealed.”
(An-Najm 53:1-4)

So whatever he (sallAllāhu ‘alayhi wa sallam) has informed about and

established, then it is obligatory to establish it and believe in it, and
whatever he negated, then it is obligatory to negate it. Thus it is
obligatory for the believers to establish and believe in everything
which the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) informed
about, regarding the Names and Attributes of Allāh. Likewise they
must negate for Him whatever he (sallAllāhu ‘alayhi wa sallam)
negated for Allāh, such as similarity with the created being, and in
this way they become free from ta’tīl (invalidating), takyīf
(explaining), tashbīh (comparing) and tahrīf (distorting).

Furthermore there is no legislation, except the legislation which the

Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) came with. Thus,
accepting another legislation than the Sharī’ah is a breach of both
the testimony of Lā ilāha illa Allāh and the testimony of
Muhammadun Rasūl-Allāh. Allāh – the Exalted – says:
َُْ َ َ َّ ُ ْ ُ َ ْ َ َ َ َ َ َ ُ ‫َ َ َ َ د َ َ ُ ْ ُ َ َ َّ ُ َ د‬
‫َي ُدوا ِِف أنفسِ ِه ْم َح َرجا م َِّما‬
ِ ‫﴿ فل وربِك ل يؤمِنون حت َيكِموك فِيما شجر بينهم ثم ل‬
َ ‫د‬ َ ْ‫قَ َضي‬
﴾ ‫ت َوي ُ َسل ُِموا ت ْسل ِيما‬

“But no, by your Lord, they can have no Faith, until they make
you (O Muhammad) judge in all disputes between them, and find
in themselves no resistance against your decisions, and accept
(them) with full submission.” (An-Nisā 4:65)

85
So the true believers believe in the Messenger (sallAllāhu ‘alayhi wa
sallam) in what he has informed about Allāh, the Last Day, Islām,
Īmān and Ihsān, and they obey him (sallAllāhu ‘alayhi wa sallam) in
what he has ordered and forbidden, they consider allowed what he
has allowed and consider forbidden what he has forbidden, and
they adopt the true religion based upon the Qurān and the Sunnah.
Because there is no good except that the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) has ordered it and no evil except that
he forbade it.

The ahādīth of the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam)

are referred to as the Sunnah. In the Sunnah issues from both the
usūl (fundamental principles) of the religion and the furū’
(branches) of the religion can be found. And no-one is saved from
bida’ (innovation) except the person who bases his religion upon the
Qurān and the Sunnah.

After the death of the Messenger (sallAllāhu ‘alayhi wa sallam), the

groups of innovation such as the Khawārij, the Qadariyyah, the
Murjiah, the Rāfidah, the Jahmiyyah and the Mu’tazilah emerged,
and the people of truth became distinguished by a name indicating
that they remained upon what the Messenger of Allāh (sallAllāhu
‘alayhi wa sallam) came with; this name was Ahlul-Hadīth (the
people of hadīth) or Ahlus-Sunnah. And the responsibility of
aligning ones belief with the understanding of the Salaf is an
individual obligation which no-one is free from adhering to.

86
The nullifiers of Muhammadun Rasūl-Allāh

Among that which nullifies and invalidates the testimony of

Muhammadun Rasūl-Allāh are the following:

* Cursing him, swearing at him, belittling him and mocking him

(sallAllāhu ‘alayhi wa sallam). Included in this is speaking about him
(sallAllāhu ‘alayhi wa sallam) in a negative way, such as saying: “He
was busy with women” or “I don’t know if he was sane or insane”
or other similar statements that has a negative connotation or
mentioning some negative words in which the Prophet (sallAllāhu
‘alayhi wa sallam) is intended without mentioning his (sallAllāhu
‘alayhi wa sallam) name or title directly.

Allāh – the Exalted – said:

ْ َّ ْ ُ َ َ ُ ُ ُ ْ ُ ُ ُ ُ َ ُ ُ َّ َّ َ ُ ْ ُ َ َّ ُ ُ ْ َ
‫ب َو َيقولون ه َو أذن قل أذن خ ْْي لك ْم يُؤم ُِن بِاّللِ َو ُيؤم ُِن‬ِ ‫﴿ ومِنهم اَّلِين يؤذون انل‬
َ َ َ ْ ُ َ َّ َ ُ َ َ ُ ْ ُ َ َّ َ ْ ُ ْ ُ َ َ َّ َ ْ َ َ َ ْ ُ ْ
﴾ ‫ل ِلمؤ ِمن ِّي ورْحة ل َِّلِين آمنوا مِنكم واَّلِين يؤذون رسول اّللِ لهم عذاب أ ِِلم‬

“And among them are those who harm the Prophet and they say
he is udhun (a person who believes everything he hears). Say: ‘(He
is) a good udhun for you. He believes in Allāh and believes the
believers and (he is) a mercy to those who believe among them.’
And those who harm the Messenger of Allāh will have a painful
punishment.” (At-Tawbah 9:61)

At-Tabarī (d. 310h) mentioned in his tafsīr of the verse:

ِِ ِ ‫ ذَ َكر م‬: ‫ال‬ َ ‫ َحدمثَنَا َسلَ َمة َع ِن ابأ ِن إِ أس َح‬: ‫ال‬

َ ‫ الأمنَافق‬: َِ ‫اّلل َشمه أم يَ أع‬
‫ْي َوأَذَاه أم‬ َ َ َ‫اق ق‬ َ َ‫َحدمثَنَا ابأن ََأيد ق‬
ِ‫ِ م‬ َ ‫ فَ َق‬- ‫اّلل َعلَأي ِه َو َسلم َم‬
‫صلمى م‬ ِ ِ‫لِلن‬
‫ين ي أؤذو َن النِ م‬
‫ َوَكا َن‬. َ‫ميب َويَقولو َن ه َو أذ ٌن َ أاآليَة‬ َ ‫ ( َومأن هم الذ‬: ‫ال‬ َ - ‫ميب‬
ِ‫ وفِي ِه نَزلَت ه ِذه‬، ‫ث أَخو ب َِ عم ِرو ب ِن عوف‬ ِ ‫اْلا ِر‬ ِ ِ
َ ‫َ َ أ‬ ‫َ َ أ أ َأ‬ َ‫يما بَلَغَ َِ نَأب تَل بأن أ‬ َ ‫ ف‬، َ‫ك الأ َم َقالَة‬ َ ‫المذي يَقول تِأل‬
ِ
َ ‫ ( ق أل أذن َخ أي لَك أم‬: ‫اّلل‬ ‫ص مدقَه! " يَقول م‬ َ ‫ " إِمَّنَا ُمَ مم ٌد أذ ٌن ! َم أن َح مدثَه َشأي ئًا‬:‫ال‬ َ َ‫ك أَنمه ق‬ َ ‫ َوذَل‬، ‫أاآليَة‬
. ‫ص ِدق بِِه‬ َ ‫اخلَأ َي َوي‬
‫ يَ أس َمع أ‬: ‫َي‬ ‫أأ‬
“Ibn Humayd narrated to us and said: Salamah narrated to us from Ibn
Ishāq who said: ‘Allāh mentioned their betrayal – i.e. the munafiqūn – and
their harm towards the Prophet (sallAllāhu ‘alayhi wa sallam) when He
87
said: “And among them are those who harm the Prophet and they
say he is udhun (a person who believes everything he hears).”
Until the rest of the verse. And the one said these words, according to what
has reached me was Nabtal ibn Al-Hārith the brother of Banū ‘Amr ibn
‘Awf, and regarding him the verse was revealed. And this was because he
said: ‘Verily Muhammad is udhun (an ear). Whoever narrates something
to him then he believes in him.’ Allah says: “Say: ‘(He is) a good udhun
for you.” This means: He hears what is good and believes in it.” (Tafsīr
At-Tabarī)

Another thing which is included in mocking the Prophet (sallAllāhu

‘alayhi wa sallam) – and this is applicable for all of the prophets of
Allāh (alayhim as-salām) – is playing, acting and portraying him (or
them) in tv-movies and series. This is from the angle of belittling
him. Because when an actor tries to portray any of the prophets he
decreases them to his own lowly state while they (alayhim as-salām)
are free from that.

The Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ ما‬،‫أح َدك أم أنأ َف َِ ِمثأ َل أحد ذَ َهبًا‬ ِِ ِ ِ ‫أص‬ ِ ‫أص‬

َ ‫ فَوالذي نَ أفسي بيَده لو أ من‬،‫حاِب‬ ‫ َل تَسبُّوا أ‬،‫حاِب‬ ‫َل تَسبُّوا أ‬
ِ َ‫ وَل ن‬،‫أأدرَك م مد أح ِد ِهم‬
.‫صي َفه‬ ‫َ أ‬ َ
“Do not swear at my companions. Do not swear at my
companions. Because by the One in whose Hand my soul is in, if
one of you spent an amount of gold at the size of (the mountain of)
Uhud, then this would not be equal to the mudd7 of any of them,
and not even the half of it.” (Sahīh Muslim)

If this is the comparison between the Sahābah and normal people,

then how about someone portraying to be a prophet of Allāh, and
then after that he goes and plays another role as a criminal or a
homosexual or a sinner, or he returns to his own persona which

7The amount which fits in two hands gathered. So the mudd of gold of the Sahābah
spent for Allāh is better than the amount of gold equal to the mountain of Uhud
of anyone other than them spent for Allāh.

88
might be a sinning corrupt kāfir who has no right of being compared
in any way with any of the prophets of Allāh (alayhim as-salām). This
is the exact opposite of respecting them, honoring them and
venerating them.

Allāh – the Exalted – said:

َ ْ ْ ُ َ َ ُ َ ْ ُ َّ َ ُّ ُ َ َّ َ ُ ُ َ َ َ ُ ُ َّ َ َ َ ‫﴿ فَ َّاَّل‬
﴾ ‫ور اَّلِي أن ِزل َم َع ُه أولئِك ه ُم ال ُمفل ُِحون‬ ‫آم ُنوا بِهِ وعزروه ونْصوه واتبعوا انل‬
َ ‫ِين‬

“So those who believe and honored him (i.e. Muhammad) and
gave support to him and followed the Light which was revealed
with him, these are the successful.” (Al-A’rāf 7:157)

And He – the Exalted – said:

َ ْ ُ ‫ول ِ َو ُت َع دز ُروهُ َوتُ َو دق ُِروهُ َوت ُ َس دب‬ َّ ُ ُْ
﴾ ‫حوهُ بُك َرة َوأصِ يل‬ ِ ِ ِ ‫اّللِ َو َر ُس‬ِ ‫﴿ ِْلؤمِنوا ب‬

“In order for you to believe in Allāh and His Messenger, and
honor him and respect him (i.e. the Messenger), and praise Him
(i.e. Allāh) in the morning and afternoon.” (Al-Fath 48:9)

So the Prophet (sallAllāhu ‘allayhi wa sallam) is not like any man in

history which can be portrayed in movies or series, nor are his
words like the words of others that can be accepted or rejected as a
person wish. Rather he is the Messenger and Prophet of Allāh
(sallAllāhu ‘alayhi wa sallam) and is not to be treated like an ordinary
man.

Allāh – the Exalted – said:

ُ
﴾ ‫ضك ْم َب ْعضا‬ ْ َ ُ َ ُ َْ َّ ‫﴿ َل ََتْ َعلُوا ُد ََع َء‬
ِ ‫الر ُسو ِل بَينك ْم كدَعءِ َبع‬

“Do not make (your) calling of the Messenger among you as the
way you call each other.” (An-Nūr 24:63)

Mujāhid (d. after 104h) said regarding this verse:

.‫ ِيف َجتَ ُّهم‬, ‫ َوََل يَقولوا ََّي ُمَ ممد‬, ‫ ِيف لِْي َوتَ َواضع‬, ‫اّلل‬
‫أ ََمَره أم أَ أن يَ أدعوا ََّي َرسول م‬

89
“He ordered them to call him (by saying): ‘O Messenger of Allāh’, in
softness and humility, and that they should not say: ‘O Muhammad’,
while frowning.” (Tafsīr At-Tabarī)

And Qatādah (d. 118h) said:

‫أ ََمَره أم أَ أن ي َف ِخموه َوي َش ِرفوه‬

“He ordered them to venerate him and hold him in high esteem (or
honor).” (Tafsīr At-Tabarī)

Allāh has blessed the prophets in everything, from their bodies to

their manners and their knowledge. So it is not possible for anyone
– whether this is said while joking, being serious or acting – to say:
‘I am this or this prophet’, without him due to his faulty nature and
low status compared to them, is belittling the prophet.

* Following a prophet or messenger after him, such as Musaylamah

Al-Kadhdhāb, Al-Aswad Al-’Ansī or Ghulām Ahmad. Or
accepting a legislation other than his legislation, either an
abrogated legislation, or a newly invented legislation. Or that he
claims that he or anyone else is exempt from following the
legislation of Muhammad (sallAllāhu ‘alayhi wa sallam).

Allāh – the Exalted – said:

َُْ َ َ َّ ُ ْ ُ َ ْ َ َ َ َ َ َ ُ ‫َ َ َ َ د َ َ ُ ْ ُ َ َ َّ ُ َ د‬
‫َي ُدوا ِِف أنفسِ ِه ْم َح َرجا م َِّما‬
ِ ‫﴿ فل وربِك ل يؤمِنون حت َيكِموك فِيما شجر بينهم ثم ل‬
َ ‫د‬ َ ْ‫قَ َضي‬
﴾ ‫ت َوي ُ َسل ُِموا ت ْسل ِيما‬

“But no, by your Lord, they can have no Faith, until they make
you (O Muhammad) judge in all disputes between them, and find
in themselves no resistance against your decisions, and accept
(them) with full submission.” (An-Nisā 4:65)

* Believing that he (sallAllāhu ‘alayhi wa sallam) is not dead, or that

he possesses aspects of divinity through which he can have affect
upon the affairs from his grave, such as knowing the unseen, that
he can benefit or harm, or that he hears and answers invocations.

90
Allah – the Exalted – said:
َ َّ َ َّ
﴾‫﴿ إِنك َم دي ِت ِإَون ُه ْم َم ديِ ُتون‬

“You will verily die, and they will verily (also) die.”
(Az-Zumar 39:30)

And He – the Exalted – said:

ُ َْ َ ََ َ َ ْ َ ُ َ َ َ ْ َ َ ُ ُ ُّ َ ْ َ‫ُم َّمد إ َّل َر ُسول قَ ْد َخل‬
َُ ََ
‫ات أ ْو قت ِل انقلبْ ُت ْم َع أعقابِك ْم‬ ‫ت م ِْن قبْلِهِ الرسل أفإِن م‬ ِ ‫﴿ وما‬
َّ
َ ‫اّلل الشاكِر‬ ُ َّ ‫جزي‬ َ
ْ َ َ َ ْ َ َّ َّ ُ َ ْ َ َ َْ َ َ َ َ
ْ َْ ْ ََ
﴾ ‫ين‬ ِ ِ ‫ومن ينقل ِب َع عقِبيهِ فلن يُض اّلل شيئا وسي‬

“And Muhammad is nothing more than a messenger. Verily have

the messengers before him passed away. Then if he dies or is
killed will you then turn back on your heels? And whoever turns
back on his heels he does not harm Allah at all. And Allah will
reward the grateful.” (Āli ‘Imrān 3:144)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

ِ‫ فَقولوا عبد م‬،‫ فَِإمَّنَا أ َََن عبده‬،‫ت النمصارى ابن مرال‬

‫اّلل َوَرسوله‬ ِ ‫َلَ تطأر ِون َكما أَطأر‬
‫َأ‬ ‫َأ‬ ََ ‫َ َ أ َ َ أ‬ َ َ
”Do not praise me with more than I am like the Christians praised
the Son of Maryam with more than he was. I am verily His slave,
so say: the slave of Allāh and His Messenger.” (Sahīh Al-Bukhārī)

91
The Sunnah and its rules

The term Sunnah covers over all issues in the religion, the evidences
of which have come in the hadīth of the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam). As for this book, then it is confined to
issues of ‘aqīdah. Nevertheless the rules of the Sunnah are general
for all issues, and it is the correct way of dealing with the hadīth
from the Prophet (sallAllāhu ‘alayhi wa sallam). As for these rules
then they are:

* The Sunnah is the tafsīr (interpretation) of the Qurān.

In order to remain upon Sunnah in the ‘aqīdah and protect one’s self
from bida’ (innovation, which is the opposite of Sunnah) a person
must interpret the Qurān with the Sunnah. The reason for this being
mentioned is, that most of the people of innovation took verses
from the Qurān and interpreted it in their own way while ignoring
the correct ahādīth which was narrated on the subject, and by this
they fell in innovation in their beliefs.8

Qatādah (d. 118h) said:

ِ ‫اّلل صلمى م‬ ِ ِ ِ ِِ
‫اّلل َعلَأيه َو َسلم َم قَالَ أ‬
َ ‫ت أَلَ أس‬
‫ت تَ أقَرأ الأق أرآ َن‬ َ ‫ْي (عائشةَ أَنأبِئ ِيَ َع أن خل ِِ َرسول م‬ َ ‫ق ألت ََّي أم الأم أؤمن‬
‫اّلل َعلَأي ِه َو َسلم َم َكا َن الأق أرآ َن‬
‫صلمى م‬ ِ‫ق ألت ب لَى قَالَت فَِإ من خلِ نَِ ِيب م‬
َ ‫اّلل‬ َ ‫أ‬ َ
”I said to the Mother of the believers (‘Āishah): ‘Inform me about the
manners (or behaviour) of the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam).’ She said: ‘Do you not read the Qurān?’ I said: ‘Yes.’ She said:
‘Verily the manners of the Prophet (sallAllāhu ‘alayhi wa sallam) were the
Qurān.” (Sahīh Muslim)

* To adhere to what the Companions of the Messenger of Allāh

(sallAllāhu ‘alayhi wa sallam) were upon (radiAllāhu ‘anhum).

This is because they are those who understood him (sallAllāhu

‘alayhi wa sallam) best. So whoever wants to know how a hadīth

8 Examples of this will be given later in this book.

92
should be understood and applied, then he should go to the sayings
of the Sahābah (radiAllāhu ‘anhum) and their students from the
tābi’ūn, as this previously have been explained in the opening of
this book.

The Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ضوا‬
ُّ ‫ َع‬،‫يْي‬ ِ ِ ِ ِ ‫ فَعلَيكم بِسن ِمِت وسن ِمة أ‬،‫فَِإنمه من يعِش ِمأنكم فَسيى اختِ َالفًا َكثِيا‬
َ ‫ين الأ َم أهد‬
َ ‫اخللَ َفاء المراشد‬ َ ‫ً َأ أ‬ ‫أ َ ََ أ‬ ‫َأ َ أ‬
ِ ِ ِ ِ ِ ِ ِ ‫علَي ها ِِبلن‬
َ ‫ َوإ مَّيك أم َو أُم َد َاثت أاْلمور؛ فَإ من ك مل ب أد َعة‬،‫مواجذ‬
ٌ‫ض َاللَة‬ َ َ‫َ أ‬
“Verily, whoever among you that will live (after me) will verily see
a lot of disagreement. So it is (obligatory) upon you to follow my
Sunnah, and the Sunnah of the righteous and guided caliphs. Bite
it with your molar teeth (i.e. grasp firmly onto it and don’t let go).
And be aware of every newly invented matter. Because every bid’ah
(innovation) is misguidance.” (At-Tirmidhī, Ibn Mājah, Abū
Dāwūd and Imām Ahmad with a small difference – thābit sahīh)

* Leaving any opinion which opposes or contradicts the hadīth.

Anything which opposes or contradicts the meaning of a hadīth is

an innovation. From the rights of the Messenger of Allāh, is to
believe in him (sallAllāhu ‘alayhi wa sallam) and believe in that he
perfectly conveyed his Message in its entirety and that he did not
leave anything unclear. Therefore whoever follows something
which does not originate from the Messenger of Allāh (sallAllāhu
‘alayhi wa sallam) then he is following innovations, lusts and desires.
And this necessitates the claim the The Prophet (sallAllāhu ‘alayhi
wa sallam) has betrayed this Ummah, by not informing them about
something from the religion.

Imām Mālik (d. 179h) said:

‫اّلل َعلَأي ِه َو َسلم َم َخا َن‬

‫صلمى م‬ ِ َ ‫ث ِيف ه ِذهِ أاْلم ِة شي ئا َِل يكن علَي ِه سلَفها فَ َق أد زعم أَ من رس‬
َ ‫ول لل‬ َ َََ َ َ ‫َأً أ َ أ َ أ‬ َ َ ‫َح َد‬ ‫َم أن أ أ‬
‫ (الأيَ أوَم أَ أك َم ألت لَك أم ِدينَك أمَ فَ َما َِلأ يَك أن يَ أوَمئِذ ِدينًا ََل يَكون الأيَ أوَم ِدينًا‬: ‫ين ؛ ِْلَ من للَ يَقول‬ ِ
َ ‫الد‬

93
”Whoever invents anything in this Ummah which our Salaf (predecessors)
was not upon, then he has verily claimed that the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) has betrayed the religion. Because Allāh
says: “Today I have fulfilled for you your religion.” (Al-Māidah
5:3) So whatever was not from the religion at that time will never be from
the religion today.” (Kitāb Al-I’tisām by Ash-Shātibī)

* There is no qiyās (analogy) in the Sunnah, nor are similitudes

(or examples) put forth with it. The opinion or that which the
intellect or desires leans towards are not taken into consideration
when it comes to accepting the Sunnah. Rather it is solely to be
followed and desires are left in it.

The hadīth is an undisputed source of legislation in the religion of

Islām. One cannot, nor has the right to come with an example or an
analogy from his opinion that renders the meaning of the hadīth
invalid or inapplicable. The same way the Sharī’ah is not put up to
a democratic voting for the people to chose it (because it is
obligatory whether the people want it or not), then the Sunnah is
not up for measuring or evaluation by anyone, whoever this might
be. That which the hadīth states according to how the Salaf
understood and applied it, is the only correct way of understanding
and applying the hadīth, and that which opposes this is innovation
and misguidance.

* Leaving the people of innovation and discussing with them

about the beliefs, and in general leaving discussion, arguments
and disputes in the religion.

The Salaf would consider it from the principles of the Sunnah itself
that a person would leave discussion and arguing in the religion,
even if the person himself is upon the right path. This is once again
due to the fact that no-one from the people of Sunnah and Jamā’ah
have ever debated, argued or discussed regarding the Sunnah.
Rather all of them – from the Sahābah (radiAllāhu ‘anhum) and until
the end of what was of scholars of the Salaf – have submitted to the
meaning of the hadīth without debating, arguing and discussing, all

94
while following the above mentioned princples. This religion is
based upon submission – thus the name Al-Islām (Submission) –
and therefore contradicting this by indulging in discussions and
arguing is an innovation not performed by the Salaf. Furthermore
opening the door to discussing and debating the meaning of the
ahādīth only opens the door to misguidance and mistakes, while
submitting and remaining quiet is the way of staying safe.

Imām Ahmad (d. 241h) said:

‫ َوك ُّل‬،‫ َوتَ أرك اَلأبِ َد ِع‬،‫ول اَ مّللِ ﷺ َواَأَِلقأتِ َداء ِِِ أم‬
ِ ‫ اَلتمم ُّسك ِمبَا َكا َن َعلَي ِه أَصحاب رس‬:‫لسن ِمة ِعأن َد ََن‬
َ َ‫أ أ‬ َ ُّ َ‫أصول ا‬
‫ات‬ ِ ‫اخلصوم‬ ِ ِ‫ وتَرك اَلأ ِمر ِاء و أ‬،‫اب اَأْل أَهو ِاء‬ ِ ‫َصح‬ ِ ‫اجلل‬ ِ ‫ وتَرك اَ أخلصوم‬،ٌ‫بِ أدعة فَ ِهي ض َاللَة‬
َ ‫اجل َدال َو أ‬ َ َ ‫َ َأ‬ َ ‫وس َم َع أ أ‬ ‫ َو أ‬،‫ات‬ َ ‫َأ‬ َ َ َ
ِ َ‫ِيف ا‬
.‫لدي ِن‬

“The fundamental principles of Sunnah for us are: Adhering to that which

the Companions of the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam)
were upon. And (it is) leaving innovations. And every innovation is
misguidance. And leaving (both) the disputes (with the people of desires)
and sitting with the people of desires (i.e. innovation). And leaving
arguing, discussing and disputes in the religion.” (Usūl As-Sunnah by
Imām Ahmad – the riwāyah of ‘Abdūs)

95
That which opposes the Sunnah

Everything which opposes the Sunnah is a bid’ah (innovation). The

only disagreement in the religion which is allowed is that in which
the Sahābah (radiAllāhu ‘anhum) disagreed in. It is not allowed for
anyone to come with an opinion or a verdict in the religion which
oppose that which has been narrated in the hadīth and oppose the
opinion regarding it narrated from the Salaf.

So everyone who falls in this mistake have fallen in innovation

whether he likes it or not. The innovation in the religion is of two
types:

* The first: Al-Bid’ah Al-Mukaffirah, which is the innovation

which reaches the level of kufr and brings the person committing
it or believing in it out of the fold of Islām.

Every shirk is a bid’ah mukaffirah which has not been legislated in

the Qurān and Sunnah. So whoever claims that his shirk is from the
religion, such as taking the people in the graves as intermediary
between themselves and Allāh, then he has left the religion.
Another example of a bid’ah mukaffirah could be the innovation of
those who claimed that the Qurān is created, due to what this
contains of rejecting the Attributes of Allāh, and the conclusion that
the Attributes of Allāh – and thereby also Allāh – are created. Or
those who claim that the slaves create their own deeds without the
pre-existing knowledge of Allāh, and thereby ascribing a rival and
partner with Allāh in the creation. Anyone who performs or
believes in a bid’ah mukaffirah is kāfir.

* The second: Al-Bid’ah ghayr Al-Mukaffirah, which means the

innovation which does not reach the level of kufr and thus does
not bring the person committing it out of the fold of Islām.

Every way of worshipping or believing in Allāh which is not

according to the Qurān and Sunnah, but it does not reach the limit
of being a nāqid (nullifier) of Islām, is a bid’ah ghayr mukaffirah.

96
Whoever performs or believes in such a thing is an innovator who
must be avoided until he returns to the truth. Examples of this
could be those saying the niyyah (intention) for prayer out loud, or
taking the birthday of the Prophet (sallAllāhu ‘alayhi wa sallam) as a
day of celebration, or making a specific amount of dhikr in specific
place and times which are not prescribed in the Sunnah and making
dhikr in congregation, all which have no basis in the Islāmic
legislation etc. All these deeds are evil, but the one performing it
does not become a kāfir merely by doing this.

And following are some of the methods which the innovators use
to justify their innovation.

97
The methodologies of innovation

The innovators have many methods by which they reach to their

bid’ah. The names might differ but the result is the same; namely
leaving the narrations from the Messenger of Allāh (sallAllāhu
‘alayhi wa sallam), the narrations from his Companions (radiAllāhu
‘anhum) and the scholars who followed them in goodness. Below
are some of these methods that all necessitate leaving the Sunnah.

* Raī (opinion)

The criticized raī (opinion) in Islām is that which opposes the

Sunnah and have no basis in the Qurān or the Sunnah. Rather it is
based upon personal opinion, lust and desires while it at the same
time opposes the meaning which has come in the Qurān and
Sunnah.

Allāh – the Exalted – said:

َ َّ ‫اّلل إ َّن‬
﴾ ‫اّلل َس ِميع َعل ِيم‬ َ َّ ‫ول ِ َو َّات ُقوا‬ َّ
ِ ‫اّللِ َو َر ُس‬ َ ْ َ‫آم ُنوا َل ُت َق دد ُِموا ب‬
‫ّي يَ َد ِي‬ َ ‫﴿ يَا َأ ُّي َها َّاَّل‬
َ ‫ِين‬
ِ

“O you who believe. Do not prioritize anything over Allāh and

His Messenger. And fear Allāh. Verily Allāh is All-Hearing and
All-Knowing.” (Al-Hujurat 49:1)

And the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said:

ِ َ‫ض العل‬
‫ فَيَ أب َقى‬،‫ماء بعِأل ِم ِه أم‬ ِ ِ
‫ ولَك أن يَأن تَ ِزعه أ‬،‫اعا‬
ِ ‫منهم مع قَ أب‬ ً ‫أعطاكموه انأتز‬ ‫اّللَ َل يَأنزِع العِأل َم بَ أع َد أ أن أ‬
‫إ من م‬
‫ضلُّو َن‬ِ ‫ضلُّو َن وي‬
ِ ‫ في‬،‫ يستَ أفتَ و َن في أفتو َن برأيِ ِهم‬،‫ال‬
َ ‫َ أ‬ ‫َنس جه ٌ أ أ‬ ٌ
“Verily Allāh does not take away knowledge after having given it
to you, by snatching it away (suddenly). Rather He takes it away
from them by taking away the scholars and their knowledge. Then
ignorant people will remain, who will be asked to give fatwā and
so they will give fatwā with their own opinions, so they misguide
and they are misguided.” (Sahīh Al-Bukhārī)

And ‘Umar ibn Al-Khattāb (radiAllāhu ‘anhu) said:

98
‫ْي سئِلوا‬ ِ
َ ‫استَ أحيَ أوا ح‬
‫ َو أ‬، ‫وها‬
ِ ‫السنَ ِن أَعي أت هم أَ أن ََي َفظوها وتَ َفلمت‬
‫اب المرأ ِي أ أَع َداء ُّ أ َ أ أ َ َ َ أ‬
َ ‫ت مأن ه أم أَ أن يَع‬ َ ‫َص َح‬‫إِ من أ أ‬
‫السنَ َن بَِرأيِ ِه أم فَِإ مَّيك أم َوإِ مَّيه أم‬
ُّ ‫ فَ َع َارضوا‬، ‫ ََل نَ أعلَم‬: ‫أَ أن يَقولوا‬
“Verily the people of raī (opinion) are the enemies of the Sunan (pl.
Sunnah). They were not able to memorize it, and understanding it also
escaped them, and they were shy to say: ‘I don’t know’, when they were
asked. So they opposed the Sunan with their opinions. So beware of them.”
(Jāmi’ Bayān Al-‘Ilm by Ibn ‘Abdul-Barr, and I’lām Al-Muwaqqi’īn
by Ibn Al-Qaayim – the isnād is on the utmost level of correctness)

So every opinion – no matter who produced it or spoke well of it –

which opposes the meaning found in the hadīth, then it is
innovation and misguidance. And this opinion could be based
upon the following, which all consists of leaving the narration of
the Salaf:

* Qiyās (analogy)

The criticized qiyās in Islām is the one which is performed with the
existence of evidence on the issue. The qiyās which results in
something which opposes what the Messenger of Allāh (sallAllāhu
‘alayhi wa sallam) has said or done is rejected and not taken into
consideration at all.

Imam Ahmad (d. 241h) said:

‫ إِمَّنَا ه َو اََِلتِبَاع َوتَ أرك‬،‫ول َوََل اَأْل أَه َو ِاء‬

ِ ‫ وََل ت أدرك ِِبلأعق‬،‫ضرب َهلا اَأْلَمثَال‬
َ َ ‫ َوََل ت أ َ َ أ‬،‫اس‬
ِ ِ ُّ َ‫ولَيس ِيف ا‬
ٌ َ‫لسنمة قي‬ َ ‫َأ‬
.‫اَ أهلََوى‬

“And there is no qiyās (analogy) in the Sunnah, nor are similitudes (or
examples) put forth with it. Nor is it comprehended through the intellect
nor the desires. Rather it is (solely) to be followed and leaving desires in
it.” (Usul As-Sunnah, the riwāyah of ‘Abdūs)

Al-Barbahārī (d. 329h) said:

99
ِ‫واعلم رَك لل أنه ليس يف السنة قياس وَل تضرب هلا اْلمثال وَل تتبع فيها اْلهواء بل هو التصدي‬
‫آباثر رسول لل ﷺ بال كيف وَل شرح وَل يقال ِل وَل كيف فالكالم واخلصومة واجلدال واملراء ُمدث‬
.‫يقدح الشك يف القلب وإن أصاب صاحبه اْلِ والسنة‬

“And know – may Allah have mercy upon you – that in the Sunnah there
is no qiyās (analogy), nor are similitudes (or examples) put forth with it,
nor are desires followed in it. Rather it is the belief in the narrations of the
Messenger of Allah (sallAllāhu ‘alayhi wa sallam), without conditioning
or explaining, nor is it asked ‘why’ or ‘how’. So speaking, disputing,
discussing and arguing are newly invented matter which cast doubt in the
heart, even if the one who does is correct upon the truth and the Sunnah.”
(Sharh As-Sunnah by Al-Barbahārī)

* Ijtihād (exertion)

The rejected ijtihād which in no way is acceptable is the one which

is performed with the existence of evidence on the issue. The ijtihād
which results in something which opposes what the Messenger of
Allāh (sallAllāhu ‘alayhi wa sallam) has said or done is rejected, is not
taken into consideration, and the one performing it will not be
rewarded for that, rather he will lift the burden for it and for
everyone who followed him in his innovation.

* Falsafah (philosophy), hawā (desires) and ‘ilm al-kalām

Philosphy and desires have no place in Islām. The evidences are

there to be submitted to and believed in. If a person’s nafs (soul)
feels unease or has difficulties accepting the meaning which is
narrated in the hadīth, then it is still obligatory for him to accept the
narration and its meaning just as it has been narrated. As for the
Mutakallimūn (followers of ‘ilm al-kalām) then they – based upon
Greek philosophy – established some laws for which Allāh did not
sent down any authority, which they used to determine what from
the Islamic sources could be accepted, rejected or perhaps had to be
interpreted in order to be within the borders of their laws. Thus
their laws became a tāghūt for them which they sought tahākum
with and worshipped.
100
Imām Ahmad (d. 241 h) said:

‫ فإنه َل يفلح من أحب‬،‫عليكم ِبلسنمة واْلديث وما ينفعكم لل به وإَّيكم واخلوض واجلدال واملراء‬
‫ ْلن الكالم َل يدعو إل خي‬،‫الكالم وكل من أحدث كالماً ِل يكن آخر أمره إَل إل بدعة‬

“It is upon you (to follow) the Sunnah, the hadīth and that through which
Allah benefits you. And be aware of engaging (in discussions), disputing
and arguing. Because verily the one who loves the kalām (philosophy) will
not succeed, and everyone who invents some kalām then his affairs in the
end will be nothing but innovation, because the kalām does not invite to
goodness.” (Al-Ibānah by Ibn Battah)

And Imām Ash-Shāfi’ī (d. 204h) said:

‫حكمي يف أهل الكالم أن يضربوا ِبجلريد ويطاف ِم يف العشائر ؛ ينادى عليهم هذا جزاء من ترك‬
‫الكتاب والسنة وأقبل على الكالم‬

“My hukm (verdict) upon the people of kalām is that they are hit with
palm-branches and circulated through the tribes while it is called out
regarding them: ‘This is the punishment for the one who leaves the Book
and the Sunnah and turns to kalām.’” (Siyar A’lām An-Nubalā by
Adh-Dhahabī)

* Tawīl bātil (false interpreation)

Interpreting the evidences in a wrong way is also not accepted in

Islām. The Qurān and the Sunnah must be understood as the
Sahābah (radiAllāhu ‘anhum) and their students understood them. So
whoever brings an interpretation of the evidences of Islām which is
not in accordance with the understanding of the Salaf, then this is
an innovation and misguidance.

Ibn Mandah (d. 295h):

‫ نوع من التكذيب‬: ‫التأويل عند أصحاب اْلديث‬

“The tawīl (false interpretation) for people of hadīth is a type of rejection.”

(Ar-Radd ‘alā Al-Jahmiyyah by Ibn Mandah)
101
The Usūl (fundamental principles) of the Sunnah

The scholars from the Salaf mentioned some issues from ‘aqīdah that
have their basis in the Sunnah, and they referred to these issues as
the Usūl (fundamental principles) of the Sunnah. Among the Salaf
of this Ummah no-one would be considered a Sunnī (follower of the
Sunnah) until he fulfilled and believed in all of these principles.
Thus, every sect that opposed any of these principles – even if it
was only one – was given a name to differentiate them from the
people of truth.

Basically all innovations that exist today have their basis in the
same types of misguided innovations which were mentioned by the
Salaf in their books regarding the Sunnah. Only today they have
become more extreme and more severe in their opposition to the
Islāmic texts. But whatever of misguided innovative beliefs and
principles that have survived from the time of the Salaf until today
– and some people mentions these issues in their books as if they
are an acceptable manhaj – then they are still misguided innovative
beliefs which must be avoided before a person can call himself a
follower of the Sunnah.

The truth is not known through men, rather the truth is known
through the narrations.

Al-Barbahārī (d. 329h) said:

‫واحذر صغار احملداثت من اْلمور فإن صغار البدع تعود حَّت تصي كبارا وكذلك كل بدعة أحدثت‬
‫يف هذه اْلمة كان أوهلا صغيا يشبه اْلِ فاََت بذلك من دخل فيها ُث ِل يستطع املخرج منها فعظمت‬
‫وصارت دينا يدان ِا فخالف الصراط املستقيم فخرج من اإلسالم فانظر رَك لل كل من َسعت‬
‫كالمه من أهل زمانك خاصة فال تعجلن وَل تدخلن يف شيء منه حَّت تسأل وتنظر هل تكلم فيه‬
‫أحد من أصحاب النيب ﷺ أو أحد من العلماء فإن أصبت فيه أثرا عنهم فتمسك به وَل جتاوزه لشيء‬
.‫وَل ختَت عليه شيئا فتسقط يف النار‬
“And beware of the small innovations, because the small of innovations
return until they become big. And every bid’ah which was innovated in

102
this Ummah began like this as something small that looked like the truth,
so the one who entered it was deceived by that. Then he was not able to
exit from it, and it grew and became a religion which he adopted. So he
opposed the Straight Path and exited from Islām. So beware – may Allāh
have mercy upon you – of everyone whose words you listen to specifically
from the people of your time. Do not hasten and do not believe in anything
until you ask and look; did anyone from the Companions of the Prophet
(sallAllāhu ‘alayhi wa sallam) speak about this or anyone from the scholars
(of the Salaf)? Then if you find an athar (narration) regarding it from
them, then hold on to it and do not deviate from it for anything, and do
not chose anything over it, so you (if you do that) would fall in the fire”
(Sharh As-Sunnah by Al-Barbahārī)

So the salvation lies in following the narrations.

An important thing to be aware of is – as it has already been

mentioned – that the Salaf would not consider a person as a follower
of the Sunnah until he believed in and adapted as his religion all the
usūl of the Sunnah. Therefore it is important for the Muslim to study
the books of the Salaf and learn the fundamental principles of the
Sunnah in order to be free from innovation, just as he learns the
fundamental principles of Tawhīd in order to be free from shirk.

Imām Ahmad (d. 241h) said:

:‫ َِلأ يَك أن ِم أن أ أَهلِ َها‬- ‫ َِلأ يَ أقبَ أل َها َوي أؤِم أن َِِا‬- ً‫صلَة‬ ِ ِ ِ ُّ َ‫وِمن ا‬
‫لسنمة اَ ملال ِزَمة اَلمِِت َم أن تَ َرَك مأن َها َخ أ‬ ‫َ أ‬
“And from the obligatory Sunnah, where the one who leaves one of them
– by not accepting it and believing in it – then he is not from its people
is…” (Usūl As-Sunnah by Imām Ahmad – the riwāyah of ‘Abdūs)

And then he went on to mention some of the principles of the

Sunnah.

And Sufyān ibn ‘Uyaynah (d. 198h) said:

ُّ ‫ َوَم أن تَ َرَك ِمأن َها َشأي ئًا فَ َق أد تَ َرَك‬، َ‫السنمة‬

.َ‫السنمة‬ ُّ ‫أم َل‬ ِ ِِ
َ ‫استَك‬
‫ فَ َم أن ك من فيه فَ َقد أ‬، ٌ‫السنمة َع َشَرة‬
ُّ

103
“The Sunnah is ten. So whoever has these then he has completed the
Sunnah, and whoever leaves any of it, then he has left the Sunnah.”
(Sharh Usūl I’tiqād Ahlus-Sunnah wal-Jamā’ah by Al-Lālakāī)

Harb ibn Ismā’īl Al-Karmānī (d. 280h) said:

‫فمن خالف شيئاً من هذه املذاهب أو طعن فيها أو عاب قائلها فهو خمالف مبتدع وخارج عن اجلماعة‬
ِ‫زايل عن منهج السنة وسبيل اْل‬

“So whoever opposed anything from these madhāhib (i.e. ways or beliefs)
or speak evil of it, or criticizes the one who says it, then he is a mukhālif
(opposer) mubtadi’ (innovator), (and he has) left the Jamā’ah and parted
with the manhaj of Sunnah and the path of the Truth.” (Kitāb As-Sunnah
by Al-Karmānī)

And Al-Barbahārī (d. 329h) said:

‫وَل َيل لرجل أن يقول فالن صاحب سنة حَّت يعلم أنه قد اجتمعت فيه خصال السنة فال يقال له‬
‫صاحب سنة حَّت جتتمع فيه السنة كلها‬

“And it is not allowed for a man to say that fulān is a follower of Sunnah
until he knows that the characteristics of Sunnah are gathered with him.
So he is not called a follower of Sunnah until all of the Sunnah is gathered
with him.” (Sharh As-Sunnah by Al-Barbahārī)

Following is an introduction to some of the Usūl (principles) of the

Sunnah and some of the fundamental beliefs which the scholars
have mentioned in their books, but not all. The slave is encouraged
to study the books of the Salaf9 in order to become acquinted with
the correct ’aqīdah and the religious principles of the Salaf in general,
but also to achieve the love of the people whom Allāh – from above
the seventh heaven – chose to preserve His religion.

9At the end of this book is a list of recommende books for the seeker of
knowledge to study.
104
The reader is advised to notice how easy the religion becomes once
the slave submits to the evidences. Just as the purpose and meaning
of Tawhīd is very simple; worship Allah and do not associate
partners with Him in anything, then the purpose of the Sunnah is
equally simple and easy to understand; submit to and believe in
what have been narrated in the ahādīth and āthār (narrations), and
do not deviate from it for anything.

105
Tawhīd of Names and Attributes, and the description of Allāh

The Salaf mentioned the Tawhīd of Allāh and the description of

Allāh and His Names and Attributes in their books of Sunnah due
to the fact that the hadīth of the Messenger of Allāh is the way of
interpreting the Qurān. So whoever wants to believe in Allāh and
understand the Qurān in the correct way, he has to follow the
Sunnah in its explanation. So whoever deviated (and deviates
today) in the Tawhīd of Al-Asmā was-Sifāt (Names and Attributes)
among the deviated sects, then the reason was (and is) their lack of
believing in and following the correct tafsīr (interpretation) of the
Qurān, which is the Sunnah.

And whoever looks into the Sunnah with regards to the description
of Allāh and His Names and Attributes will find that the key to
correct understanding and belief is the submittance to the words of
Allāh and the words of His Messenger (sallAllāhu ‘alayhi wa sallam)
just as they have been narrated without changing even one letter
for one reason or another. Thus it became a principle among the
people of Sunnah that they believe in the description of Allāh – the
Exalted – as this was informed about in the Qurān, from the
Prophet (sallAllāhu ‘alayhi wa sallam), from the Sahābah (radiAllāhu
‘anhum) and those who followed them in goodness, without:

- Tahrīf (distortion) – this means to change the meaning of the

words to something else, such as the meaning of hand to
meaning power.
- Ta’tīl (invalidation) – this means to reject and invalidate the
meaning of the words, such as saying Allāh does not speak.
- Tashbīh (comparison) – this means to compare the Creator
with the created, such as saying the Sight of Allāh is like the
sight of the creation.
- Takyīf (conditioning) – this means to explain the conditions of
the Name or Attribute, such as explaining how Allāh descends
to the lowest heaven.
- Tafwīd (relegation) – this means establishing the words
themselves, such as Hand, Face, Shin etc. but then claiming that
106
 the meaning of it is unknown, and thus not believing in the
literal meaning of the Attribute.

The manhaj of the Salaf is summarized in the following words:

Al-Walīd ibn Muslim (d. 195h) said:

‫ والليث بن سعد عن هذه اْلحاديث الِت يف الرؤية‬،‫ واْلوزاعي‬،‫ ومالك بن أنس‬،‫سألت سفيان الثوري‬
." ‫ وَل تفسروها‬،‫ أمروها على ما جاءت‬: ‫والصفات قال‬

“I asked Sufyān Ath-Thawrī, Mālik ibn Anas, Al-Awzā’ī and Layth ibn
Sa’d about these ahādīth regarding the ruyah (seeing Allāh) and the
Attributes (of Allāh). So they said: ‘Let them pass (i.e. accept them) as they
have been narrated and do not interpret them.’” (Al-Mu’jam by Ibn Al-
Muqrī p. 111)

And Ahmad ibn Nasr (d. 231h) said:

‫ إذا ِل أسألك فمن‬: ‫ قلت‬، ‫ َل تسأل‬: ‫ قال‬، ‫ َّي أِب ُممد أريد أسألك‬: ‫سألت سفيان بن عيينة قلت‬
‫ وأن لل‬، ‫ القلوب بْي أصبعْي‬: ‫ سل قلت ما تقول يف هذه اْلحاديث الِت رويت حنو‬: ‫ قال‬، ‫أسأل‬
»‫ « أمروها كما جاءت بال كيف‬: ‫ فقال‬، ‫يضحك أو يعجب ممن يذكره يف اْلسواق‬

“I asked Sufyān ibn ’Uyaynah saying: ‘O Abū Muhammad, I want to ask

you something.’ So he said: ‘Do not ask.’ I said: ‘If I should not ask you,
then who should I ask?’ He said: ‘(Then) ask.’ I said: ‘What do you say
about these ahādīth which were narrated regarding: The hearts are between
Two Fingers, and that Allāh Laughs or is Amazed by the one who
mentions Him in the markets?’ So he said: ‘Let them pass (i.e. accept them)
just as they were narrated, without (describing) how.’” (Marāsil Abū
Dāwūd p. 182, As-Siyar 8/467 and others)

And Abū Bakr Al-Marrūdhī (d. 275h) said:

،‫ وقصة العرش‬،‫ واإلسراء‬،‫ والرؤية‬،‫سألت أِب عبد لل عن اْلحاديث الِت تردها اجلهمية يف الصفات‬
،‫ نسلم اْلخبار كما جاءت‬،‫ « قد تلقتها العلماء ِبلقبول‬: ‫ وقال‬،‫فصححها أبو عبد لل‬

107
“I asked Abū ‘Abdullāh (i.e. Imām Ahmad) about the ahādīth which the
Jahmiyyah reject regarding the Attributes (of Allāh), the ruyah, the Isrā
(night journey) and the story of the Throne. So Abū ‘Abdullāh described
them as being correct, and he said: ‘Verily did the scholars receive these
with acceptance. We submit to the reports just as they were narrated.’”
(As-Sunnah by Abū Bakr Al-Khallāl, Ash-Sharī’ah by Al-Ājurrī and
Tabaqāt Al-Hanābilah)

And Abū ‘Īsā At-Tirmidhī (d. 279h) said:

‫أمروها‬: «‫ و عبد لل بن املبارك أَنم قالوا يف هذه اْلحاديث‬،‫ و سفيان بن عيينة‬،‫هكذا رِوي عن مالك‬
‫ وأما اجلهمية فأنكرت هذه الرواَّيت‬،‫»وه كذا قول أهل العلم من أهل السنة واجلماعة‬. ‫بال كيف‬
‫ فتأولت‬،‫ اليد والسمع والبصر‬:‫ وقد ذكر لل عز وجل يف َي موضع من كتابه‬.‫ هذا تشبيه‬:‫وقالوا‬
:‫ وقالوا‬.‫ إن لل ِل خيلِ آدم بيده‬:‫ وقالوا‬،‫اجلهمية هذه اآلَّيت ففسروها على َي ما فسر أهل العلم‬
.‫إن معىن اليد ههنا القوة‬

“Such was it narrated from Mālik, Sufyān ibn ‘Uyaynah and ‘Abdullāh
ibn Al-Mubārak that they said regarding these ahādīth: ‘Let them pass (i.e.
accept them) without (describing) how.’ And this is the opinion of the
people of knowledge from Ahlus-Sunnah wal-Jamā’ah. But the Jahmiyyah
rejected these narrations and they said: ‘This is comparing (the Creator
with the creation).’ And Allāh – ‘azza wa jalla – has verily mentioned
many places in His Book: the Hand, the Sight and the Hearing. So the
Jahmiyyah interpreted these verses, and they explained them differently
than what the people of knowledge have explained them. And they said:
‘Allāh has not created Ādam with His Hand.’ And they said: ‘Verily the
meaning of the Hand here is the Power.’” (Al-Jāmi’ Al-Kabīr by At-
Tirmidhī 2/42-43)

* The Jahmiyyah rejected the Names and Attributes of Allāh, under

the argument that they necessitated tashbih (comparison) of the
Creator with the creation. And by this rejection they are kuffār. Due
to this belief they were also called the Mu’attilah, which means:
those who invalidate (the Attributes of Allāh). The Mu’tazilah also
rejected the Attributes. The Matūrīdiyyah and the ‘Ashā’irah also
made a form of ta’tīl when they invalidated the reality of Allāh’s
108
Speech and claimed that the Kalām (Speech) of Allāh is internal
speech which is without voice or letters. Rather what is heard of
recitation of the Qurān, then according to their claim this is merely
an expression of the Word of Allāh, but not the Qurān itself. With
this description of the Kalām of Allāh they continued from ta’tīl into
tahrīf by distorting the meaning of Attribute.

Many sects today, such as the ‘Ashā’irah, the Ahbāsh and other
hold the same beliefs as the Jahmiyyah when it comes to the Names
and Attributes of Allāh, even though they might go under a
different name. So whoever rejects any of the Names and Attributes
of Allāh, then he is a jahmi in his beliefs whether he acknowledges
this or not.

* The Mushabbihah compared the Names and Attributes of Allāh

with those of the creation. So they said: ‘My sight is like the Sight
of Allāh’, or ‘My hand is like the Hand of Allāh’, or ‘My foot is like
the foot of Allāh’. This constitutes takyīf (conditioning) from the
aspect that they described how the Attributes of Allāh are, and it
constitutes tashbīh (comparison) from the aspect that they
compared the Attributes of Allāh with the attributes of the creation.
And by this comparison they have ascribed partners to Allāh in His
Attributes, and they are kuffār.

* Many different sects and persons have indulged in tahrīf

(distortion) of some of the Name and Attributes of Allāh. The
Jahmiyyah said that istawā (rose above) the Throne in reality means
istawlā (having authority or possession over) the Throne. Some
claim that the Rahmah (Mercy) of Allāh means wanting to bless,
while the Ghadab (Anger) of Allāh means wanting to punish, while
fleeing from the literal meanings of the two words. All of this is
tahrīf (distortion) of the literal meanings and this is bātil (falsehood).
Rather the people of Sunnah believe that Allāh rose above His
Throne, He has Mercy and Anger, and they do not describe the
condition of these things, nor do they ask how.

109
* Another evil opinion claimed by the Mufawwidah was, that the
words themselves of the Names and Attributes were to be
established and believed in, but the meaning of them is unknown
and the knowledge of it is only known by Allāh. For example
would they accept and believe in the word Yad (Hand) made up by
the letters yā and dāl, but they would claim having no idea what
that word means. They claimed to follow the Salaf in this belief –
which is false – but in reality they invented an hideous lie against
Allāh and His Messenger (sallAllāhu ‘alayhi wa sallam) when
claiming that such a big part of the religion – namely the Names
and Attributes of Allāh – was left unexplained to the slaves.

The scholars have written books and books describing the false and
innovative beliefs of the deviators, and they have given them all a
name in order for them to be recognized and warned against.
Studying the right ‘aqīdah goes hand in hand with studying the
misguidance and innovation. The Muslim is obliged to submit to
the evidences of the Qurān and the Sunnah, according to the
understanding and manhaj of the Salaf, because these issues are
issues of īmān and kufr. So whoever denies an issue from the
Tawhīd of Allāh and His Names and Attriubutes, and the issue is
known from the fitrah, then he is a kāfir and he will remain in
Hellfire for ever if he dies upon that. This is because rejecting
anything from the Names and Attributes of Allāh in these kinds of
issues, generally entails describing Him – the Exalted – with some
form of deficiency, such as the one who claims that Allāh had no
knowledge until He created it, because this claim necessitates that
Allāh was ignorant until He created the knowledge. And this claim
is clear kufr.

And whoever denies an issue in the Tawhīd of Allāh and His

Names and Attriubutes, and the issue is only known through the
texts – with the condition that the issue is not among the well-
known issues – then if he rejects the truth when it comes to him
then he is kāfir, and if he hangs on to a newly invented opinion of
innovation which does not reach the level of kufr, or he is in a

110
situation where he could be excused, then he is still considered a
mubtadi’ (innovator) whose good deeds will never be accepted from
him until he repents, and along with this it is feared for him that he
is considered among the kuffār.

111
The Qurān is the Word of Allāh

Rejecting the Attributes of Allāh lead the Jahmiyyah – led by and

named after Jahm ibn Safwān – to claim that the Qurān is created.
If Allāh – according to them – does not speak, then the Qurān
cannot be the Speech and Word of Allāh, and so it must be created.
Rather the people of Sunnah affirmed what the Qurān and Sunnah
had already affirmed that the Qurān is the Word of Allāh and not
created. And they declared takfīr upon the one who says that the
Qurān is created, due to what this saying contains of kufr. Among
these types of kufr are:

- Rejecting that Allāh speaks.

- Claiming that Allāh did not have any knowledge until He
created it. And this is based upon the fact that Allāh calls the
Qurān knowledge. So this is a necessity of their claim.
- Allowing the invocation of something created. Allāh says (in
the translation): “Say call upon Allāh or call upon Ar-
Rahmān.” And all the Names of Allāh according to them are
created.
- Allowing seeking refuge with something created. The Prophet
(sallAllāhu ‘alayhi wa sallam) encouraged the believers to say: “I
seek refuge with the perfect words of Allāh, from the evil which
He has created.” And these words according to them are
created.

Allāh – the Exalted – said:

َّ ََ ََ َ َ َ َ ْ َ ْ ُْ َ َ َ ْ
﴾ ِ‫ج ْرهُ َح َّت ي َ ْس َم َع لَك َم اّلل‬
ِ ‫ّشك ِّي استجارك فأ‬
ِ ‫﴿ ِإَون أحد مِن الم‬

“And if anyone from the mushrikūn seek your protection, then

protect him so he may hear the words of Allāh.” (At-Tawbah 9:6)

And He – the Exalted – said:

ْ َ ُ َّ ‫﴿ َو ََّكَّ َم‬
﴾ ‫اّلل ُمو ََس تكل ِيما‬

“And Allāh spoke to Musa directly.” (An-Nisā 4:164)

112
Jābir ibn ‘Abdullāh – radiAllāhu 'anhu – said:

ِ ِ‫ماس ِِبلأموق‬
‫ « َه أل ِم أن َرجل َأَي ِمل َِ إِ َل‬:‫ف فَيَ قول‬ ِ
‫صلمى لل َعلَأيه َو َسلم َم يَ أع ِرض نَ أف َسه َعلَى الن ِ َ أ‬ َ ‫ميب‬ُّ ِ‫َكا َن الن‬
‫قَ أوِم ِه؛ فَِإ من ق َريأ ًشا قَ أد َمنَ ع ِون أَ أن أبَلِ َغ َك َال َم َرِِب َعمز َو َج مل‬

“The Prophet (sallAllāhu ‘alayhi wa sallam) used to present

himself at the stopping place (for the pilgrims) and then say: 'Is
there a man who will carry me to his people. For verily Quraysh
have forbidden me to declare the words of my Lord the Mighty and
Majestic.’” (At-Tirmidhī, Ahmad, An-Nasāī – sahīh according to
the conditions of Al-Bukhārī)

And 'Umar ibn Al-Khattāb (radiAllāhu 'anhu) said:

ِ ‫اّللِ عمز وج مل فَضعوه علَى مو‬

‫اضعِ ِه‬ ِ
َ َ َ َ َ َ َ ‫إ من َه َذا الأق أرآ َن َك َالم م‬
“Verily this Qurān is the Word of Allāh – the Mighty and Majestic – so
put it in its right place.” (Ar-Rad ‘alā Al-Jahmiyyah by Ad-Dārimī)

And Al-Lālakāī (d. 418h) after having mentioned the names of the
scholars of the Salaf from different cities and countries by name, he
said:

‫ فَ َهؤََل ِء َخَأس ِمائَة َوَخَأسو َن نَ أف ًسا‬.‫وق فَه َو َكافٌِر‬ ٌ ‫ال خمَأل‬ َ َ‫ َوَم أن ق‬, ‫اّللِ ََ أي خمَألوق‬ ‫ الأق أرآن َك َالم م‬:‫قَالوا كلُّهم‬
‫صا ِر‬ ِ ِ ‫اخلِ ِيين علَى‬ ِ ‫أَو أَ أكثَر ِمن التمابِعِْي وأَتأ ب ِاع التمابِعِْي و أاْلَئِ مم ِة الأمر ِضيِْي ِسوى ال م‬
َ ‫اخت َالف أاْل أَع‬ ‫ص َحابَة أَ َ َ أ‬ َ َ ‫َأ‬ ََ َ ََ َ ‫أ‬
ِ ِِ
‫ َولَ ِو‬, ‫َخ َذ النماس بَِق أوهل أم َوتَ َديمنوا ِمبَ َذاهبِ ِه أم‬ ‫أ‬ ‫من‬
‫مم‬ِ ‫ام‬ ‫م‬ ِ
‫إ‬ ‫ة‬‫ائ‬ ِ
‫م‬ ‫ن‬ ‫م‬ِ ‫و‬ ‫حن‬ ‫م‬‫ه‬ِ ‫ي‬ِ‫ف‬‫و‬ . ِ
‫ام‬ ‫و‬ ‫َع‬
‫اْل‬
‫و‬ ‫ْي‬ ِ
‫ن‬ ِ
‫الس‬ ‫ي‬ ِ
ِ ‫َو‬
‫ض‬ ‫م‬
َ ‫َ َ أ أ َ َ أ َأ ٌ أ َ َ أ‬
َ ِ‫َسان‬ ِ ِ ِِ
‫يد‬ َ ‫ص أرت َو َح َذفأت أاْل‬ ‫ لَك َِ أ‬, ‫ََسَاؤه أم ألوفًا َكث َيًة‬
َ َ‫اخت‬ ‫ت أأ‬ َ ‫ا أشتَ غَألت بِنَ أق ِل قَ أوِل الأم َحدث‬
‫ْي لَبَ لَغَ أ‬
‫صر ََل ي أن ِكر َعلَأي ِه أم مأن ِكٌر‬ ِ ِ ِِ
‫ َونَ َق ألت َع أن َهؤََلء َع أ‬, ‫صا ِر‬
‫صًرا بَ أع َد َع أ‬ َ ‫لال أخت‬
"They all said: ‘The Qurān is the Word of Allāh and not created, and
whoever says (that it is) created then he is kāfir.’ And these are five
hundred and fifty persons or more from the tābi'ūn and the followers of
the tābi'ūn and the accepted leaders besides the good-doing Sahābah,
opposite of (what has occurred in) the times and with the passing of years.
And among them there are around hundred leaders whose words were
accepted and they (i.e. the people) adopted their religion according to their

113
madhhab. And if I had busied myself with narrating the words of the people
of hadīth then their names would have reached many thousands. But I
summarized and I deleted the chains of narration due to the
summarization. And I narrated from these (scholars) time after time while
no-one would reject anything from them.” (Sharh Usūl Al-I’tiqād by Al-
Lālakāī 2/312)

So saying that the Qurān is created is an abominable innovation

which without a doubt contains kufr to Allāh from several angles,
and whoever claims this is a kāfir.

114
The belief in the Qadar (Divine Decree)

Allāh – the Exalted – said:

َ ْ َ َ ْ َ َّ ُ َّ
﴾ ‫َشء خلق َناهُ بِق َدر‬ ‫﴿ إِنا ك‬

“Verily, everything We have created with Qadar.”

(Al-Qamar 54:49)

And the Prophet (sallAllāhu ‘alayhi wa sallam) explained how to

belief in the Qadar, when he said:

ِ ِ ‫ات و أاْلَر‬
ِ ِ
َ ‫ْي أَلأ‬
‫ف َسنَة‬ َ ‫اّلل الأ َم َقاد َير قَ أب َل أَ أن خيَأل َِ ال مس َم َاو َ أ‬
َ ‫ض ِبَ أمس‬ ‫مر م‬َ ‫قَد‬
“Allāh decided the maqādīr (decrees) fifty thousand years before he
created the heavens and the earth.” (Sahīh Ibn Hibbān)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫َي َر ِب م أ‬ ِ ‫ أ‬،ٌ‫ب نطأ َفة‬ ِ ‫ أَي ر‬:‫ال‬ ِ ِ

‫اّلل َعمز َو َج مل‬‫ضى م‬ َ َ‫ فَِإ َذا ق‬،ٌ‫ضغَة‬ ‫ أ أ‬،ٌ‫َي َرب َعلَ َقة‬‫أ‬ َ ‫اّللَ َومك َل ِبلمرح ِم َملَ ًكا فَ َق َ أ‬‫إِ من م‬
‫ك ِيف بَطأ ِن أ ِم ِه‬ ِ ِ ‫َي َر ِب َش ِق ُّي أ أَو َسعِي ٌد ذَ َكٌر أ أَو أنأثَى فَ َما‬
َ ‫َجل فَيكأتَب َذل‬ َ ‫الرأزق َوَما أاْل‬ ‫ أ أ‬:‫ال‬
َ َ‫َخ أل َق َها ق‬

“Verily Allāh has delegated an angel in the womb who says: ‘O my

Lord, a semen drop. O my Lord, a clot. O my Lord, a lump of flesh.’
Then when Allāh – ‘azza wa jalla – has finished its creation, he (i.e.
the angel) says: ‘O my Lord, unhappy or happy, male or female, and
what is the provisions and when is the death?’ Then this is written
(when he is still) in the stomach of the mother.” (Sahīh Muslim)

And Al-Walīd ibn ‘Ubādah ibn As-Sāmit (radiAllāhu ‘anhumā) said:

َ َ‫ك إِ أن َِلأ ت أؤِم أن أ أَد َخل‬

‫ك‬ ِ ِ
َ ‫يك أَ أن ت أؤِم َن ِِبلأ َق َد ِر َخ أِيه َو َش ِره فَِإنم‬
َ ‫وص‬ ِ ‫ال َّي بَ أ‬
‫ال فَ َق َ َ َم‬ ‫ص ِان أَِِب َرََِه م‬
َ ‫اّلل تَ َع‬ َ ‫أ أَو‬
‫ال‬ ‫صلمى اللمهم َعلَأي ِه َو َسلم َم يَقول أَمول َما َخلَ َِ م‬
َ ‫اّلل تَبَ َارَك َوتَ َع‬ َ ‫ميب‬
ِ َ َ‫ال النمار ق‬
‫ال َو ََس أعت النِ م‬ َ َ ‫اّلل تَبَ َارَك َوتَ َع‬
‫م‬
ِ
‫اعة‬
َ ‫وم ال مس‬ َ ‫ب َما يَكون َوَما ه َو َكائ ٌن إِ َل أَ أن تَق‬ َ َ‫ال َوَما أَ أكتب ق‬
‫ال فَا أكت أ‬ َ َ‫ب ق‬ ‫ال لَه ا أكت أ‬
َ َ‫الأ َقلَم ُثم ق‬

“My father – rahimahullāh – advised me and said: ‘O my son. I advise you

to believe in the Qadar, the good of it and the bad of it, because if you don’t
believe in it, then Allāh will enter you into Hellfire.’ He said: And I heard
115
the Prophet (sallAllāhu ‘alayhi wa sallam) say: ‘The first thing Allāh
created was the pen, then He said to it: ‘Write.’ It said: ‘And what should
I write.’ He said: ‘So write what is now, and what will happen until the
Hour is established.’” (Abū Dāwūd, Ahmad, and At-Tirmidhī with a
small difference – sahīh)

Among that which the people of Sunnah believe in regarding the

Qadar is:

1. The belief that Allāh knows all things, in general and in

detail, in all times, whether that has to do with His actions
or the actions of His slaves.
2. The belief that Allāh has written the Qadar in Al-Lawh Al-
Mahfūdh (the Book of Decrees).
3. The belief that whatever happens – of both good and evil –
only happens by the Will of Allāh.
4. The belief that everything from the creation is created by
Allāh, and among this are the deeds of the slaves, just as the
evidences have proved.

The people who innovated false beliefs regarding the Qadar were
called the Qadariyyah, and among their beliefs are:

* To reject that Allāh has pre-existing knowledge about everything

and claiming that Allāh does not know what will happen until it
occurs, including the deeds of the slave. Whoever says this he is a
kāfir, due to rejecting the Qadar of Allāh.

* That the deeds of the slaves are created by the slave himself and
not by Allāh. Whoever says this he is a kāfir, due to ascribing the
attribute of creation to the slaves.

* To negate that Allāh has predetermined that which is evil and that
He has only predetermined the good. Whoever says this he is a
kāfir, due to rejecting a part of the Qadar.

* Then there were those who did not reject any of the four pillars of
the Qadar, but due to wanting to exalt Allāh they would refrain

116
from saying: ‘A person commits zinā, and steals, and drinks alcohol with
Qadar (i.e. according to what Allāh has predestined for him).’ Whoever
refrains from saying this is a mubtadi’ (innovator).

Some people – as a refutation to the Qadariyyah – said that the deed

of the slave is not even ascribed to the slave and that he has no will
in that, rather the deeds of the slaves are ascribed to Allāh. These
are the Jabriyyah, and this saying is clear kufr.

Rather the people of Sunnah are in between the two extremes.

Ahlus-Sunnah does not negate the will for the slave; rather the will
exists subject to the Qadar and Mashīah (Will) of Allāh the Exalted.
Whatever Allāh wants then it will occur, and whatever He does not
want, then it will never occur.
َ
َ ‫اّلل َر ُّب الْ َعالَم‬
﴾ ‫ّي‬ ِ َ ‫ون إ ِ َّل أ ْن ي َ َش‬
ُ َّ ‫اء‬ َ ُ ََ ََ
‫﴿ وما تشاء‬

“And you do not will except that Allāh wills, Lord of the worlds.”
(At-Takwīr 81:29)

And verily has the correct understanding of this issue already been
explained in the narrations from the Salaf.

‘Abdullāh ibn ‘Umar (radiAllāhu ‘anhumā) said:

َ ‫ت َما نَ أع َمل فِ ِيه أَِيف أ أَمر قَ أد ف ِر‬

‫ أ أَو أ أَمر مأب تَ َدأ أ أَو مأب تَ َدع‬،‫َ ِمأنه‬ ِ‫ول م‬
َ ‫اّلل أ ََرأَيأ‬ َ ‫ ََّي َرس‬:‫اّلل َعأنه‬‫ال ع َمر َر ِض َي م‬ َ َ‫ق‬
‫ أَما َم أن َكا َن ِم أن أ أَه ِل ال مس َع َادةِ فَِإنمه‬،‫اب فَِإ من ك ًّال ميَ مسٌر‬ ِ َ َ‫ق‬
ِ ‫اخلَطم‬‫اع َم أل ََّي ابأ َن أ‬‫ فَ أ‬،‫َ ِمأنه‬ َ ‫يما قَ أد ف ِر‬
َ ‫ «ف‬:‫ال‬
»‫ َوأَما َم أن َكا َن ِم أن أ أَه ِل ال مش َق ِاء فَِإنمه يَ أع َمل لِل مش َق ِاء‬،ِ‫يَ أع َمل لِل مس َع َادة‬

“’Umar (radiAllāhu ‘anhu) said: ‘O Messenger of Allāh. Do you see

these deeds which we do, are they a matter which has been
determined or are they a new matter or an invented matter?’ So he
said: ‘It is something which has already been determined. So make
deeds O son of Al-Khattāb, because it has all been made easy (in
accordance with what has already been decided). The one who is
(decreed to be) from the people of happiness then he will make deeds
for the happiness, and whoever is (decreed to be) from the people of

117
unhappiness then he will make deeds for the unhappiness.’” (Sahīh
At-Tirmidhī)

Abū Yahyā Al-A’raj (d. around 80h) the mawlā of Ibn ‘Ifrā
(radiAllāhu ‘anhu) said:

‫ ََّي ابأ َن‬:‫ فَق ألت‬،‫ين يَذأكرو َن الأ َق َد َر أ أَو ي أن ِكرونَه‬ ِ‫ِ ِ م‬ ِ ‫أَتَأيت ابأ َن َعبماس َر ِض َي م‬
َ ‫ َوَمعي َرج َالن م َن الذ‬،‫اّلل َعأن ه َما‬
‫ك َع ِن الأ َق َد ِر إِ أن َزََن‬ ِ َ َ‫ ما تَقول ِيف الأ َق َد ِر لَو أَ من هؤََل ِء أَتَو َك يسأَلونَك وق‬،‫عبماس‬
َ َ‫ال إِ أَسَاعيل َممرًة يَ أسأَلون‬ َ َ ‫أ َأ‬ َ ‫أ‬ َ َ
ِ ‫م‬ ِ ِ ِ ِ
‫ين‬
َ ‫ك م َن الذ‬ َ ‫ « ََّي أ ََِب َأَي ََي لَ َعلم‬:‫ال‬
َ َ‫ َوق‬،‫َخَر َج َمأنكبَه‬‫يصه َح مَّت أ أ‬
َ ‫ فَ َح َسَر قَم‬،‫اخلَ أمَر‬ ‫ب أ‬ َ ‫َوإ أن َسَر َق أ أَو َش ِر‬
،‫ إِ أن َزََن فَبِ َق َدر‬،‫اه أدتك أم‬ ِ ‫اّللِ لَو أَِن أَعلَم أَن‬ ِِ ِ ِ
َ َ‫مك مأن ه أم أ أَو َه َذيأ ِن َم َعك َجل‬
َ ‫أ‬ ‫ َو م أ‬،‫ي أنكرو َن الأ َق َد َر َوي َكذبو َن به‬
»‫اخلَ أمَر فَبِ َق َدر‬ ِ ِ
‫ب أ‬ َ ‫ َوإ أن َش ِر‬،‫َوإ أن َسَر َق فَبِ َق َدر‬
“I came to Ibn ‘Abbās (radiAllāhu ‘anhumā) and with me was two men
from those who mention the Qadar or reject it. So I said: ‘O Ibn ‘Abbās.
What do you say about the Qadar, because these two have come to ask
you.’” And Ismā’īl said one time: “(They have come) to ask you about
the Qadar. If he fornicates, and if he steals or drinks alcohol (is it then with
Qadar)?’ So he (i.e. Ibn ‘Abbās) pulled away his shirt until he brought out
his shoulder, and he said: ‘O Abū Yahyā. Maybe you are from those who
reject the Qadar and deny it. By Allāh, if I knew that you were from them
or these two who are with you then I would have fought you. If he
fornicates then it is with Qadar, and if he steals then it is with Qadar and
if he drinks alcohol then it is with Qadar.”(Kitāb As-Sunnah by
‘Abdullāh)

Finally, there are some things to be aware of when it comes to the

Qadar of Allāh. First and foremost is that Allāh is Just and He does
not make injustice to anyone. Thus, everyone who enters Hellfire,
then that will be justified and deserved, and only after Allāh have
sent messengers and prophets to them in order to warn them about
the punishment of Allāh and inform them about what is obligatory
and forbidden for them to perform.

Allāh – Exalted – said:

118
 َّ ُ ْ َ ْ َ َ َ َّ ُ َ َّ ُ ُ َّ ُ َ َ َّ ُ ْ َ َ َّ َ ََ َ َ َ
ِ ‫﴿ فرِيقا هدى وفرِيقا حق علي ِهم الضللة إِنهم اَّتذوا الشياطِّي أو ِِلَاء مِن د‬
ِ‫ون اّلل‬
َ َّ َ َ ْ ‫َو َي‬
﴾ ‫ح َس ُبون أن ُه ْم ُم ْه َت ُدون‬

“A group He guided, and for a group the misguidance became a

reality. They verily took the shayātīn (devils) as allies (or
protectors) besides Allāh, while they think that they are guided.”
(Al-A’rāf 7:30)

And He – the Exalted – said:

َ َ َ ‫﴿ َو َما ُك َّنا ُم َع د ِذب‬
﴾ ‫ّي َح َّت نبْ َعث َر ُسول‬ِ

“And We do not punish (anyone) before We send a messenger

(to warn).” (Al-Isrā 17:15)

And He – the Exalted – said:

َ َ ْ َ َ َ َََْ َ َ َ ُ ََُ َّ َ ْ ُ َ ْ ُْ َََ ُ َ ْ َ ُ َ
‫اب ل‬
ِ ‫ال هذا الكِت‬ِ ‫ضع الكِتاب فَتى المج ِرمِّي مشفِقِّي مِما فِيهِ ويقولون يا ويلتنا م‬ ِ ‫﴿ وو‬
ََ َ ُّ َ ُ ْ َ َ َ ُ َ َ ْ َ َّ َ َ َ ‫ُي َغاد ُِر َصغ‬
﴾ ‫اَضا ول يظل ِم ربك أحدا‬ ِ ‫ْية إِل أح َصاها َو َو َج ُدوا َما ع ِملوا َح‬
َ ‫ِْية َول كب‬
ِ

”And the book (of deeds) will be placed. Then you will see the
criminals fearful for what is in it, and they will say: ‘Woe to us.
What is this book which does not leave out any small things or
any big things, except that it has counted it.’ And they will find
what they have done (of deeds) present in it. And your Lord does
not make injustice to anyone.” (Al-Kahf 18:49)

We as slaves cannot fully comprehend the Qadar of Allāh. Despite

of this it is still obligatory to believe in it and it is strictly forbidden
to ask questions like ‘how’ and ‘why’ when it comes to issues from
the Qadar of Allāh. This is because the Qadar is among the secrets of
Allāh, and doubting or rejecting anything from it only leads the
slave to misguidance. Allah – the Exalted – said:
َ َُ ُ ُ ْ َ َُ َ
﴾ ‫﴿ ل ي ُ ْسأل ع َّما َيف َعل َوه ْم ي ُ ْسألون‬

“He (i.e. Allah) is not asked about what He does, but they (i.e. the
slaves) will be asked.” (Al-Anbiyā 21:23)

119
And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

ِ‫َلَ ي ؤِمن عب ٌد ح مَّت ي ؤِمن ِِبلأ َقد ِر خ ِيِه وش ِره‬

َ َ ‫أ َأ َ أ َ َ َ أ‬
“The slave does not believe before he believes in the Qadar, both the good
of it and the bad.” (Musnad Imām Ahmad - sahīh)

Al-Barbahārī (d. 329h) said:

‫ وَنى الرب‬،‫والكالم واجلدل واخلصومة يف القدر خاصة منهي عنه عند مجيع الفرق؛ ْلن القدر سر لل‬
‫تبارك وتعال اْلنبياء عن الكالم يف القدر‬

“And speaking about, arguing and disagreeing regarding the Qadar

specifically is prohibited according to all the groups, because the Qadar is
the secret of Allāh. And the Lord – tabāraka wa ta’ālā – prohibited the
prophets from speaking about the Qadar.” (Sharh As-Sunnah by Al-
Barbahārī)

Al-Ājurrī (d. 320h) said:

‫ بل اإلَيان مبا‬،‫ ْلن القدر سر من أسرار لل عز وجل‬،‫َل َيسن ِبملسلمْي التنقي والبحث يف القدر‬
‫ ُث َل َيمن العبد أن يبحث عن‬،‫جرت به املقادير من خي أو شر واجب على العباد أن يؤمنوا به‬
ِ‫ فيضل عن طريِ اْل‬،‫القدر فيكذب مبقادير لل اجلارية على العباد‬

“It is not befitting for the Muslims to investigate and examine the Qadar.
Because the Qadar is a secret from the secrets of Allāh – ‘azza wa jalla.
Rather to believe in what the maqādīr (pl. qadar) has brought of both good
and evil is obligatory upon the slaves. After that the slave cannot feel
secure from – if he searches in the Qadar – that he rejects the maqādīr of
Allāh which are occurring upon the slaves, by which he deviates from the
truth.” (Ash-Sharī’ah by Al-Ājurrī 2/702)

120
The status of the Sahābah (radiAllāhu ‘anhum)

The Companions of Muhammad (sallAllāhu ‘alayhi wa sallam) are

the best people to walk the face of the earth after the Prophets
(‘alayhim as-salam). Allāh – the Exalted – chose them to be the
carriers of His religion and He praised them and approved of them
in the Qurān. Thus, the correct belief regarding them is holding
them at high esteem and witnessing for them what Allāh and His
Messenger (sallAllāhu ‘alayhi wa sallam) have witnessed for them of
high rank and excellence, and not speaking bad about them or
mentioning their faults.

Allāh – the Exalted – said:

َ ُ َّ ُ َ َ َ ‫ك َّفار ُر‬ ُ ْ َ َ ُ َّ َ ُ َ َ َ َّ َ َّ ُ ُ َ َّ َ ُ
‫اء بَيْ َن ُه ْم ت َراه ْم ُركعا ُس َّجدا يَبْ َتغون‬ ُ ‫ْح‬
ِ ‫﴿ ُممد رسول اّللِ واَّلِين معه أشِداء َع ال‬
َُ َّ ‫جودِ َذل َِك َم َثلُ ُه ْم ِف‬ َ
ُّ ‫اه ْم ِف ُو ُجوهِه ْم م ِْن أثَر‬ُ َ ْ َّ ْ َ
‫اْل ْو َراة ِ َو َمثل ُه ْم‬ ِ
ُ ‫الس‬
ِ ِ ِ ‫فضل م َِن اّللِ َورِض َوانا ِسيم‬
َ َ ُّ ُ ْ ُ
‫الز َّراع ِِلَغِيظ‬ ‫جب‬ ُ َ َ َ َ ْ َ َ َ ْ َ ْ َ ُ َ َ َ ُ َ ْ َ َ َ ْ َ ْ َ َ ‫ِف ْاْل َْن‬
ِ ‫يل كزرع أخرج شطأه فآزره فاستغلظ فاستوى َع سوقِهِ يع‬ ِ ِ ِ ِ
َ
ْ ‫اْلات مِنْ ُه ْم َم ْغف َِرة َوأ‬ ُ َّ َ ‫به ُم الْك َّف‬
ُ َّ ‫ار َو َع َد‬ ُ
﴾ ‫جرا َعظِيما‬ َّ َ ُ َ ‫ِين‬
ِ َ ِ ‫آمنوا َوع ِملوا الص‬ َ ‫اّلل اَّل‬
ِِ

“Muhammad is the Messenger of Allāh, and those who are with

him are severe against disbelievers, and merciful among
themselves. You see them bowing and prostrating, seeking
bounty from Allāh and (His) Good Pleasure. Their sign is on
their faces from the traces of (their) prostration (during prayers).
This is their description in the Tawrāh. But their description in
the Injīl is like a (sown) seed which sends forth its shoot, then
makes it strong, it then becomes thick, and it stands straight on
its stem, delighting the sowers that He may enrage the
disbelievers with them. Allāh has promised those among them
who believe and do righteous good deeds, forgiveness and a
mighty reward.” (Al-Fath 48:29)

And He – the Exalted – said:

121
 ْ َ ُ َّ َ ِ َ َ ْ ْ ُ ُ َ َّ َ َّ َ َ ْ َ ْ َ َ َ ُ ْ َ َ ُ َّ َ ْ َ ُ َّ َ
‫اّلل عن ُه ْم‬ ‫جرِين واْلنصارِ واَّلِين اتبعوهم بِإِحسان رِض‬ ِ ‫﴿ والسابِقون اْلولون مِن المها‬
﴾ ‫ظِيم‬ُ ‫ِيها َأبَدا َذل َِك الْ َف ْو ُز الْ َع‬
َ ‫ِين ف‬
َ ‫ال‬ َ ُ ََْ ْ َََْ
ِ ‫ار خ‬
َْ َ َ َْ ُ
‫َو َرضوا عن ُه َوأ َع َّد ل ُه ْم َج َّنات َت ِري َتتها اْلنه‬

“And the first forerunners (in īmān) among the Muhājirīn and
the Ansār and those who followed them in goodness. Allāh is
pleased with them and they are pleased with Him, and He has
prepared for them gardens beneath which rivers flow, wherein
they will abide forever. That is the great attainment.”
(At-Tawbah 9:100)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ ما‬،‫أح َدك أم أنأ َف َِ ِمثأ َل أحد ذَ َهبًا‬ ِِ ِ ِ ‫أص‬ ِ ‫أص‬

َ ‫ فَوالذي نَ أفسي بيَده لو أ من‬،‫حاِب‬ ‫ َل تَسبُّوا أ‬،‫حاِب‬ ‫َل تَسبُّوا أ‬
ِ ِ
ِ َ‫ وَل ن‬،‫أأدرَك م مد أحدهم‬
.‫صي َفه‬ ‫َ أ‬ َ
“Do not swear at my companions. Do not swear at my
companions. Because by the One in whose Hand my soul is in, if
one of you spent an amount of gold at the size of (the mountain of)
Uhud, then this would not be equal to the mudd10 of any of them,
and not even the half of it.” (Sahīh Muslim)

Ibn Battah (d. 387h) narrated the agreement on not mentioning

anything negative which occurred among the Sahābah, and
testifying to their virtues and good deeds:

‫ فقد شهدوا‬- ‫ صلى لل عليه وسلم‬- ‫ومن بعد ذلك نكف عما شجر بْي أصحاب رسول لل‬
‫ وسبقوا الناس ِبلفضل فقد َفر لل هلم وأمرك ِبَلستغفار هلم والتقرب إليه مبحبتهم‬،‫املشاهد معه‬
ِ‫وفرض ذلك على لسان نبيه وهو يعلم ما سيكون منهم وأَنم سيقتتلون وإَّنا فضلوا على سائر اخلل‬
‫ْلن اخلطأ والعمد قد وضع عنهم وكل ما شجر بينهم مغفور هلم وَل تنظر يف كتاب صفْي واجلمل‬
‫ووقعة الدار وسائر املنازعات الِت جرت بينهم وَل تكتبه لنفسك وَل لغيك وَل تروه عن أحد وَل تقرأه‬
‫على َيك وَل تسمعه ممن يرويه فعلى ذلك اتفِ سادات علماء هذه اْلمة من النهي عما وصفناه‬

10The amount which fits in two hands gathered. So the mudd of gold of the Sahābah
spent for Allāh is better than the amount of gold equal to the mountain of Uhud
of anyone other than them spent for Allāh.

122
‫ َاد بن زيد ويونس بن عبيد وسفيان الثوري وسفيان بن عيينة وعبدلل بن إدريس ومالك بن‬:‫منهم‬
‫أنس وابن أِب ذئب وابن املنكدر وابن املبارك وشعيب بن حرب وأبو إسحاق الفزاري ويوسف بن‬
‫ النهي عنها والنظر‬:‫كل هؤَلء قد رأوا‬.‫أسباط وأَد بن حنبل وبشر بن اْلارث وعبدالوهاب الوراق‬
.‫فيها واَلستماع إليها وحذروا من طلبها واَلهتمام جبمعها‬

“And after that we refrain from that which occurred of disputes between
the Companions of the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam).
Because they verily testified the battles with him and they preceded the
people in virtues. So Allāh has verily forgiven them and ordered you to ask
for forgiveness for them, and seeking nearness to Him by loving them. He
made this obligatory upon the tongue of His Prophet while He knew what
would occur among them and that they would fight against each other.
They were given precedence over all of the creation because (the burden of)
the mistake and (what was done with) intent was removed from them, and
every dispute which they had was forgiven for them. And do not look in
the book ‘Siffīn’ and ‘Al-Jamal’ and ‘Waq’ah Ad-Dār’ and all other
disagreements which occurred among them. And do not write it down for
your self or for anyone else. And do not narrate it from anyone, do not read
it for others, and do not listen to it from the one who narrates it. The leaders
of the scholars of this Ummah agreed upon this, of prohibition of that
which we have described. Among them are: Hammād ibn Zayd, Yūnus ibn
‘Ubayd, Sufyān Ath-Thawrī, Sufyān ibn ‘Uyaynah, ‘Abdullāh ibn Idrīs,
Mālik ibn Anas, Ibn Abī Dhib, Ibn Al-Munkadir, Ibn Al-Mubārak,
Shu’ayb ibn Harb, Abu Ishaq Al-Fazari, Yusuf ibn Asbat, Ahmad ibn
Hanbal, Bishr ibn Al-Hārith and ‘Abdul-Wahhāb Al-Warrāq. All of these
believed in: the prohibition of (narrating) it, and looking into it, and
listening to it. And they warned against seeking it and dedicating (ones
self) to gathering it.” (Al-Ibānah As-Sughrā by Ibn Battah)

And as for who is the best among the Companions (radiAllāhu

‘anhum) internally, then the best of them is Abū Bakr, then ‘Umar,
then ‘Uthmān (radiAllāhu ‘anhum) according to the hadīth of Ibn
‘Umar (radiAllāhu ‘anhumā) who said:

‫َص َحابه متَ َوافِرو َن أَبو بَكأر ُثمَ ع َمر ُثمَ عثأ َمان ُثم نَ أسكت‬ ِ
‫كنما نَع ُّد َوَرسول اَ مّلل ﷺ َحي َوأ أ‬

123
“We used to consider (as the best), when the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) was alive and his Companions were great
in numbers, Abū Bakr, then ‘Umar, then ‘Uthmān, and then we would
remain silent.” (Takhrīj Al-Musnad – its isnād is sahīh according to
the conditions of Muslim)

And these three, along with ‘Alī (radiAllāhu ‘anhu), are Al-Khulafā
Ar-Rāshidīn (the rightly guided caliphs).

Then comes the ten who were given the glad tidings of Paradise by
the Prophet (sallAllāhu ‘alayhi wa sallam) when he said:

ُّ ‫ أبو بكر يف اجلن ِمة وع َمر يف اجلن ِمة وعثمان يف اجلن ِمة وعلِي يف اجلن ِمة و‬: ‫عشرةٌ يف اجلن ِمة‬
‫الزبي يف اجلن ِمة‬ َ
ِ ِ ِ ِ
‫وطَلحة يف اجلنمة وابن عوف يف اجلنمة وسع ٌد يف اجلنمة وسعيد بن زيد يف اجلنمة وأبو عبَيد َة بن اجلمر ِاح يف‬
‫اجلن ِمة‬

“Ten are in Paradise: Abū Bakr is in Paradise. ‘Umar is in Paradise.

‘Uthmān is in Paradise. ‘Alī is in Paradise. Az-Zubayr is in
Paradise. Talhah is in Paradise. (‘Abdur-Rahmān) ibn ‘Awf is in
Paradise. Sa’d (ibn Abī Waqqās) is in Paradise. Sa’īd ibn Zayd is
in Paradise. Abū ‘Ubaydah ibn Al-Jarrāh is in Paradise.” (Sahīh
Ibn Hibbān)

And then in general the Muhājirūn – who were those who

emigrated with the Prophet (sallAllāhu ‘alayhi wa sallam) from
Makkah to Madīnah – and the Ansār, who were the inhabitants of
Madinah who received and gave support to the Prophet (sallAllāhu
‘alayhi wa sallam) and Islām, may Allāh be pleased with all of them.

Those who oppose these principles are the Shī’ah and the Rāfidah.
Among their misguided beliefs of innovation are:

* Believing that ‘Alī was better than ‘Uthmān. These people fell into
an innovation.

* Hating and cursing the Companions (radiAllāhu ‘anhum) of the

Messenger of Allāh (sallAllāhu ‘alayhi wa sallam). These people are

124
kuffār, due to cursing the people whom Allāh chose to carry His
message, those He gave the stamp of approval and those whom He
is pleased with.

* Ascribing divine Attributes to the household of the Prophet

(sallAllāhu ‘alayhi wa sallam) and ascribing them as partners with
Allāh in worship. Among these are:

 Those who invoke or ask for help from ‘Alī, Fātimah,

Husayn (radiAllāhu ‘anhum) and others.
 Those who claim that their 12 Imāms have knowledge about
the unseen, or can arrange or have influence upon the affairs
of the creation.

* Those who claim that parts of the Qurān are missing, or it has
been substituted or changed or similar to this. These people are
kuffār.

* Some claim that the latecomers have more knowledge and

understanding in the religion that the Sahābah and the scholars of
the Salaf.

* Some claim that Jibrīl (‘alayhi as-salām) made a mistake when he

brought the message and prophethood from Allāh to Muhammad
(sallAllāhu ‘alayhi wa sallam). These are kuffār.

Ibn ‘Abbās (radiAllāhu ‘anhu) said:

ُّ ‫ميب صلمى لل عليه وسلمم َّي‬

‫علي سيكون يف‬ ُّ ‫وعنده علي فقال الن‬ َ ‫ميب صلمى لل عليه وسلمم‬ ِ ‫عند الن‬
َ ‫كأنت‬
‫البيت هلم نَأب ٌز يس ممو َن المرافضةَ قاتِلوهم م‬
‫فإَنم مش ِركو َن‬ ِ ‫أهل‬ ‫قوم ينتَ ِحلو َن م‬
ِ ‫حب‬ ٌ ‫أمِت‬
“I was with the Prophet (sallAllāhu ‘alayhi wa sallam) while ‘Alī
was with him. Then the Prophet (sallAllāhu ‘alayhi wa sallam)
said: ‘O ‘Alī. In my Ummah there will come a people who
unrightfully will claim to love Ahlul-Bayt (the household of the
Prophet). They have a nickname and are called the Rāfidah. Fight
against them, for verily they are mushrikūn.’” (Majma’ Az-Zawāid
by Al-Haythamī – its isnād is hasan)

125
And ‘Alī (radiAllāhu ‘anhu) said:

‫ أَنم يسبون أِب بكر وعمر‬،‫ آية ذلك‬،‫ مارقة‬،‫ يكذبون علينا‬،‫سيكون بعدَن قوم ينتحلون مودتنا‬

“After us there will come a people who unrighfully claim to love us. They
are lying against us (and there are) māriqah (i.e. people who have left the
religion). The sign of this is, that they curse Abū Bakr and ‘Umar.” (Sharh
Usūl I’tiqād Ahlus-Sunnah by Al-Lālakāī)

126
Īmān is in speech and deeds, it increases and decreases

The people of Sunnah define īmān as being both in words and

deeds11, and that the īmān of the slave increases when he performs
good deeds and it decreases when he performs sins.

Allah – the Exalted – said:

ُ َّ ‫يمانا َو َقالُوا َح ْسبُ َنا‬ َ َ َ ْ ُ ْ َ ْ َ ْ ُ َ ُ َ َ ْ َ َ َّ َّ ُ َّ ُ ُ َ َ َ َ َّ
َ ‫اد ُه ْم إ‬
‫اّلل‬ ِ ‫﴿ اَّلِين قال لهم انلاس إِن انلاس قد ْجعوا لكم فاخشوهم فز‬
ُ ْ
﴾ ‫َون ِْع َم ال َوك ِيل‬

“Those to whom the people said: ‘Verily have the people

gathered against you, so fear them.’ But this (only) increased
them in īmān and they said: ‘Allāh is sufficient for us, and (He is)
the Best Disposer of affairs.” (Āli ‘Imrān 3:173)

The Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ضلها قَ أول َل إلَهَ مإَل م‬

،‫اّلل‬ ِ ‫ا ِإلَيان أ‬
َ ‫ فأفأ‬،ً‫ ش أعبَة‬،‫بض ٌع وستُّو َن‬ ‫ أأو أ‬،‫وسأب عو َن‬ َ ‫بض ٌع‬
ِ
.‫اإلَيان‬ ‫اْلَياء ش أعبَةٌ ِم َن‬
‫ و أ‬،ِ‫وأ أَدَنها إماطَة اْل َذى َع ِن الطم ِر ِي‬

“Īmān is seventy odd or sixty odd categories. The best of them is

Lā ilāha illa Allāh and the lowest of them is removing the harm
from the road. And hayā (shyness) is from īmān.” (Sahīh Muslim)

And the Prophet (sallAllāhu ‘alayhi wa sallam) also said:

‫هم‬ِ ِِ ِ ِ َ ِ‫ؤمن‬
ِ ‫أَ أكمل امل‬
‫ وخياركم خيَارك أم لن َسائ أ‬،ً‫َحسن هم خلقا‬
َ ‫ْي إَيَاَنً أ‬ َ
“The believers with the most complete īmān are those with the best
manners. And the best of you are those who behave best towards
their women.” (Ahmad, At-Tirmidhī and Abū Dāwūd – hasan sahīh)

11 When the Salaf said īmān is in speech and deeds, then they intented: the speech
of the heart and the tongue, and the deeds of the heart and the limbs. The speech
of the heart is the belief and the conviction, while the deeds of the heart are the
likes of hope, fear, longing etc. As for the speech of the tongue and the deeds of
the limbs, then this is clear.

127
And Jundub ibn ‘Abdullāh (radiAllāhu ‘anhu) said:

‫قبل أن‬ ‫م‬ ِ ‫ِِ م‬ ِ ‫ صلمى م‬- ‫ميب‬ ِ ِ‫مع الن‬

َ ‫ فتعلمنا اإلَيا َن‬، ٌ‫ وحنن فتيا ٌن َحزاوَرة‬- ‫اّلل عليه وعلى آله وسل َم‬ َ ‫كنما‬
ً ‫فازددَن بِه‬
‫إَياَن‬ َ ‫نتعلم َم القرآ َن ُثم تعلممنا القرآ َن‬
َ
“We were with the Messenger of Allāh (sallAllāhu ‘alayhi wa ‘ala alihi wa
sallam) and we were young boys, so we would learn about īmān before we
would learn the Qurān. And then we would learn the Qurān, and by that
we would increase in īmān.” (Ibn Mājah - sahīh)

And ’Abdullāh ibn Mas’ūd (radiAllāhu ‘anhu) use to make the du’ā
(invocation):

‫اَن َويَِقينًا َوفِ أق ًها‬

ً َ‫اللمهم ِزأد ََن إَِي‬
“O Allāh, increase us in iman, in certainty and in understanding.” (As-
Sharī’ah by Al-Ājurrī 7/262)

These narrations – along with many many more – all give evidence
to the fact that deeds are a part of īmān, and that the īmān can
increase and thereby also decrease.

A misguided group called the Murjiah innovated the claim that the
deeds of the limbs are not included in īmān, which meant that
whoever believes in his heart and testifies to īmān with his words,
then he has a complete īmān and no sin would harm him in his īmān.
And with this they opened the door for sinning for the Ummah.
Because according to their claim sins had no consequences upon
the completeness of īmān. The Salaf would refute and disagree with
the claim of the Murjiah, warn against them and consider them as
innovators.

‘Abdullāh ibn Imām Ahmad (d. 290h) narrated:

‫ كأنت ِعأن َد َعطَ ِاء بأ ِن أَِِب‬:‫ال‬ ِ ‫ ََِسعت ابن ُم‬:‫ال‬

َ َ‫ ق‬،‫اهد‬ َ َ ‫ قَ َ أ أ‬،‫اّلل بأن َمأيمون‬
ِ‫ َن عبد م‬،‫ح مدثََِ سويد بن سعِيد‬
‫َأ‬ َ ‫َأ أ‬ َ
ِ ِ ِ ِ ِ ِ ِ
،‫يل َعلَأيه ال مس َالم‬َ ‫َص َح ًاِب لَنَا يَ أزعمو َن أَ من إَيَ َاَن أم َكإَيَان ج أِب‬
‫ ََّي أَبَتَاه إ من أ أ‬:‫ فَ َقا َل‬،‫َرَِبح فَ َجاءَ ابأنه يَ أعقوب‬
ِ
»‫ال‬َ ‫اّللَ تَ َع‬
‫صى م‬ َ ‫اّللَ َعمز َو َج مل َكِإَيَان َم أن َع‬
‫اع م‬ َ َ‫س إَِيَان َم أن أَط‬ َ ‫َ َك َذبوا لَأي‬
‫ « ََّي ب َم‬:‫ال‬
َ ‫فَ َق‬

128
“Suwayd ibn Sa’īd narrated to me, from ‘Abdullāh ibn Maymūn who said:
I heard Ibn Mujāhid say: ‘I was with ‘Atā ibn Abī Rabāh when his son
Ya’qūb came, and then said: ‘O father, some of our companions claim that
their īmān is like the īmān of Jibrīl (‘alayhi as-salām).’ So he said: ‘O my
son. They have lied. The īmān of the one who obeys Allāh – ‘azza wa jalla
– is not like the īmān of the one who disobeys Allāh the Exalted.’”(Kitāb
As-Sunnah by ‘Abdullāh)

And Fudayl ibn ‘Iyyād (d. 187h) said:

َِ ‫صلمى لل َعلَأي ِه َو َسلم َم ِِبلأبَ َال‬

َ ‫ميب‬ ِ ِ‫مه َاد ِة لِلن‬ ِ ِ ِ ‫ان ِعأند ََن وفَرعه ب عد الش‬
َ ‫مه َادة َوالت أموحيد َوبَ أع َد الش‬
َ َ ‫َ َ أ َأ‬
ِ َ‫اإلَي‬
ِ‫َصل أ‬ ‫أأ‬
،‫ َو ِصلَة المرِح ِم‬،‫ َوالأ َوفَاء ِِبلأ َع أه ِد‬،‫اخلِيَانَِة‬
‫ َوتَ أرك أ‬،‫ َو ِح أفظ أاْل ََمانَِة‬،‫يث‬ ِ ‫اْل ِد‬ ِ ِ ِ‫وب ع َد أَد ِاء الأ َفرائ‬
َ‫ض ص أدق أ‬ َ َ ‫ََ أ‬
ً‫ماس َعامة‬ ِ
ِ ‫الر أََة للن‬
‫ َو م‬،‫ْي‬ ِ ِ ِ ِ ‫مص‬ ِ
َ ‫يحة جلَمي ِع الأم أسلم‬َ ‫َوالن‬
“The foundation of īmān for us and its branches – after the Shahādah and
the Tawhīd, and after the testimony to the Prophet (sallAllāhu alayhi wa
sallam) that he brought the Message, and after performing the obligatory
acts of worship, is speaking truthfully, preserving the trust, leaving
betrayal, fulfilling the promise, keeping the bond of kinship, giving advice
to all of the Muslims and being merciful with all people in general.” (As-
Sunnah by ‘Abdullāh)

So the belief of the Salaf is in accordance with the Qurān and

Sunnah, which states that the deeds of the limbs all are included in
īmān.

The Jahmiyyah went even further astray when they claimed that
īmān merely is the knowledge or acknowledgement of the heart,
without any speech or apparent deeds. And the Salaf declared them
as kuffār because of this, due to claiming that whoever curses Allāh
or performs a nāqid (nullifier) from the nawāqid of Islām, then even
if he gets the hukm of a kāfir in dunyā, then he could still be a believer
in the sight of Allāh due to the īmān of his heart. And this necessitate
that the Jews, Christians and even Iblīs all could be believers.

129
Wakī’ ibn Al-Jarrāh (d. 197h) said:

‫اجلَ أه ِميمة الأ َم أع ِرفَة‬

‫ت أ‬ ِ َ‫ وقَال‬،‫اّللِ عمز وج مل جي ِزئ ِمن الأعم ِل‬ ِِ ِ ِ ِ‫ أ‬:‫ت الأمرِجئة‬ ِ َ‫قَ أد قَال‬
َ ََ َ ‫اإلقأ َرار مبَا َجاءَ م أن عأند م َ َ َ أ‬ َ ‫أ‬
ِ‫ب ِمبا جاء ِمن ِعأن ِد م‬
‫اّلل أجي ِزئ ِم َن الأ َق أوِل َوالأ َع َم ِل َوَه َذا ك أفٌر‬ ِ
‫ِبلأ َق أل ِ َ َ َ أ‬
“Verily did the Murjiah say: ‘The acknowledgement (with the heart and
tongue) of that which has come from Allāh – ‘azza wa jalla – is sufficient
from the deeds.’ And the Jahmiyyah said: ‘The knowledge in the heart
regarding that which has come from Allāh, is sufficient from the words
and the deeds’, and this is kufr.” (As-Sunnah by ‘Abdullāh)

Harb ibn Ismā’īl Al-Karmānī (d. 280h) said:

‫ومن زعم إن املعرفة تنفع يف القلب و إن ِل يتكلم ِا فهو جهمي‬

“And whoever claims that the knowledge (or acknowledgement) of the

heart benefits, even if he does not utter it, then he is a jahmī.” (As-Sunnah
by Al-Karmānī)

And they verily agreed upon the kufr of the Jahmiyyah.

The bid’ah of the Murjiah – i.e. excluding the deeds of the limbs from
īmān – is the starting point of many innovations as it will be clear.

130
The one who leaves the prayer is kāfir

As a consequence of the saying of the Murjiah – that the deeds of

the limbs are not from īmān – these innovators would not declare
takfīr upon the one who leaves the prayer. The scholars included
the issue of declaring takfīr upon the one who leaves the prayer
among the principles of the Sunnah, due to the clear evidences
narrated regarding it, and the innovators turning away from it.

The Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫أشرَك‬ ِ ‫رك مإَل ترك ال م‬ ِ ‫ليس بْي‬

ِ ‫العبد و‬
ِ ‫الش‬
َ ‫صالة فإذا َترَكها فقد‬ َ َ
“There is nothing between the slave and shirk, except leaving the
prayer. So whoever leaves it has verily committed shirk.” (Sahīh
Ibn Mājah)

And he (sallAllāhu ‘alayhi wa sallam) said:

‫إِ من الأ َع أه َد الم ِذي بَأي نَ نَا َوبَأي نَ هم ال م‬

‫صالَة فَ َم أن تَ َرَك َها فَ َق أد َك َفَر‬

”The covenant which stands between us and them is the prayer, so

whoever leaves it he has verily committed kufr.” (At-Tirmidhī,
Ahmad, Ibn Hibbān, An-Nasāī - sahīh)

And it is narrated with a hasan chain of narration:

‫ ما كان يفرق بْي الكفر واإلَيان‬: ‫عن ُماهد أِب اْلجاج أنه سأل جابر بن عبد لل رضي لل عنه‬
‫ الصالة‬: ‫عندكم يف عهد رسول لل صلى لل عليه وسلم فقال‬

“From Mujāhid Abū Al-Hajjāj, that he asked Jābir ibn ‘Abdullāh

(radiAllāhu ‘anhu): ‘What used to differentiate between kufr and īmān for
you (i.e. the Sahābah) in the time of the Messenger of Allāh (sallAllāhu
‘alayhi wa sallam)?’ He (i.e. Jābir) said: ‘The prayer.’” (Sharh Usūl Al-
I’tiqād Ahlus-Sunnah by Al-Lālakāī 4/829)

131
And Abū Hurayrah (radiAllāhu ‘anhu) said:

‫كان أصحاب رسول لل صلى لل عليه وسلم َل يرون شيئا من اْلعمال تركه كفرا َي الصالة‬

“The Companions of the Messenger of Allāh (sallAllāhu ‘alayhi wa

sallam) would not consider leaving any of the deeds as kufr, except the
prayer.” (Al-Hākim – sahīh according to the conditions of Al-
Bukhārī and Muslim)

And Ayyūb As-Sikhtiyānī (d. 131h) said:

‫ َل خيتلَف فيه‬،‫تَ أرك الصالة ك أفر‬

“Leaving the prayer is kufr. There is no disagreement regarding this.”

(Ta’dhīm Qadr As-Salāh by Al-Marwazī)

And Ishāq ibn Rāhūyah (d. 238h) said:

‫ وكذلك كان رأي أهل العلم من‬،‫قد صح عن رسول لل صلى لل عليه وسلم أن اترك الصالة كافر‬
‫لدن النيب صلى لل عليه وسلم إل يومنا هذا أن اترك الصالة عمدا من َي عذر حَّت يذهب وقتها‬
.‫كافر‬

“It has verily correctly been narrated from the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) that the one who leaves the prayer is kāfir.
And likewise was the opinion of the people of knowledge from the time of
the Prophet (sallAllāhu ‘alayhi wa sallam) until this day of ours; that the
one who leaves the prayer on purpose without an excuse, until its
(prescribed) time leaves, he is kāfir.” (Ta’dhīm Qadr As-Salāh by Al-
Marwazī 2/929)

And Al-Hasan Al-Basrī (d. 110h) said:

‫ بْي العبد وبْي أن يشرك فيكفر أن‬:‫بلغَ أن أصحاب رسول لل صلى لل عليه وسلم كانوا يقولون‬
‫يدع الصالة من َي عذر‬

“It has reached me that the Companions of the Messenger of Allāh

(sallAllāhu ‘alayhi wa sallam) used to say: ‘Between the slave and between

132
him committing shirk whereby he commits kufr, is that he leaves the prayer
without any excuse.” (Sharh Usūl I’tiqād Ahlus-Sunnah by Al-
Lalakai)

And Imām Ahmad (d. 241h) said:

.‫ َم أن تَ َرَك َها فَه َو َكافٌِر‬،‫ص َالة‬

‫س ِم أن اَأْل أَع َم ِال َش أيءٌ تَ أركه ك أفٌر إِمَل اَل م‬
َ ‫َولَأي‬
”And there is nothing from the deeds where leaving it is kufr, except the
prayer. Whoever leaves it, then he is kāfir.” (Usūl As-Sunnah by Imām
Ahmad – the riwāyah of ‘Abdūs)

Thus, the so-called “disagreement” which has occurred regarding

the one who leaves the prayer, whether he commits kufr or not by
this, is a disagreement that did not exist between the Companions
of the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam), nor those
who followed them in goodness. And the opinion that the one who
leaves the prayer does not commit kufr and leave Islām has its basis
in the ‘aqīdah of the Murjiah, and therefore it is an innovation which
is not to be taken into consideration.

The one who leaves the prayer is kāfir, and the one who excuses him
is following a shubah (doubt) which originates from irjā (i.e. the
belief of the Murjiah). The correct ahādīth have already refuted the
claim that the one who leaves the prayer is still a Muslim. The
Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ ولَ ِك أن َمن‬،‫ومن أنأ َكَر ف َق أد َسلِ َم‬ َ ‫فمن َك ِرَه ف َق أد بَِر‬

َ ،‫ئ‬
ِ
َ ،‫ فَتَ أع ِرفو َن وت أنكرو َن‬،‫إنمه ي أستَ أع َمل علَأيكم أ َمراء‬
.‫صلم أوا‬
َ ‫ ما‬،‫َل‬: ‫قال‬ َ ‫ أَل نقاتِله أم‬،ِ‫سول لل‬ َ ‫ َّي َر‬:‫ قالوا‬،‫َر ِض َي واتبَ َع‬

“Verily leaders will be appointed over you (from which) you will
acknowledge (some of their deeds) and reject (others). So whoever
hates (their bad deeds) is innocent. And whoever rejects it is safe.
But whoever is pleased and follows it (is destroyed). They said: ‘O
Messenger of Allāh, should we not fight against them?’ He said:
‘No, not as long as they pray (the five prayers).’” (Sahīh Muslim)

133
Ishāq ibn Rāhūyah (d. 238h) said about this hadīth:

‫وفيها هالك املرجئة‬

“And in it is the destruction of the Murjiah.” (Musnad Ibn ‘Awānah)

This is because the Prophet (sallAllāhu ‘alayhi wa sallam) made the

prayer the distinguishing factor between Islām and kufr in this life
(as long as no nawāqid are performed), and by leaving the prayer
the leader is no longer obeyed, which means he becomes a kāfir.

The Prophet (sallAllāhu ‘alayhi wa sallam) also said in a longer hadīth

about the events of the Day of Judgment after some people have
entered Hellfire:

‫ ِممم أن يَ أش َهد أ أن‬،‫اّلل أ أن يَ أر َََه‬

‫من َأر َاد م‬ ِ ِ‫ من كا َن َل ي أش ِرك م‬،‫أمر امل َالئِ َك َة أ أن أخي ِرجوا ِمن النما ِر‬
‫ مم أ‬،‫ِبّلل شيئًا‬ َ
ِ ِ
َ َ ََ
‫اّلل علَى‬
‫ َحمرَم م‬،‫السجود‬ ُّ ‫آد َم مإَل أثََر‬ ُّ ‫وَن أم يف النما ِر أبَثَ ِر‬
َ ‫ َأتأكل النمار ابأ َن‬،‫السجود‬ َ ‫ فَيَ أع ِرف‬،‫اّلل‬
‫َل إلَ َه مإَل م‬
ِ ‫السج‬
‫ود‬ ُّ ‫النما ِر أ أن َأتأك َل أثََر‬
“Then He orders the angels to bring out from Hellfire whoever who
did not associate partners with Allāh in worship (in dunyā),
among those whom Allāh wants to show mercy, from those who
testify to Lā ilāha illa Allāh. So they (i.e. the angels) will recognize
them in the fire by their trace of prostration. The fire eats (all of)
the son of Adam except the trace of prostration, (because) Allāh
forbade the fire to eat the trace of prostration.” (Sahīh Al-Bukhārī)

This hadīth also proves – in accordance with all the other evidence
– that whoever wants a hope of exiting the fire after having being
thrown in it, must be from the people of the prayer, since the trace
of prostration only appears on the one who used to pray.

134
The one who performs a major sin is a Muslim with faulty īmān

Ahlus-Sunnah believes that the person who performs a major sin –

which is lesser than major shirk and major kufr – deserves the threat
which is connected to the sin performed, just as this has been
narrated in the texts from the Qurān and Sunnah. But he does not
leave Islām by this, nor is he judged as being in Hellfire forever if
he dies without having repented. Rather he is a Muslim with the
basis of his īmān (i.e. its basis is there but his īmān is faulty due to
his sin), and a fāsiq (sinner) due to his major sin. And he is under
the Mashīah (Will) of Allāh; if He wants He will punish him
according to his sin, and if He wants to He will forgive and pardon
him.

Muhammad ibn Ismā’īl Al-Bukhārī (d. 256h) said:

‫اّلل َعلَأي ِه‬

‫صلمى م‬ ِ ِ‫لش أر ِك لَِق أوِل الن‬
َ ‫ميب‬ َ ‫ص َ أ‬
ِ ‫اهلِيم ِة وََل ي َكفمر‬
ِ ‫احب ها ِِبرتِ َك ِاِا إِمَل ِِب‬
َ َ
ِ ‫اجل‬ ِ ِ
َ‫َِبب الأ َم َعاصي م أن أ أَم ِر أ‬
‫ك لِ َم أن‬ ِ ِ ِ
َ ‫اّللَ ََل يَ أغفر أَ أن ي أشَرَك بِِه َويَ أغفر َما دو َن َذل‬
‫ال إِ من م‬ ِ‫اهلِيمةٌ وقَوِل م‬
َ ‫اّلل تَ َع‬ ‫َأ‬
ِ ‫وسلمم إِنمك امرٌؤ فِيك ج‬
َ َ ‫ََ َ َ أ‬
‫يَ َشاء‬

‫ال‬َ َ‫َح َد ِب َع أن الأ َم أعروِر بأ ِن س َويأد ق‬ ِ َ َ‫ َحدمثَنَا سلَأي َمان بأن َح أرب ق‬- 30
‫ال َحدمثَنَا ش أعبَة َع أن َواصل أاْل أ‬
‫ال إِِن َسابَأبت َرج ًال فَ َع م أيته ِأب ِم ِه‬ ِ ِ ِ
َ ‫لَقيت أ ََِب ذَر ِِبلمربَ َذة َو َعلَأي ِه حلمةٌ َو َعلَى َ َال ِم ِه حلمةٌ فَ َسأَلأته َع أن ذَل‬
َ ‫ك فَ َق‬
‫اهلِيمةٌ إِ أخ َوانك أم َخ َولك أم َج َعلَه أم‬
ِ ‫اّلل علَي ِه وسلمم َّي أَِب ذَر أَع ميتَه ِأب ِم ِه إِنمك امرٌؤ فِيك ج‬
َ َ ‫َ أ‬ ‫َأ‬ َ َ َ َ َ ‫صلمى م َ أ‬ َ ‫ميب‬ُّ ِ‫ال ِيل الن‬َ ‫فَ َق‬
ِ ِ ِ ِ ِ ِ
‫ت يَده فَ أليطأعِ أمه ممما ََيأكل َولأي ألبِ أسه ممما يَ ألبَس َوََل ت َكلفوه أم َما يَ أغلب ه أم‬ ِ
َ ‫ت أَيأديك أم فَ َم أن َكا َن أَخوه َأُت‬ َ ‫اّلل َأُت‬
‫م‬
ِ
‫فَِإ أن َكلم أفتموه أم فَأَعينوه أم‬

“Chapter: The sins are from the affairs of jāhiliyyah, and takfīr is not
declared upon the one performing them, except if it is shirk. Due to the
saying of the Prophet (sallAllāhu ‘alayhi wa sallam): ‘You are verily a
person in which there is some jāhiliyyah.’ And the words of Allāh the
Exalted: “Verily Allāh does not forgive that partners are associated
with Him (in worship), and He forgives whatever is besides this
for whomever He wants.”

135
30 – Sulaymān ibn Harb narrated to us and said: Shu’bah narrated to us,
from Wāsil Al-Ahdab, from Al-Ma’rūr ibn Suwayd who said: I met Abū
Dhar in Ar-Rabdhah and he was wearing a cloak and his slaveboy was also
wearing a cloak. So I asked him regarding this. So he said: “I verily cursed
at a man by and dishonored him by (saying evil words about) his mother.
So the Prophet (sallAllāhu ‘alayhi wa sallam) said to me: ‘O Abū Dhar.
Did you dishonor him by his mother? You are verily a person in
which there is some jāhiliyyah. Your slaves are your brothers.
Allāh has made them under your hands (i.e. authority). So whoever
has his brother under his hand, then let him feed him with what he
feeds himself, and clothe him with what he clothes himself. And do
not burden them with what is too much for them, and if you burden
them (with hard work) then help them.’” (Sahīh Al-Bukhārī)

Imām Ahmad (d. 241h) said:

‫ َوََل ت أ ََتك اَل م‬،‫ َوي أستَ أغ َفر لَه َوََل أَي َجب َعأنه اََِل أستِ أغ َفار‬،‫صلمى َعلَأي ِه‬
‫ص َالة‬ ِ ِ ِ ِ ‫ومن م‬
َ ‫ات م أن أ أَه ِل اَلأقأب لَة م َوح ًدا ي‬
َ َ ‫ََ أ‬
ِ ِ
َ ‫ أ أَمره إِ َل اَ مّلل تَ َع‬،‫صغ ًيا َكا َن أ أَو َكبِ ًيا‬ ِِ
.‫ال‬ َ ‫َعلَأيه ل َذنأب أَ أذنَبَه‬
”And whoever dies from the Ahlul-Qiblah (i.e. those who pray) as a
muwahhid then he is prayed upon, and forgiveness is asked for him and
asking for forgiveness for him is not forsaken. Nor is the prayer upon him
left due to a sin which he committed, whether it is small or big. His affairs
are with Allāh the Exalted.” (Usūl As-Sunnah by Imām Ahmad – the
riwāyah of ‘Abdūs)

The Murjiah – as this has already gone forth – claims that sins have
no effect upon īmān, and that whoever commits a major sin still has
a complete īmān as long as his īmān in speech and the heart remains.
And these people are innovators if their claim does not exceed this
claim.

The Khawārij deviated by claiming that the one who commits a

major sin is a kāfir and will remain in Hellfire forever if he dies
without having repented from the sin. The Mu’tazilah took from
the Khawārij that the one who commits major sin remains in
Hellfire forever without the possibility of Allāh forgiving and

136
pardoning him, but they differed with the Khawārij in what they
named him in dunyā. While Khawārij says he is kāfir, the Mu’tazilah
claimed that the one who commits a major sin is neither a Muslim
nor a kāfir, rather he is in al-manzilah bayn al-mazilatayn (the position
between the two positions).

These beliefs are all innovations that oppose the Qurān and the
Sunnah in accordance with the understanding of the Salaf, and the
evidences have already refuted all of these claims.

The Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫أخ ِرجوا ِم َن النما ِر َمن كا َن يف قَ ألبِ ِه ِمثأ َقا‬

‫ أ‬: ‫ال‬
َ ‫اّلل تَ َع‬
‫ ُثم يقول م‬،‫مار‬ ِ ِ
َ ‫ وأ أَهل النمار الن‬،َ‫يَ أدخل أأهل اجلَنمة اجلَنمة‬
‫اس َوُّدوا‬ ِ ِ ِ
‫في أخَرجو َن منها قَد أ‬. ‫ل َحبمة من َخ أرَدل من إَيَان‬
“The people of Paradise will enter Paradise and the people of
Hellfire will enter Hellfire. Then Allāh – the Exalted – will say:
‘Bring out from Hellfire anyone who had īmān at the size of a
mustard seed in his heart. Then they will come out of it, when they
(already) have become black (like coals).” (Sahīh Al-Bukhārī)

So this hadīth with clarity proves that some believers will enter
Hellfire due to their sins, and then they will be brought out of it due
to their īmān.

137
Al-Istithnā (the exception)

Ahlus-Sunnah refrain from describing themselves or others as

believers (muminūn) without adding: ‘In shā Allāh’ or ‘I hope’ or
something similar to this. This is referred to as al-istithnā (the
exception) in īmān. The reasons for this exception is that a Muslim
should not purify himself, nor should he claim to be guaranteed the
entrance into Paradise, nor does he know about his īmān whether it
is complete or not, since this would mean that he has fulfilled all
the obligatory acts of worship without the slightest flaw along with
having avoided everything of the forbidden, and this all then have
been accepted by Allāh. And they followed the Prophet (sallAllāhu
‘alayhi wa sallam) and the Sahābah (radiAllāhu ‘anhum) in this belief
and practice.

The Prophet (sallAllāhu ‘alayhi wa sallam) said to the people in the

graves:

ِ ‫ال مسالم عليكم دار قوم مؤمنْي وإ مَن إ أن شاء لل بكم‬

‫َلحقو َن‬ َ َ
“As-Salāmu ‘alaykum the abode of a believing people. And verily
will we in sha Allāh (if Allāh wills) follow you.” (Sahīh Ibn
Hibbān)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said in a longer hadīth

in which he described the testing in the grave:

‫فرج لَه فرجةٌ إل اجلن ِمة فينظر إل َزأهرِهتا وما فيها‬

َ ‫وجل ُثم ي‬
‫اّلل عمز م‬
‫وقاك م‬
َ ‫فيقال لَه انظر إل ما‬
ِ ‫ت‬ ِ ‫ْي كنت‬
‫اّلل‬
‫وعليه ت َبعث إن شاءَ م‬ ‫وعليه م م‬ َ ِ ‫فيقال لَه هذا مقعدك منها ويقال علَى اليق‬
“Then it will be said to him: ‘Look at what Allāh – ‘azza wa jalla
– has preserved for you.’ And then an opening will be opened for
him to Paradise and he will look at its beauty and whatever is in
it. Then it will be said to him: ‘This is your place in it.’ And it will
be said: ‘Upon certainty were you, and upon did you die, and upon
it you will be resurrected in shā Allāh.” (Musnad Imām Ahmad –
sahīh)

138
And ‘Alqamah (d. between 60h and 73h) said:

‫ آمنا ِبهلل ومالئكته وكتبه ورسله‬:‫ ولكنا نقول‬،‫ إن يف اجلنة‬:‫ قل‬:‫ قال‬.‫ إن مؤمن‬:‫قال رجل عند عبدلل‬

”A man said in front of ‘Abdullāh (ibn Mas’ud): ‘I am verily a believer.’

So he said: ‘(Why don’t you) say: ‘I will verily be in Paradise.’ Rather we
say: We have believed in Allah, His angels, His Books and His
messengers.’” (Al-Musannaf by Ibn Abī Shaybah, and As-Sunnah by
‘Abdullāh)

And ‘Abdullāh ibn Ahmad (d. 290h) narrated:

‫ َع أن‬،ِ‫اك بأ ِن َسلَ َمةَ الضِميب‬ ِ ‫ عن َِس‬،‫ عن مغِيَة‬،‫يد‬ ِ ِ ‫ َن ج ِرير بن عب ِد أ‬،َ‫ح مدثََِ أَبو ب أك ِر بن أَِِب شي بة‬
َ ‫اْلَم َ أ َ َ أ‬ ‫َ أ َأ‬ َ‫َأ‬ ‫َ أ‬ َ
ِ
‫اّلل َعأن َها فَأ ََات َها َرسول م َعا ِويَةَ َرض َي م‬ ِ ِ ِ ِ ِ
‫اّلل َعأنه‬ ‫ كأنت عأن َد َعائ َشةَ َرض َي م‬:‫ال‬ ‫َعأبد المر أََ ِن بأ ِن ع أ‬
َ َ‫ ق‬،َ‫ص َمة‬
‫ال َوه َو أ َِميك أم َوقَ أد‬ ‫ «أَنأ ت أم الأم أؤِمنو َن إِ أن َشاءَ م‬:‫ت‬
َ ‫اّلل تَ َع‬ ِِ ِ َ ‫ أَرسل ِِا إِلَي‬:‫ال‬ ِِ
‫ْي فَ َقالَ أ‬
َ ‫ك أَمي الأم أؤمن‬ ‫َِديمة فَ َق َ أ َ َ َ أ‬
»‫قَبِألت َه ِديمتَه‬

“Abū Bakr ibn Abī Shaybah narrated to me, from Jarīr ibn ‘Abdul-Hamīd,
from Mughīrah, from Simāk ibn Salamah Ad-Dabbī, from ‘Abdur-
Rahmān ibn ‘Ismah who said: “I was with ‘Āishah (radiAllāhu ‘anhā)
when the messenger of Mu’āwiyah (radiAllāhu ‘anhu) came to her with a
gift. So he said: ‘Amīr Al-Muminīn has sent this for you.’ So she said:
‘You are the believers in shā Allāh ta’ālā, and he is your amīr, and I have
verily accepted his gift.’” (As-Sunnah by ‘Abdullāh)

The Murjiah negated the istithnā and forbade it and called it

doubting in ones īmān. This is because īmān for them is only in belief
and speech, so whoever professes to īmān – according to them – has
complete īmān.

The people of Sunnah disagreed with them on this issue, and some
took a softer stance in this issue, under the condition that the person
not making istithnā otherwise had the correct ‘aqīdah regarding the
definition of īmān.

139
‘Abdullāh ibn Ahmad (d. 290h) narrated:

ِ ِ ِ‫ ق‬:‫ال‬ ُّ ‫َس ِد‬

‫ك‬
ُّ ‫ « َما أَش‬:‫ت قَا َل‬ َ ‫ َرج ٌل يَقول م أؤم ٌن أَنأ‬:‫يل لس أفيَا َن‬ َ َ َ‫ ق‬،‫ي‬ َ ‫َح مدثََِ ُمَ ممد بأن سلَأي َما َن ل َويأ ٌن أاْل‬
» ‫اّلل َعمز َو َج مل َش ِق ُّي أ أَو َم أقبول الأ َع َم ِل أ أَو ََل‬
ِ‫ِيف إَِي ِان وسؤالك إِ مَّيي بِ أدعةٌ ما أَد ِري ما أ َََن ِعأند م‬
َ َ ‫َ َ َ َ َ َ َ أ‬
“Muhammad ibn Sulaymān Luwayn Al-Asadī narrated to me and said:
“It was said to Sufyān: ‘Are you a believer?’ So he said: ‘I do not doubt in
my īmān, and your question to me is a bid’ah. I do not know what status
I have with Allāh, if I am unhappy or my deeds have been accepted or not?”
(Kitab As-Sunnah by ‘Abdullāh)

And he also narrated from his father Imām Ahmad:

َ َ‫اإلَيَان قَ أوٌل َو َع َم ٌل يَ ِزيد َويَأن قص َولَ ِك أن ََل يَ أستَ ثأَِ أَم أرِج ٌئ ق‬
‫ «أ أَرجو‬:‫ال‬ ِ‫ أ‬:‫ يَقول‬،‫َسأَلأت أَِِب َعن رجل‬
َ
»‫أَ أن ََل يَكو َن م أرِجئًا‬

“I asked my father about a man who says: Īmān is in speech and deeds, and
it increases and decreases, but he does not make istithnā, is he a murjī? He
said: ‘I hope that he is not a murjī.’”12

12The one who has the correct fundamental beliefs, but refrains from performing
the istihnā, then Imām Ahmad here said that he hopes that he is not a murjī, while
other scholars would declare him a murjī based upon this only. This shows the
importance and obligation of al-istithnā, and that it is an issue which should not be
underestimated.

140
Belief in the Books and the Messengers

Allāh – the Exalted – sent messengers and revealed books as a

guidance, a mercy and an argument upon mankind and jinn. The
people of Sunnah believe in all the messengers and prophets of
Allāh, and they believe in all the books sent from Allāh, except that
the Qurān which was revealed to the final Messenger Muhammad
(sallAllāhu ‘alayhi wa sallam) rendered the previous legislations
abrogated and no longer to be followed.

Allāh – the Exalted – said:

َ ْ َ َّ َ ‫ول ِ َوالْك‬ َ َ َ َّ َ
ُ ‫َع َر‬ َّ َ ‫ول ِ َوالْك‬ َّ
ُ ‫اّللِ َو َر‬ ُ ‫آم ُنوا آم‬ َ ‫﴿ يَا َأ ُّي َها َّاَّل‬
َ ‫ِين‬
‫اب اَّلِي أن َزل‬
ِ ‫ِت‬ ِ ‫س‬ ‫ل‬ ‫ز‬ ‫ن‬ ‫ِي‬
‫اَّل‬ ‫اب‬
ِ ‫ِت‬ ِ ‫س‬ ِ ‫ب‬ ‫وا‬ ‫ِن‬
َ َ َ َّ َ ْ َ َ ْ ْ َ ْ َ ُ ُ َ ُ ُ َ َ َ َ َ َّ ْ ُ ْ َ ْ َ َ ُ ْ َ ْ
﴾ ‫مِن قبل ومن يكفر بِاّللِ وملئِكتِهِ وكتبِهِ ورسلِهِ واِلو ِم اْلخ ِِر فقد ضل ضلل بعِيدا‬

“O you who believe, believe in Allāh and His Messenger and the
Book which was revealed to His Messenger and the book which
was revealed before. And whoever rejects Allāh, His angels, His
books, His messengers and the Last Day, then he has verily gone
far astray.” (An-Nisā 4:136)

And He – the Exalted – said:

َ ُ َ َ َّ ٌّ ُ َ ُ ْ ُ ْ َ ‫َ َ َّ ُ ُ َ ُ ْ َ َ ْ ْ َ د‬
‫آم َن بِاّللِ َو َملئِكتِهِ َوك ُتبِهِ َو ُر ُسلِهِ ل‬ َ ‫ك‬ ‫﴿ آمن الرسول بِما أن ِزل إِِلهِ مِن ربِهِ والمؤمِنون‬
ْ َ ْ َ َ َ ْ ُ َ ُ َ َ ََْ ُ َُ
﴾ ‫ْي‬ ُ ‫ك ال َم ِص‬ ‫ّي أ َحد م ِْن ُر ُسلِهِ َوقالوا َس ِم ْع َنا َوأ َط ْع َنا غف َرانك َر َّب َنا ِإَوِل‬ ‫نف د ِرق ب‬

“The Messenger belives in what have been revealed to him from

his Lord, and (so do) the believers. They all believe in Allāh, His
angels, His books and His messengers. We do not differentiate
between any of His messengers.” (Al-Baqarah 2:285)

Ibn Zayd (d. 159h) said:

ِ ِ ِ ِ ِ ‫ََل ن َف ِرق بْي أ‬

‫س‬ َ ‫ يَ أع َِ بََِ إ أسَرائ‬- ‫صنَ َع الأ َق أوم‬
َ ‫ َوف َال ٌن لَأي‬، ‫ ف َال ٌن نَِيب‬: ‫ قَالوا‬- ‫يل‬ َ ‫َحد م أن رسله " َك َما‬ َ َ ‫َأ‬
ِ ِ ِ ِ
.‫ َوف َال ٌن ََل ن أؤمن بِه‬، ‫ َوف َال ٌن ن أؤمن بِه‬، ‫نَبِيًّا‬

“We do not differentiate between any of His messengers. Just as

the people did – i.e. Banū Isrāīl – (when) they said: ‘So-and-so is a prophet

141
and so-and-so is not a prophet. And we believe in so-and-so, but we do not
believe in so-and-so.’” (Tafsīr At-Tabarī)

And Jābir ibn ’Abdullāh (radiAllāhu ’anhu) narrated:

‫ فَ َقَرأَه َعلَى‬،‫ب‬ ِ ‫َصابَه ِم أن بَ أع‬

ِ ‫ض أ أَه ِل الأكت‬ ِ
َ ‫ميب صلى لل عليه وسلم بِكتَاب أ‬ ‫اب أَتَى النِ م‬ِ ‫أ من عمر بن اخلَطم‬
َ ََ
‫اب ! َوالم ِذي نَ أف ِسي بِيَ ِد ِه لََق أد‬
ِ ‫اخلَطم‬ ‫ن‬ ‫اب‬ ‫َّي‬ ‫ا‬‫يه‬ ِ
‫َ َ َ ََ َ َ َ َ َ َ أ َ أ‬‫ف‬ ‫ن‬ ‫و‬ ‫ك‬ ِ
‫و‬ ‫ه‬ ‫ت‬ ‫َم‬
‫أ‬ : ‫ال‬‫ق‬‫و‬ ‫ب‬ ِ
‫ض‬ ‫غ‬ ‫ف‬ ‫وسلم‬ ‫عليه‬ ‫لل‬ ‫ميب صلى‬ ِ ِ‫الن‬
،‫ص ِدقوا بِِه‬ ِ ِ ِِ ِ ِ ِ
َ ‫ أ أَو ببَاطل فَت‬،‫ ََل تَ أسأَلوه أم َع أن َش أيء فَي أخِبوك أم حبَِ فَت َكذبوا به‬،ً‫ضاءَ نَقيمة‬
ِ ِ ِ
َ ‫جأئ تك أم َِا بَأي‬
َِ ‫ َما َو ِس َعه إِمَل أَ أن يَتمبِ َع‬،‫وسى َكا َن َحيًّا‬ ِِ ِ ِ ِ
َ ‫ لَ أو أَ من م‬،‫َوالمذي نَ أفسي بيَده‬
”That ’Umar ibn Al-Khattāb came to the Prophet (sallAllāhu ‘alayhi wa
sallam) with a writing which he came upon from some of the people of the
books, and he read it for the Prophet (sallAllāhu ‘alayhi wa sallam). So he
became angry and said: ‘Are you confused regarding it, O son of Al-
Khattāb?! By the One in Whose Hand my soul is in, I have verily come to
you with it (i.e. the Straight Path) white and pure. Do not ask them about
anything, because they (might) inform you about some truth which you
then will reject, or some falsehood which you then will believe. By the One
in Whose Hand my soul is in, if Mūsā was living then he would have no
other option but to follow me.” (Musnad Imām Ahmad)

And among the books revealed by Allāh which were mentioned in

the Qurān and Sunnah are the Suhuf (scrolls) which were revealed
to Ibrāhīm (‘alayhi as-salām), the Zabūr which was revealed to
Dāwūd (‘alayhi as-salām), the Tawrāh which was revealed to Mūsā
(‘alayhi as-salām), the Injīl which was revealed to ‘Isa (‘alayhi as-
salām) and finally the Qurān which was revealed to Muhammad
(sallAllāhu ‘alayhi wa sallam).

As for the prophets and messengers sent by Allāh which it is

obligatory to believe in, then many of them (‘alayhim as-salām) are
mentioned in the following.

Allāh – the Exalted – said:

142
 َ َ ْ َ َْ َ َْ َ ََْ ْ َ ‫ك َك َما أ َ ْو َحيْ َنا إ َل نُوح َوانلَّب دي‬َ ْ َ َ ْ َ ْ َ َّ
‫عيل‬ِ ‫ّي م ِْن َبع ِده ِ وأوحينا إِل إِبراهِيم ِإَوسما‬ ِِ ِ ‫﴿ إِنا أوحينا إِِل‬
َ َ ْ َ َ َ َ َ ُ َ َ ْ َ َ ْ
َ ‫اق َو َي ْع ُق‬
﴾ ‫ارون َو ُسليْ َمان َوآتي َنا د ُاوود َز ُبورا‬
ُ ‫وب َو ُيون َس َوه‬ َ ُّ‫ِيس َوأي‬
َ ‫اط َوع‬ ِ ‫وب َواْل ْس َب‬ ‫ِإَوسح‬

“We verily revealed to you (O Muhammad), just like we revealed

to Nūh and the prophets after him. And we revealed to Ibrāhīm,
Ismā’īl, Ishāq, Ya’qūb, Al-Asbāt, ‘Īsā, Ayyūb, Yūnus, Hārūn and
Sulaymān. And we gave the Zabūr to Dāwūd.” (An-Nisā 4:163)

And He – the Exalted – said:

َ َ َ َ ُ ُ َ َ ُ َ ًّ ُ َ ُ ْ َ َ َ َ ْ ُ َ َ ْ َ َ َ
‫وب لَك ه َد ْي َنا َونوحا ه َد ْي َنا م ِْن قبْل َوم ِْن ذ درِ َّيتِهِ د ُاوود َو ُسليْ َمان‬ ‫﴿ ووهبنا ل إِسحاق ويعق‬
َ ‫ح َي َوع‬ َ
ْ ‫ َو َزكر َّيا َو َي‬٨٤ ‫ِّي‬َ ‫حسِ ن‬ ْ َ َ
ْ ‫ون َوك َذل َِك َنْزي ال ُم‬ َ ُ َ َ َ ُ َ َ ُ ُ َ َ ُّ َ َ
‫ِيس‬ ِ ِ ‫وأيوب ويوسف وموَس وهار‬
َ ْ َ َ َ ْ َّ َ ًّ ُ ُ ُ ْ َ
َ ‫ ِإَوس َماعِيل َواليَ َس َع َو ُيون َس َولوطا َولُك فضلنا َع ال َعالم‬٨٥ ‫ّي‬ ْ َ ِ ‫اْل‬ ٌّ ُ َ َ ْ
َّ ‫ك م َِن‬
﴾ ‫ّي‬ ِ ِ ‫الص‬ ‫ِإَوِلاس‬

“And We bestowed upon him (i.e. Ibrāhīm) Ishāq and Ya’qūb, and
all of them We guided. And Nūh we guided before (them). And
from his offspring Dāwūd, Sulaymān, Ayyūb, Yūsuf, Mūsā and
Hārūn. And such we reward those who do good. And Zakariyyā,
Yahyā, ‘Īsā and Ilyās, all of them among the righteous. And
Ismā’īl, Al-Yasa’a, Yūnus and Lūt, and all of them we preferred
over Al-‘Ālamīn (all that exists).” (Al-An’ām 6: 84-86)

All of them called to Tawhīd, while their legislations and rulings

would differ according to what Allāh revealed to the messengers
and prophets of their time and people.

Allah – the Exalted – said:

ُ َّ ُ َ ْ َ َ َّ
َ ‫اغ‬ ْ َ ُ ‫ُد‬ َْ َ َ ْ ََ َ
﴾ ‫وت‬ ‫ك أ َّمة َر ُسول أ ِن اع ُب ُدوا اّلل واجتن ِبوا الط‬
ِ ‫﴿ ولقد بعثنا ِِف‬

“And verily, We have sent among every Ummah (nation) a

Messenger (proclaiming): ‘Worship Allāh (Alone), and avoid (or
keep away from) tāghūt (everything worshipped besides Allāh).’”
(An-Nahl 16:36)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

ِ ‫ وِدين هم و‬،‫ أمهاهتم َش مَّت‬،‫ واْلَنأبِياء إِخوةٌ لِعالمت‬،ِ‫اآلخرة‬

ِ ِ ِ ِ ‫أ َََن أَوَل الن‬
‫اح ٌد‬ َ‫َ أ‬ ‫َ أ‬ َ َ ‫يسى ابأ ِن َم أرَالَ ِيف الدُّنأيَا َو َ َ َ أ‬
َ ‫ماس بع‬ ‫أ‬

143
“I am more entitled (i.e. nearest) to ‘Īsā ibn Maryam in the dunyā
and ākhirah, and the prophets are paternal brother; their mothers
are different and their religion is the same.” (Sahīh Al-Bukhārī)

And Allah – the Exalted – said:

ْ ُ ْ َْ َ َ ‫ُد‬
﴾ ‫ْش َعة َومِن َهاجا‬
ْ ِ ‫ك ْم‬ ‫﴿ ل ِك جعلنا مِن‬

“For everyone We have made a law and and a path.”

(Al-Māidah 5:48)

Qatādah (d. 118h) said in the tafsīr of the verse:

‫َيل لل فيها ما‬

ُّ ،‫ وللقرآن شريعة‬،‫ ولإلجنيل شريعة‬،‫ للتوراة شريعة‬:‫ والسنن خمتلفة‬.‫ سبيال وسنة‬:‫يقول‬
:‫ ولكن الدين الواحد الذي َل يقبل َيه‬.‫ ليعلم من يطيعه ممن يعصيه‬،ً‫وَيرم ما يشاء بالء‬ ِ ،‫يشاء‬
.‫ الذي جاءت به الرسل‬،‫التوحيد واإلخالص هلل‬

“He says: A way and a Sunnah. And the Sunan are different. The Tawrāh
has a sharī’ah (legislation), the Injīl has a sharī’ah and the Qurān has a
sharī’ah. In it Allāh allows what He wants and He prohibits what He
wants as a test, in order to know who will obey Him and those who will
disobey Him. But the religion is one (and the same) which is the only one
that will be accepted: The Tawhīd and Ikhlās (sincerity) for Allāh, which
(all) the messengers came with.” (Tafsīr At-Tabarī)

144
Belief in the Angels

The angels are a creation from the creations of Allāh. They are
created from light, they are obedient to Allāh, and they do what
they are ordered. Furthermore the angels are not female. Allāh –
the Exalted – said:
َ َُ ْ ْ َ ‫كةِ ُر ُسل أُوَّ أ‬
َ َ َْ ْ َ ْ َ ِ ‫او‬ َْ ﴿
َّ ‫اْل ْم ُد ِ َّّللِ فَاطِر‬
‫جن َِحة َمث َن َوثلث‬ ِ
َ
ِ ‫ات واْلر ِض جاع ِِل الملئ‬
َ ‫الس َم‬
ِ
َ َُ َ
﴾ ‫ورباع‬

“All praise is due Allāh the Creator of the heavens and the earth,
and the One who made the angels messengers having wings
(either) two, three or four.” (Fātir 35:1)

And He – the Exalted – said:

َ ْ َ ُ ْ ُ َ َ َّ َ ُ ْ َ َ َ َ َ َ َ
﴾ ‫اّلل َما أ َم َره ْم َو َيف َعلون َما يُؤ َم ُرون‬ ‫﴿ َعليْ َها َملئِكة غِلظ شِداد ل يعصون‬

“Over it (i.e. Hellfire) are (appointed) angels who are harsh and
severe. They do not disobey Allāh in what He orders them, and
they do what they are ordered.” (At-Tahrīm 66:6)

And He – the Exalted – said:

َُْْ َ َ َ َ َ ْ َ َ ْ َ ْ َ َ َّ َّ
﴾ ‫ِين ل يُؤم ُِنون بِاْلخ َِرة ِ ل ُي َس ُّمون ال َملئِكة ت ْس ِم َية اْلنث‬
‫﴿ إِن اَّل‬

“Verily those who do not believe the Hereafter, they verily give
the angels female names.”(An-Najm 53:27)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

ِ ِ ِِ‫ان ِمن مارِج ِمن ََنر وخل‬ ‫ت الأ َم َالئِ َكة ِم أن نور َوخلِ َِ أ‬
ِ ‫خلِ َق‬
َ ‫آدم ممما وص‬
‫ف لَك أم‬ َ َ َ ‫أ‬ َ ‫اجلَ ُّ أ‬
“The angels were created from light, the jinns were created from a
smokeless flame of fire and Ādam was created from what has been
described for you.” (Sahīh Muslim)

Among the angels which have been described in the Qurān and
Sunnah are: Jibrīl who is responsible for delivering the revelation,

145
Mikāīl who is responsible for rain and vegetation, Isrāfīl who is
responsible for blowing the Horn, Malak Al-Mawt who is
responsible for taking the souls, Hamalah Al-‘Arsh (the Bearers of
the Throne), Al-Hafadhah (those who protect the slaves), the
Guardians of Paradise, the Guardians of Hellfire and others. And it
was verily narrated in the Sahīh Al-Bukhārī and Sahīh Muslim that
two angels were fighting alongside the Prophet (sallAllāhu ‘alayhi
wa sallam) in the battle of Badr, defending him.

‘Abdullāh ibn ‘Abbās (radiAllāhu ‘anhu) narrated that the Prophet

(sallAllāhu ‘alayhi wa sallam) said on the day of Badr:

ِ ‫اْلر‬ ِ ِِ ِ ِ ِِ
‫ب‬ ‫َه َذا ج أِبيل آخ ٌذ بَرأ ِس فَ َرسه َعلَأيه أ ََداة أَأ‬
“Here is Jibrīl, holding on to the head of his horse. He is wearing
armor for war.” (Sahih Al-Bukhārī).

146
‘Adhāb Al-Qabr (the punishment in the grave)

Ahlus-Sunnah believes in what have been correctly narrated from

the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) regarding the
punishment in the grave and its pleasures. Among these correct
narrations are:

The Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ت ه‬ ُ ِّ‫ {يُثَب‬:‫ذلك قَ أوله‬ ِ‫اّلل وأ من ُم ممدا رسول م‬

‫ ُثم َش ِه َد أ أن َل إلَ َه مإَل م‬،َ‫إِذَا أقأعِ َد امل أؤِمن يف قَأِِبِه أِِت‬
ُ‫اَّلل‬ َ َ‫ ف‬،‫اّلل‬ َ ً َ
}‫ت‬ِّ ِّ‫اله ِّذين آمنُوا ابل َقو ِّل الثهاب‬
ْ َ َ
“When the believer is made to dwell in his grave then (the angels) come to
him. Then he testifies to Lā ilāha illa Allāh and that Muhammad is Rasūl-
Allāh. And that is (the meaning of) His words: “Allāh makes those
who believe firm, with the firm word.” (Ibrāhīm 14:27)” (Sahīh Al-
Bukhārī)

And ‘Āishah (radiAllāhu ‘anhā) narrated:

ِ ‫اّلل ِمن َع َذ‬ ‫أعا َذ ِك م‬ ِ

‫ت‬‫ فَ َسأَلَ أ‬،‫اب ال َق أِِب‬ َ :‫ت َهلَا‬‫ فَقالَ أ‬،‫اب ال َق أِِب‬
َ ‫ت َع َذ‬
‫ فَ َذ َكَر أ‬،‫ت َعلَأي َها‬‫أ من يَهوديمةً َد َخلَ أ‬
‫ت َعائِ َشة َر ِض َي‬ ِ ‫اّلل صلمى لل عليه وسلمم عن َع َذ‬ ِ َ ‫عائِشة ر‬
‫ َع َذاب ال َق أِِب قالَ أ‬،‫ نَ َع أم‬:‫قال‬
َ َ‫ ف‬،‫اب ال َق أِِب‬ َ َ ‫سول م‬ َ َ َ
ِ ِ
.‫ص َال ًة إمَل تَ َع مو َذ من َع َذاب ال َق أِِب‬ ِ
َ ‫صلمى‬ َ ‫صلمى لل عليه وسلم َم بَ أعد‬ َ ‫اّلل‬‫سول م‬ َ ‫ فَما َرأَيأت َر‬:‫اّلل َعأن َها‬ ‫م‬

“That a Jewish woman entered upon her and mentioned the punishment
in the grave. She said to her: ‘May Allāh give you refuge from the
punishment in the grave.’ So ‘Āishah asked the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) about the punishment in the grave (i.e.
whether or not people will be punished in their grave).’ So he said: ‘Yes,
the punishmet of the grave’ ‘Āishah (radiAllāhu ‘anha) said: ‘After that I
never saw the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) pray any
prayer, except that he sought refuge from the punishment of the grave (in
it).” (Sahīh Al-Bukhārī)

147
And Asmā bint Abū Bakr (radiAllāhu ‘anhumā) said:

‫ فلما ذكر ذلك ؛‬، ‫ خطيبًا فذكر فِأت نَةَ الق ِِب الِت ي أف ََت فيها امل أرء‬، ‫لل صلمى لل عليه وسلمم‬ ِ ‫قام رسول‬
َ
‫ض مج ًة‬
َ ‫ض مج املسلمو َن‬
َ
“The Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) got up and gave
a speech. And he mentioned in it the fitnah of the grave which the person
will be put through. So when he mentioned this the Muslims made a loud
noise.” (Sahīh Al-Bukhārī)

Most of the Khawārij rejected the punishment of the grave without

looking at the evidence which had been narrated that establishes its
truth. Others among the other sects also rejected it.

148
Belief in what has been narrated about Al-Ākhirah

From the principles of Sunnah is the belief in the aspects of ākhirah13

which have been narrated in the Qurān and the Sunnah without
rejecting any of it. Among these things is that a Horn will be blown
and then the slave will be resurrected from his dwelling in the
grave, to the standing and reckoning on the Day of Judgment. The
kuffār will be ordered to follow whatever they have worshipped in
dunyā to Hellfire and Allāh will not speak to them. Allāh will speak
to the remaining slaves about what they used to do in dunyā; some
He will cover over and others He will expose.

Allāh – the Exalted – said:

َ ُ ُ ُ َّ َ َ ْ َ َّ َْ َّ ‫الصور فَ َصع َِق َم ْن ِف‬
ُّ ‫﴿ َونُف َِخ ِف‬
ِ‫اّلل ث َّم نفِخ فِيه‬ ‫ات َو َم ْن ِِف اْل ْر ِض إِل من شاء‬ َ ‫الس َم‬
ِ ‫او‬ ِ ِ ِ
َ ُ َُْ َ ْ ُ َ َ َْ ُ
﴾ ‫أخرى فإِذا هم قِيام ينظرون‬

“And the Horn will be blown, and whoever is in the heavens and
whoever is on the earth will fall dead except whom Allah wills.
Then it will be blown again, and at once they will be standing (on
the Day of Judgment), looking on.” (Az-Zumar 39:68)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said in a longer hadīth:

،‫فَ أليَ تمبِ أع‬ ‫شيئًا‬ ‫يَ أعبد‬ ‫ َمن كا َن‬: ‫فيَقول‬ ِ
،‫القيَ َام ِة‬ ‫وم‬
َ َ‫ي‬ ‫النماس‬ ‫أَي َشر‬
‫هذه اْلمة فِ َيها‬ ِ ‫ وتَب َقى‬،‫اَيت‬ِ ِ ِ
‫ ومأن ه أم َمن يَتمبِع الطمَو َ أ‬،‫ ومأن ه أم َمن يَتمبِع ال َق َمَر‬،‫س‬
ِ
‫فَمأن ه أم َمن يَتمبِع الش أ‬
َ ‫مم‬
،‫وها‬ ِ
َ ‫منَافق‬
”The people will be gathered on the Day of Resurrection, then He
will say: ‘Whoever used to worship something (in dunyā) then let
him follow it.’ So some of them will follow the sun, some of them
will follow the moon and some of the will follow the tawāghīt (pl.
tāghūt). And left will be this Ummah and its hypocrites.” (Sahīh
Al-Bukhārī)

13 Some of these issues have been described in next sections.

149
And the Prophet (sallAllāhu ‘alayhi wa sallam) also said:

‫ َه أل تَ أع ِرف‬:‫ض َع َعلَأي ِه َكنَ َفه فَي َق ِرَره بِذنوبِِه فَيَ قول‬ ِ ِِ ِ ِ

َ َ‫ي أد ََن الأم أؤمن يَ أوَم الأقيَ َامة م أن َربِه َعمز َو َج مل َح مَّت ي‬
َ‫ص ِحي َفة‬ ِ ِ ‫ ر‬:‫فَي قول‬
َ ‫ فَي أعطَى‬،‫ك الأيَ أوَم‬َ َ‫ك ِيف الدُّنأيَا َوإِِن أَ أَفرَها ل‬ َ ‫ فَيَ قول إِِن َس َ أَتهتَا َعلَأي‬:‫ال‬ َ َ‫ ق‬،‫ب أ أَع ِرف‬ َ َ
ِ‫وس أاْلَ أشه ِاد هؤََل ِء الم ِذين َك َذبوا علَى م‬
‫اّلل‬ ِ ‫ء‬‫ر‬ ‫ى‬ ‫ل‬ ‫ع‬ ‫م‬ ِِ
ِ ‫ى‬ ‫اد‬ ‫ن‬ ‫ي‬ ‫ف‬ ‫ن‬‫و‬ ‫ق‬ِ‫اف‬
ََ ‫َ َ َ َ أ َ َ َ أ َ َ َ َ َ أ‬ ‫ن‬ ‫م‬ ‫ل‬‫ا‬‫و‬ ‫ن‬ ‫و‬ ‫ر‬ِ‫اف‬‫ك‬ ‫ل‬‫ا‬ ‫ا‬‫م‬َ‫أ‬
‫و‬ ،‫ه‬ِ ِ
‫ات‬‫ن‬ ‫س‬ ‫ح‬
َ َ َ َ
“The believer will be brought close on the Day of Judgment to his
Lord – ‘azza wa jalla – until He will put His Side upon him and He
will make him admit to his sins, so He will say: ‘Do you
acknowledge (your sins)?’ So he will say: ‘My Lord, I
acknowledge.’ So He will say: ‘I verily covered over them for you
in dunyā and I verily forgive them for you today.’ Then he will be
given the book of his good deeds. But as for the disbelievers and the
hypocrites, then they will be called openly in front of the witnesses.
These are the ones who lied against Allah.” (Sahīh Muslim)

And ‘Āishah (radiAllāhu ‘anha) narrated that the Prophet (sallAllāhu

‘alayhi wa sallam) said:

}‫ساِب يَ ِس ًيا‬ ِ ِ ِ ‫الق‬ ِ ‫وسب ي‬ِ

ً ‫اسب ح‬َ ‫ف َي‬
َ ‫ {فَ َس أو‬:‫وجل‬
‫اّلل عمز م‬
‫قال م‬
َ ‫أليس ق أد‬
َ :‫ب فَقلت‬ َ ‫ عذ‬،‫يامة‬
َ ‫وم‬ َ َ َ ‫َمن ح‬
.‫ب‬ ِ ِ ‫الق‬ ِ ‫ من نوقِش اْلِساب ي‬،‫ذاك العرض‬ ِ ‫ إمَّنا‬،‫ذاك اْلِساب‬
ِ ‫ ليس‬:‫فقال‬
َ ‫يامة عذ‬ َ ‫وم‬َََ َ َ ‫َأ‬ َ َ ]8 :‫[اَلنشقاق‬
“Whoever is called to reckoning on the Day of Resurrection will be
punished. So I (‘Āishah) said: ‘Did Allāh – ‘azza wa jalla – not say:
“Then he will verily have an easy reckoning?” (Al-Inshiqāq 84:8)’
So he said: ‘That is not the reckoning. Verily that is the review (or
presentation)14. Whoever is argued against in the reckoning on the
Day of Resurrection will be punished.” (Sahīh Muslim)

So the kuffār will stay in Hellfire forever, the Muslims who were not
forgiven for their sins will stay there temporarily and some
Muslims will enter into Paradise without being punished and they
will stay there forever. Paradise and Hellfire have already been

This is the easy account which is described in the previous hadīth where Allāh
14

will mention the sins of the slave and make him acknowledge them.

150
created and prepared for its inhabitants, and they will both exist
forever and never cease to exist.

Allāh – the Exalted – said:

ْ َّ ُ ُ ْ َ ْ َ ُ َ َ َّ َ ُ ْ َ َّ َ َ ْ ُ ‫َ َ ُ َ َ ْ َ ْ َ د‬
َ ‫ت ل ِلْ ُم َّتق‬
﴾ ‫ِّي‬ ‫﴿ وسارِعوا إِل مغفِرة مِن ربِكم وجنة عرضها السماوات واْلرض أعِد‬

“And hurry to a forgiveness from your Lord and a Paradise

whose width is like the heavens and the earth, prepared for the
God-fearing.” (Āli ‘Imrān 3:133)

And He – the Exalted – said:

َ ُ ََْْ َ َْ ْ َْ ُ َّ ‫آم ُنوا َو َعملُوا‬ َ ‫﴿ َو َّاَّل‬
َ ‫ِين ف‬
‫ِيها‬ َ ‫ال‬ِ ‫ار خ‬‫ات َس ُن ْدخِل ُه ْم َج َّنات َت ِري مِن َتت ِها اْلنه‬ َ ِ ‫الص‬
ِ ‫اْل‬ ِ
َ ‫ِين‬
َّ ُ ْ َ ْ َ َ ًّ َ َّ َ ْ َ َ َ
﴾ ‫ص َدق م َِن اّللِ قِيل‬ ‫أبدا وعد اّللِ حقا ومن أ‬

“And those who believe and do good deeds, We will verily enter
them into gardens under which rivers flow. They will remain
therein forever. A promise of truth from Allah. And who is more
truthful in speech than Allah?” (An-Nisā 4:122)

And He – the Exalted – said:

ْ َّ ُ َّ َ َّ
َ ‫ت ل ِلْ ََكف ِر‬ ُ َّ
﴾ ‫ين‬ِ ‫﴿ َواتقوا انلار ال ِت أعِد‬

“And fear Hellfire which have been prepared for the

disbelievers.” (Ālu ‘Imrān 3:131)

And He – the Exalted – said:

َ َ َ َ َ ََ َ َ َ َ َ َ َ ْ َ َ َ َ َّ َّ
﴾ ‫َي ُدون َو ِ ًِّلا َول ن ِصْيا‬ ِ ‫ خ‬٦٤ ‫ين َوأ َع َّد ل ُه ْم َسعِْيا‬
ِ ‫الِين فِيها أبدا ل‬ ِ‫﴿ إِن اّلل لعن الَكف ِر‬

“Verily Allah has cursed the the disbelievers and prepared for
them a blazing fire. They will remain therein forever. They will
not find any protector nor any helper.” (Al-Ahzāb 33:64-65)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

ِ ِ ِ ِ ِ
َ‫ واطملَ أعت يف النمار فَ َرأَيأت أ أكثَ َر أأهلها النساء‬،َ‫اطملَ أعت يف اجلَنمة فَ َرأَيأت أ أكثَ َر أأهلها الف َقراء‬

151
“I looked into Paradise and I saw that most of its inhabitants were
poor people. And I looked into Hellfire and I saw that most of its
inhabitants were women.” (Sahīh Al-Bukhārī)

Al-Barbahārī (d. 329h) said:

‫وكل شيء مما أوجب لل عليه الفناء يفىن إَل اجلنة والنار والعرش والكرسي والصور والقلم واللوح ليس‬
‫يفىن شيء من هذا أبدا ُث يبعث لل اخللِ على ما أماهتم عليه يوم القيامة وَياسبهم مبا شاء فريِ يف‬
.‫اجلنة وفريِ يف السعي ويقول لسائر اخللِ ممن ِل خيلِ للبقاء كونوا تراِب‬

”And everything from that which Allāh has enjoined upon it to disappear
then it will disappear, except Paradise, Hellfire, the Throne, The Footstool,
the Horn, the Pen and the Tablet. None of these things will ever disappear.
Then Allāh will resurrect the creation on the Day of Resurrection upon
that (i.e. religion and state) which He made them die upon, and He will
hold them accountable for whatever He wants. A group will be in Paradise
and a group will be in the blazing fire. And He will say to the rest of the
creation which has not been created to remain: ‘Be dust’.” (Sharh As-
Sunnah by Al-Barbahārī)

152
Ash-Shafā’ah (the intercession)

The shafā’ah (intercession) of the Prophet (sallAllāhu ‘alayhi wa

sallam) has correctly been narrated in the Sunnah with tawātur15.
And this is the belief that the Prophet (sallAllāhu ‘alayhi wa sallam)
will intercede on the Day of Resurrection, by the permission of
Allāh, for his Ummah to enter faster into Paradise, for some people
from his (sallAllāhu ‘alayhi wa sallam) Ummah who were thrown in
the fire due to their sins that they will be taken out of it, and that
some sinners from his (sallAllāhu ‘alayhi wa sallam) Ummah will
avoid entering into Hellfire even though they deserved it due to
their sins.

In a longer hadīth narrated by Anas ibn Mālik (radiAllāhu ’anhu) the

Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ َّي‬:‫ فيقال‬،‫اّلل‬ ِ ‫ فإذا أَن رأَي ته وقَعت‬،‫ في ؤذَن ِيل‬،‫فَي أت ِون فأست أ ِذن علَى رِِب‬
‫ فَيَ َدع َِ ما شاءَ م‬،‫ساج ًدا‬ ‫َأ أ‬ ‫أ‬ َ َ‫أ‬ َ
‫فأََد َرِِب بتَ أح ِميد ي َعلِمنِ ِيه‬
‫أ‬ ،‫ي‬ ِ
‫س‬ ‫أ‬
‫ر‬ َ َ ‫ُمَ م أ َ أ َ َ َ أ أ َ أ َ أ أ َ أ أ َ أ َ أ أ‬
‫ع‬ ‫ف‬‫فأر‬ ، ‫مع‬
‫ف‬ ‫ش‬ ‫ت‬ ‫ع‬ ‫ف‬ ‫ش‬ ‫ا‬ ،‫ه‬ ‫ط‬ ‫ع‬ ‫ت‬ ‫ل‬ ‫س‬ ، ‫ع‬ ‫م‬ ‫س‬ ‫ت‬ ‫ل‬ ‫ق‬ ، ‫ك‬ ‫س‬ ‫أ‬‫ر‬ ‫ع‬ ‫ف‬
‫ار‬ ،‫د‬ ‫م‬
،َ‫ وأ أد ِخلهم اجلَنمة‬،‫ فَأ أخ ِرجه أم ِم َن النما ِر‬،‫ ُثم أ أش َفع فَيَح ُّد يل َحدًّا‬،‫َرِِب‬

“Then they will come to me (i.e. the people, after having asked the
other prophets to intercede for them) and I will ask permission
from My Lord. Then when I see Him I will fall down in sujūd. Then
He will let me (stay there), as much as Allāh wills. So it will be
said: ‘O Muhammad, raise your head. Speak, and you will be
listened to. Ask, and you will be given, and intercede, and your
intercession will be accepted.’ So I will raise my head and praise
my Lord with a praise which my Lord will teach me. Then I will
intercede, and He gives me a number (of people) and I bring them
out of Hellfire and enter them into Paradise.” (Al-Bukhārī, Muslim,
Ibn Hibbān and others – sahīh)

15A subject which has been narrated with tawātur (continuous recurrence) – or a
mutawātir hadīth – is a hadīth or a subject that has been narrated from so many
people that it practically is impossible for them to agree upon lying or that they
should all make the same mistake without intending it.

153
And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

.‫ أ أع ِط َي‬:‫ ويف رواية‬.‫يام ِة‬ ِ ‫وإن اخت ب أت دعوِت شفاعةً ِْلمِت ي‬ ِِ ِ ِ

َ ‫وم الق‬
ََ َ َ َ ‫ ِ أ َ َ َ أ‬،‫لك ِل نَِيب َد أع َوةٌ َدعاها ْلمته‬
“Every prophet has an invocation which he has made for his
ummah. And I have verily saved my invocation as an intercession
for my Ummah of the Day of Resurrection.” (Al-Bukhārī and
Muslim – sahīh)

The Mu’tazilah rejected that the Prophet (sallAllāhu ‘alayhi wa

sallam) will make intercession for those who have entered into the
fire, due to their belief that whoever dies while he has not repented
from a major sin he has committed, then he will enter the fire and
Allāh will not forgive him, nor show him mercy.

The Khawārij rejected that the Prophet (sallAllāhu ‘alayhi wa sallam)

will make intercession for those who have entered into the fire, due
to their belief that whoever commits a major sin, then he is kāfir and
will enter Hellfire forever.

And these beliefs are a continuance and expanding of their original

innovation which they believed in.

Hanbal (d. 273h) said:

:‫ال‬َ ‫اع ِة فَ َق‬ ِ

َ ‫صلمى لل َعلَأيه َو َسلم َم ِيف ال مش َف‬ َ ‫ميب‬ ِ ِ‫ َما ي أرَوى َع ِن الن‬:‫َََ َد بأ َن َحأن بَل‬ ‫ق ألت ِْلَِِب َعأب ِد م‬
‫اّللِ يَ أع َِ أ أ‬
‫يد َجيِ َدة‬ َ ِ‫َسان‬ ِ ِ
َ ‫صلمى لل َعلَأيه َو َسلم َم أب‬ َ ‫ميب‬ِ ِ‫ َوك ُّل َما رِو َي َع ِن الن‬،‫اح ن أؤِمن َِِا َون ِقُّر‬ ِ
ٌ ‫َحاديث ص َح‬
ِ ‫" ه ِذهِ أ‬
َ َ
ِ ِ ِ ِ ِ
‫ إذَا َِلأ نقمر مبَا َجاءَ به المرسول َوَدفَ أعنَاه‬،‫ نَ َع أم‬:‫ال‬ ِ ِ
َ ‫ َوقَ أوٌم خيَأرجو َن م َن النمار فَ َق‬:‫ ق ألت لَه‬،‫ن أؤِمن َِِا َونقُّر‬
ِ
:‫آاتكم المرسول فَخذوه َوَما ََنَاك أم َعأنه فَانأتَ هوا} [اْلشر‬ َ ‫{وَما‬ ِ‫ردد ََن علَى م‬
َ :‫اّلل َعمز َو َج مل‬ ‫ال م‬ َ َ‫اّلل أ أَمَره ق‬ َ ‫ََ أ‬
ِ ِ ِ
،‫ض‬ ِ ‫اْلَأو‬ ‫اعة َو أ‬َ ‫صلمى لل َعلَأيه َو َسلم َم ِيف ال مش َف‬ َ ‫ميب‬ ِ ِ‫ َك أم َحديث ي أرَوى َع ِن الن‬:‫ال‬ َ َ‫اعة ق‬ َ ‫ َوال مش َف‬:‫] ق ألت‬7
ِ
َ ‫ال ََل خيأرِج م َن النما ِر أ‬
‫َح ًدا‬ َ ‫اّللَ تَ َع‬ ‫ َوه َو قَ أول ِصأنف ِم َن أ‬،‫فَ َهؤََل ِء ي َك ِذبو َن َِِا َويَتَ َكلممو َن‬
‫ َوإِ من م‬،‫اخلََوارِِج‬
"‫ّلل الم ِذي َع َد َل َعنما َما ابأتَ َاله أم بِِه‬
ِ‫اْلمد ِم‬ ِ
‫ َو أَ أ‬،‫بَ أع َد إ أذ أ أَد َخلَه‬
”I said to Abū ‘Abdullāh – i.e. Ahmad ibn Hanbal: ‘What was narrated
from the Prophet (sallAllāhu ‘alayhi wa sallam) regarding the shafā’ah
(intercession)?’ So he said: ‘These are correct ahādīth. We believe in them

154
and consent to them. And everything which was narrated from the
Prophet (sallAllāhu ‘alayhi wa sallam) with good chains of narration, then
we believe in it and consent to it.’ I said to him: ‘Will some people exit the
fire (after having entered it)?’ He said: ‘Yes. If we don’t consent to what
the Messenger came with and we repel it, then we are rejecting the order
of Allāh. Allāh – ‘azza wa jalla – said: “And whatever the Messenger
gives you, then take it. And what he prohibits you from then
refrain from it.” (Al-Hashr 59:7) I said: ‘And the shafā’ah?’ He said:
‘How many (narrations) are narrated from the Prophet (sallAllāhu ‘alayhi
wa sallam) regarding the shafā’ah and the hawd (basin). These people
reject it and they speak (from their desires), and it (i.e. rejecting it) is the
opinion of a group from the Khawārij; that Allāh verily do not bring out
from Hellfire anyone after He entered him into it. And all praise is due to
Allāh who turned away from us what He has tested them with.” (Sharh
Usūl I’tiqād Ahlus-Sunnah by Al-Lālakāī)

155
Ar-Ruyah (seeing Allāh in ākhirah) – and a mention of Al-‘Uluw
(the aboveness)

Seeing Allāh in the next life is an issue which has been proved by
the Qurān and the mutawātir Sunnah. Allāh – the Exalted – said:
َ َ َ ِ َ‫﴿ ُو ُجوه يَ ْو َمئذ ن‬
﴾ ‫ إِل َر دب ِ َها ناظ َِرة‬٢٢ ‫اَضة‬ ِ

“Some faces that day will be radiant, looking at their Lord.”

(Al-Qiyāmah 75:22-23)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

:‫نجزكموه فيقولون‬ ِ ِ‫اّلل‬

َ ‫موع ًدا يريد أن ي‬ َ ‫َهل اجلن ِمة إ من لَكم‬
‫عند م‬ ِ
َ ‫ َّي أ‬:‫دخل أَهل اجلنمة اجلنمةَ َندى مناد‬
َ ‫إذا‬
‫اْلجاب فينظرو َن‬ ِ َ‫دخ ألنا اجلنمة‬
‫وجي أرَن من النمار؛ قال فيَكشف‬ ِ ‫ما هو أِل يبيِض وجوهنا‬
ِ ‫ويثقل موازينَنا وي‬
َ َ ‫أ‬
ِ ‫إلي ِه َوهي‬
‫الزَّيدة‬ ِ ‫إلي ِه فما أعطاهم شيئًا م‬
َ ‫إليهم من النمظر أ‬ ‫أحب أ‬ ‫أ‬
“When the people of Paradise enter Paradise, a caller will call out:
‘O people of Paradise, you verily have a meeting with your Lord,
(in which) He wants to fulfill (His covenant) with you.’ So they
will say: ‘What is it? Did He not whiten our faces, make our scales
heavy, enter us into Paradise and protect us from the fire?’ He said:
Then He will remove the cover and they will look at Him. And He
did not give them anything more beloved to them, than looking at
Him. And this is the extra (mentioned in Sūrah Yūnus).” (Ahmad,
Ibn Mājah and An-Nasāī with a slight difference - sahīh)

And the Prophet (sallAllāhu ‘alayhi wa sallam) regarding the words

of Allāh – jalla dhikruhu (in the translation): “For those who do good
is the best (reward) and extra.” (Yūnus 10:26):

‫بعد نظَ ِرِهم إِلَ ِيه‬

َ ٌ‫وجوههم قَََتٌ وَل ِذلمة‬
ِ‫وجه م‬
َ ِ‫اّلل َل يَ َره‬
ِ ‫الزَّيدة النمظر إل‬
ِ ‫اْل أس َىن اجلنمة و‬

“The best (reward) is Paradise, and the extra is looking at the Face
of Allāh. No darkness will cover their faces, nor humiliation after
they have looked at Him.” (Al-Kāmil fī Ad-Du’afā by Ibn ‘Adī –
hasan or sahīh)

156
And Jarīr ibn ‘Abdullāh (radiAllāhu ‘anhu) said:

‫ " أ ََما إِنمك أم َست أعَرضو َن‬:‫ال‬ َ ‫صلمى لل َعلَأي ِه َو َسلم َم فَنَظََر إِ َل الأ َق َم ِر لَأي لَةَ الأبَ أد ِر فَ َق‬ َ ‫ميب‬ ِ ِ‫وسا ِعأن َد الن‬
ً ‫كنما جل‬
ِ ِِ
‫ضامو َن ِيف رأؤيَته فَِإن أ‬
‫استَطَ أعت أم أَ أن ََل ت أغلَبوا َعلَى‬ َ ‫َعلَى َربِك أم َعمز َو َج مل فََََتأونَه َك َما تَ َرأو َن َه َذا الأ َق َمَر ََل ت‬
ِ ِ ‫س وقَبل َر‬
‫س‬ِ ‫مم‬‫وع الش أ‬ِ ‫ك قَ أب َل طل‬ َ ِ‫{و َسبِ أح ِحبَ أمد َرب‬ َ َ‫ ُثم قَ َرأ‬:‫ال‬ َ َ‫وَِا فَافأ َعلوا ق‬ َ ‫مم َ أ‬
ِ ‫وع الش أ‬ ِ ‫ص َالة قَ أب َل طل‬
َ
" ]130 :‫َوقَ أب َل َروَِا} [طه‬ ِ

“We were sitting with the Messenger of Allāh (sallAllāhu ‘alayhi

wa sallam) when he looked at the moon on the night of full-moon.
Then he said: ‘Verily you will be presented to your Lord – ‘azza wa
jalla – and you will see Him, just as you see this moon, you have
no difficulty in seeing it. So if you are capable of avoiding to miss
a prayer before the rising of the sun and before its setting, then do
so.’ He said: Then he recited: “And exalt your Lord by praising
Him before the rising of the sun and before its setting.” (Tā-hā
20:130)” (Sahīh Ibn Mājah)

The Mu’tazilah, the Jahmiyyah and the ‘Ashā’irah rejected seeing

Allāh in the ākhirah based upon philosophy and their lust and
desires.

This philosophy and so-called logic, also drove the Jahmiyyah, the
Mu’tazilah and the Ashā’irah to reject the ‘Uluw (aboveness) of
Allāh, which is Him being above the heavens separated from His
creation with a border. Some of the Mu’tazilah said that Allāh is
everywhere, while other said that Allāh is nowhere. The ‘Ashā’irah
accepted the ‘Uluw (aboveness) of Allāh in His Power and
Arrangement, but rejected ‘Uluw Adh-Dhāt (aboveness of the Being
of Allāh), while Ahlus-Sunnah believe in it all. The Jahmiyyah said
that Allāh is everywhere, which includes Him being on earth. And
all those who reject 'Uluw Ad-Dhāt (the aboveness of the Being of
Allāh) are kuffār.

157
‘Abdullāh ibn Al-Mubārak (d. 181h) said:

‫اجلَ أه ِميمة‬
‫ت أ‬ ِ َ‫نَع ِرف ربمنَا عمز وج مل فَو َق سب ِع ََساوات علَى الأعر ِش ِبئِن ِمن خ أل ِق ِه ِحبد وََل نَقول َكما قَال‬
َ َ َ َ ‫أ َ َ َ َ أ َ أ َ َ َ َأ َ ٌ أ‬
‫ض‬ِ ‫َش َار بِيَ ِد ِه إِ َل أاْل أَر‬
َ ‫َهاهنَا َوأ‬
“We know our Lord – the Mighty and Majestic – above the seven heavens
upon the Throne separated from His creation by a border. And we do not
say like the Jahmiyyah (that He is) right here. (And he pointed with his
hand towards the ground).” (As-Sunnah by ‘Abdullāh – thābit ‘anhu)

And Imām Ahmad acknowledged these words from ‘Abdullāh ibn

Al-Mubārak. Abū Bakr Al-Khallāl (d. 311h) narrated:

‫ قلت ْلَد‬:‫وأنبئنا ُممد بن علي ا لوراق حدثنا أبو بكر اْلثرم حدثَ ُممد بن إبراهيم القيسي قال‬
‫ يف السماء السابعة على عرشه‬:‫كيف نعرف ربنا قال‬: ‫ وقيل له‬, ‫بن حنبل َيكى عن ابن املبارك‬
‫ هكذا هو عندَن‬: ‫ فقال أَد‬. ‫حبد‬

“And Muhammad ibn ‘Alī Al-Warrāq informed us (and said): Abū Bakr
Al-Athram narrated to us (and said): Muhammad ibn Ibrāhīm Al-Qaysī
narrated to me and said: ‘I said to Ahmad ibn Hanbal: It is said about Ibn
Al-Mubārak when it was said to him: ‘How do we know our Lord?’ Then
he said: ‘In the seventh heaven upon His Throne with a border (i.e.
separated from His creation).’ So Ahmad said: ‘It is (also) like that with
us.’” (Ithbāt Al-Hadd by Ad-Dashtī)

And Abū Hātim Ar-Rāzī (d. 277h) said:

‫ أن لل عز وجل على‬:‫وشاما وَينًا؛ فكان من مذهبهم‬

ً ‫حجازا وعراقًا‬
ً ‫أدركنا العلماء يف مجيع اْلمصار‬
‫ وعلى لسان رسوله صلى لل عليه وسلم بال كيف‬،‫ِبئن من خلقه كما وصف نفسه يف كتابه‬
ٌ ،‫عرشه‬
“We have met the scholars from all of the lands; Hijāz, ‘Irāq, Shām and
Yaman. And their madhhab was: that Allāh – ‘azza wa jalla – is upon His
Throne, separated from His creation, just as He has described Himself in
His Book and upon the tongue of the Messenger of Allāh (sallAllāhu
‘alayhi wa sallam) without (describing) how.” (Sharh Usūl I’tiqād
Ahlus-Sunnah by Al-Lālakāī 1/197)

158
The scholars have described the issue of ‘Uluw as an issue known
from fitrah. It is a necessity which the slave feels within him; that
his Lord is above him in the heaven and therefore when he turns to
Him in repentance and supplication, he turns towards the heaven.
So there is no excuse in rejecting the ‘Uluw, rather some of the
dirtiest of kuffār and zanādiqah who ascribed to Islām were those
who claimed the opposite of ‘Uluw; that Allāh is everywhere or
nowhere. And from this claim came many abhorrent sayings which
cannot even be mentioned.

Allāh – the Exalted – said:

َ َ َْ ُ
﴾ ِ ‫﴿ َوه َو القاه ُِر ف ْوق ع َِبادِه‬

“And He is the Subduer, above His slaves.” (Al-An’ām 6:18)

And He – the Exalted – said:

َ َ ْ َ ْ َ َ َّ ُ ْ ََ
﴾ ‫ور‬ َ ِ ‫ك ُم ْاْل ْر َض فَإ َذا‬
ُ ‫ِه َت ُم‬ ُ
ِ ‫سف ب‬ِ ‫﴿ أأمِنت ْم َم ْن ِِف السماءِ أن ُي‬
ِ

“Do you feel secure that He, Who is in the heaven16, will not
cause the earth to sink with you?’” (Al-Mulk 67:16)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said in a longer hadīth:

ٌ‫ؤمنة‬ ِ
ِ ‫ مإَنا م‬:‫ قال‬،ِ‫أنت رسول لل‬: ‫ من أَن قالَت‬:‫ قال‬،‫السماء‬ ‫لل يف‬: ‫ت‬
َ ‫أ‬ َ ‫أين لل قالَ أ‬: ‫فقال هلا‬
“So he said to her (i.e. a slavegirl): ‘Where is Allāh?’ She said: ‘In
the heaven.’ He said: ‘And who am I?’ She said: ‘You are the
Messenger of Allāh.’ He said: ‘She is verily a believer.’” (Muslim,
Abū Dāwūd, An-Nasāī and Ahmad – sahīh according to the
conditions of Muslim)

16 When Allāh is described as being in ‘the heaven’ in verses, ahādīth and in the
sayings of the Salaf, then what is meant is according to the description of ‘Abdullāh
ibn Al-Mubārak when he said: “Above the seven heavens upon the Throne separated
from His creation by a border.” This is in accordance how the Arabs would
understand and use this term in this context.

159
Ad-Dārimī (d. 280h) said:

‫ففي حديث رسول لل ﷺ هذا دليل على أن الرجل إذا ِل يعلم أن لل عز وجل يف السماء دون‬
‫ ولو كان عبدا فأعتِ ِل جيز يف رقبة مؤمنة إذ َل يعلم أن لل يف السماء؛ أَل ترى‬،‫اْلرض فليس مبؤمن‬
.‫أن رسول لل ﷺ جعل أمارة إَياَنا معرفتها أن لل يف السماء‬

”So in this hadīth of the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam)

there is an evidence for that a person, if he does not know that Allāh – ‘azza
wa jalla – is in the heaven and not on earth, then he is not a believer. And
if he (i.e. this person) was a slave and then he was freed, then it is not
allowed to count him as (freeing) a believing slave because he does not
know that Allāh is in the heaven (i.e. in aboveness). Is it not seen that the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) made the sign of her
īmān her knowledge of Allāh being in the heaven.” (Ar-Radd ‘alā Al-
Jahmiyyah by Ad-Dārimī)

And ‘Abdur-Rahmān ibn Muhammad Al-Handhalī (d. 327h) said:

ِ ِ ‫ِبن حرب بن إِ أَسا ِعيل الأ‬

‫َعداء لل وهم المذين يَ أزعمو َن أَن الأق أرآن‬ َ ‫اجلَ أه ِمية أ‬
‫يما كتب إِ َيل أَن أ‬
َ ‫كرَمان ف‬‫أ‬ َ ‫َخ ِ َ أ‬‫أأ‬
‫كرِسي وهم‬ ‫س على عرش َوََل أ‬
ِ ِ
َ ‫وسى َوََل يرى يف أاآلخَرة َوََل يعرف هلل َم َكان َولَأي‬
َ ‫خمَألوق َوأَن لل ِل يكلم م‬
‫اح َذ أره أم‬
‫كفار فَ أ‬
“Harb ibn Ismā’īl Al-Karmānī informed me in that which he wrote to me,
that the Jahmiyyah are the enemies of Allāh, and they are the ones who
claim that the Qurān is created, that Allāh did not speak to Mūsā, that He
is not seen in the ākhirah, that no place is known for Allāh and that He is
not upon a Throne, nor a Footstool. And they are kuffār, so be aware of
them.” (‘Uluw lil-‘Alī Al-Ghaffār by Adh-Dhahabī)

160
Al-Hawd (the Basin)

The ahādīth which have been narrated about the hawd (basin) of the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) are also on the level
of tawātur. Among these ahādīth are:

The Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ َوإِ من فِ ِيه ِم َن اْل ََِب ِر ِيِ َك َع َد ِد جن ِوم ال مس َم ِاء‬،‫صأن َعاءَ ِم َن اليَ َم ِن‬ ِ
َ ‫إِ من قَ أد َر َح أوضي َك َما بَأ‬
َ ‫ْي أَيألَةَ َو‬
“Verily the size of my basin is like (the distance) between Aylah
and San’ā in Yemen. And in it there are vessels as the numbers of
the stars.” (Sahīh Muslim)

And he (sallAllāhu ‘alayhi wa sallam) said:

‫ فَيَ قول َلَ تَ أد ِري‬.‫ص َح ِاِب‬ ِ ‫ ح مَّت عرفأ ت هم‬،‫اْلوض‬ ِ ‫لَ ِيد من علَى ََن‬
‫ فَأَقول أَ أ‬،‫اختلجوا د ِون‬
‫أ‬ َ َ َ َ ‫َص َح ِاِب أَأ‬
‫س م أن أ أ‬
ٌ ‫ََ َ م‬
‫َح َدثوا بَ أع َد َك‬
‫َما أ أ‬
“Verily some people of my companions will come to me at the
basin, and when I recognize them they will be taken away from me.
So I will say: ‘My companions.’ Then it will be said: ‘You do not
know what they have innovated after you.17’” (Sahīh Al-Bukhārī)

And Abū Dharr Al-Ghifārī (radiAllāhu ’anhu) said:

‫ َوالم ِذي نَ أفس ُمَ ممد بِيَ ِدهِ َآلنِيَ ته أَ أكثَر ِم أن َع َد ِد جن ِوم ال مس َم ِاء‬:‫ال‬
َ َ‫ض ق‬ِ ‫اْلَأو‬‫ول للِ َما آنِيَة أ‬ َ ‫ ََّي َرس‬:‫ق ألت‬
‫ يَ أش َخب‬،‫آخَر َما َعلَأي ِه‬ ِ ‫اجلن ِمة من َش ِرب ِمأن ها َِل يظأم أ‬ ِ ِ ِ ‫ أَََل ِيف اللمي لَ ِة الأمظألِم ِة الأم‬،‫وَكواكِبِها‬
َ َ ‫ آنيَة أَ َ أ َ َ أ‬،‫صحيَة‬ ‫أ‬ َ ‫أ‬ َ ََ
‫َش ُّد‬ ِ ِ ِ ِ ‫أ‬ ِ ِ ِ ‫فِ ِيه ِم َيز َاِبن م َن أ‬
ِ ِ
َ ‫ َماؤه أ‬،َ‫ْي َع مما َن إ َل أَيألَة‬ َ ‫ َما بَأ‬،‫ َع أرضه مثأل طوله‬، ‫ب مأنه َِلأ يَظأ َم‬ َ ‫ َم أن َشر‬،‫اجلَنمة‬
‫َحلَى ِم َن الأ َع َس ِل‬ ِ َ ‫اضا ِمن اللم‬
‫ َوأ أ‬،‫َب‬ َ ً َ‫بَي‬

17This means: the hypocrites, those who returned to kufr after their Islām, and it
even includes those after him (sallAllāhu ‘alayhi wa sallam) who were Muslims but
fell in innovations. This hadīth cannot be used to accuse the Sahābah (radiAllāhu
‘anhum) for deviating, since Allāh informed that He was pleased with them.

161
“I said: ‘O Messenger of Allāh. What are the vessels of the basin?’
He said: ‘By Him in Whose Hand the soul of Muhammad is, it’s
vessels are more than the number of the stars in the sky and its
planets, verily (shining) on a dark clear night. These would be the
vessels of Paradise. He who drinks out of it (i.e. the basin) would
never feel thirsty after that. In it runs two spouts from Paradise.
Whoever drinks from it will not feel thirsty (ever again). It width
is like its length; the distance between ‘Ammān and Aylah. Its
water is whiter than milk, and sweeter than honey.” (Sahīh
Muslim)

Some of the Mu’tazilah and Khāwarij rejected the hawd (basin)

based upon innovative beliefs. Some claimed inconsistency in the
narrations, while others refused to accept the location of the basin
which was narrated, and thus rejecting it in totality.

162
Al-Mīzān (the Scale)

Ahlus-Sunnah believe that the mīzān (scale) mentioned in the Qurān

and Sunnah, which will be brought on the Day of Resurrection, is a
real scale upon which the deeds of the slaves will be weighed
according to the Qurān and Sunnah.

Allāh – the Exalted – said:

َ َ ُ َ ُ ُ َ َ ْ َّ َ ْ َ َ َ ُ ْ ُ ْ ُ ُ َ َ ُ َ ُ ُ َ َ ْ َ ُ َ ْ َ َ
َ ‫ك َّاَّل‬
ُ ِ ‫ِين َخ‬
‫سوا‬ ِ ‫ ومن خفت موازِينه فأولئ‬١٠٢ ‫﴿ فمن ثقلت موازِينه فأولئِك هم المفل ِحون‬
َ ُ َ َ َّ َ َ َُْ
ِ ‫أنف َس ُه ْم ِِف جهنم خ‬
﴾ ‫الون‬

“Whoevers scale becomes heavy, then these are the successful.

And whoevers scale becomes light, then these are those who
have lost themselves. In Hellfire they will remain.” (Al-Muminūn
23:102-103)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ سأبحا َن‬،‫الع ِظي ِم‬ ِ‫سبحا َن م‬: ‫الر أَ ِن‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ

َ ‫اّلل‬ ‫ َحبِيبَتان إل م َ أ‬،‫ ثَقيلَتان يف امليزان‬،‫َكل َمتان َخفي َفتان علَى اللسان‬
ِ‫اّللِ ِوحبم ِده‬
‫م َأ‬
“Two words that are light upon the tongue, but heavy on the scale
and beloved to Ar-Rahmān: SubhānAllāh Al-‘Adhīm, SubhānAllāh
wa bihamdihi.” (Sahīh Al-Bukhārī)

And ‘Abdullāh ibn Mas’ūd (radiAllāhu ‘anhu) narrated:

َ ‫فض ِح‬
‫ فقال‬،‫ك القوم منه‬ ِ ‫فج َعلَت‬ ِ ِ ِ
َ ،‫الريح تَك َفؤه‬ َ ،‫قيِ ال مساقَْي‬
َ ‫أنمه كان َأجيتَ سوا ًكا من اْلَراك وكان َد‬
‫ والمذي نَ أفسي‬:‫ فقال‬،‫ ِمن ِدقمِة ساقَ أيه‬،ِ‫نيب لل‬
‫ َّي م‬:‫ض َحكون قالوا‬ ‫ مممن تَ أ‬:‫رسول للِ صلمى لل عليه وسلم َم‬
ِ
. ‫ َهلما أث َقل يف امليز ِان ِمن أحد‬،‫بيده‬

“That he was harvesting siwāk from an Arāk tree and he had thin
shins. The wind blew and made him fall over, so people laughed at
him. So the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam)
said: ‘Who are you laughing at?’ They said: ‘O Prophet of Allāh, at
the thinness of his shins.’ So he said: ‘By the one in Whose Hand

163
my soul is, they will both be heavier on the Scale than the mountain
of Uhud.” (Ahmad, At-Tayālisī and Al-Bazzār – sahīh li-ghayrihi)

The Mu’tazilah rejected the mīzān under the claim that the deeds of
the slaves are not masses that have a weight, and therefore it cannot
be weighed. This is because they did not believe in the unseen, and
they compared the issues of dunyā with issues of ākhirah leading
them to reject things that they could not understand.

164
As-Sam’u wat-Tā’ah (Listening and obeying) the Islamic rulers

Ahlus-Sunnah believes that as long as the Islamic ruler does not

show apparent kufr from himself, as long as he rules with the
Sharī’ah – unlike the situation of the countries today – and as long
as he establishes the prayer in the land, then it is obligatory to listen
to him and obey him, and it is forbidden to rebel against him or
fight against him, and thereby splitting the unity of the Muslims.
And this is applicable even if he should sin or perform injustice to
those who are under his authority.

The Prophet (sallAllāhu ‘alayhi wa sallam) said:

َ ‫ين ت أبغِض‬
‫وَن أم‬ ِ‫ِ ِ ِ م‬ ُّ َ ‫صلُّو َن عليهم وي‬ ِ َ ُّ‫ِخيار أئِ ممتِكم الم ِذين ُِتب‬
َ ‫ وشرار أئ ممتكم الذ‬،‫صلو َن علَأيكم‬ َ ‫ وت‬،‫وَن أم وَيبُّونَك أم‬ َ
‫ ما‬،‫ َل‬:‫قال‬ ‫ذلك‬ ‫د‬ ‫ن‬ ِ
‫ع‬ ‫م‬ ‫ه‬ ‫ذ‬ِ‫ب‬ ‫نا‬ ‫ن‬ ‫ال‬ ‫ف‬ ‫أ‬ ، ِ
‫لل‬ ‫سول‬ ‫ر‬ ‫َّي‬ :‫نا‬ ‫ل‬ ‫ق‬ :‫ا‬
‫و‬ ‫قال‬ ، ‫م‬ ِ
َ َ َ‫أ أ‬ َ َ َ ‫أ‬ ‫ وتَ أل َع َ أ َ أ َ َ أ‬،‫وي أبغضونَك أم‬
‫ك‬ ‫ن‬‫و‬ ‫ن‬ ‫ع‬ ‫ل‬ ‫وي‬ ‫م‬ ‫وَن‬ ‫ن‬
،ِ‫صيَ ِة لل‬
ِ ‫ فَرآه َيأِت شيئًا ِمن مع‬،‫ أَل من ِويل عليه وال‬،‫صال َة‬
‫َأ‬ َ َ َ َ ‫ ما أقاموا فِيكم ال م‬،‫ َل‬،‫صال َة‬ ‫أقاموا فِيكم ال م‬
ِ ِ ِِ ِ
َ ‫ وَل يَأن ِز َع من يَ ًدا من‬،‫فَ أليَكَأرأه ما ََيأِت من َم أعصيَة لل‬
.‫طاعة‬

“The best of your leaders are those whom you love and they love you. And
you pray for them and they pray for you. And the worst of your leaders
are those whom you hate and they hate you. And you curse them and they
curse you. They said: ‘We said: O Messenger of Allāh, should we not
oppose them (or separate from them) in this case?’ He said: ‘No, as long as
they establish the prayer among you. No, as long as they establish the
prayer among you. Verily, whoever a leader is appointed over and he sees
him perform something of disobedience to Allāh, then let him hate what he
performs of disobedience of Allāh, but he should verily not pull his hand
back from obedience (towards him).” (Sahīh Muslim)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ ولَ ِك أن َمن‬،‫ومن أنأ َكَر ف َق أد َسلِ َم‬ َ ‫فمن َك ِرَه ف َق أد بَِر‬

َ ،‫ئ‬
ِ
َ ،‫ فَتَ أع ِرفو َن وت أنكرو َن‬،‫إنمه ي أستَ أع َمل علَأيكم أ َمراء‬
.‫صلم أوا‬
َ ‫ ما‬،‫َل‬: ‫قال‬ َ ‫ أَل نقاتِله أم‬،ِ‫سول لل‬ َ ‫ َّي َر‬:‫ قالوا‬،‫َر ِض َي واتبَ َع‬

“Verily leaders will be appointed over you (from which) you will
acknowledge (some of their deeds) and reject (others). So whoever

165
hates (their bad deeds) is innocent. And whoever rejects it is safe.
But whoever is pleased and follows it (is destroyed). They said: ‘O
Messenger of Allāh, should we not fight against them?’ He said:
‘No, not as long as they pray (the five prayers).’” (Sahīh Muslim)

And the Prophet (sallAllāhu ‘‘alayhi wa sallam) said:

.‫جاهلِيم ًة‬
ِ ً‫ مإَل مات ِميتة‬،‫من رأَى ِمن ِأم ِيهِ شيئا يكأرهه فَ أليصِِب عليه فإنمه من فار َق اجلماع َة ِشِبا فَمات‬
َ َ َ ً‫َ َ َ َ أ‬ ‫ً َ َ َأأ‬ َ َ
“Whoever sees something from his leader which he hates (or
dislikes), then let him have patience in it. Because there is no-one
who separates from them Jamā’ah (even a) hands span and then
dies, except that he dies the death of jāhiliyyah.” (Sahīh Al-
Bukhārī)

And Hudhayfah ibn Al-Yamān (radiAllāhu ’anhu) said:

َ ‫هل ِمن َوَر ِاء هذا اخلَأِي َشر‬

،‫ نَ َع أم‬:‫قال‬ ِِ
‫ فَ أ‬،‫ فَنَ أحن فيه‬،‫اّلل ِبَأي‬ ‫ فَ َجاءَ م‬،‫بشر‬ ِ َ ‫ َّي ر‬:‫قلت‬
َ ‫ إ مَن كنما‬،‫سول لل‬ َ
‫كيف‬ :‫لت‬ ‫ق‬ ،‫م‬ ‫ع‬ ‫ن‬ :‫قال‬ ‫ر‬ ‫ش‬ ِ
‫ي‬ ‫اخل‬ ‫ذلك‬ ‫اء‬‫ر‬‫و‬ ‫هل‬ ‫ف‬ : ‫لت‬ ‫ق‬ ،‫م‬ ‫ع‬ ‫ن‬ : ‫قال‬ ‫ي‬ ‫خ‬ ِ
‫مر‬‫ش‬ ‫ال‬ ‫ذلك‬
َ َ َ َ ‫هل‬
‫اء‬
‫ر‬ ‫و‬
َ ‫َ أ َ َ َ َ َأ َ َ َ َ أ‬ ‫َ أٌ َ َ َ أ‬ ‫ أ‬:‫قلت‬
‫ال ق لوِ أم ق لوب‬ ٌ ‫ َو َسيَ قوم فيهم ِر َج‬،‫ َوََل يَ أستَ نُّو َن بسن ِمِت‬،‫اي‬ ِ ِ
َ ‫ يَكون بَ أعدي أَئ ممةٌ َل يَ أهتَدو َن ِ َد‬:‫قال‬ َ
ِ
‫ تَ أس َمع َوتطيع‬:‫قال‬
َ ‫ذلك‬ ِ ِ ِ
ِ ‫الشميَاط‬
َ ‫ إ أن أ أَد َرأكت‬،‫سول لل‬
َ ‫َصنَع َّي َر‬ ‫كيف أ أ‬َ :‫ قلت‬:‫قال‬ َ ،‫ْي يف جثأ َمان إنأس‬
ِ ‫اَسع وأ‬ ِ ِ
.‫َط أع‬ َ ‫ فَ أَ أ‬،‫ك‬ َ ‫ َوأ ِخ َذ َمال‬،‫ب ظَ أهرَك‬ َ ‫ وإ أن ض ِر‬،‫لألَم ِي‬
”I said: ‘O Messenger of Allāh, we were verily in an evil state and
then Allāh sent us the good which we are in now. So is there any
evil after this good?’ He said: ‘Yes.’ I said: ‘Is there any good after
this evil?’ He said: ‘Yes.’ I said: ‘So is there any evil after this good?’
He said: ‘Yes.’ I said: ‘How?’ He said: ‘After me there will be leaders
who do not follow my guidance, nor do they adhere to my Sunnah.
And among them there will be men whose hearts are the hearts of
shayātīn (devils) in the bodies of a human.’ He (Hudyafah) said: ‘I
said: How should I act, O Messenger of Allāh, if I live to see this?’
He said: ‘You listen and obey the leaders. Even if your back is
beaten and your wealth is taken, then listen and obey.’” (Sahīh
Muslim)

166
And ‘Ubādah Ibn As-Sāmit (radiAllāhu ‘anhu) said:

‫أ أن ِبيَ َعنا علَى ال مس أم ِع‬: ‫أخ َذ َعلَأينا‬ ِ َ ،‫دعاَن النيب صلمى لل عليه وسلمم فَباي عناه‬
َ ‫فقال فيما‬ ‫َ َأ‬ َ ُّ َ
‫وأَ أن‬ ،‫َعلَأينا‬ ‫وأَثََرًة‬ ‫وي أس ِرَن‬ ‫وع أس ِرَن‬ ،‫ومكَأرِهنا‬َ ‫ يف َمأن َش ِطنا‬،‫اع ِة‬
َ ‫والطم‬
.‫اّللِ فيه ب أرها ٌن‬
‫ ِعأن َدك أم ِم َن م‬،‫احا‬
ً ‫ مإَل أ أن تَ َرأوا ك أفًرا بَو‬،‫اْلمَر أأهلَه‬
‫ع أ‬ َ ‫َل ننا ِز‬
“The Prophet (sallAllāhu ‘alayhi wa sallam) called us and we
pledged allegiance to him. And among that which held us
accountable for was: That we pledged allegiance to listen and obey
in what we were able to perform and what we disliked, in our
difficult times and at our times of ease, to give precedence (to the
leader) over ourselves, and not do dispute the issue (of leadership)
with its people except if you see clear kufr regarding which you
have a clear proof from Allāh.” (Sahīh Al-Bukhārī)

The Khawārij, Mu’tazilah and Ahl Ar-Raī (people of opinion)

considered the rebellion against the sinning Muslim leaders as
allowed and obligatory, and they included this in al-amr bil-ma’rūf
wan-nahī ‘anil-munkar (ordering good and forbidding evil).

Imām Ahmad (d. 241h) said:

ِ ‫ ِأب‬،‫ْي َوقَ أد َكا َن اَلنماس اِ أجتَ َمعوا َعلَأي ِه َوأَقَ ُّروا لَه ِِب أخلَِالفَ ِة‬
‫َي َو أجه‬ ِِ ِِ ِ
َ ‫َوَم أن َخَر َج َعلَى إِ َمام م أن أَئ ممة اَلأم أسلم‬
:‫ول اَ مّللِ ﷺ‬ ِ ‫ف اَأآل َاثر َعن رس‬ ِِ ِ
َ ‫ َو َخالَ َ َ أ‬،‫ْي‬ َ ‫صا اَلأم أسلم‬ َ ‫ فَ َق أد َش مِ َه َذا اَ أخلَارِج َع‬- ‫ضا أ أَو ِِبلأغَلَبَة‬
َ ‫ ِِب ِلر‬،‫َكا َن‬
ِ ‫َحد ِم أن اَلن‬
،‫ماس‬ ِِ ِ ُّ َ‫ وََل ََِي ُّل قِتَال ا‬.ً‫اهلِيمة‬ ِ ‫فَِإ أن مات اَ أخلارِج علَي ِه مات ِميتةً ج‬
َ ‫لس ألطَان َوََل اَ أخلروج َعلَأيه ْل‬ َ َ َ َ َ ‫َ َ َ َأ‬
ِ
.ِ‫لسنمة َوالطم ِر ِي‬
ُّ َ‫ع َعلَى ََ أِي ا‬ ِ ِ
ٌ ‫ك فَه َو مأب تَد‬ َ ‫فَ َم أن فَ َع َل ذَل‬
“And whoever rebels against a leader among the leaders of the Muslim,
while the people have united behind him and they have acknowledged the
Khilāfah for him – no matter in what way, either being pleased with him
or by force – then this rebel has divided the unity of the Muslims, and he
has opposed the narrations from the Messenger of Allāh (sallAllāhu ‘alayhi
wa sallam). So if the one who rebels against him (i.e. the leader) dies, then
he dies the death of jāhiliyyah. And it is not allowed for anyone among the
people to fight against the leader, nor to rebel against him. So whoever does

167
this, then he is an innovator who is not upon the Sunnah and the (straight)
path.” (Usūl As-Sunnah by Imām Ahmad – the riwāyah of ‘Abdūs)

Al-Barbahārī (d. 329h) said:

‫وَل َيل قتال السلطان وَل اخلروج عليه وإن جار وذلك لقول رسول لل صلى لل عليه و سلم ْلِب‬
‫ذر الغفاري اصِب وإن كان عبدا حبشيا وقوله لألنصار اصِبوا حَّت تلقون على اْلوض وليس من‬
‫السنة قتال السلطان فإن فيه فساد الدنيا والدين‬

“And it is not allowed to fight against the leader, nor to rebel against him,
even if he is unjust. And this is due to the words of the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) to Abū Dhar Al-Ghifārī: ‘Have patience,
even if he is an Ethiopic slave’, and his words to the Ansār: ‘Have patience
until you meet me at the hawd (basin)’. And it is not from the Sunnah to
fight the leaders, because verily in it is the destruction of the dunyā and
the religion.” (Sharh As-Sunnah by Al-Barbahārī)

And Al-Ājurrī (d. 320h) said:

‫ فأطعه فيما ليس هلل َعمز َو َج مل فيه‬،‫أو أعجمي‬،‫ أسود أو أبيض‬،‫من أ ِمر عليك من عرِب أو َيه‬
‫ك‬ ِ
َ ‫ فال ََيملك َذل‬،‫انتهك عرضك وأخذ مالك‬ َ ‫ و‬،‫ظلما‬
ً ‫بك‬ َ ‫ وإن ضر‬،‫ وإن ظلمك حقًّا لك‬،‫معصية‬
‫ وَلُت ِرض َيك َعلَى اخلروج‬،‫حَّت تقاتله‬
‫ وَل َخترج مع خارجي م‬،‫حَّت تقاتله‬
‫َعلَى أنه َخيرج عليه سيفك م‬
‫ ولكن اصِب عليه‬،‫عليه‬

“Whoever is appointed over you as a leader, whether he is an Arab or a

non-Arab, or he is black or white or a foreigner, then obey him in that
which is not a sin towards Allāh ‘azza wa jalla. (This), even if he is unjust
to you in a right which you have (over him). And even if he unjustly hits
you and violates your honor and takes your wealth. Then this should not
lead you to bring out your sword against him to fight him. And do not
rebel along with a khārijī (rebeller) in order to fight against him (i.e. the
leader). And do not encourage others to rebel against him, rather you
should have patience with him.” (As-Sharī’ah by Al-Ājurrī)

168
Judgments in dunyā are according to the outwardly

Ahlus-Sunnah believes that in dunyā the judgments upon persons

are according to the outwardly. So whoever utters, performs or
shows shirk and kufr, or the signs of shirk and kufr, then he is judged
as a kāfir. And whoever shows Islām and the signs of Islām, such as
saying the Shahādah, establishing the prayer along with the other
rituals of Islām, then he is judged as a Muslim in this life, and his
internal affairs are between him and Allāh. The Qurān and Sunnah
have established this fact in a very clear way.

Allāh – the Exalted – said:

َ َ َ
﴾ ‫ات ل ِق ْوم َي ْعل ُمون‬
ْ ُ ‫َُ د‬ ُ ُ َ ْ َ َ َ َّ ُ َ َ َ َ َّ ُ َ‫﴿ فَإ ْن تَابُوا َوأَق‬
ِ َ‫ِين َونف ِصل اْلي‬
ِ ‫ال‬‫ك ْم ِف د‬
ِ ‫ان‬‫و‬ ‫خ‬ِ ‫إ‬‫ف‬ ‫ة‬ ‫َك‬‫الز‬ ‫ا‬‫و‬ ‫آت‬‫و‬ ‫ة‬ ‫ل‬ ‫الص‬ ‫وا‬ ‫ام‬ ِ

“But if they repent (from shirk) and establish the prayer and pay
the zakāh, then they are your brothers in religion. And We
explain the verses in details for people who have knowledge.”
(At-Tawbah 9:11)

The Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫ َوي ِقيموا ال م‬، ِ‫اّلل‬

‫ َوي أؤتوا‬، َ‫ص َالة‬ ‫ َوأَ من ُمَ مم ًدا َرسول م‬، ‫اّلل‬‫ماس َح مَّت يَ أش َهدوا أَ أن ََل إِلَهَ إِمَل م‬ ِ
َ ‫أم أرت أَ أن أقَات َل الن‬
ِ
ِ‫ و ِحساِم علَى م‬، ‫اإلس َالِم‬ ِ ِ ِ ِ
‫ال‬
َ ‫اّلل تَ َع‬ َ ‫َ َ أ‬ ‫ إِمَل حبَ ِِ أِ أ‬، ‫صموا م َِ د َماءَه أم َوأ أَم َوا َهل أم‬َ ‫ َع‬، ‫ك‬ َ ‫ فَِإذَا فَ َعلوا ذَل‬، َ‫المزَكاة‬
“I have ordered to fight the people until they testify to Lā ilāha illa
Allāh and that Muhammad is the Messenger of Allāh, and they
establish the prayer and they pay the zakāh. And if they do this,
then they have protected their blood and wealth from me, except by
the right of Islām, and their account is with Allāh the Exalted.”
(Sahīh Al-Bukhārī)

And the Prophet (sallAllāhu ‘alayhi wa sallam) said:

‫اّللِ َوِذمة َرسولِِه فَ َال ختأ ِفروا‬

‫ك الأم أسلِم الم ِذي لَه ِذمة م‬ ِ ِ ِ
َ ‫استَ أقبَ َل قأب لَتَ نَا َوأَ َك َل َذب‬
َ ‫يحتَ نَا فَ َذل‬ َ ‫صلمى‬
‫ص َالتَنَا َو أ‬ َ ‫َم أن‬
‫اّللَ ِيف ِذمتِ ِه‬
‫م‬

169
“Whoever prays our prayer, faces our Qiblah and eats from what
we have slaughtered, then this is the Muslim who has the
protection of Allāh and the protection of His Messenger. So do not
betray Allāh in His protection (by violating it).” (Sahīh Al-
Bukhari)

And ’Ubayd-Allāh ibn ’Adī ibn Al-Khiyār18 (d. 95h) narrated:

‫ فَلَ أم‬، ‫ إِ أذ َجاءَه َرج ٌل فَ َسا مره‬، ‫َص َحابِِه‬ ِ ‫صلمى م ِ م‬ ِ‫ب ي نا رسول م‬
‫ان أ أ‬
‫ْي ظَ أهَر َأ‬َ ‫س بَأ‬
ٌ ‫ َجال‬- ‫اّلل َعلَأيه َو َسل َم‬ َ - ‫اّلل‬ َ َ ‫َأ‬
‫ فَِإذَا ه َو يَ أستَ أ ِذن ِيف قَ أت ِل َرجل‬- ‫اّلل َعلَأي ِه َو َسلم َم‬ ‫صلمى م‬ ِ‫ي أد ِر ما سا مره بِِه ح مَّت جهر رسول م‬
َ - ‫اّلل‬ َ ََ َ َ َ َ َ
‫س يَ أش َهد أَ أن ََل إِلَ َه إِمَل‬ ‫ي‬ ‫ل‬َ
‫أ‬ " : ‫ر‬ ‫ه‬ ‫ج‬ ‫ْي‬ ‫ح‬ِ - ‫م‬ ‫م‬
‫ل‬ ‫س‬ ‫و‬ ِ
‫ه‬ ‫ي‬ ‫ل‬ ‫ع‬ ‫اّلل‬ ‫ى‬‫م‬‫ل‬ ‫ص‬ - ِ
‫اّلل‬ ‫ول‬ ‫س‬‫ر‬ ِ ِ ِ
َ ‫َأ‬ ََ َ َ َ َ َ ‫َ م َ َأ‬ ‫م‬ َ َ َ َ َ ‫م َن الأمنَاف‬
‫ال‬‫ق‬ ‫ف‬ ، ‫ْي‬ ‫ق‬
‫ بَلَى َوََل‬: ‫ال‬ َ َ‫صلِي ق‬ َ ‫سي‬ َ ‫ أَلَأي‬: ‫ال‬َ َ‫ ق‬. ‫ بَلَى َوََل َش َه َاد َة لَه‬: ‫ال المرجل‬ ِ‫اّلل وأَ من ُم ممدا رسول م‬
َ ‫اّلل فَ َق‬ َ ً َ َ ‫م‬
‫ك الم ِذي َن ََنَ ِان م‬
".‫اّلل َعأن ه أم‬ ِ ِ ‫ صلمى م‬- ِ‫اّلل‬
َ ‫ " أولَئ‬- ‫اّلل َعلَأيه َو َسلم َم‬ َ ‫ال َرسول م‬ َ ‫ فَ َق‬، ‫ص َال َة لَه‬
َ
”While the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) was
sitting amongst his companions a man came to him and informed
him about a secret. And it was not known what he said to him in
secret until the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam)
spoke out loud, and he (i.e. the man) was asking for permission to
kill a man from the hypocrites. So the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) said when he spoke out loud: ‘Does
he not bear witness to Lā ilāha illa Allāh and that Muhammmad
is Allāhs Messenger?’ So the man said: ‘Yes, but he has no shahādah
(i.e. it is not valid).’ He said: ‘Does he not pray?’ He said: ‘Yes, but
he has no prayer (i.e. it is not valid).’ So the Messenger of Allāh
(sallAllāhu ‘alayhi wa sallam) said: ‘These are the ones whom
Allāh has prohibited me from.’” (Muwatta by Imām Mālik and Al-
Musnad by Imām Ahmad)

Humayd ibn Abī Humayd At-Tawīl (d. 142h) said:

There is a difference of opinion whether or not he was a companion of the

18

Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) or he was among the tābi’ūn.

170
‫ َمن َش ِه َد أ أن‬: ‫دم امل أسلِ ِم ومالَه فقال‬
َ ‫ ما َيَ ِرم‬،‫ َّي أِب ََزَة‬:‫ قال‬،‫بن مالك‬
ِ
َ ‫أنس‬
ِ
َ ‫أل ميمون بن سيَاه‬ َ ‫َس‬
‫ له‬،‫ فهو م أسلِ ٌم‬،‫ وأَ َك َل َذبِيحتَنا‬،‫وصلمى صالتَنا‬ ِ ِ
َ ،‫ واستَ أقبَ َل قأب لَتَنا‬،‫ وأ من ُم مم ًدا رسول لل‬،‫َل إلهَ مإَل لل‬
.‫مْي‬ ِ ِ
َ ‫ وعليه ما على امل أسل‬،‫مْي‬َ ‫ما للم أسل‬
“Maymun ibn Siyāh asked Anas ibn Mālik (radiAllāhu ‘anhu) and said:
‘O Abū Hamzah, what prohibits the blood of a Muslim and his wealth?’
So he said: ‘If he testifies to Lā ilāha illa Allāh and that Muhammad is
Rasūl-Allāh, he faces our Qiblah, he prays our prayer and he eats our
slaughter, then he is a Muslim. He has what the Muslims have (of rights),
and upon him is what is upon the Muslims (of obligations).” (Al-Bukhārī
and An-Nasāī – sahīh)

The Khawārij that occurred after the death of the Messenger of

Allāh (sallAllāhu ‘alayhi wa sallam) deviated from this principle by
declaring takfīr upon a Muslim who committed a major sin, which
is lesser than major shirk and major kufr. The Khawārij of today
uprooted this principle from the Sunnah and claim that a person is
not judged according to what he shows in the apparent; rather he
is judged upon assumption and the situation of the majority of the
people. So when the majority of the people in reality do not know
the truth, then the unknown person is assumed to be equal to them
in their hāl (situation) and therefore given the same judgment as
them, without taking the apparent signs into consideration.

This obviously contradicts the Qurān and the Sunnah, and it

necessitates for them that they declare takfīr based upon their own
assumptions and feelings regarding his inner situation. The Sunnah
from the Prophet (sallAllāhu ‘alayhi wa sallam) clearly forbids this
and commands us to judge upon the apparent.

The Prophet (sallAllāhu ’alayhi wa sallam) said:

.‫طوَنم‬ ِ ‫لوب‬
َ ‫ وَل أش مِ ب‬،‫الناس‬ ِ ‫ِإن ِل أؤمر أ أن أنَ ِقب عن ق‬
َ ‫َأ‬
“I was verily not ordered to search in the hearts of the people, nor
to split open their bellies.” (Sahīh Al-Bukhārī)

171
And ’Umar ibn Al-Khattāb – radiAllāhu ‘anhu – said:

‫اّلل َعلَأي ِه َو َسلم َم َوإِ من الأ َو أح َي قَ أد انأ َقطَ َع َوإِمَّنَا‬

‫صلمى م‬ ِ‫ول م‬ ِ ‫إِ من أ ََنسا َكانوا ي أؤخذو َن ِِبلأوح ِي ِيف َعه ِد رس‬
َ ‫اّلل‬ َ ‫أ‬ ‫َأ‬ َ ً
‫س إِلَأي نَا ِم أن َس ِر َيرتِِه َش أي ٌء‬ ِ ِ ِ ِ
‫ي‬ ‫ل‬‫و‬ ‫اه‬
َ ‫َ َ مأ َ َ َأ‬‫ن‬ ‫ب‬
‫ر‬ ‫ق‬‫و‬ ‫اه‬‫م‬‫ن‬ ‫َم‬‫أ‬ ً ‫ََنأخذك أ أ َ َ َ َ َ ََ أ أ َ أ َ َ أ أ َ َ ََ َ أ‬
‫ا‬
‫ي‬ ‫خ‬ ‫ا‬‫ن‬ ‫ل‬ ‫ر‬ ‫ه‬ ‫ظ‬ َ
‫أ‬ ‫ن‬ ‫م‬ ‫ف‬ ‫م‬‫ك‬ ‫ال‬‫م‬ ‫َع‬ ‫أ‬ ‫ن‬ ‫م‬ ‫ا‬ ‫ن‬ ‫ل‬ ‫ر‬ ‫ه‬ ‫ظ‬ ‫ا‬ ‫مب‬ ‫ن‬ ‫اآل‬ ‫م‬
ٌ‫ال إِ من َس ِر َيرتَه َح َسنَة‬ َ َ‫ص ِدقأه َوإِ أن ق‬ ِِ ِ ‫م‬
َ ‫اّلل َيَاسبه ِيف َس ِر َيرته َوَم أن أَظأ َهَر لَنَا سوءًا َِلأ ََنأَمأنه َوَِلأ ن‬
”Verily the people were judged according to the revelation in the time of
the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam), and verily has the
revelation stopped. And verily do we (now) judge you now from what
appears to us from your deeds. So whoever shows us good we consider
trustworthy and we bring him close and as for his inner self then we have
nothing to do with that, Allāh will hold him accountable for his inner self.
And whoever shows us evilness then we don’t trust him, and we don’t
believe him even if he says that his inner self is good.”(Sahīh Al-Bukhari)

Ash-Shāfi’ī (d. 204h) said:

ِ ِ ِ ِ ِ ِ‫وأَ من حكأم م‬
َ ِ‫ال ِيف الدُّنأيَا قَبول ظَاه ِر أاآل َدمي‬
َ ‫ْي َوأَنمه تَ َومل َسَرائَره أم َوَِلأ َأجي َع أل لنَِيب م أر َسل َوََل ْل‬
‫َحد‬ َ ‫اّلل تَ َع‬ َ َ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َ ‫ِم أن َخ ألقه أَ أن َأَيك َم مإَل َعلَى الظماه ِر َوتَ َومل د‬
‫وَن أم ال مسَرائَر َلنأفَراده بع ألم َها‬ ِ

“And that the judgment of Allāh – the Exalted – in dunyā is accepting the
dhāhir (apparent) of the people and that He took responsibility for their
inner selves. And He did not allow for a sent prophet nor for anyone else
from the creation that they should judge except according to the apparent,
and He besides them took the responsibility for the inner selves due to Him
being the only One who has knowledge about that.” (Al-Umm 6/178)

And Al-Khallāl (d. 311h) narrated:

‫ دفع إيل فوران شيئًا من مسائل‬:‫ قال‬،‫ حدثنا ُممد بن أِب هاشم‬:‫ قال‬،‫أخِبن ُممد بن أِب هارون‬
‫ُممدا‬
ً ‫اّلل وأشهد أن‬ ‫ أشهد أن َل إله مإَل م‬:‫ اليهود يقول بعضهم‬:‫ قلت‬:‫ سألته قال‬:‫اّلل قال‬ ‫أِب عبد م‬
‫ُممدا عبده‬
ً ‫اّلل وأن‬‫ أما إذا جاء ليسلم فشهد أن َل إله مإَل م‬،‫ إذا ِل يرد اإلسالم‬:‫ فقال‬.‫اّلل‬ ‫رسول م‬
‫ "أ ِم أرت‬:‫ قال‬-‫اّلل عليه وسلم‬ ‫صلى م‬- ‫ فأي إسالم أمت من هذا ! أليس يروى عن النيب‬،‫ورسوله وصلمى‬
.‫اّلل فَِإذَا قَالوا منعوا ِم َِ ِد َماءَه أم َوأ أَم َوا َهل أم‬
‫ ََل إله إِمَل م‬:‫ماس َح مَّت يَقولوا‬ ِ
َ ‫أَ أن أقَات َل الن‬

172
“Muhammad ibn Abī Hārūn narrated to me and said: Muhammad ibn
Abī Hashīm narrated to us and said: Fawrān passed some of the masāil
(issues) of Abū ‘Abdullāh to me and said: I asked him. He said: I said:
‘Some of the Jews say: I bear witness to Lā ilāha illa Allāh and that
Muhammad is the Messenger of Allāh.’ So he (i.e. Imām Ahmad) said: ‘If
he doesn’t want Islām (then it is not accepted as his entrance into Islām),
but if he came to accept Islām and testifies to Lā ilāha illa Allāh and that
Muhammad is His slave and messenger, and he prays, then what Islām is
more complete than that? Is it not narrated from the Prophet (sallAllāhu
‘alayhi wa sallam) that he said: ‘I have been ordered to fight the people
until they say Lā ilāha illa Allāh. Then if they say that, then they
have prevented me from their blood and wealth.’” (Al-Jāmi’ li-
’Ulūm Al-Imām Ahmad 4/172)

Harb ibn Ismā’īl Al-Karmānī (d. 280h) said:

‫ إَل أن يكون يف‬،‫ وَل َنرجه من اإلسالم بعمل‬،‫أحدا منهم بذنب‬

ً ‫والكف عن أهل القبلة َل نكفر‬
‫ ويصدق به ويقبله‬،‫ فيوى اْلديث كما جاء وكما روي‬،‫ذلك حديث‬

“And withholding the hand (i.e. not harming) Ahlul-Qiblah (those who
pray), and we do not declare takfīr upon any of them due to a sin (they
performed), and we do not exit them from Islām due to any deed, except if
there is a hadīth regarding it. Then the hadīth is narrated just as it has
been reported, and it is believed in and accepted.” (As-Sunnah by Harb
Al-Karmānī)

Imām Al-Barbahārī (d. 329h) said:

‫وَل خيرج أحد من أهل القبلة من اإلسالم حَّت يرد آية من كتاب لل تعال أو يرد شيئا من آاثر رسول‬
‫لل ﷺ أو يصلي لغي لل أو يذبح لغي لل وإذا فعل شيئا من ذلك فقد وجب عليك أن خترجه من‬
.‫اإلسالم فإذا ِل يفعل شيئا من ذلك فهو مؤمن ومسلم ِبإلسم َل ِبْلقيقة‬

“And no-one from the people of the Qiblah (i.e. those who pray) are exited
from Islām (i.e. declared takfīr upon) before he rejects a verse from the Book
of Allāh – the Exalted – or he rejects something of the narrations of the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam), or he prays to other

173
than Allāh, or he slaughters for others than Allāh. But if he does any of
these things, then it is obligatory upon you to exit him from Islām (i.e. to
declare takfīr upon him). But if he does not perform any of these things,
then he is a beliver and a Muslim in name, not in reality” (Sharh As-
Sunnah by Al-Barbahārī)

And this is because it is only Allāh who knows the reality. And this
innovation is not new, rather can it be found in the books of the
scholars when they mentioned the Khawārij.

Al-Lālakāī (d. 418h) narrated:

‫ ارضوا مَ مبا‬: ‫ أنه قال للخوارج حْي أخذوه ِبْلهواز‬،‫عن َيد بن هالل عن عبادة بن قرط الليثي‬
‫ وما رضي به منك رسول لل صلى لل عليه‬:‫ قالوا‬.‫رضي رسول لل صلى لل عليه وسلم حْي أسلمت‬
،‫ فأبوا‬:‫قال‬. َ‫ فقبل ذلك م‬،‫ وأن ُممدا رسول لل‬،‫ أتيته فشهدت أن َل إله إَل لل‬:‫وسلم قال‬
‫فقتلوه‬

“From Humayd ibn Hilāl, from (i.e. about) ‘Ubādah ibn Qurt Al-Laythī
that he said to the Khawārij when they took him in Al-Ahwāz: ‘Be content
with from me what the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam)
was content with when I accepted Islām. They said: ‘And what was the
Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) content with from
you?’ He said: ‘I came to him and testified to Lā ilāha illa Allāh and
Muhammadu Rasul-Allāh, and he accepted that from me.’ He (i.e.
Humayd) said: ‘But they rejected (to accept that) and killed him.’” (Sharh
Usul I’tiqād Ahlus-Sunnah wal-Jamā’ah)

And this is a spot-on description of the modern day Khāwarij who

under no circumstances will give the hukm (judgment) of Islām to
anyone except if they have heard the meaning of Tawhīd and its
issues from him. But since this is a practice which does not have
any basis in the Sunnah, it is an innovation which renders the one
who believes in it an innovator. Furthermore, the most extreme of
these people will declare takfīr upon those who follow the belief
described in the ahādīth and the scholars in this issue. So they
describe the manhaj of the Muslims – all the way from the Prophet

174
(sallAllāhu ‘alayhi wa sallam), to the Sahābah (radiAllāhu ‘anhum), their
followers and whoever came after them of scholars – as kufr, and
that the one who believes in it have not rejected tāghūt. This opinion
without a doubt is kufr and zandaqah due them rejecting the clear
evidences and the agreement of the Muslims.

175
Adhering to the Sunnah and leaving the innovator

It is very important to understand that in order to be upon the way

of the Sahābah (radiAllāhu ‘anhum) and those who followed them in
goodness, a person must hold a correct belief and firmly adhere to
that which has its foundation in the sources that has been described
in this book. There is no exception or excuse when it comes to not
following or believing in the Sunnah.

Al-Barbahārī (d. 329h) said:

‫وليس ْلحد رخصة يف شيء أخذ به مما ِل يكن عليه أصحاب رسول لل ﷺ أو يكون رجل يدعو‬
‫إل شيء أحدثه من قبله من أهل البدع فهو كمن أحدثه فمن زعم ذلك أو قال به فقد رد السنة‬
‫وخالف اْلِ واجلماعة وأِبح اهلوى وهو أشر على هذه اْلمة من إبليس ومن عرف ما ترك أهل البدع‬
‫من السنة وما فارقوا منها فتمسك به فهو صاحب سنة وصاحب مجاعة وحقيِ أن يتبع وأن يعاون‬
.‫وأن َيفظ وهو ممن أوصى به رسول لل ﷺ‬

“And there is no permission for anyone to take (i.e. believe in) something
which the Companions of the Messenger of Allāh (sallAllāhu ‘alayhi wa
sallam) were not upon, or that a man invites to something which was
innovated by someone before him by the people of innovation, then (in that
case) he is like the one who innovated it. So whoever claims this, or holds
this opinion, then he has verily rejected the Sunnah and opposed the truth
and the Jamā’ah, and he has allowed the desires (i.e. innovation) and he is
worse for this Ummah than Iblīs. And whoever knows what the people of
innovation left of the Sunnah and that which they separated themselves
from, and he then adheres to it, then he is a follower of the Sunnah and a
follower of the Jamā’ah. This person is deserving of being followed, aided
and protected, and he is among those towards whom the Messenger of
Allāh (sallAllāhu ‘alayhi wa sallam) advised.” (Sharh As-Sunnah by Al-
Barbahārī)

So the person, who is a Sunnī in reality, must not mix his beliefs
with innovation, and he must completely cut off the people of
innovation in any way.

176
Ibn ’Umar (radiAllāhu ’anhu) said regarding the people who did not
believe in the Qadar (Divine Decree):

َِ ‫َخِ أِبه أم أَِن بَِريءٌ ِمأن ه أم َوأ مََن أم ب َرآء ِم‬ ِ ِ

‫ك فَأ أ‬ َ ‫إِ َذا لَق‬
َ ‫يت أولَئ‬
“If you met those people then inform them that I am free from them and
they are free from me.” (Sahīh Muslim)

‘Abdullāh ibn Imām Ahmad (d. 290h) said:

َ َ‫ك ِحبَ ِديث ق‬ ِ ِِ ِ ِ ِ ‫وَد َخل رج َال ِن ِمن أ أ‬

،‫ ََل‬:‫ال‬ َ ‫َص َحاب أاْل أَه َواء َعلَى ُمَ ممد بأ ِن سي‬
َ ‫ ََّي أ ََِب بَكأر حنَدث‬:‫ين فَ َق َاَل‬ ‫أ‬ ََ َ
ِ ِ ِ ِ ِ ِ
‫ فَ َق َام‬:‫ال‬
َ َ‫ ق‬،»‫وم من‬َ ‫ومان َعَ أَأو َْلَق‬ َ ‫ لَتَ ق‬،‫ «ََل‬:‫ال‬ َ َ‫ ق‬،‫اّلل َعمز َو َج مل‬ ‫ك آيَةً م أن كتَاب م‬ َ ‫ فَنَ أقَرأ َعلَأي‬:‫قَ َاَل‬
،‫اّللِ َعمز َو َج مل‬
‫اب م‬ ِ َ‫ك أَ أن ي أقرأَ آيةً ِمن كِت‬ ِ َ ‫ فَ َق‬،‫المرج َال ِن فَ َخَر َجا‬
‫ ََّي أ ََِب بَكأر َما َكا َن َعلَأي َ َ َ َ أ‬:‫ال بَ أعض الأ َق أوم‬
ِ ِ ِ
»‫ك ِيف قَ ألِيب‬َ ‫ «إِِن َخ ِشيت أَ أن يَ أقَرأَا آيَةً َعلَ مي فَي َح ِرفَاَنَا فَيَقُّر َذل‬:‫ين‬ ِِ
َ ‫ال ُمَ ممد بأن سي‬ َ ‫فَ َق‬

“And two men from the people of hawā (desires) entered upon Muhammad
ibn Sīrīn and said: ’O Abū Bakr, we will narrate a hadith to you.’ He said:
‘No’. They said: ‘Then we will recite a verse from the Book of Allāh – the
Mighty and Majestic – for you.’ He said: ‘No. Either you will get up away
from me, or I will get up (away from you).’ He said: So the two men got
up and went out. So some of the people said: ‘O Abū Bakr, what would it
harm you if they recited a verse from the Book of Allāh the Mighty and
Majestic.’ So Muhammad ibn Sīrīn said: ‘I verily fear that they would
recite a verse for me, and they would distort it and that would be
established in my heart.’” (As-Sunnah by ‘Abdullāh)

And the āthār (narrations) from the Salaf are filled with the
disassociation from the people of innovation. Because in the
disassociation of the people of innovation lies the preservation of
the religion and the protection of one’s self. Al-Barbahārī –
rahimahullāh – gathered the meaning of cutting off and boycotting
the people of innovation when he said:

‫فاهلل لل يف نفسك وعليك ِبآلاثر وأصحاب اْلثر والتقليد فإن الدين إَّنا هو التقليد يعَ للنيب ﷺ‬
‫وأصحابه رضوان لل عليهم أمجعْي ومن قبلنا ِل يدعوَن يف لبس فقلدهم واسَتح وَل جتاوز اْلثر وأهل‬
‫اْلثر وقف عند متشابه القرآن واْلديث وَل تقس شيئا وَل تطلب من عندك حيلة ترد ِا على أهل‬
177
‫البدع فإنك امرت ِبلسكوت عنهم فال متكنهم من نفسك أما علمت أن ُممد بن سيين مع فضله ِل‬
‫جيب رجال من أهل البدع يف مسألة واحدة وَل َسع منه آية من كتاب لل تعال فقيل له فقال أخاف‬
. ‫أن َيرفها فيقع يف قليب شيء‬

“So (be aware of) Allāh, (be aware of) Allāh regarding yourself. And
obligatory upon you is the āthār (narrations) and the companions of the
athar, and following (these). Because verily is the religion (only) following;
that is (following) the Prophet (sallAllāhu ‘alayhi wa sallam) and his
Companions – may the Pleasure of Allāh be upon all of them. And those
who came before us did not invite us in ambiguity, so follow them and
relax. And do not exceed the athar and the people of athar, and stop at the
ambiguous of the Qurān and the hadīth, and do not make analogy with
anything nor seek a plot from yourself with which you answer the people
of innovation. Because you are verily ordered not to speak with them and
not to make yourself possible for them (to manipulate). Do you not know
that Muhammad ibn Sīrīn – along with his virtues – did not answer a
man from the people of innovation in a single issue, nor did he listen to
one verse from the Book of Allāh from him? So it was said to him: (‘Why?’)
So he said: ‘I fear that they would distort it (i.e. the verse) so that
something (of innovation) would befall my heart.’” (Sharh As-Sunnah
by Al-Barbahārī)

A mistake that many people fall in today – perhaps with good

intention – is that they gladly enter into discussion or debate with
the people of innovation. Or they seek to correct the people of
innovation and refute them in conversation with them. This is not
from the way of the Salaf at all. Rather this is an unwise boldness
and lack of fear of being infected with the poison of the innovators.
Because there is no doubt that many of the people of innovation
have been given eloquence, and they all bring some sort of
distorted argument for their innovation. So the Sunnah in this issue
is the refrain from every form of conversation with them.

178
Al-Barbahārī (d. 329h) said:

‫وإذا جاءك يناظرك فاحذره فإن يف املناظرة املراء واجلدال واملغالبة واخلصومة والغضب وقد َنيت عن‬
‫مجيع هذا وهو يزيل عن طريِ اْلِ وِل يبلغنا عن أحد من فقهائنا وعلمائنا أنه جادل أو َنظر أو‬
‫خاصم قال اْلسن اْلكيم َل َياري وَل يداري حكمته ينشرها إن قبلت َد لل وإن ردت َد لل‬
‫وجاء رجل إل اْلسن فقال أَن أَنظرك يف الدين فقال اْلسن أَن قد عرفت ديَ فإن كان دينك قد‬
‫ضل منك فاذهب فاطلبه وَسع رسول لل ﷺ قوما على ِبب حجرته يقول أحدهم أِل يقل لل كذا‬
‫ويقول اآلخر أِل يقل لل كذا فخرج مغضبا فقال أِذا أمرتكم أم ِذا بعثت إليكم أن تضربوا كتاب‬
‫لل بعضه ببعض فنهاهم عن اجلدال‬

”And if he (i.e. the innovator) comes to debate, then be aware of him.

Because verily in debating there is arguing, discussing, fighting,
disputing and the anger, and you have verily been prohibited from all of
it, and it removes a person from the Path of the Truth. And it has not
reached us from anyone among our fuqahā and ‘ulamā that he would
discuss, debate or dispute. Al-Hasan said: ‘The wise person does not argue
nor does he flatter. He spreads his wisdom, then if it is accepted then he
praises Allāh, and if it rejected then he praises Allāh.’ And a man came to
Al-Hasan and said: ‘I want to debate with you in the religion.’ So Al-
Hasan said: ‘As for me, then I already know my religion. So if your religion
has strayed from you, then go and search for it.’ And the Messenger of
Allāh (sallAllāhu ‘alayhi wa sallam) heard a people outside the door of his
room, when one of them said: ‘Did Allāh not say this?’ And the other one
saying: ‘Did Allāh not say that?’ So he went out very angry and said: ‘Is
this what you have been ordered to do? Or is it with this I have been sent
to you; that you use something from the Book of Allāh as argument against
something else (from the Book of Allāh)?’ So he prohibited them from
debating.” (Sharh As-Sunnah by Al-Barbahārī)

So whoever indulges in debate and discussion with the people of

innovation and then goes astray, he should blame nobody but
himself if his heart becomes afflicted with their poison, and he no
longer is able to remove it again.

179
The place of takfīr in the religion

The issue of takfīr is also an easy issue for the one who knows the
place of the issue of takfīr in the religion. Every saying or deed has
its category in the religion and must therefore be treated
accordingly. So whoever is able to recognize the category of the
saying or deed, then by that he will know whether or not declaring
takfīr is obligatory upon him or not. Some saying and deeds might
be clear cut in their indication of kufr, while other might be
ambiguous, in which case the Muslim can ask his brother what he
has intended by it, and then judge based upon the given
explanation.

As for the categories where a saying or a deed of kufr can occur,

then these are three:

The first: Issues of the fundamentals of Tawhīd and shirk akbar

(major shirk). These are issues which are related to the knowledge
of Allāh which is known through fitrah, such as the description of
Allāh with Attributes of perfection that negates faults and
deficiencies for Allāh, such as that Allāh is Living, Seeing, Hearing,
All-Powerful, All-Knowing, the Creator, the Sustainer, the
Arranger of affairs, the ‘Uluw (Aboveness) of Allāh and that He
Speaks. These are the things that if a person rejects them or doubts
regarding them, then he has rejected perfection for Allāh or
doubted regarding it, which is kufr before and after the
establishment of the argument. Furthermore the types of worship
are also included in this category. So if the slave dedicates a type of
worship for others than Allāh with his deeds or beliefs, then this
also are from the things which are kufr before and after the
establishment of the argument.

Thus, if the Muslim sees any mistakes from another Muslim in this
category – whether this is in words or deed – then it is obligatory
to exit him from the religion and consider him a non-Muslim until
he repents from what he has committed of kufr.

180
‘Abdullāh ibn Ahmad (d. 290h) narrated:

َ َ‫ ِِبلأ َق َد ِر يَكون َكافًِرا ق‬:‫ال‬

،‫ " إِذَا َج َح َد الأعِأل َم‬:‫ال‬ ‫ََِس أعت أَِِب َرََِه م‬
‫ َو َسأَلَه َعلِ ُّي بأن أ‬،‫اّلل‬
َ َ‫اجلَ أه ِم َع أن َم أن ق‬
" ‫اّلل َعمز َو َج مل فَه َو َكافٌِر‬
ِ‫اّلل عمز وج مل َِل يكن عالِما ح مَّت خلَِ ِع ألما فَعلِم فَجحد ِع ألم م‬
َ َ َ َ َ َ ً َ َ َ ً َ ‫ إ من مَ َ َ َ أ َ أ‬:‫ال‬
ِ َ َ‫إِ َذا ق‬

“I heard my father – rahimahullāh – when ‘Alī ibn Al-Jahm asked him

regarding the one who holds the opinion of the Qadar, is he a kāfir? He
said: ‘If he rejects the knowledge19 (he is kāfir). If he says: ‘Verily Allāh –
‘azza wa jalla – did not have knowledge until He created knowledge, (first)
then He knew.’ So he rejects the knowledge of Allāh – ‘azza wa jalla – then
he is kāfir.” (As-Sunnah by ‘Abdullāh)

Muhammad ibn Ismā’īl At-Tirmidhī (d. 280h) said:

‫ ِمثأل أَ ِي‬:‫ ق ألت لَه‬.‫بص َفاتِِه‬

ِ ‫يصح ْلَحد توحي ٌد ح مَّت يعلم أَ من لل علَى العر ِش‬
‫َ َ َأ‬ َ َ َ ُّ َ‫َل‬: ‫ََس أعت املَزِنم يَق أول‬
ِ
.‫ َعلِأي ٌم قَ ِد ٌير‬،ٌ‫ بصي‬،‫يع‬ ِ َ َ‫َشيء ق‬
ٌ ‫ َس‬:‫ال‬ ‫أ‬
”I heard Al-Muzanī say: ‘Tawhīd is not valid for anyone before he knows
that Allah is upon the Throne with His Attributes (i.e. and he establishes
the Attributes of Allah).’ I said to him: ‘Such as what?’ He said: ‘Hearing,
Seeing, Knowing, Omnipotent.” (‘Uluw lil-‘Alī Al-Ghaffār by Adh-
Dhahabī, Siyar Al-A’lām An-Nubalā and others)

Al-Bukhārī (d. 256h) said:

ِ ‫اهلِيم ِة وََل ي َكفمر‬

ِ ‫احب ها ِِبرتِ َك ِاِا إِمَل ِِب‬
‫لش أر ِك‬ ِ ‫اصي ِمن أَم ِر أ‬
ِ ‫ِبب الأمع‬
َ ‫ص َ أ‬ َ َ َ‫اجل‬ ‫أ أ‬ ََ َ
”Chapter: The sins are from the affairs of jāhiliyyah, and takfīr is not
declared upon the one performing them, except if it is shirk.” (Sahīh Al-
Bukhārī)

This means: If he rejects that Allāh has pre-existing knowledge about everything
19

which will happen before it happens.

181
Ad-Dārimī (d. 280h) said:

‫اّلل؛ ِْلَنمه لَ أو َآم َن ِأبَنمه نَ أفس َك َالِم‬

ِ‫فَمن َِل يست ي ِقن أَ من الأقرآ َن ََي خمَألوق؛ َِل ي ؤِمن ب عد ِأبَنمه نَ أفس َك َالِم م‬
‫أ أ أ َأ‬ ‫أ أ‬ ‫َ أ أ َ أ َأ أ‬
‫ َو م‬،‫اّلل لَ َعلِ َم يَِقينًا أَ من الأ َك َال َم ِص َفة الأمتَ َكلِ ِم‬
. ‫اّلل ِجبَ ِمي ِع ِص َفاتِِه َوَك َال ِم ِه ََ أي خمَألوق‬ ِ‫م‬

”So whoever is not certain that the Qurān is not created he has not yet
believed that it (i.e. the Qurān) is the kalām (speech) of Allāh itself.
Because if he believed in that it is the kalām of Allāh itself, then he would
have known with full certainty that the speech is an attribute of the one
who can speak (or the one who speaks). And Allāh with all of His
Attributes and His Speech is not created.” (Al-Naqd by Ad-Dārimī)

And whoever dives into the books of the Salaf will find that they
are filled with similar words of takfīr upon whoever rejects or
denies anything from this category of knowledge or that he should
dedicate an act of worship to others than Allāh the Exalted.

The second: The well-known issues, or issues which are known

from the religion by necessity. And the difference between these
two are, that the well-known issues might be well-known in some
places and not others, while that which is known from the religion
with necessity is something that both scholars and normal people
among the Muslims know, and even the non-Muslims know this
about Islām and therefore the Muslim cannot be excused in it. So
when an issue becomes well-known in one place it is dealt with in
that place as if it was known from the religion by necessity. And
whatever falls in this category then there is no excuse in the mistake
in it, except for the one who has just entered into Islām – under the
condition that the issue is not known even amongst the kuffār – and
the one who lives far away in the desert and did not have access to
knowledge.

Among these issues are: The five prayers, the pilgrimage, the fast,
the alms, the prohibition of pork and alcohol and interests and
immoral deeds. So whoever rejects any of these then he is not
excused due to the status of these issues, and takfīr is declared upon
him immediately due to the argument already being established in

182
such issues, unless he is among the two mentioned types of people.
So if a person says: ‘There are only 3 prayers in Islām’, or ‘Zinā
(fornication) is allowed’ or ‘The fast is not obligatory’ then takfīr is
declared upon him directly due to the issues being either well-
known or known from the religion with necessity.

The third: The hidden issues. And these are the issues that the
normal Muslims do not have knowledge about, and where the
scholars are those who have knowledge about these things. If a
person among the normal Muslims should have a mistake in some
of these issues, then takfīr is not declared upon him before the
establishment of the argument which if he denies it he becomes a
kāfir.

And among these issues could be: the details of inheritance, the
judgment of the child born from zinā, the kaffārah (expiation) for the
one who wore pants in his pilgrimage etc. So whoever holds a
wrong belief in these issues then takfīr is not declared upon him
until the argument – which is sufficient for declaring takfīr upon the
one who rejects it – with certainty has been established upon him,
and he thereafter still rejects the clear evidences after they came to
him.

Ash-Shāfi’ī (d. 204h) explained the second and the third category
when he said:

‫ َل يسع‬،‫ علم عامة‬:‫ العلم علمان‬:‫ ما العلم وما جيب على الناس يف العلم فقلت له‬:‫فقال يل قائل‬
‫ وأن هلل على الناس‬،‫ مثل الصلوات اخلمس‬:‫ ومثل ماذا قلت‬:‫قال‬. ‫ِبلغا َي مغلوب على عقله جهله‬
‫ وأنه حرم عليهم الزَن والقتل والسرقة‬،‫ وزكاة يف أمواهلم‬،‫ وحج البيت إذا استطاعوه‬،‫صوم شهر رمضان‬
‫ وأن‬،‫ مما كلف العباد أن يعقلوه ويعملوه ويعطوه من أنفسهم وأمواهلم‬،‫ وما كان يف معىن هذا‬،‫واخلمر‬
‫ وموجودا عاما‬،‫وهذا الصنف كله من العلم موجود نصا يف كتاب لل‬.‫يكفوا عنه ما حرم عليهم منه‬
‫ وَل يتنازعون يف‬،‫ َيكونه عن رسول لل‬،‫ ينقله عوامهم عن من مضى من عوامهم‬،‫عند أهل اإلسالم‬
‫ وَل جيوز‬،‫ وَل التأويل‬،‫وهذا العلم العام الذي َل َيكن فيه الغلط من اخلِب‬. ‫حكايته وَل وجوبه عليهم‬
.‫فيه التنازع‬

183
“If someone would say to me: ‘What is the knowledge? And what is
obligatory for the people regarding knowledge?’ Then I would say to him:
‘The knowledge is of two types. (The first is) the general knowledge. No-
one who is of age and not insane is allowed to be ignorant regarding this.’
He says: ‘Such as what?’ I say: ‘Such as the five prayers, that the people
owe to Allāh to fast in Ramadān and perform the pilgrimage if they are
capable and (paying the) zakāh from the wealth, and that He has forbidden
fornication, killing, stealing and alcohol. And whatever has the same
meaning of that which the slaves are obliged to understand, perform and
give from themselves and their wealth. And that they avoid that which He
has forbidden for them. And this category all of it is from the knowledge
which is present in text of the Book of Allāh, and it is generally present
among the people of Islām; the normal people among them (i.e. not
scholars) convey it from those of their normal ones who passed away. They
narrated it from the Messenger of Allāh and they do not disagree in the
narration of it or in its obligation upon them. This is the general knowledge
in which it is not possible to make a mistake in the information or the
interpretation, and it is not allowed to dipute regarding it.’

،‫ وما خيص به من اْلحكام وَيها‬،‫ ما ينوب العباد من فروع الفرائض‬:‫ فما الوجه الثان قلت له‬:‫قال‬
‫ وإن كانت يف شيء منه سنة فإَّنا هي من أخبار‬،‫ وَل يف أكثره نص سنة‬،‫مما ليس فيه نص كتاب‬
.‫ وما كان منه َيتمل التأويل ويستدرك قياسا‬،‫ َل أخبار العامة‬،‫اخلاصة‬

He says: ‘Then what is the second type?’ I say to him: ’That which comes
close to the slaves from the branches of the obligatory deeds, and that which
is related to it of judgments and other things, among that which there is
no text from the Book, nor is their in the most of it a text from the Sunnah.
And if there in any of it exists some Sunnah, then it is verily among the
informations of the specific people (i.e. scholars) and not the information
of the normal people. And in some of it, it is possible to interpret it (in
different ways) and to achieve understanding of it through qiyās
(analogy).’” (Ar-Risālah by Ash-Shāfi’ī)

A last detail to mention here is the difference between two types of

persons which must be taken into consideration. One person may
not believe in an Attribute of Allāh – which can only be known

184
through the textual evidence – due to the knowledge about it not
having reached him yet. In this case he is informed and the
argument is established upon him, and if he insists on his rejection
then takfīr is declared upon him. But another person who rejects the
same attribute, but does this due to his jahmī principles of kufr (i.e.
to reject the Names and Attributes of Allāh in general) then he is
not excused, due to his kufr is that he has fundamental principles of
kufr in his beliefs. So this type of person would not be excused even
if the knowledge has not yet reached him, because he has already
fallen in kufr before that. And like this every situation is looked into
in detail when it comes to takfīr.

185
The predecessors vs. the latecomers

There is no doubt whatsoever, that the one who leaves the books of
the Salaf (predecessors) and solely studies the religion from the
books of the latecomers, he will remain in doubt and confusion. The
reason for this is that the books of the Salaf contain the truth which
they heard from the Sahābah (radiAllāhu ‘anhum) and they were very
strict on not accepting the opinions of the innovators and those who
were accused in their religion, either of lying or of believing in an
innovation. Thus you have chapters and even books from the Salaf
that dealt with the leaders of misguidance, discrediting them and
warning against them.

But as for the latecomers then these principles were and are not
maintained with the same vigor as the Salaf did. And the result of
this is, that people who held beliefs that for the Salaf were
considered innovation – and in some cases kufr – are referred to as
Imām or Shaykh or Hāfidh, while this is giving their name and their
words a status in the religion which is not befitting for them. This
then results in the people accepting their words, or at least
considering it a valid opinion in the religion, while in reality it is
not. Furthermore many of the latecomers would describe the
innovators as being from Ahlus-Sunnah while they in reality are not.
And like this confusion arises, because how can an innovator be an
Imām? And why are people referring to such and such person as
Shaykh, when he in reality is a kāfir? And why does a presumably
acknowledged and accepted scholar speak in favor of kufr and
innovation?

The solution to this problem lies in studying in the books of the Salaf
to get to know their ‘aqīdah. With this a person acquires a scale with
which he can measure the words of those who came after them.
Because the lesson is not in the name or status of a person, rather
the lesson lies in that which agrees with the Qurān and the Sunnah
according to the understanding of the Salaf. And what is besides
this is misguidance, even if most of the people are gathered upon
it.
186
Hudhayfah ibn Al-Yamān (radiAllāhu ‘anhu) said:

ً ِ‫استَ َق أمت أم لََق أد َسبَ أقت أم َسأب ًقا بَع‬ ِ ِ‫ فَو م‬، ‫ وخذوا طَ ِريِ من َكا َن قَب لَكم‬، ‫اّلل َّي معشر الأقمر ِاء‬
‫يدا‬ ‫اّلل لَئ ِن أ‬َ ‫أ أ‬ ‫َ َأ‬ َ َ َ ‫اتمقوا مَ َ َ أ‬
ِ
ً ِ‫ضالَل بَع‬
‫يدا‬ َ ‫ضلَألت أم‬
ِ ِ
َ ‫ َولَئ أن تَ َرأكتموه ََيينًا َوشَاَل لََق أد‬،
“Fear Allāh O you readers (of the Qurān)! And take the path of those who
came before you. Because by Allāh, if you remain steadfast upon that, you
have verily went ahead with a great advantage. But if you leave it (in order
to go) right or left, then you have verily went far astray.”
(Az-Zuhd war-Raqāiq by Ibn Al-Mubārak)

And Imām Mālik (d. 179h) said:

‫ َل يكون اليوم دينًا‬،‫صلَح به أوهلا؛ فما ِل يكن يومئذ دينًا‬

َ ‫لن يَصل َح آخر هذه اْلمة إَل مبا‬
“The last of this Ummah will not be correct except through that which the
first of it was correct by. So whatever was not from the religion at that
time will never be from the religion today.” (Kitāb Al-I’tisām by Ash-
Shātibī)

And Imām Ash-Shāfi’ī (d. 204h) said:

‫س لَه فِ ِيه إِ َمام متَ َقدم من النِميب صلى لل‬ ِ ِ ِ ِ

َ ‫كل من تكلم ب َك َالم يف الدين أَو يف َش أيء من َهذه أاْل أَه َواء لَأي‬
ِ‫َص َحابه فقد أحدث ِيف أ‬
‫اإل أس َالم َحداث‬ ِ
‫َعلَأيه َوسلم َوأ أ‬
“Whoever speaks some words regarding the religion, or regarding
something of these desires (i.e. bida’) and he does not have an imām (leader)
who said this before him from the Prophet (sallAllāhu ‘alayhi wa sallam)
and his Companions, then he has verily invented something new in
Islām.” (Al-Intisār li-Ashāb Al-Hadīth by Abū Al-Mudhaffar As-
Sam’ānī)

187
And Ishāq ibn Abdir-Rahmān ibn Hasan (d. 1319h) from the da’wah
of Najd said:

ََ‫ ككتاب ((السنة‬، ‫ على كتب أهل السنة املشتهرين‬، ‫ من َي إشراف‬، ‫ومن تغذى بكالم املتأخرين‬
، ‫ والدارمي‬، ‫ وكتاب ((السنةََ لاللكائي‬، ‫ وكتاب ((السنةََ للخالل‬، ‫لعبد لل بن اإلمام أَد‬
‫ وضالل‬، ‫ بقي يف حية‬، ‫وَيهم‬

“And whoever nurtures himself by the words of the latecomers, without

staying within the scope of view of the famous books of the people of
Sunnah, such as Kitāb As-Sunnah by ‘Abdullāh ibn Al-Imām Ahmad, and
Kitāb As-Sunnah by Al-Khallāl, and Kitab As-Sunnah by Al-Lālakāī, and
Ad-Dārimī and others than them, he will remain in confusion and
misguidance.” (Ad-Durar As-Saniyyah 4/336)

Thus, acquiring ones ‘aqīdah and fundamental principles from the

books of the Salaf is not an issue which under any circumstances
may be underestimated. Rather, whoever does not establish his
fundament, his manhaj, his method and his beliefs upon what he
finds in the books of the Salaf, then he is not safe from falling into
misguidance without even noticing it.

188
Seeking knowledge, adhering to the Jamā’ah and
maintaining īmān

Seeking the knowledge which is sufficient to have the correct

‘aqīdah is an obligation upon every single individual, no matter who
he is or where he comes from, and verily does the correct
knowledge and ‘aqīdah come before speech and deeds. Allāh – the
Exalted – said:
َ ْ َ ْ ْ َ ْ َ ُ َّ َّ َ َ َ ُ َّ َ ْ َ ْ َ
َ ْ ْ َ ‫ك َول ِلْ ُم ْؤ ِمن‬
ِ ‫ِّي َوال ُمؤمِن‬
﴾ ‫ات‬ ِ ‫﴿ فاعلم أنه ل إِل إِل اّلل واستغفِر َِّلنب‬

“So know, that Lā ilāha illa Allāh (no-one is worthy of worship

besides Allāh) and ask for forgiveness for your sin, and for the
believing men and women.” (Muhammad 47:19)

What testifies to this fact – as it has previously been explained – is

that Allāh does not accept anything except if it is performed with
Tawhīd, nor does He – the Exalted – accept anything except if it is
performed according to the Sunnah.

Add to this, that if a person performs shirk while worshipping Allāh

then all of his deeds will be in vain, and on the Day of Judgement
Allāh will turn it into scattered dust. Allāh – the – Exalted – said:
َ
َ ُ ُ َ َْ َ َ ‫ْش ُكوا‬
﴾ ‫ْلب ِ َط عن ُه ْم َما َكنوا َي ْع َملون‬ َ ْ ‫اء م ِْن ع َِبادِه ِ َول َ ْو أ‬
ُ ‫اّللِ َي ْهدِي بهِ َم ْن ي َ َش‬
َّ ُ َ َ
‫﴿ ذل ِك ه َدى‬
ِ

“That is the guidance of Allāh with which He guides whomever

He wills of His slaves. And if they had committed shirk, then
everything which they used to do would be in vain (or come to
nothing).” (Al-An’ām 6:88)

And as for the innovator – whose innovation has not reached the
level of kufr which takes him out of the fold of Islām – then Allāh
will not accept anything of his good deeds, not the obligatory nor
the voluntary.

189
Al-Awzā’ī (d. 158h) said:

‫ص َدقَةً َوََل ِج َه ًادا َوََل‬ ِ

َ ‫ص َالةً َوََل صيَا ًما َوََل‬
ِ ِ ِ ‫ ََل ي أقبل م‬: ‫َكا َن ب أعض أ أَه ِل الأعِأل ِم ي قولو َن‬
َ ‫اّلل م أن ذي ب أد َعة‬ ََ َ َ
‫ص أرفًا َوََل َع أدًَل‬
َ ََ ًَ ‫َح ًّجا ََ أ‬
‫َل‬
‫و‬ ‫ة‬‫ر‬ ‫م‬ ‫ع‬ ‫َل‬
‫و‬

“Some of the people of knowledge used to say: Allāh does not accept from
the innovator any prayer, nor fast, nor sadaqah, nor jihād, nor hajj, nor
‘umrah, nor any obligatory or voluntary acts.’” (Kitāb Al-I’tisām by
Ash-Shātibī 1/142)

And Al-Hasan Al-Basrī (d. 110h) said:

‫َل يقبل لل لصاحب بدعة صوماً وَل صالة وَل حجاً وَل عمرة حَّت يدعها‬

“Allāh does not accept for an innovator any fast, or prayer, or hajj, or
‘umrah until he leaves it (i.e. his innovation).” (Sharh Usūl I’tiqād
Ahlus-Sunnah by Al-Lālakāī 1/138-139)

So the first step on the road to salvation is seeking knowledge and

correcting the beliefs. And a prerequisite for seeking knowledge in
reality is learning the Arabic language. Al-Islām is a religion which
was revealed in Arabic to an Arab people, thus whoever wants to
fully understand its sources and evidences must learn the Arabic
language to be able to do so.

Another aspect of seeking knowledge is surrounding ones-self with

circumstances that enables and encourages the person to seek
knowledge. Included in this is:

- Befriending the righteous, scholars, and students of

knowledge.
- Keeping away from sinners, sin and places where sins are
committed.
- Adhering to the Jamā’ah and spending time with Muslim
brothers.
- Acknowledging your defiency in fulfilling the rights of Allāh.

190
- Acknowledging your need for Islamic knowledge, and good
deeds.
- Acknowledging and realizing that Allāh is with the Jamā’ah
and not those who separate from it, or seeks to divide it with
debate and discussion.

There is no doubt that these things help in reviving the heart and
increasing the desire for seeking knowledge.

Many people today make the grave mistake that when they learn
issues about Tawhīd and its pillars and conditions, they think they
have learned enough and they stop in their tracks without
improving. Thus you find them ten years after having learned these
issues, completely in the same condition, or even worse. No
memorization of the Qurān, no new issues learned in the religion
and no increased amount of worship. And this is the trap of
Shaytān which he – may the curse of Allāh be upon him – wants the
Muslim to fall in. Because whoever does not improve in the
religion, then he is more than likely to end up in a worse state than
when he started, which the honest person easily can testify to.

Other people learn a few issues in the religion and immediately run
out to debate everybody and everyone, causing them to fall in
many mistakes without realizing; especially speaking about the
religion without knowledge which is among the biggest of sins that
a person can perform.

So the slave must acknowledge his lowly state in front of Allāh,

attain ikhlās (sincerity) and then humbleness, humbleness,
humbleness.

191
Recommended books

As for the books which it is recommended for the students of

knowledge to read, then these are:

Sharh As-Sunnah by Al-Barbahārī

As-Sunnah by Al-Karmānī

Al-Ibānah As-Sughrā by Ibn Battah (tahqīq ‘Ādil Ālu

Hamdān)

Al-Ibānah Al-Kubrā by Ibn Battah (tahqīq ‘Adil Ālu

Hamdān)

Al-Jāmi’ fi ‘Aqāid wa Rasāil Ahlus-Sunnah wal-Athar by

‘Ādil Ālu Hamdān (except one narration ascribed to Ash-
Shāfi’i narrated from Al-Hakkārī, which it not correct neither
in chain of narration, nor in its text)

Al-Ihtijāj bil-Athar As-Salafiyyah by ‘Ādil Ālu Hamdān

As-Sunnah by ‘Abdullāh ibn Al-Imām Ahmad (tahqīq ‘Adil

Ālu Hamdān)

As-Sunnah by Al-Khallāl (tahqīq ‘Adil Ālu Hamdān)

Ash-Sharī’ah by Al-Ājurrī (tahqīq ‘Adil Ālu Hamdān)

Kitāb At-Tawhīd by Ibn Khuzaymah (tahqīq Samīr Az-

Zuhayrī, while being aware of the mistake which Ibn
Khuzaymah fell in regarding the hadīth of the Surah, so one
must skip that part)

Ar-Rad ‘alā Al-Jahmiyyah by Ad-Dārimī

Naqd ’Uthmān ibn Sa’īd ‘alā Al-Marīsī Al-Jahmī Al-’Anīd

fīma Iftarā ’alā Allāh fit-Tawhīd (tahqīq Mansūr As-Samārī)

Khalq ’Af’al Al-’Ibad by Al-Bukhārī

192
 Tanbīh Al-Atqiyā by Abū Al-Muhannad At-Tūnisī

Kitāb At-Tawhīd by Muhammad ibn ‘Abdul-Wahhāb

Usūl Ath-Thalāthah by Muhammad ibn ‘Abdul-Wahhāb

Usūl As-Sittah by Muhammad ibn ‘Abdul-Wahhāb

Qawā’id Al-Arba’ah by Muhammad ibn ‘Abdul-Wahhāb

Sharh Sittah Mawādi’ min As-Sīrah by Muhammad ibn

‘Abdul-Wahhāb

Risālah Aslud-Dīn by Muhammad ibn ‘Abdul-Wahhāb

Ma’nā At-Tāghūt by Muhammad ibn ‘Abdul-Wahhāb

The seeker of knowledge must always abide by the principles and

the limits of the Salaf. So if he reads from the latecomers then he
should not rely solely upon their words without referring the issues
back the Salaf and their manhaj. So he should not accept any
disagreement or opinion that exceeds the words of the Salaf. Nor
should he consider from Ahlus-Sunnah those who have innovations
in their religion, he should not ask for mercy for them, or consider
their opinions to be valid.

193
Conclusion
So whoever belives in what has been stated in this book, and he
adheres to the pricinples of the Salaf in the religion, then Allāh has
verily guided him to much good. The reader is advised to submit
himself, both his soul and his body, to what came from Allāh and
His Messenger (sallAllāhu ‘alayhi wa sallam) and not to be pleased
with anything that opposes any of this, no matter who it might
come from. We are obliged to worship Allāh following the Qurān
and the Sunnah according to the understanding of the Salaf. Upon
this the Muslims will achieve unity in dunyā, and based upon this –
without the slightest doubt – they will be judged in the ākhirah. So
glad tidings to the one who rectifies his ‘aqīdah before death
approaches him and his deeds will be cut off. We ask Allāh for a
beautiful ending.

Glorifed is Allāh and all praise is due to Him. We bear witness that
no-one is worthy except Allāh Alone Who has no partner, we ask
Him for forgiveness and we turn to Him in repentance.

And may the peace and abundant blessings of Allāh be upon our
Prophet Muhammad, his family, his companions and whoever
followed them in goodness until the Day of Judgment. Allāhumma
āmīn.

~ Completed ~

Written by: Abū Hājar

194