Explanation of the

Hadlth of Jibrll
About the Teachings of Islam

AI-’Allamah ’Abd al-Muhsin Ibn Hamad al-’Abbad

P r o f e s s o r at t h e Islamic U n iv e r s it y o f al M a d ln a h . S a u d i A rab ia

R E V I S E D S E C O N D E D I T I O N
2
 © 2010 Sunnah Publishing

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without prior permission from the publishers.

Second Edition: i44iH /A pril 2020CE

Translation: Maaz Qureshi

Cover Design: Usui Design

ISBN : 978-0-9828084-8-1

Published by:
Sunnah Publishing
Grand Rapids M I, U SA
[email protected]

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3
 Transliteration Chart
Library o f Congress/ALA

From From
Isolated Middle Roman Name
Right Left
ll L — — 7 a/*/** alif

— -f b ba

O J t ta
k & th tha
-

c j jlm
Er
c — - h ha
c-
t c- — kh kha

— — d dal

i — — dh dhal

J — — r ra

j > — — z zay

u— —_ s sin
* k k sh shin
O" oi'-

CP- s sad

J° J=- —si? d dad

J, Jx. 7 >_ J* t ta
is A_ Js z za
_c- 1 ‘ayn
t t -~-
— _C- gh ghayn
t t
f fa’

3 6- —a- _s q qaf
jl eL j>L s k kaf

J J- J 1 lam

f r — —
A m mlm

o 0- — n nun

5/0 -4- h /t/’ ta /

marbutah
ha/ta

J J- — -- w/u waw

lJ- s- -i y/I ya

LS" — — a alif maqsurah

S
6
 A Word about the ligatures for Arabic Invocations

mam Yahya Ibn Sharaf al-Nawaw! (d.676H) - Aifcjsj - said, “ It is highly

I recommended to invoke Allah’s pleasure and mercy upon the
Companions and the tdbiin
and those that came after them from the
Scholars, righteous worshippers and the rest o f the people o f excellence.
So it is said: (may Allah be pleased with him), or (may Allah
have mercy upon him), or the likes o f that.

As for what some o f the Scholars have said that the statement, is
specific to the Companions and that for others it is only to be said,
then the affair is not as they say and there is no agreement upon
it. Rather, what is correct according to the majority o f the Scholars is that
it is highly recommended, and the proofs for that are too many to
enumerate.” 1

Imam Muhammad Ibn Salih al-'Uthaymln (d.i42iH) - Allfcifcj - said

concerning the statement, “ The best o f that which has been
stated about it is what was mentioned by A bu al-'Aliyah (d.9oH) - i i f e ; -
that the saldho f Allah upon His Prophet is Allah’s praise for him in the
highest gathering o f Angels.” 2

1 Refer to al-Adhkar(jp. 118) o f al-Nawaw!.

1 Refer to Sharh al-M um ti (3/164) o f al-'Uthaymin.

7
 Table o f Contents

Introduction n

Hadith
Text o f the 13
Hadith
Status o f the 14
Hadith
Referencing for the 16
Benefits from the Story before the Hadith 17
Benefits from the Beginning o f the Hadith 26
Pillars o f Islam 31
Iman
Pillars o f 45
Signs o f the Hour 163

Glossary o f Terms 172

Our Call to the Ummah 180

9
IO
 Introduction

A
ll praise is for Allah who is pleased with Islam as a Religion for us and
who completed the favor upon us and who perfected the Religion
for us. I testify that there is none worthy o f worship besides Allah alone,
He has no associate, the King, the Truth, the Manifest. I testify that
Muhammad is His servant and His Messenger whom Allah sent as a
mercy for mankind. So he fulfilled the trust, sincerely advised the Ummah
and conveyed the message clearly. O Allah, send peace, salutations and
blessings upon him, upon his Family, his Companions and all those who
traverse his path and are guided by his guidance up until the Day o f
Judgement.

TO PROCEED:

Indeed, I have desired for a long time to write a separate explanation for
the hadith o f JibrTl, which comprises an explanation o f Islam, iman
and
ihsdn. Indeed, the Prophet said at the end o f thishadith,
“ This was Jibrll, he came to you in order to teach you your Religion.”
That objective has been actualized by the blessing o f Allah through the
publication o f this explanation in the year 1424H. A group from the
people o f knowledge have clarified the importance o f this hadith.
Al-Qadl Iyad (d.$44H) said, “ This hadith comprises an explanation o f all
the acts o f worship, the outward ones and the inward ones, from the
tenets o fiman, the actions o f the limbs and the sincerity o f the souls and it
cautions against the harmful actions; to the extent that all o f the Shariah
sciences refer back to it and branch out from it. He said: And our book,
which we have titled, Excellent Objectives Concerning what is Binding
upon Man, is based upon this hadith and its three categories. Since, this
hadith does not leave out anything from the obligations, the sunan

11
(traditions), the supererogatory acts and unlawful and reprehensible acts
from its three categories. And Allah knows best.”1

And al-NawawI (d.676H) said, “ And know that this hadith

combines all
the types o f sciences, fields o f knowledge, excellent manners and civil
behaviors. Rather, it is the basis o f Islam, as we have mentioned from al-
Qadl Iyad.” 1

And al-Qurtubl (d.67iH) said, “ This hadith deserves to be called Umm

al-Sunnah (mother o f the Sunnah), due to what it contains from
comprehensive knowledge o f the Sunnah.”71
And Ibn Daqlq al-'Id (d.70iH) said, “ So it is like a mother for the Sunnah,
just as al-Fatihah is the mother o f the Qur'an
because it comprehensively
gathers together the meanings o f the Qur'an
.”4

And Ibn Rajab (d.795H) said, “ It is a magnificent hadith comprising an

explanation o f the entire Religion. Due to this, the Prophet
said at the end o f it, “ This was Jibrll. He came to you in order to teach
you your Religion.” This was after he explained the level o f Islam, the
level o fiman and the level o f ihsdn.
So he made all o f that the Religion.” 5

Indeed, I have entitled this work, ‘ Explanation of the Hadith of Jibril

about the Teachings of the Religion.’
I ask Allah Qfcff) to bring benefit through it and that He grants everyone
the success o f obtaining beneficial knowledge and acting upon it. Indeed,
He is All-Hearing and the One who answers the supplication.

1 Refer to Sharh Sahib Muslim (1/158) o f an-Nawawi.

1 Refer to Sharh Sahih Muslim (1/160) o f an-Nawawi.
5 Refer to Sharh Sahih Muslim (1/125) o f an-Nawawi.
4 Refer to Sharh al-Arbain (p. 29) o f Ibn Daqlq al-'Id.
5 Refer to Ja m i al-' Ulum wa al-Hikam (1/97) o f Ibn Rajab.

12
 Text o f the Hadith

I
t is related by Imam M uslim in his Sahih (no. 8), with his isnad from
Yahya Ibn Ya'mar who said: The first one to speak about the Qadr
(Divine pre-Decree) in al-Basrah was M a'bad al-Juhanl. So Hum ayd Ibn
‘A bd al-Rahman al-Himayr! and I departed for Hajj or ‘Umrah. We said,
“If we meet someone from the Com panions o f the Messenger o f Allah
then we will ask him about w hat these people say concerning
al-Qadr.” So ‘Abdullah Ibn ‘Um ar Ibn al-Khattab entered the m osque
unexpectedly. M y com panion and I surrounded him, one o f us at his
right and the other at his left. I assumed that my com panion would
entrust me to speak. I said, “Aba ‘A bd al-Rahman! Indeed, there have
emerged in our midst a people who recite the Qur'an and seek
knowledge,” and he m entioned their affair, “and they claim that there is
no Qadr and that the affair is one o f absolute free will.” H e replied,
“W hen you meet those people, then inform them that I am free from
them and that they are free from me. By the One w hom ‘Abdullah Ibn
U m ar swears by, if one o f them were to spend the likes o f the m ountain
of U hud, Allah would not accept it from him up until he believes in the
Qadr.”
Then he said: My father, ‘U m ar Ibn al-Khattab, inform ed me saying:
Once, when we were with the Messenger o f Allah one day,
there came to us a man with intensely white clothes and intensely black
hair. N o sign o f travel could be seen upon him and no one from amongst
us knew him. He came and sat by the Prophet H e placed
his knees up to the Prophet’s knees and he placed his palms upon the
thighs o f the Prophet. A nd he said, “O M uham m ad, inform me about
Islam.” So the Messenger o f Allah %*) replied, “Islam is that you
testify that there is none w orthy o f worship besides Allah and that
M uham m ad is the Messenger o f Allah ( T j ^ ^ T T and that you establish
the Prayer and that you pay the zakdt (alms), and that you fast the m onth
o f Ramadan and perform pilgrimage {Hajj) to the House if you have the
means.” He said, “You have spoken truthfully.” H e said, “So we were

13
amazed that he would ask him and then attest to his truthfulness.” He
said, “Inform me about iman.” H e said, “It is that you believe in Allah,
His Angels, His Books, His Messengers, the Last Day and the Qadr - the
good o f it and the evil o f it.” He said, “You have spoken truthfully.” He
said, “So inform me about ihsdn.” He said, “It is that you worship Allah
as if you are seeing him. So since you do not see him, then He sees you.”
He said, “Inform me about the H o ur.” H e said, “The one being asked
about it knows no more than the questioner.” H e said, “Inform me about
its signs.” He said, “W hen the slave wom an gives birth to her mistress and
when you see the bare-footed, naked and destitute shepherds o f sheep
com peting in the construction o f tall buildings.” H e said: Then he left
and we remained for a time, then he said to me, “O Umar, do you know
who the questioner was?” I said, “Allah and His Messenger know best.”
He said, “H e was Jibrll, he came to teach you your Religion.”

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14
 The Status o f the Hadith

hadith o f Jibril through this

I
mam Muslim (d.z6iH) began with the
path and with this wording in the ‘ Book of Imdn,’ which is the first o f
the Books in his Sahih.
The first hadith Sahih al-Bukhdri is the hadith
in
o f'U m ar “Actions are only by intentions.” Indeed, al-Baghaw!
(d.5i6H) began his books, Masdbih al-Sunnah and Sharh al-Sunnah with
the hadith that comes first in Sahih al-Bukhdri. And al-Bukhari (d.256H)
placed this hadith second, though it is the first hadith
in Sahih Muslim.
And al-Nawaw! followed al-Bukhari in that in his forty hadith.
And he
mentioned in the introduction some o f the statements o f the people o f
knowledge, which explain the status o f this hadith
and its magnificent
affair.

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15
 Referencing for the Hadith

T
his hadith is from that which is attributed to 'Umar. M uslim relates
it separately from al-Bukhari. Likewise, it was also related, as occurs
in the notes to Jdmt al-'Ulum wa al-Hikam (1/94) and the Musnad o f
Imam Ahm ad (no. 367), by A bu Daw ud (no. 4695), al-Tirmidhl (no.
2610), al-Nisa‘l (8/97), Ibn Majah (no. 63), Ibn M andah in al-Imdn (no. 1,
14), al-TiyalisI (p. 24), Ibn H ibban (no. 168, 173), al-Ajurrl in al-Shanah
(p. 188-189), A bu Ya'la (no. 242), al-Bayhaql in Dald'il al-Nubuwwah
(7/69-70) and Shuab al-Imdn (no. 3973), al-Baghaw! in Sharh al-Sunnah
(no. 2), al-Marwaz! in Tazim Qadr al-Saldt (no. 363-367), 'Abdullah Ibn
A hm ad in al-Sunnah (no. 901, 908), al-Bukhari in Khalq A fdl al-Ibdd
(no. 190) and Ibn Khuzaymah (no. 2504).

Al-Bukhari (no. 30) and Muslim (no. 9) agreed upon its narration from
Abu Hurayrah ). Indeed, five Companions also related it from the
Messenger o f Allah They have been mentioned by al-Hafiz
Ibn Hajr (d.852H) in Fath al-Bdri (1/115-116). They are: Abu Dharr by
Abu Dawud (d.275H) and al-Nasa‘l (d.303H), Ibn 'Umar by Ahmad
(d.24iH), al-Tabarani (d.36oH) and A bu Nu'aym (d.43oH), Anas by al-
Bukhari in Khalq A fdl al-Ibad and al-Bazzar who said, “ Its isnad is
hasan ,” and Jarir Ibn Abdullah al-Bajall by A bu ‘Awanah and Ibn ‘Abbas
and Abu 'Amir al-Ash‘ari by Ahmad who said, “ Their two isnadsare
hasan.”

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16
 Benefits from the Story before the Hadith
here are benefits to be taken from the story related by Yahya Ibn
T Ya'mar and Humayd Ibn 'Abd al-Rahman al-Himyarl that Muslim
mentioned before the mentioning o f the hadith.
Firstly: The innovation o f speaking with denial o f the Qadr
emerged in al-
Basrah at the time o f the Companions during the lifetime o f Ibn ‘Umar
and he died in the year 73H.

Secondly: The tdbi in

referred back to the Companions to know the ruling
upon what occurred from difficult affairs, regardless o f whether that was
i'aqaid
in issues o (beliefs) or other than that. This is the obligation upon
every Muslim, to refer back to the people o f knowledge in the affairs o f his
Religion, due to the statement o f Allah

“So ask the people o f the remembrance if you do not

know.” [Surah al-Anbiya‘ 21:7]

Thirdly: It is recommended ( mustahabb ) for those who travel to the two

Sacred Mosques for Hajj Umrah
or ‘ to take advantage o f the opportunity
o f their trip to seek understanding o f the Religion and to refer back to the
people o f knowledge to learn whatever has been difficult for them from
the rulings o f the Religion, just as Yahya Ibn Ya'mar and Humayd Ibn
Abd al-Rahman did in this story. This is from the good results that will
be attained by the one whom Allah grants the success o f seeking
understanding {fiqh) o f the Religion and safety from falling into evil, as
occurs in Sahih Muslim (no. 191): From Yazld al-Faqlr who said, “ I
became obsessed with an opinion from amongst the opinions o f the

17
K h a w a rij We went out with a large group intending to perform Hajj,
then we went out to the people. He said: We passed by al-Madlnah and
Jabir Ibn ‘Abdullah was narrating to the people - whilst sitting by
a column - from the Messenger o f Allah ( ^ 5 ^ 25^ ) . He said: When he
mentioned the people o f Hell, I said to him, “ O Companion o f the
Messenger o f Allah! What is this you are speaking about when Allah says,

“Indeed, whoever You admit to the Fire, You have

disgraced him.” [Surah Ali- Imran 3:192]

And,

“Every time they wish to emerge from it, they will be

returned to it.” [Surah al-Sajdah 32:20]

So what is this that you are speaking about?” He said: He said, “ Do you
recite the Qur'an?”I replied, “ Yes!” He said, “ So have you heard about

1 Khawarij: They have been named Khawarij (renegades) due to their khuriij
(rebellion) against 'A ll Ibn A bi Talib (iIZjtiji,) during the battle at Siffin when he
appointed an individual for arbitration between two sides that they disliked. So they
said, “ The judgement is only for A llah,” as an allusion to revilement o f A ll Ibn A bi
Talib (& $& ,) and they revolted against his authority. Indeed, the Khawarij split up
into a number o f different sects, but they were united upon the statement o f takjir
(excommunication) o f Uthman Ibn A ffan and takjir upon every sect
other than themselves, and takjir upon the perpetrators o f major sins and they held
the view that it is correct and obligatory to rebel against the M uslim ruler i f he
opposes the Sunnah. Refer to al-Burhdn f i M drifah ' A q a id A hl al-Adyan (p. 9) o f
al-Saksakl, al-M ilal wa al-Nihal (1/114) o f al-Sharhastanl and al-Maqdldt al-
Isldmiyyin (1/167) o f A bu al-Hasan al-Ash'arl.

18
the maqdm (station) o f Muhammad - meaning that which
Allah would raise him in?” I replied, “ Yes!” He said, “ It is the
Praiseworthy Station o f Muhammad, with which Allah will take out
whomever He will take out.” He said: Then he described the situation o f
the Sirdt
(bridge) and the passing o f the people over it. He said: I feared
that I would not memorize that. He said: Then, he claimed that a people
would come out o f the Fire after being in it. He said: Meaning, they
would come out looking like the bark o f the ebony tree. He said: They
will enter a river from the rivers o f Paradise and they will be washed
therein. They will come out looking like sheets o f paper. We went back
and said, “ Woe to you! Do you hold that the Shaykh is lying upon the
Messenger o f Allah (^ ^ ic Jo ij^ )? !” We then recanted. By Allah - no one
failed to recant amongst us other than one man, or as Abu Nu'aym said.”
And A bu Nu'aym is al-Fadl Ibn Dukayn, he is one o f the men in the
isnad.
So this group came for the Hajjand they had been afflicted by a faulty
understanding and it was that those who commit major sins will not be
taken out o f the Fire. They applied the dyat,
which were mentioned
about the disbelievers, to the Muslims as well. This is from the belief
aqidah)
(‘ o f the Khawdrij.
Indeed, this group wanted to triumph over the
people with this false 'aqidah
after the Hajj.
However, during this blessed
journey, Allah granted them the success o f meeting with Jabir Ibn
‘Abdullah al-Ansari He clarified to them the corruption o f their
understanding. So they recanted from that which they were staunchly set
upon and no one went out with this falsehood from amongst them except
one person.

Fourthly: In this story, there are various types o f manners. From them is
that these two men surrounded Abdullah Ibn ‘Umar. One o f them sat to
his right and the other one sat to his left. In doing that, both o f them
ended up close to him in order to commit to memory whatever he
0^ jS £ ?j) spoke. From these manners is that they addressed him by the

19
kunyahi and this is from good manners in speech. From these m anners is
respecting the status o f the com panion and not preceding him in speech,
except when it is believed that he will be pleased with that. Perhaps Yahya
Ibn Y am ar saw that his com panion was silent and he would not start
speaking with Abdullah Ibn ‘Umar, so he understood from this that he
had left the speaking up to him.

Fifthly: Just as seeking a religious verdict (fatwd) and taking knowledge

from the Scholar occurs in the state o f sitting, it can also occur in the state
o f walking, because these two tdbiin asked Ibn Um ar (j&d&f&j) and he
answered them regarding w hat they asked whilst he was walking. There
occurs in Sahih al-Bukhdri, in the Book o f Knowledge, “Chapter: Issuing
religious verdicts whilst riding an animal, standing and other situations.”
And, “Chapter: Asking and issuing religious verdicts whilst throwing
pebbles at Hajj.”

Sixthly: In the answer o f Ibn 'Umar {j&d&gff) to these two questioners is

an explanation o f the danger in the innovation {bidah) o f speaking with
denial o f al-Qadr. Ibn Rajab (d.795 H) said, “ Faith {iman) in al-Qadr is o f
two levels:

The First Level: Belief {iman) that Allah (jlSj'iljC) already knew with His
knowledge whatever the servants will do from goodness and evil and
obedience and disobedience before He created and brought them into
existence. He knows who from amongst them is from the people of
Paradise and who is from the people o f the Fire. He prepared for them
reward and punishm ent as compensation for their deeds before He
created and formed them. All o f that is written and calculated with Him
and the deeds o f the servants occur in accordance with w hat has proceeded
in His knowledge and His Book (i.e. in the Preserved Tablet).

1Translator’s Note: This is an agnomen consisting o f Abu or Umm followed by the

name o f the son in most cases.

20
The Second Level: Allah (JUyiu\£lL) created all o f the deeds o f the
servants, from disbelief ( kufr), belief, obedience and disobedience and
willed these for the creation. So this level has been affirmed by Ahl al-
Sunnah wa al-Jama ah but the Qadariyyah' have denied it. The first level
has been affirmed by m any from am ongst the Qadariyyah, but their
extremists, such as M a'bad al-Juhanl,2 have denied it. A nd it has been
denied by the one whose statem ent Ibn 'U m ar was asked about, as well as
‘A m r Ibn 'U bayd3 and other than him.

Indeed, many o f the Imams o f the Salaf said: Debate the Qadariyyah
about the Knowledge o f Allah. If they affirm it, then they are defeated,
and if they deny it, then they have disbelieved. They m eant that the one
who denies the Eternal Pre-Knowledge o f Allah concerning the actions o f
the servants, and he denies that Allah divided everyone up before their
creation into the fortunate and the wretched and that He recorded all o f
that in the Preserved Book, then this person has denied the Quran. He is
declared a disbeliever due to that. If they affirm that, bu t deny that Allah
created the actions o f the servants and willed them and chose them with
His Universal Will and Pre-Decree, then they have been defeated, because

1Qadariyyah: The Qadariyyah is a term used to refer to those who deny the Qadr
(pre-ordainment) o f Allah (dliyiljG). They were made well-known by a sect known
as the Mu'tazilah, because they claimed that people created their own actions and
Allah had no Pre-Decree concerning that. Refer to al-Farq bayn al-Firaq (p. 24) o f
al-Baghdadl, al-M ilal wa al-N ihal (1/43) o f al-Sharhastani and al-Burhdn ft M drifah
A qa'id Ahlal-Adydn (p. 26) o f al-Saksaki.
1Ma'bad al-Juhanl: He was the first to deny the Qadr (divine pre-decree) in al-Basrah,
as is related by M uslim in his Sahih (no. 8). M a'bad was an innovator, as occurs in al-
Taqrib (1/262) o f Ibn Hajr and al-Mizan (4/131) o f al-Dhahabl. Imam al-Awza'I said,
“ The first to speak about the Qadr was a man from the people o f al-‘Iraq called
Sawsan; he was a Christian. He accepted Islam and then went back to Christianity.
So M a'bad al-Juhanl took (this innovated belief) from him and Ghilan took it from
M a'bad.” Related by al-Ajurrl in al-Shariah (p. 243) and al-LaIika‘i in Sharh al-
Ttiqdd (no. 1398).
3‘Am r Ibn ‘Ubayd: He was one o f the founders o f the M u' tazilah. The Scholars o f
hadith have declared him weak (da i f and abandoned (matruk). Refer to al-Mizdn
(3/274) o f al-Dhahabl.

21
what they have affirmed is a proof against them in what they have denied.
There is a well-known disagreement amongst the Scholars concerning
takfir o f these people. As for the one who denies the Eternal Knowledge
o f Allah, then al-Shafil (d.zo4H) and Ahmad (d.24iH) have documented
takfir o f him, as have other than the two o f them from the Imams o f
Islam.” '

Seventhly: Shaytan
has two ways o f misguiding the people and leading
them astray. Whosoever from amongst them has a shortcoming and turns
away from obedience, Shaytan
beautifies lusts and desires for him.
Indeed, the Prophet said, “ Paradise is surrounded by
difficulties and Hell is surrounded by desires.” 2 Due to this, they are
referred to as the disease o f desires, and from that is the statement o f Allah

“ So do not be soft in speech, lest he in whose heart is a

disease be moved with desire.” [Surat al-Ahzab 33:32]

As for the one who is from the people o f obedience and worship, Shaytan
comes to him from the path o f extremism (ghuluww
) in it and he casts
doubts at him. Allah said,

1 Refer to Jam i al-Ulum wa al-Hikam (1/103-104) o f Ibn Rajab.

1 Related by al-Bukhari (no. 6478) and Muslim (no. 2822).

22
 “It is He who has sent down to you, (O Muhammad), the
Book; in it are ayat that are precise - they are the
foundation o f the Book - and others unspecific. As for
those in whose hearts is deviation from truth, they will
follow that o f it which is unspecific, seeking discord and
seeking an interpretation (suitable to them).”
[Surah Ali-'Imran 3:7]

From ‘A ‘ishah that the Prophet ('fcjA&’&feo) recited this ayah,

then he said, “ When you see those who follow whatever is unspecific from
it, then these are the ones whom Allah has named, so beware o f them.” '
This is called the disease o f doubt and Allah ( sai d about it,

“In their hearts is a disease, so Allah has increased them in

disease.” [Surah al-Baqarah 2:10]

Allah said,

“And as for those in whose hearts is a disease, it will add

suspicion and doubt to their suspicion, disbelief and
doubt.” [Surat al-Tawbah 9:125]

These are the people that Ibn Umar was asked about, Yahya Ibn Ya'mar
described them as people o f worship. He said, ‘Indeed, there have
emerged in our midst a people who recite the Quran
and seek

1 Related by al-Bukhari (no. 4547) and M uslim (no. 2665), from the hadith o f
'A'ishah

2.3
knowledge,’ and he mentioned their affair.” These ones and their likes
were from the people o f innovation. Shaytan
came to them to make them
go astray and misguide them through the path o f doubts.

Eighthly: The mufti must combine between mentioning the ruling and its
proof. ‘Abdullah Ibn ‘Umar mentioned his opinion concerning
these people and he declared his innocence from them, then he cited the
hadith, which includes belief in al-Qadr
from the foundations o f as iman
a proof.

N inthly: It was from the way o f Imam Muslim (d.26iH) - M

’ &h - to retain
the terms in the chains o f narration ( asanid)
and texts ( mutun
). He would
mention the hadithas it was, without cutting it short or summarizing it.
Due to this, he mentioned the hadith
o f Jibril here in its entirety and he
did not summarize it so as to suffice only with the mention o f belief in al-
Qadr. Al-Hafiz Ibn Hajr (d.85zH) said in the biography o f Imam Muslim
inTahdhib al-Tahdhib, “ Muslim achieved in his book a great deal o f
good fortune, which was squandered and not obtained by anyone else like
him. Since, some o f the people give precedence to him over the Sahih
of
Muhammad Ibn Ism ail (al-Bukharl). That is due to what he has specified
from combining the paths and excellent mentioning and preserving the
manner in which the words were narrated without omitting anything and
without narrating just the meaning. Indeed, many from the
Naysdburiyyin have followed his manner. However, no one has reached
his level, even though I have documented from them more than twenty
Imams from those who have authored the mustakhraf
upon Muslim. So

1Mustakhraj: Imam Jalal al-Dln al-Suyutl ((J.911H) said, “ We mean by the mustakhraj
that author comes to a book from the books o f hadith. So he narrates his hadith with
his own asanid, not with the same chains as the author o f this book. So he meets him
in that isnad at the point o f his Shaykh (the one who relates to him) or those who are
above him in the chain, even i f it be at the level o f the Companions... Perhaps he will
drop narrations altogether if he does not find a chain that suits him. A nd perhaps he
will relate it through the chain o f the author o f the book.” Refer to Tadrib al-Rdwi
(1/112) o f al-Suyuti.

24
how free from all imperfections is al-M u'tl (the Giver), al-W ahhab (the
Ever-Giving).”

<$><$><$>

2-5
 Benefits from the Beginning o f the Hadith

H
e said, “ Once, when we were with the Messenger o f Allah
one day, there came to us a man with intensely white
clothes and intensely black hair. N o sign o f travel could be seen upon him
and no one from amongst us knew him. He came and sat by the Prophet
So he placed his knees up to the Prophet’s knees and he
placed his palms upon the thighs o f the Prophet.” Then, he proceeded to
ask him about Islam, imdn, ibsdn, the H our and its signs. He {p£>i$
said after that, “ He was Jibrll, he came to teach you your Religion.”
Herein, there are benefits:

Firstly: From Abu Hurayrah who said, “ The Prophet

’vfa) was upon a raised place one day for the people.” 1 There
occurs in Sunan Abi Ddwud (no. 4698) with a Sahih (authentic) isndd
from A bu Dharr and A bu Hurayrah who both said, “ The
Messenger o f Allah {pdhQddtAi^A) would sit in the midst o f his Companions
( p t W h e n e v e r stranger would come, he would not know which o f
them he {p^ji^c^Q>) was until he asked. So we requested from the
Messenger o f Allah that we make a seat for him such that a
stranger would recognize which one o f us he was when he came. He said:
We made a bench for him from clay. So he sat upon it and we sat around
him.” In this is a proof that it is befitting for the teacher to be upon a
raised place in order for him to be recognized and seen by all those who are
present, especially if many are gathered. This way, it will be possible for
everyone to benefit from him.

Secondly: T he Angels come to hum an beings in the form o f hum ans. An

example o f that is found in the Quran when Jibrll came to M aryam in the
form o f a hum an being. The Angels came to Ibrahim and

' Related by al-Bukhari (no. 50) and Muslim (no. 9), from the hadith o f A bu
Hurayrah {lizgt&j).

26
to Lut in the form o f a hum an being. They transform by
the m ight o f Allah from the appearance in which they were created
to the appearance o f a hum an being. Indeed, Allah said about the
creation o f the Angels,

“All praise is for Allah, the Originator o f the heavens and

the earth, who made the Angels messengers with wings -
two or three or four. He increases in creation what He
wills. Indeed, Allah is able to do all things.”
[Surah Fatir 35:1]

There occurs in Sahih al-Bukhdri (no. 4857) and Muslim (no. 28), that
the Prophet (jZjA&’ZSfea) saw Jibril and he had six hundred wings. Just as
the Angels come in the form o f human beings, the Jinn do likewise, as has
been confirmed from A bu Hurayrah (i&jffi&j) in the story o f the Jinn who
came to him and stole the food.' Just as the Jinn come in the form o f
human beings, they also come in the form o f snakes, as occurs in Sahih
Muslim (no. 2236).
When the Angels and the Jinn are in their natural forms, human beings
cannot see them. Indeed, Allah Qjdjjsh) said about the Jinn,

1 Related by al-Bukhari (no. 2311), from the hadith o f A bu Hurayrah

2-7
 “Indeed, he and his soldiers see you from where you
cannot see them.” [Surah al-A‘raf 7:27]

Thirdly: The coming o f Jibril in the form o f a human being is not a proof
for what has been innovated in these times from the theatrical plays which
are a type o f lying, because Jibril transformed by the might o f Allah and
His permission from the appearance in which he was created where
he had six hundred wings to the appearance o f a human being.

Fourthly: In the coming o f Jibril to the Messenger o f Allah

and his sitting in front o f him is something from the manners o f the
students o f knowledge with the teacher.1 It is that the questioner does not
suffice in his question with the affairs whose ruling he is ignorant about.
Rather, it is befitting that he asks for others whilst he already knows the
ruling so that those who are present can hear the answer. Due to this, the
Messenger attributes the teaching to Jibril in the end o f the
hadith when he says, “ He was Jibril, he came to teach you your Religion.”
The teaching occurred from the Prophet because he was the
instructor, but it is ascribed to Jibril because he was the cause for the
teaching that occurred. There occurs in Sahih Muslim
(no. 10) from A bu
Hurayrah that he said, ‘The Messenger o f Allah ifee) said,
“ Ask me,” but they (i.e. the Companions) were afraid to ask him anything.
So there came a man who asked him something and at the end o f it, he

1Translator’s Note: Shaykh Salih Ibn A bd al-'AzIz A l al-Shaykh said, “ This shows
that it is befitting for the student o f knowledge to prepare him self and to prepare the
one being questioned to answer his question by sitting in a good manner. He must
set his limbs in a good manner and he must draw close to the teacher. This is from
the types o f important manners. So the question from the student o f knowledge to
the Scholar, or the question from the one teaching to the student o f knowledge has
an effect upon how the Scholar accepts the question and it has an effect upon the
questioner’s receptiveness to the answer.” Refer to Sharh al-Arbdin (p. 21) o f Salih
A l al-Shaykh.

28
 said, ‘This was Jibrll, he wanted to teach you since you were
not asking.”

Fifthly: There is no mention in the Sahihayn that Jibrll greeted the

Prophet with saldm when he came. However, here occurs in
the haditho f A bu Hurayrah and A bu Dharr related by A bu Dawud (no.
4698), which I have alluded to earlier, “ So a man arrived,” and he
mentioned his appearance, “ up until he took a spot upon the carpet. He
said, “ Peace be upon you O M uhammad.” So the Prophet
replied to him.”

Sixthly: al-Hafiz Ibn Hajr (d.852H) said in al-Fath

(1/116-117), “ So if it is
said: H ow did ‘Umar realize that no one from amongst them knew him? I
answer that he held that opinion based upon his own assumption or based
upon a clear statement from those present. I say: this second scenario is
more likely, since it has come like that in the narration o f Uthman Ibn
Ghiyath. So he said therein, “ The people looked at each other and they
said, “ We do not know this one.” This narration occurred in the Musnad
(no. 184) o f Imam Ahmad.

Seventhly: al-NawawI (d.6y6H) mentioned in Sharh Muslim (1/157) that

the personal pronoun, “ his thighs” is referred back to Jibrll. Others have
said that is refers to the Prophet Al-Hafiz Ibn Hajr said in
al-Fath (1/116), “ There occurs in a narration o f Sulayman al-Tayml, “ He
did not have any appearance o f travel and he was not from within the
town. He proceeded up until he knelt down and sat in front o f the
Prophet as one o f us would sit in the Prayer. Then he placed
his hands upon the knees o f the Prophet It occurs similarly
in a hadith o f Ibn Abbas and A bl 'Am ir al-Ash‘ari, “ Then he placed his
hands upon the knees o f the Prophet So we benefit from
this narration that the personal pronoun in his statement, “ upon his
thighs” refers to the Prophet This is what al-BaghawI
(d.5i6H) and Ism ail al-Tayml have asserted about this narration and this
is what al-Tayyibl inclined towards after research, because he placed the

29
speech in its proper context. This is contrary to what al-Nawaw! has
asserted and at-Turabshatl has agreed with him because he held that view
that Jibrll was in the posture o f a student in front o f the one who was
educating him. Even though this is what is apparent from the context o f
the sentence, his placing o f his hands upon the thighs o f the Prophet
is an action that is done to turn the attention towards him
$ge). In it is an indication o f what is befitting for the one being
questioned in terms o f humility and forgiveness instead o f displaying
harshness for the questioner. It is apparent that he wanted through this
action to exaggerate the impression o f his disguise and to strengthen their
view that he was from the rude Bedouins. For this purpose, he walked
over the people up until he came to the Prophet &
’ '&)•” And there
occurs in Sunan al-Nasd‘i (no. 4991) that he placed his hand upon the
knees o f the Messenger o f Allah

<$><$><$>

30
 Pillars o f Islam

H
e said, ‘He said, “O M uham m ad, inform me about Islam.” The
Messenger o f Allah replied, “Islam is that you testify
that there is none w orthy o f worship besides Allah and that M uham m ad
is the Messenger o f Allah and that you establish the Prayer
and that you give the zakat (alms), and that you fast the m onth o f
Ramadan and perform pilgrimage {Hajj) to the H ouse if you have the
means.” He said, “You have spoken truthfully.” H e said, ‘W e were
amazed that he would ask him and then attest to his truthfulness.”
Herein, there are benefits:

Firstly: W hen Jibrll asked the Prophet about Islam, he

answered him with the outw ard affairs and when he asked him about
imdn, he answered him with the inward affairs. Literally, Islam and imdn
are from the terms that when they are m entioned together, they have two
separate meanings and they have been m entioned together here. Islam
was explained w ith the outw ard affairs and that is appropriate for the
meaning o f Islam. It means submission and obedience to Allah
Then, imdn is explained with the inward affairs and that is appropriate for
its meaning. It is attestation and affirm ation.1 If one o f these two terms is
m entioned separately w ithout the other, then they encompass both
meanings: the outw ard and the inward. From the occurrences o f Islam by
itself is the statem ent o f Allah

1 Refer to al-Imdn (p. 192.) o f Ibn Taym iyyah.

31
 “And whosoever desires other than Islam as a religion -
never will it be accepted from him, and he will be
amongst the losers in the Hereafter.”
[Surah Ali-'Imran 3:85]

From the occurrences o f iman by itself is the statement o f Allah QjrJJ-),

“And whosoever disbelieves in iman, then his deeds have

become worthless and he will be amongst the losers in the
Hereafter.” [Surah al-Ma idah 5:5]

And similar to that are the words al-faqir

(poor) and al-miskin (destitute)
and al-birr
(piety) and al-taqwa
(righteousness).

Secondly: The first o f the affairs with which Islam was explained was the
testimony that none has the right to be worshipped besides Allah and the
testimony that Muhammad $*) is the Messenger o f Allah.1
These two testimonies are inter-connected. Both o f them are binding
upon every human being and Jinn, from the time that he ( ^ J ^ i S V ^ ) was
sent, up until the establishment o f the Hour. Whosoever does not believe
in him will be from the inhabitants o f the Fire, due to the
statement o f the Prophet (^L^&2ui[^>), “ By him in whose Hand is the soul
o f Muhammad! N o one hears about me from this Ummah,
regardless o f
whether he is a Jew or a Christian, then he dies whilst he has not believed

1Translator’s Note: Shaykh al-Islam Ibn Taym iyyah (CL728H) said, “ The Salaf and
the Imams have all agreed that the first thing the servant is commanded with is the
shahadatayn (two testimonies).” Refer to Dar al-Td drud (8/11) o flb n Taym iyyah.

32
in that which I was sent with, except that he will be from the inhabitants
o f the Fire.”'

The testim ony that none has the right to be worshipped besides Allah
means that there is none w orthy o f worship in truth besides Allah. The
kalimah al-ikhlas (statem ent o f sincerity in worship) comprises two
pillars: a general negation in its beginning and a specific affirm ation at its
end. So in the beginning o f it, there is a negation o f worshipping anything
other than Allah. A t the end o f it there is an affirm ation for the worship
o f Allah alone w ithout any associate. A nd the predicate ‘Id’ (no) negates
everything in the category that is alleged to be ‘haqq’ (truth) and it is not
correct to negate everything that is in existence (mawjud), because there
are false gods in existence and they are many. It is only a negation o f true
uluhiyyah (divinity) because it has negated everything besides Allah and it
has affirmed worship for Allah alone.

The meaning o f the testim ony that M uham m ad is the Messenger o f Allah
is that he m ust be loved above any other beloved thing from the creation.
H e m ust be obeyed in everything that he com m ands and one m ust abstain
from everything that he has prohibited. O ne m ust attest to the
truthfulness o f all he has inform ed about, which has not been witnessed
or observed, regardless o f w hether it is concerning the past or the future or
the present. Allah m ust be worshipped in accordance to whatever he has
brought from the truth and guidance.
Perform ing deeds sincerely for Allah and following whatever the
Messenger o f Allah came with are required by the testim ony
that there is none w orthy o f worship besides Allah and that M uham m ad
is the Messenger o f Allah. It is inevitable that every action, which is
perform ed in order to draw nearer to Allah, m ust be done sincerely for
Allah and in conform ity w ith the Sunnah o f the Messenger o f Allah

] Related by M uslim (no. 240).

33
 If the sincerity {ikhlas) is missing, then the action will not be
accepted, due to the statem ent o f Allah

^ 0 ■bj*-*'® t^}V\j^s j i j ^

“And We will regard what they have done from deeds

and make them as dust dispersed.”
[Surah al-Furqan 25:23]

Allah ( J l s a i d in a hadith qudsi, “I am the m ost self-sufficient

from Shirk. W hosoever perform s a deed in which he associates other than
Me along with Me, I have abandoned him and his Shirk.”1If conform ity
to the Sunnah ( ittiba) is missing, the action is rejected, due to the
statem ent o f the Prophet “W hosoever innovates into this
affair o f ours that which is not from it, then it is rejected.”1 There occurs
in the wording o f M uslim, “W hosoever performs a deed that is not in
accordance with this affair o f ours, then it is rejected.”5 This wording is
more comprehensive than the form er because it comprises the one who
does the innovation {bidah) as the inventor o f it and the one who does it
by following someone else in it.

It cannot be said that if the action is done sincerely for the sake o f Allah,
even though it is not based upon the Sunnah, bu t the doer has a good
intention, that such an action is praiseworthy and beneficial to its doer.
From that which proves this is that which the noble Messenger
said to his Com panion who slaughtered his sacrifical animal
before the 'Id Prayer, “Your sheep was slaughtered for m eat.”4 The
Messenger o f Allah {fejtdc&feo) did not consider it a sacrifice for Allah,

1 Related by M uslim (no. 2985).

2 Related by al-Bukhari (no. 2697), M uslim (3/312), Ahm ad in al-Musnad (6/270),
A bu Daw ud (no. 4606) and Ibn Majah (no. 14).
5 Related by M uslim (3/313).
4 Related by al-Bukhari (no. 5556) and M uslim (no. 1961).

34
because it has been sacrificed before the beginning o f the time o f sacrifice,
which begins after the 'Id
Prayer. Indeed, al-Hafiz said in his explanation
o f this hadith in al-Fath (10/17), “ Shaykh A bu Muhammad Ibn Abl
Jamrah said: It proves that when a deed is performed that has a good
intention behind it, it is not correct i f it is not done in accordance with the
Shariah.”
There occurs in the Sunan (1/68-69) ° f al-Dariml (d.28oH) that ‘Abdullah
Ibn Mas'ud ( il^ s ^ ) stood in front o f people in the mosque sitting in
Alldhu
circles with pebbles in their hands. One o f them would say, “ Say, ‘
Akbad one hundred times.” So they would say, ‘Alldhu Akbad one
hundred times. He would say, “ Say ‘Al-hamdulillah’ one hundred
times.” So they would say, ‘Al-hamdulilldh’ one hundred times. He
would say, “ Say, ‘Subhdnalldh’’ one hundred times.” So they would say,
Subhdnalldh’
‘ one hundred times. 'Abdullah Ibn Mas'ud said, “ What is
this I see you doing?” They replied, “ O A bu Abd al-Rahman! These are
pebbles upon which we count the takbir,
the tahlil
and the tasbih.”
He
said, “ Count up your evil deeds and I guarantee you that nothing from
your good deeds will be wasted. Woe to you O Ummah
o f Muhammad!
H ow quickly you rush to destruction! These are the Companions o f your
Prophet (^ j^ ic iS i^ ) widespread and these are his clothes, which have not
yet decayed and his bowl, which has not yet broken. By the one in whose
Hand is my soul, either you are upon a religion better guided than the
Religion o f Muhammad ( ^ j o r you have opened up a door to
misguidance?!” They replied, “ By Allah, O A bu ‘A bd al-Rahman! We
did not desire anything but good.” He said, “ H ow many people desire
good, yet never achieve it.” This narration has been mentioned by al-
Albanl (d.i42oH) in al-Silsilah al-Sahihah
(no. 2005).

Thirdly: The most important o f the five pillars o f Islam after the two
testimonies ( shahadatayn
) is the Prayer. Indeed, the Messenger o f Allah
described it as a pillar (‘ umiid) o f Islam, as occurs in the

35
hadith where he advised Mu'adh Ibn Jabal ( i i i u ^ ) .1 It is the
twenty nineth hadith in al-Arbdin o f al-NawawI. The Prophet
informed that it is the last o f what will be lost from the
Religion and the first thing that the servant will be held accountable for
upon the Day o f Judgement.1 The distinction between the Muslim and
the disbeliever is the Prayer.3

From that which proves the importance o f the Prayer also is that Allah
obligated the five daily Prayers upon the Messenger o f Allah
during the night journey (Laylah al-Isrd
“), whilst he was in the heavens, as
occurs in the ahadith
about al-Isra.
The people o f Hell answered about
the reasons for which they had entered Hell, they said,

“We were not from those who prayed.”

[Surah al-Muddaththir 74:43]

The Prayer prevents one from immorality and evil, as Allah said,

“And establish the Prayer. Indeed, the Prayer prevents

immorality and wrongdoing.” [Surah al-'Ankabut 29:45]

1 Sahih: Related by al-Tirm idh! (no. 2619) and Ahm ad in al-Musnad (5/231-237),
from the hadith o f M u'adh Ibn Jabal It was authenticated by al-Albam in
Sahih al-Jdmi (no. 5136).
1 Refer to al-Silsilah al-Sahihah (no. 1358,1739,1748) o f al-Albanl.
3 Related by Muslim (no. 134), from the hadith o f Jabir Ibn Abdullah

36
The Prayer is from the last o f what the Messenger o f Allah
advised with. From Umm Salamah “ The Messenger o f Allah
used to say during the illness in which he passed away, “ The
Prayer and what your right hands possess.” He did not cease to say that
until his tongue became exhausted with it.” From Anas Ibn Malik
who said, ‘The general advice o f the Messenger o f Allah
( ; ) in the presence o f his imminent death, whilst he was
breathing his last, was, ‘The Prayer and what your right hands possess.”
From ‘All Ibn Abl Talib {&$££) who said, ‘The last words o f the Prophet
were, ‘The Prayer and what your right hands possess.” These
ahadith are Sahih, they were related by Ibn Majah (no. 1625, 2697, 2698)
and other than him.1

Also, when Allah m entioned the attributes o f the Believers in Surah al-
M um inun and al-Mdarij, H e began them both with the Prayer and He
ended them both with the Prayer. H e said in Surah al-Mu‘m inin,

“Indeed, the Believers have succeeded, those who are

humbly submissive during their Prayer.”
[Surah al-Mu‘minun 23:1-2]

Then He said at the end o f it,

“And those who carefully maintain their Prayers.”

[Surah al-Mu‘minun 23:9]

1Sahih: These ahadith were authenticated by al-Albani in Sahih al-Jami (no. 3873).

37
He said in Surah al-Mdarij,

“Those who are constant in their Prayer.”

[Surah al-Ma‘arij 70:23]

The establishment o f the Prayer occurs in one o f two conditions:

Firstly:Obligatory ( wdjib); and it is to offer the Prayer with as little

action as possible and to relieve oneself from the responsibility o f
praying.

Secondly: Recomm ended ( mustahabbah); and this is to complete and

perfect the Prayer by perform ing everything that is recommended in
it.
These five Prayers are binding upon those who have reached puberty and
are sane from the men and the wom en, for as long as the soul is in the
body. It is obligatory upon the men to offer the Prayers in the mosques.
This is proven by the statem ent o f the Prophet “By H im in
whose H and is my soul, I had in m ind to com m and that firewood be
gathered, then I would com m and that the Prayer be established. So the
adhan (call to Prayer) would be called. T hen I w ould com m and a man to
lead the Prayer. T hen I would remain back and burn the men who stayed
behind in their houses. By H im in whose H and is my soul, if one o f them
knew that he w ould find a bone covered with meat, or two small pieces o f
good meat, he w ould surely come for the ‘Ishd‘ Prayer.”' The Prophet
said, “Indeed, the m ost burdensom e Prayer upon the
hypocrites is the 'Isha Prayer and the Fajr Prayer. If they knew w hat was
in these two Prayers, they would come to them even if they had to crawl.

1 Related by al-Bukhari (no. 644) and Muslim (no. 651), from the hadith o f A bu
Hurayrah (i

38
Indeed, I had in mind to command that the Prayer be established. Then I
would command a man to lead the people in Prayer. Then I would depart
along with some men who would bring bundles o f wood to a people who
did not come out to offer the Prayer. So I would burn them in their
houses with fire.” 1

Muslim (d.z6iH) relates in his Sahih (no. 654), from Ibn Mas'ud {*£§$?£)
who said, “ Whosoever is delighted to meet Allah tomorrow as a Muslim,
then let him safeguard these Prayers when he is called to them. Since,
Allah has legislated for your Prophet sunan (traditions) of
guidance. These Prayers are from the sunan
o f guidance. I f you were to
pray them in your houses as this straggler prays in his house, then you
would have left the Sunnah o f your Prophet ( ^ j ^ i l i j ^ ) . I f you were to
leave o ff the Sunnah o f your Prophet, you would surely become
misguided. There is no man who purifies himself, such that he perfects
the purification, then he sets out for a mosque from these mosques, except
that Allah writes every step that he takes as a good deed for him and raises
him up a level due to it and omits one evil deed from him. Indeed, I have
seen when no one would remain way from the Prayer, except a hypocrite
whose hypocrisy was well-known and a man would be brought swaying
between two men until he was set to stand in a row.”

Muslim also relates in his Sahih (no. 653), from Abu Hurayrah
said, ‘A blind man came to the Prophet He said, “ O
Messenger o f Allah! Indeed, I do not have a guide who will guide me to
mosque.” He asked the Messenger o f Allah to grant him a
:oncession so that he could pray in his house. So he granted him that
:oncession. When the man turned away, the Prophet asked
aim, “ Do you hear the call to the Prayer?” So he answered, “ Yes!” He
.aid, ‘Then answer it.”

Related by al-Bukhari (no. 657) and M uslim (no. 651), from the hadith o f A bu
durayrah

39
From Ibn 'U m ar )$££>), “W henever we failed to find a man in the 'Isha
Prayer late at night and in the m orning Prayer, we would have a poor
opinion o f him .”1
Further proof for the obligation o f congregational Prayer is that the texts
pertaining to them in the Book and the Sunnah m ention that it m ust be
offered even in a state o f fear. Allah ) said,

“And when you are amongst them and lead them in

Prayer, let a group o f them stand in Prayer with you.”
[Surah al-Nisa‘ 4:102]

A nd there are num erous ahadith m entioned in the Sunnah, which prove
that the Prayer m ust be offered even in times o f fear in various ways.

Fourthly: The zakat (obligatory alms) accompanies the Prayer in the Book
o f Allah and the Sunnah o f His Messenger as Allah Q&&)
said,

“ So if they repent and establish the Prayer and give the

zakat, then let them go upon their way.”
[Surah al-Tawbah 9:5]

1 Related by al-Hakim in al-Mustadrak (i/z ii), who said, “Sahih (authentic) upon the
conditions o f al-Bukhari and M uslim .” Al-Dhahabl agreed with him.

40
He said,

\jj>\ej \\J»\Jj\j \J>yX$3^

4 \
“So if they repent and establish the Prayer and give the
zakdt, then they are your brothers in the Religion.”
[Surah al-Tawbah 9:11]

He said,

4ji\]j Si i i ^

“And they were not commanded, except to worship

Allah, being sincere to Him in the Religion, inclining to
truth and to establish the Prayer and to give the zakdt.
And that is the correct Religion.”
[Surah al-Bayyinah 98:5]

And the zakdt

is the monetary worship, its benefits are widespread.
Indeed, Allah has obligated it upon the wealth o f the rich in a manner that
will benefit the destitute and not harm the wealthy, because it is
something small and insignificant taken from an abundance o f wealth.

Fifthly: The fast o f Ramadanis a bodily form o f worship. It is a secret

between the servant and his Lord. N o one knows about it besides Allah
( because there are people who do not fast during the month o f
Ramadan, but others think that this person is fasting. Conversely, it
could be that a person is undertaking a nafl
(supererogatory) fast, but
others think that he is not fasting. Due to this, it has been mentioned in

41
an authentic hadith that the person is rewarded for his good deed with ten
o f its like, up to seven hundred times.1 Allah said, “ except for the
fast. Since, it is for Me and I will give the reward for it.”2 That is, without
any account. All good deeds are for Allah as Allah Q£&) said,

“ Say: Indeed, my Prayer, my rites o f sacrifice, my living

and my dying are for Allah, Lord o f the worlds. He has
no partner. And I have been commanded with this and I
am the first o f the Muslims.” [Surah al-An'am 6:162-163]

The fast was only specified in the above hadith

because it is for Allah due
to what it contains from concealment as an act o f worship and no one
knows about it besides Allah.

Sixthly: Hajj(pilgrimage) to the Sacred House o f Allah is a monetary and

bodily form o f worship. Indeed, Allah has obligated that it be performed
once in a lifetime. The Prophet has clarified its excellence in
his statement, “ Whosoever performs Hajj
to this House and he does not
utter obscenities and he does not commit sins, then he will return as he
was upon the day his mother gave birth to him.” 5 The Prophet
'Umrah (lesser pilgrimage) to another 'Umrah is
said, “ The
expiation for whatever is in between them, and the accepted Hajj has no
reward other than Paradise.”4

1 Related by M uslim (no. 185).

1 Related by al-Bukhari (no. 1894) and M uslim (no. 165).
5 Related by al-Bukhari (no. 1820) and M uslim (no. 1350).
4 Related by Muslim (no. 1349).

41
The capability o f perform ing the Hajj pertains to bodily strength and
availability o f wealth. O ne can perform Hajj on behalf o f someone who
has passed away. As for the one who is living, then no one can perform
Hajj upon his behalf, except in two situations:

Firstly: the person m ust be very elderly and unable to bear the travel.

Secondly: the person m ust be ill w ith an illness from which he is not
expected to recover.

W ith regards to the capability as it pertains to the wom an, then she m ust
have a mahram (male relative or guardian) if she is coming for the Hajj
from outside o f Makkah, due to the statem ent o f the Prophet
“N o one m ust be alone with a wom an, except that a
mahram is with her. The wom an m ust not travel, except with a
mahram.” So a man stood up and said, “O Messenger o f Allah! M y wife
m ust go out for Hajj and I have been enlisted for such and such a battle.”
He replied, “Leave and perform the Hajj w ith your wife.”1

Seventhly: These five pillars have been m entioned in the hadith based
upon their importance. He began therein with the shahadatayn, which
are the basis for every deed by which one draws closer to Allah Qfcjjsh).
Then he m entioned the Prayer, which is perform ed repeatedly thoughout
the day and the night five times. It is a strong connection between the
servant and His Lord. T hen he m entioned the zakdt, which has been
obligated upon the wealth, if it has been with the person for a year,
because its benefits are widespread. T hen he m entioned the fast, which is
obligatory for a m onth during the year. It is a bodily form o f worship
whose benefits are limited to the individual perform ing it. Then he
m entioned the Hajj, which is not obligatory during a lifetime, except for
one time.

1 Related by al-Bukhari (no. 3006) and Muslim (no. 1341), from the hadith o f Ibn
‘Abbas

43
Eighthly: He said, ‘ He said, “ You have spoken truthfully.” He said, ‘So
we were amazed that he would ask him and then attest to his
truthfulness.” They were amazed because in most cases the questioner
does not already know the answer. Rather, he asks in order to obtain the
answer. Such a person does not say to the one being asked when he
answers him, “ You have spoken truthfully,” because when the questioner
attests to the truthfulness o f the one being questioned, this proves that he
already knew the answer beforehand. Due to this, the Companions were
amazed at this attestation from this strange questioner.

44
 Pillars o f Iman

H
e said, ‘He said, “So inform me about Im an” H e said, “It is that
you believe in Allah, His Angels, His Books, His Messengers, the
Last Day and the Qadr - the good o f it and the evil o f it.” He said, “You
have spoken truthfully.” H e said, “So inform me about ihsan.” He said,
‘It is that you worship Allah as if you are seeing him. So since you do not
see him, then He sees you.” Herein, there are benefits:

Firsdy: This answer comprises the six pillars o f iman} The first o f these
pillars is iman (belief) in Allah and it is the foundation o f iman in
everything which is obligatory to believe in. Due to this, he added the
Angels, the Books and the Messengers. Whosoever does not believe in
Allah does not believe in the rest o f the pillars. Iman in Allah comprises
iman in His existence, His rubiibiyyah, His uluhiyyah and His Names and
A ttributes and that H e (Jl^kiUkA) is described w ith every form o f
perfection that is befitting o f Him . H e is far above every imperfection.

' Translator’s Note: Shaykh Salih Ibn A bd al-'Aziz Al al-Shaykh said, “ We must
consider an important issue, which is obligatory upon you to take into account. The
phrase, ‘pillars o f Islam’ and the phrase ‘ pillars o f iman have not been mentioned at
all in the texts. N o pillars have been mentioned for iman, nor have any pillars been
mentioned for Islam. The Scholars have only coined the term ‘pillars’ from their own
ijithad (independent reasoning). Since that is so, it is obligatory that you understand
the texts in light o f the following principle: this phrasing was only coined by the
people o f knowledge so that these would be understood as pillars. Their
undersanding is correct without a doubt, because the pillar is what the essence o f
something is established upon. So the establishment o f something cannot be
conceived, except with the existence o f its pillars.
The meaning o f this is that if a pillar from the pillars is missing, the building will not
be established. So i f belief (iman) in al-Qadr (divine pre-decree) is missing, then the
asl (basis, origin) o f iman has not been established. I f iman in the Last Day is
missing, the building has not been established, because the pillar in conventional
usage is what the essence o f something is built upon. So when a pillar is missing,
nothing can be established at all. Meaning, the existence o f something in the Shariah
cannot be established because its establishment depends upon the fulfillment o f its
pillars.” Refer to Sharh al-Arbdin (p. 26-27) ° f Salih A l al-Shaykh.

45
Therefore, it is obligatory to believe in the Tawhid
(oneness) o f His
rububiyyah and His uluhiyyah
and His Names and Attributes.

Tawhid in His rububiyyah

(Lordship) is to affirm that He is one in His
actions, not having any partner in them; such as creation, sustaining,
granting life and death, determining the affairs and controlling the
universe and other than these actions from that which is connected to His
rububiyyah.
Tawhid al-Uluhiyyah (oneness o f Allah’s worship) is the Tawhid
(oneness) o f Allah with regards to the deeds o f the servants, such as al-
dua (supplication), al-khawf (reverential fear), al-rajd‘
(hope), al-
tawakkul al-istianah
(reliance), (seeking assistance), al-isti adhah
(seeking
al-istighdthah
refuge), (seeking deliverance), al-dhabh
(sacrifice), al-nadhr
(vows) and other than these from the various types o f worship in which it
is obligatory to single out Allah. So these acts o f worship cannot be
directed towards anything other than Him, neither an Angel that is close,
nor a prophet that is sent, let alone anything besides these two examples.

As for Tawhid al-Asma‘ wa al-Sifdt (oneness o f Allah’s Names and

Attributes), then it is to affirm everything that Allah affirms for Himself
and everything that His Messenger 2a i^ ) has affirmed for Him
from the Names and Attributes in a manner that befits His perfection and
majesty; without takyif,'
or tamthit
and without or tahrifi
or ta‘wih

1Takyif: Imam 'Abd al-Rahman Ibn Nasir al-Sa'dl (d.i376H ) said, “ Takyif is to ask
how the Attributes o f Allah are and to search for their true nature.” Refer to al-
Tanbihdt al-Latifah (p. 78) o f al-Sa'dl.
1Tamthll: Imam A bd al-Rahman al-Sa'dl said, “ Tamthil is to say that the Attributes
are the like the attributes o f the creation.” Refer to al-Tanbihdt al-Latifah (p. 79) o f
al-Sa'dl.
3 Tahrif: Imam A bd al-Rahman al-Sadi said, “ Tahrif is to explain the texts with a
false meaning, which is not proven in any way or by any angle.” Refer to al-Tanbihdt
(p. 78) o f al-Sa'dl.
4 T a‘wil: Qadl A bu Ya'la (d.4s8H ) said, “ The p ro o f for the futility o f ta'wil
(figurative interpretation) is that the Companions and those who followed them —>

46
tatil.' This category to Tawhid entails declaring Him far above everything
that does not befit Him, as Allah said,

“There is nothing like unto Him and He is the All-

Hearing, All-Seeing.” [Surah al-Shura 42:11]

This ayahcombines between affirmation ( itbbdt) and negation (tanzih).

The affirmation is in the statement o f Allah,

“And He is the All-Hearing, All-Seeing.”

[Surah al-Shura 42:11]

And the negation is in the statement o f Allah,

“There is nothing like unto Him.” [Surah al-Shura 42:11]

from the tdbiin understood the Attributes aid zdhir (upon their literal meaning)
and they did not take recourse to ta'wil, nor did their move away from the zdhir
(apparent, literal) meaning. I f ta'wil were permissible, then they would have
preceded us in it.” Refer to Ibtdl al-Ta‘wildt li Akhbdr al-Sifdt (p. zi) o f al-Qadl A bu
Ya'la.
' Tatil: Imam al-Sa'di said, “ Tatil is to deny the true meaning which is proven by the
Book and the Sunnah.’'’ Refer to al-Tanbihdt (p. 78) o f al-Sa'di.

47
So Allah ( hears, but not like the human ears and He sees, but
not like the human eyes. This is what is said about everything that is
affirmed for Allah from the Names and Attributes.

Tawhid is known through careful study

This division for the categories o f
o f the texts in the Book and the Sunnah. That has been clarified in the
firstsurah Qur'an
in the surah. So both o f them comprise
and in the last
the three categories o f Tawhid.

As for Surah al-Fatihah, then the first ayah in it is,

“The praise is for Allah, Lord o f the worlds.”

[Surah al-Fatihah 1:2]

This ayah comprises all three o f these categories. So, “The praise is for
Allah,” contains Tawhid al-Uluhiyyah, because when the servants attach
praise to Allah, it is worship. In His statement, “Lord o f the worlds,” is
affirmation o f Tawhid al-Rububiyyah, which is that Allah is the Lord o f
the worlds. The worlds are everything besides Allah. There is nothing in
existence, except for the Creator and the creation. Allah is the Creator and
everything else besides Him is part o f the creation. From the Names o f
Allah is al-Rabb, and before that, the Name ‘Allah’
occurs in this ayah.
Allah says,

“The Most Merciful, the Bestower of mercy.”

[Surah al-Fatihah 1:3]

This ayah comprises Tawhid al-Asma wa al-Sifat. Al-Rahman and al-

Rahim are two Names from the Names o f Allah, which allude to an

48
Attribute from the Attributes o f Allah and that is mercy. All the Names
o f Allah are derivatives, they are not primary nouns that are not derived
from verb forms and every Name from the Names o f Allah indicates an
Attribute from the Attributes o f Allah.

Allah said,

“Sovereign o f the Day o f Recompense.”

[Surah al-Fatihah 1:4]

This ayah contains an affirmation for Tawhid al-Rububiyyah. He

( is the Sovereign o f the worldly life and the Hereafter. He only
specified that Allah is the Sovereign o f the Day o f Recompense because
that is the Day when everything will submit to the Lord o f the worlds;
contrary to the worldly life. Since, in the worldly life there are those that
are insolent and coerced. Allah said,

“I am your Lord, the Most Exalted.”

[Surah al-Nazi'at 79:24]

He said,

“It is You we ask for assistance and it is You we worship.”

[Surah al-Fatihah 1:5]

49
In this ayah is an affirmation o f Tawhid. al-Uliihiyyah, and giving
precedence to the object ( maful ), which is, “It is you,” benefits a
restriction. This means, ‘We specify You with worship and al-istidnab
(seeking assistance) and we do not associate anyone else with You.’
Allah said,

“Guide us to the Straight Path; the Path o f those upon

whom You have bestowed favor, not o f those who have
evoked Your Anger, nor o f those who are astray.”
[Surah al-Fatihah 1:6-7]

In this ayahis an affirmation o f Tawhid al-Uliihiyyah.

Since, asking for
guidance from Allah is dtia(supplication). Indeed, the Messenger o f
Allah uij^>) said, “ Supplication (al-dvia“) is worship.” 1 So the
servant is asking his Lord in this supplication that He guide him to the
Straight Path, which the Prophets, the truthful, the martyrs and the
righteous traversed. They are the people o f Tawhid. Likewise, he is
asking Allah to keep him far removed from the path o f those with whom
Allah is angry and those who are misguided. They are those who have not
achieved al-Tawhid. Rather, they commit Shirk with Allah and they
worship other than Him along with Him.

As for Surah al-Nas, then Allah said,

1 Sahih: Related by A bu Dawud (no. 1479) and al-Tirmidhi (no. 3247). It was
authenticated by al-Albanl in Sahih al-Jam i (no. 3407).

50
 “ Say: I seek refuge with the Lord o f mankind.”
[Surah al-Nas 114:1]

In thissurah is an affirmation o f the three categories o f Tawhid. So al-

istiddhah (seeking refuge) with Allah contains Tawhid al-Uluhiyyah.
And,

“ ...with the Lord o f mankind.” [Surah al-Nas 114:1]

ayah is an affirmation o f Tawhid al-Rububiyyah and Tawhid al-

In this
Asma‘ wa al-Sifdt. It is similar to the statement o f Allah Qf f f ) in the
beginning o f al-Fatihah,

“All praise is for Allah, Lord o f the worlds.”

[Surah al-Fatihah 1:2]

Allah said,

“The Sovereign o f mankind.” [Surah al-Nas 114:2]

In this ayah is an affirmation o f al-Rububiyyah and al-Asmd‘ wa al-Sifdt.

And,

51
 “The God o f mankind.” [Surah al-Nas 114:3]

In this ayah is an affirmation o f al-Uluhiyyah and al-Asma‘ wa al-Sifat.

The connection between these three categories o f Tawhid is such that it

m ust be said: Tawhid al-Rububiyyah and Tawhid al-Asmd‘ wa al-Sifdt
are pre-requisites for Tawhid al-Uluhiyyah. Likewise, Tawhid al-
Uluhiyyah is inclusive o f the other two categories. The meaning is that
the one who affirms al-Uluhiyyah, then he m ust have already affirmed
Tawhid al-Rububiyyah and Tawhid al-Asmd‘ wa al-Sifdt, because
whosoever affirms that Allah alone is al-mabud (the object o f worship)
such that he singles H im out with worship and does not associate
anything else along with H im , then such a person cannot deny that Allah
is the Creator and the Sustainer, the one who grants life and death and
that Allah has beautiful Names and lofty A ttributes.
As for the one who affirms Tawhid al-Rububiyyah and Tawhid al-Asmd‘
wa al-Sifdt, then it is binding that he affirm Tawhid al-Uluhiyyah.
Indeed, the disbelievers amongst w hom the Messenger o f Allah
was sent affirmed Tawhid al-Rububiyyah. However, this
affirmation was not enough to enter them into Islam. Rather, the
Prophet fought them until they worshipped Allah alone
w ithout any associates. Due to this, there are many instances in the
Quran showing that the Tawhid al-Rububiyyah which the disbelievers
affirmed compels them to affirm al-Uluhiyyah. From the examples of
that is the statem ent o f Allah Qfrff),
S3
 “Is He not best who created the heavens and the earth
and sent down for you rain from the sky causing gardens
o f joyful beauty to grow thereby, which you could not
have otherwise grown the trees thereof? Is there a deity
with Allah? Rather, they are a people who ascribe equals
to Him. Is He not best who made the earth a stable
ground and placed within it rivers and made for it firmly
set mountains and placed between the two seas a barrier?
Is there a deity with Allah? Rather, most o f them do not
know. Is He not best who responds to the desparate one
when he calls upon Him and removes evil and makes you
inheritors o f the earth? Is there a deity with Allah? Litde
do you remember. Is He not best who guides you
through the darknesses o f the land and sea and who sends
the winds as good tidings before His mercy? Is there a
deity with Allah? High is Allah above whatever they
associate with Him. Is He not best who begins creation
and then repeats it and who provides for you from the
heaven and the earth? Say: Produce your proof if you
should be truthful.” [Surah al-Naml 27:60-64]

So in every ayah from these dydt there is an affirmation o f Tawhid al-

Rububiyyah , which is then binded with Tawhid al-Uliihiyyah. He says in
ayah
every from these five dydt Tawhid al-Rubiibiyyah,
after affirming

“Is there a deity with Allah?”

[Surah al-Naml 27:60, 61, 62, 63, 64]

The meaning is that whosoever singles out these actions for Allah, which
are from the actions o f Allah alone, then it is obligatory upon him to
single out Allah alone with worship, because the One who is specified
with creation, sustenance and other than that from the actions o f Allah,

54
then it is obligatory that He alone be specified with worship. H ow can it
be understood that the created beings, which were nothing and then Allah
brought them into existence; how can it be understood that they have a
share in worship when they were all created by Allah? Indeed, Allah
said,

“Indeed, those whom you call upon besides Allah are

servants like you.” [Surah al-A‘raf 7:194]

Secondly: Belief in the Angels is belief that they are a creature from the
creation o f Allah. They were created from light, as occurs in Sahih
Muslim (no. 2996), that the Messenger o f Allah ( ^ j a j i e s a i d , “ The
Angels were created from light and the Jinn were created from a smokeless
fire and Adam was created from that which has been
described to you.” The Angels have wings, as occurs in the first ayah
from
Surah Fatir. Jibrll has six hundred wings, as has been confirmed from the
Messenger o f Allah ( ^ j^ u i jp - ) and it has already proceeded. They are a
creation that is numerous and no one knows their number besides Allah
{$*&')■ The proof for this is that the frequented House (al-bayt al­
ma'miir), which is located within the seventh heaven, is entered every day
by seventy thousand Angels who will never have another chance to return
to it.1 Muslim relates in his Sahih
(no. 2842), from 'Abdullah Ibn Mas ud
who said, ‘The Messenger o f Allah said, ‘Hell will be
brought on that day. It will have seventy thousand reins with seventy
thousand Angels drawing it by each rein.”

From the Angels are those who are entrusted with the Revelation, there
are those who are entrusted with the rain, there are those who are
entrusted w ith death, there are those who are entrusted with the wombs,

1 Related by al-Bukhari (no. 3207) and Muslim (no. 259).

55
there are those who are entrusted with Paradise, there are those who are
entrusted with Hell and there are others entrusted with other than that.
All o f them are obedient and submissive to the com m and o f Allah.

“They do not disobey Allah in what He commands and

they do whatever they are commanded.”
[Surah al-Tahrlm 66:6]

Indeed, some o f them have been nam ed in the Book and the Sunnah, they
are Jibrll, M lka‘ll, Israfll, Malik, M unkar and Naklr. It is obligatory to
have imdn in those o f them that have been nam ed and those o f them who
have not been named. It is also obligatory to have imdn (faith) and tasdiq
(attestation) in everything that has occurred in the mighty Book and
everything that has been authentically related in the Sunnah from
narrations about the Angels.
Thirdly: The third pillar is imdn in the Books. It is attestation ( tasdiq) and
affirm ation o f every Book that Allah sent down upon a Messenger from
His Messengers. One m ust believe that they are true and that they are
revealed, not created. They comprise whatever will bring happiness to
those for whom they were sent down. Whosoever takes to them will be
safe and victorious and whosoever turns away from them will be defeated
and destroyed. From these Books are those that have been nam ed in the
Quran and from them are those that have not been m entioned by name.
The ones that are named in the Qur‘dn are: al-Tawrat (Torah), al-Injil
(Gospel), al-Zabur (Psalms) and the scriptures o f Ibrahim and Musa.
Indeed, the scriptures o f Ibrahim and Musa
have been m entioned in two places within the Quran-, in Surah al-Najm
and al-A'la. The Zabur o f D aw ud has been m entioned in
two places within the Qur'an-, in al-Nisa‘ and al-Isra‘. Allah said in
these two places,

56
 “And We gave the Zabur
(Psalms) to Dawud.”
[Surah al-Isra‘ 17:55, Surah al-Nisa‘ 4:163]

As for the Tawrdt and the Injil, then they have been m entioned in many
surahs w ithin the Quran. The one which has been m entioned the m ost is
the Tawrdt. N o Messenger has been m entioned in the Quran like the
m entioning o f M usa and no Book has been m entioned in
the Quran like the m entioning o f the Book o f Musa. It has been
m entioned with the names: al-Tawrat, al-Kitab (the Book), al-Furqdn
(the Criterion), al-Diyd‘ (the Light) and al-Dhikr (the Remembrance).

From that which has distinguished the Quran over the other Books from
the previous Books is that it is obligatory to have detailed iman in it. So
one m ust attest to the truthfulness o f its narrations, obey its commands,
avoid its prohibitions and Allah m ust be w orshipped in accordance with
what has come in it and w hat has come in the Sunnah o f the Messenger o f
Allah The Qur'an is an eternal miracle wherein it defies the
scholars o f classical Arabic language and the art o f com position to come
with a surah like it. They have failed to do so and they will never be able to
do so, as Allah said,

“Say: I f mankind and Jinn gathered to produce the like o f

this Qur'an, they could not produce the like o f it, even if
they were assistants to each other.” [Surah al-Isra‘ 17:88]

57
The Quran is also distinguished in that Allah has promised to preserve
and safeguard it from distortion. Allah Q&&-) said,

i 0 !>

“Indeed, it is We who sent down the Qur'an and indeed,

We will be its guardian.” [Surah al-Hijr 15:9]

It is distinguished by the fact that it was sent down in separate parts and
portions. Allah said,

4©
“And those who disbelieve say, “W hy was the Qur'an not
revealed to him all at once?” Thus it is, that We may
strengthen thereby your heart. And We have spaced it
distinctly.” [Surah al-Furqan 25:32]

The Qur'an is a criterion over the previous Books. Allah said,

58
 “And We have revealed to you (O M uham m ad), the
Book in truth, confirming that which preceded it from
the Scripture and as a criterion over it.”
[Surah al-Ma‘idah 5:48]'

This ayah proves that the Quran is a criterion over the previous Books.
The Sunnah o f the Messenger o f Allah explains the Quran
and clarifies it, as Allah said,

4 4-44 \ 4y- 4
“And We revealed to you the Remembrance that you
may make clear to the people what was sent down to
them. And that they may give thought.”
[Surah al-Nahl 16:44]

It is inevitable to act in accordance with w hat has come in the Book and
the Sunnah. W hosoever disbelieves in the Sunnah, then he has disbelieved
in the Quran. Allah has obligated the five daily Prayers, the zakdt,
fasting and the Hajj-, and these obligations have been explained and other
than them have been explained in the Sunnah. Allah has com m anded the
establishment o f the Prayer and the Sunnah has explained the times o f
these Prayers, the num ber o f their rakdat (units) and it has clarified how
they m ust be performed. The Prophet said, “Pray as you
have seen me praying.”1

' Translator’s Note: Imam M uham m ad Ibn Salih al-'Uthaymln (d .i4 iiH ) said, “ That
is, it is a judge over the other Books. Due to this, it is not permissible to act upon any
ruling from the rulings in the previous Books, except that which has been confirmed
and affirmed by the Qur'an." Refer to Sharh Usui al-Imdn (p. 31) o f Ibn al-
Uthaymin.
1 Related by al-Bukhari (no. 631).

59
Allah commanded the giving o f the zakat(obligatory alms) and the
Sunnah clarified the conditions under which it becomes obligatory, its
shares and its amounts. Allah commanded fasting and the Sunnah
clarified its rules and regulations and what nullifies it.

Allah commanded the Hajj (pilgrimage) and the Messenger ( ^ ^ J j i j p )

clarified how it is to be performed. The Prophet ( ^ j^ 2 u i^ i) said, “ Take
your rituals o f Hajj from me. Since, I do not know if I will perform Hajj
again after this Hajj o f mine.”1

The Qur'an and whatever has been named therein from the Books and
whatever has not been named, all o f that is from the Speech o f Allah.
Allah is described with the Attribute o f Speech eternally and forever. He
is a Speaker with no beginning and He speaks with no end, because He
( has no beginning and He has no end. So there is no beginning
for His Speech and it has no end. The Attribute o f Speech is dhatiyyah
(pertaining to His Essence) and filiyyah
(pertaining to action). So it is
dhatiyyah in the sense that there is no beginning to when Allah began to
be described with this Attribute, He always possessed it. It is filiyyah
because it is connected to His Will and Intention. His Speech is
connected to His Will; He speaks when He wills and however He wills.
His Speech is eternal in nature, though it occurs as separate events.
Indeed, Allah spoke to Musa during his time and He spoke
to our Prophet Muhammad during the night o f al-Miraj
(ascension). Allah will speak to the people o f Paradise when they enter
Paradise. These are examples o f singular Speech, which occurred and
continues to occur in various times when Allah (fyejjbjC?) wants it to
occur. Allah ( {harfj and a voice (.sawt).
speaks with letters His
Speech is not created, nor is it innate speech. Allah 0 .2j 2jCp) said,

1 Related by M uslim (no. 1297).

60
 “And Allah spoke to Musa with direct Speech.”
[Surah al-Nisa‘4:i64]

So in this ayah is an affirmation for the Attribute o f Speech for Allah

and it affirms that Musa heard His Speech from Him. His
statement, “ direct Speech,” is a confirmation for the occurrence o f the
Speech. It confirms that the Speech emanated from Allah (JCyail ZdL) and
the Speech o f Allah has no beginning and no end. There is no
limitation upon it, contrary to the speech o f the creation. Since, it has a
beginning and an end. The speech o f the creation is limited. Allah
said,

“Say: I f the sea were ink for writing the words o f my

Lord, the sea would be exhausted before the words o f my
Lord were exhausted, even if We brought the like o f it as
a supplement.” [SQrah al-Kahf 18:109]

Allah said,

61
 “And if whatever trees upon the earth were pens and the
sea was ink, replenished thereafter by seven more seas, the
words o f Allah would not be exhausted. Indeed, Allah is
Exalted in Might and Wise.”
[Surah Luqman 31:127]

In these two dydt is an affirmation for the Attribute o f Speech for Allah
Q&&')- They affirm that His Speech is without limit, because even if the
oceans abounding in water were multiplied several times and they were
ink with which to write the words o f Allah and if everything that was in
the earth from trees were turned into pens with which to write, then the
oceans and the pens would inevitably run out, because they are created
and thus limited. However, the Speech o f Allah, which is not created and
thus not limited, would not run out. The Qur'an
is from the Speech o f
Allah and the Tawrdt and the Injil
are from the Speech o f Allah. Every
Book that Allah has sent down is from His Speech. His Speech is not
created, so it will not pass away in the manner that the speech o f the
creation will. It is an Attribute o f the Creator who has no end, so His
Speech will not run out. The creatures will become extinct, so their speech
will run out.

Fourthly: Belief in the Messengers is attestation and affirmation that Allah

has chosen them from mankind as Messengers and Prophets to guide the
people to the truth and to take them out o f the darknesses into the light.
Allah Qjrjj) said,

“Allah chooses Messengers from the Angels and from the

people.” [Surah al-Hajj 22:75]

The Jinn do not have Messengers amongst them. Rather, they have
warners amongst them, as Allah said,

62
 Ills ikj ^

Jjji), VjJ\® ojj^co-

L9l y “ I 11*5^ 1} ^ (J)

^ 0 *5 0 L. ^ j 33
dUIjl Z^jjS ^ ./4 J- aVj ^J^JLl^J^9
4 0 C ^ J ^ ii

“And when We directed to you (O M uham m ad) a few o f

the Jinn, listening to the Qur‘an. And when they
attended it, they said, “ Listen quiedy.” And when it was
concluded, they went back to their people as wamers.
They said: O our people, Indeed we have heard a Book
revealed after Musa confirming what came before it,
which guides to the truth and to a Straight Path. O our
people, respond to the Messenger o f Allah and believe in
him; Allah will forgive you for your sins and protect you
from a painful punishment. And whosoever does not
respond to the Caller o f Allah will not cause failure to
Him upon the earth, and he will not have any protectors
besides Him. Those are in manifest error.”
[Surah al-Ahqaf 46:29-32]

They did not m ention Messengers from am ongst their own kind, nor any
Books that were revealed to them. They only m entioned the two Books

63
that were revealed to Musa and Muhammad
There was no mention o f the Injil,
even though it was revealed after
Musa. That was because many o f the rules and regulations that were in
the Injilalready came in the Tawrdt.
Ibn Kathlr (d-774H) said in his
explanation o f these dydt
, “ They did not mention 'Isa because the Injil
was sent down to 'Isa ). In it were admonitions and gentle
advices and little in the way o f declaring things lawful and unlawful. In
reality, it was like a supplement to the Shariah
o f the Tawrdt.
The main
subject o f it was the Tawrdt.
Due to this, they said,

“ ...revealed after Musa.” [Surah al-Ahqaf 46:30].” *

The Messengers were the ones who were entrusted to convey the laws
{shard'I) which were sent down to them, as Allah ( j ® ^ ) said,

“We have already sent Our Messengers with dear

evidences and sent down with them the Book and the
balance.” [Surah al-Hadld 57:25]

The ‘ Book
’ here is a generic noun by which the previous Books are
intended. The Prophets are the ones to whom it was revealed that they
must convey the previous Shariah, as Allah said,

1Refer to Tafsir al-Qur‘an al- Azim (p. 1709) o f Ibn Kathlr.

64
 “ Indeed, We sent down the Tawrdt, in which was
guidance and light. The Prophets who submitted to
Allah judged by it for the Jews, as did the rabbis and
Scholars by that which they were entrusted from the
Book o f Allah.” [Surah al-Ma‘idah 5:44]

Indeed, the Messengers and the Prophets stood up to convey whatever

they were commanded to convey in the most perfect and complete
manner, as Allah said,

“ So is there anything upon the Messengers other than the

duty o f clear notification?”
[Surah al-Nahl 16:35]

Allah said,

65
 ^ 5^ 4
^4j> frUii.^i=vj j jjjj ^ 3j c+Jft-^z^ S_^3j

^ 0 ^ ) i /A ^ i^ Jp O ^ Joii\ | ^ \ ^ '^

“And those who disbelieved will be driven to Hell in

groups until, when they reach it, its gates are opened and
its keepers say, “ Did there not come to you Messengers
from amongst yourselves, reciting to you the ayat o f your
Lord and warning you o f the meeting this day o f yours?”
They will reply: Yes, but the word o f punishment has
come into effect upon the disbelievers.”
[Surah al-Zumar 39:71]

Ibn Shihab al-Zuhrl (d.i24H) said, “ The Message is from Allah

and it is upon the Messenger o f Allah to convey
and it is upon us to submit.” 1 It was mentioned by al-Bukhari (d.256H) in
his Sahih, in the Book o f Tawhid,
“ Chapter: The statement o f Allah

“ O Messenger, proclaim that which has been revealed to

you from your Lord, and if you do not, then you have
not conveyed His Message.” [Surah al-Ma idah 5:67].”

1Related by al-Bukhari (13/503), with al-Fath.

66
From the Messengers are those whose stories have been told in the Qur'an
and from them are those whose stories have not been told, as Allah
said,

“And We sent Messengers about whom We have related

their stories before and Messengers about whom We have
not related to you.” [Surah al-Nisa‘ 4:164]

Allah said,

“And We have already sent Messengers before you.

Amongst them are those whose stories We have related to
you, and amongst them are those whose stories We have
not related to you.” [Surah Ghafir 40:78]

Those whose stories have been related in the Qur'an

are twenty five in
number. From these ones, eighteen have been mentioned in Surah al-
An'am in the statement o f Allah (dl2 >i)j\2 ),

67
 “ A n d that was Our conclusive argument which we gave
to Ibrahim against his people. We raise by degrees whom
W e will. Indeed, your Lord is All-Wise, All-Knowing.
A n d W e gave to Ibrahim, Ishaq and Ya'qub - all o f them
W e guided. A n d N uh, We guided before; and amongst
his descendants, Dawud and Sulayman and Ayyub and
Y u su f and Musa and Harun. Thus do We reward the
doers o f good. And Zakariyyah and Yahya and ‘Isa and
Ilyas - and all were o f the righteous. And Ismail and al-
Yasa' and Yunus and Lut - and all o f them We preferred
over the worlds.” [Surah al-Ariam 6:83-86]

T h e rem aining seven are: Adam , Idris, Hud, Salih, Shu ayb, Dhu al-Kifl
and M uham m ad - may the peace, salutations and blessings o f Allah be
u p o n th em all.

68
The Messengers and the Prophets come from the men, not the women.
They come from amongst the residents o f a place, not from the nomads,
as Allah ) said,

“And We sent not before you as Messengers, except to

men whom We revealed from amongst the people o f the
cities.” [Surah Y u su f 12:109]

Ibn Kathlr said in his explanation o f this ayah,

“ That which Ahl al-
Sunnah wa al-Jama ah are upon - and it is that which the Shaykh, A bu al-
Hasan All Ibn Isma ll al-Ash'arl (d.324H) has documented from them - is
that no prophetess has emerged from the women. They only have
amongst them Siddiqat (supporters o f the truth), as Allah
informed about the noblest o f them: Maryam Bint ‘Imran, when He
said,

“The Masih,
son o f Maryam, was not but a Messenger;
other Messengers have passed on before him. And his
mother was a Siddiqah
(supporter o f the truth). They
both used to eat food.” [Surah al-Ma‘idah 5:75]

He described her with the noblest status, as a Siddiqah.

I f she had been a
prophetess, He would have surely mentioned that to show her honor and
significance. So she is a Siddiqah
according to the text o f the Qurand
Ibn Kathlr said, ‘And He said,

69
 “ ...from amongst the people o f the cities.”
[Surah Y usuf 12:109]

The intended meaning o f cities is towns. They were not from the
nomadic Bedouin people, who are from the rudest o f people in terms o f
character and manners. It is well-known and generally recognized that the
people o f the towns are more refined in terms o f character and friendlier
than the Bedouins. Due to this, Allah said,

“The Bedouins are stauncher in disbelief and hypocrisy.”

[Surah al-Tawbah 9:97]

Qatadah (d.io4H) said about His statement,

“ ...from amongst the people o f the cities.”

[Surah Y usuf 12:109]

‘This is because they are more knowledgeable and more forbearing than
the nomadic Bedouins.”'

This information that has come about in this ayah,

that the Messengers
are from the people o f the towns, does not negate the statement o f Allah

1Refer to Tafsir al-Qur'an al-Azim (p. 998) o f Ibn Kathlr.

70
 “And He brought you here from Bedouin life.”
[Surah Y u su f 12:100]

This is because it means that Ya'qub was made a Prophet

within the cities and then he left afterwards to go out into the desert, or it
means that he arrived at a place called Bada, or that the desert from which
Ya'qub came was connected to the residential area, such that it was
considered part o f the urban area. These angles were mentioned by our
Shaykh, Muhammad al-Amln al-Shanqltl (d.i393H) - - in his Book,
D af Ihdm al-Idtirab 'an Aydt al-Kitdb, in the section about this ayah
from Surah Yusuf.

As for the difference between a Prophet and a Messenger, then it has

become widely known that the Prophet is the one to whom a Shan ah
is
revealed, but he is not commanded to convey it and the Messenger is the
one to whom a Shariahis revealed and he is commanded to convey it.
However, there are some proofs which prove that this differentiation is
not correct. Allah said,

“And how many a Prophet We sent amongst the former

peoples?” [Surah al-Zukhruf 43:6]

He said,

4 "^1

71
 “And We did not send before you any Messenger or
Prophet, except that when he spoke, Shaytdn threw into
it some doubt.” [Surah al-Hajj 22:52]

This proves that the Prophet is sent and commanded to convey the
message. Allah said,

“Indeed, We sent down the Tawrat, in which was

guidance and light. The Prophets who submitted to
Allah judged by it for the Jews, as did the rabbis and
Scholars by that which they were entrusted o f the Book
from Allah and they were witnesses thereto.”
[Surah al-Ma‘idah 5:44]

This ayah proves that the Prophets o f the Children o f Isra‘ll after Musa
judged by the Tawrat and called to it. Due to this, it is
possible to say about the difference between the Messenger and the
Prophet that the Messenger is the one to whom a Shariah
is revealed and
a Book is sent down to him. The Prophet is the one to whom it is revealed
that he must convey a previous message.1 This is an agreement with the

1Translator’s Note: Shaykh al-Islam Ibn Taym iyyah (CI.728H) said, “ A Prophet is one
to whom Allah reveals something and he conveys what Allah has revealed to him. I f
he is sent with that to those who go against the commands o f Allah, to convey a
message from Allah to them, then he is a Messenger. However, if he follows a
Shariah that came before him, and is not him self sent to anyone to convey a new —*

71
proofs. However, there is an ambiguity that remains, this is that there are
from the Prophets those who are described as a Prophet Messenger, as
Allah said about our Prophet, Muhammad

“ O Messenger, proclaim what has been revealed to you

from your Lord.” [Surah al-Ma‘idah 5:67]

Allah said,

“ O Prophet, why do you prohibit yourself from what

Allah has made lawful for you, seeking thereby the
approval o f your wives?” [Surah al-Tahrlm 66:1]

Allah said about Musa LSJbife),

“And mention in the Book, Musa. Indeed, he was

chosen, and he was a Messenger and a Prophet.”
[Surah Maryam 19:51]

Allah said about Ism ail ),

message from Allah to them, then he is a Prophet and not a Messenger.” Refer to al-
Nabuwwdt (p. 255) o f Ibn Taymiyyah.

73
 “And mention in the Book, Ismail. Indeed, he was true
to his promise, and he was a Messenger and a Prophet.”
[Surah Maryam 19:54]

The revelation was revealed to our Prophet, Muhammad at

first, but he was not commanded to convey it. Then, he was commanded
afterward to convey it due to the statement o f Allah,

“O you who have covered yourself with a garment, arise

and warn.” [Surah al-Muddaththir 74:1-2]

So due to this, Shaykh al-Islam Muhammad Ibn Abd al-Wahhab

(d.uo6H ) - - said in al-Usul al-Thalathab, “ He was made a Prophet
with,

“Read!” [Surah al-‘Alaq 96:1]

Then he was made a Messenger with,

74
 “ ...who have covered yourself with a garment.”
[Surah al-Muddaththir 74:1].” *

Due to this, it is said that the Prophet is the one to whom revelation is
revealed and he is not commanded to convey it for some time, or he is
commanded to convey a previous Shariah
, or it is said that the Prophet is
called a Messenger and the Messenger is called a Prophet.

The people o f determination from the Messengers were five. Allah

said,

“ So be patient, (O Muhammad), as were the people o f

determination amongst the Messengers.”
[Surah al-Ahqaf 46:35]

They are: Our Prophet Muhammad Ibrahim, Musa, Nuh

and ‘Isa. Indeed, Allah mentioned them in two ayat from the Quran in
His statement in Surah al-Ahzab,

1Refer to Sharh Thalathah al-Usul (p. 83) o f Ibn al-'Uthaymln.

75
 “When We took from the Prophets their covenant and
from you and from Nuh and Ibrahim and Musa and ‘Isa,
the son o f Maryam.” [Surah al-Ahzab 33:7]

And Allah said in Surah al-Shura,

“ He has ordained for you from the Religion what He

enjoined upon Nuh and that which We have revealed to
you, (O Muhammad), and what We enjoined upon
Ibrahim and Musa and ‘Isa - to establish the Religion and
not be divided therein.” [Surah al-Shura 42:13]

The greatest blessing that Allah has bestowed upon the Jinn and mankind
in the later times is that He sent them His noble Messenger: Muhammad
(fcjA&ZiSfeo). The Prophet directed them towards all that is
good and he warned them against all evil. Allah said,

76
 “Certainly did Allah confer great favor upon the Believers
when He sent amongst them a Messenger from
themselves, redting to them His aydt and purifying them
and teaching them the Book and wisdom, even though
they had been before in manifest error.”
[Surah Ali-Im ran 3:164]

Allah said,

“And We have not sent you except comprehensively to

mankind as a bringer o f good tidings and a wamer.
However, most o f the people do not know.”
[Surah al-Saba‘ 34:28]

Allah said,

“ O mankind! Indeed, I am the Messenger o f Allah to you

all.” [Surah al-A'raf 7:158]

Allah said,

77
 “ O people o f the Book! There has come to you Our
Messenger to make clear to you the Religion after a
period o f suspension o f Messengers, lest you say, “There
has not come to us any bringer o f good tidings or a
wamer.” So there has come to you a bringer o f good
tidings and a wamer. And Allah is competent over all
things.” [Surah al-Ma‘idah 5:19]

Allah said,

“Say, (O Muhammad): It has been revealed to me that a

group o f the Jinn listened and said: Indeed, we have
heard an amazing Qur'an. It guides to the right course,
and we have believed in it. And we will never associate
anyone with our Lord.” [Surah al-Jinn 72:1-2]

The Ummah o f our Prophet, M uham m ad is an Ummah o f

dawah (call) and an Ummah o f ijabah (response). The Ummah of
da'wah is every hum an being and Jinn from the time when he
was sent up until the Day o f Judgem ent. The Ummah o f

78
ijdbah are those who have been favored by Allah to enter into His pure
Religion. His Shariah is binding upon the Jinn and
m ankind and the call (da'wah) to it is directed to them all, it is not for one
to the exclusion o f the other. Rather, it is for everyone. The Messenger o f
Allah said, “By H im in whose H and is the soul o f
M uham m ad! N o one hears about me from this Ummah, regardless o f
whether he is a Jew or a Christian, then he dies whilst he has not believed
in me, except that he will be from the inhabitants o f the Fire.”1

So after our Prophet, M uham m ad (J^j was sent, the claim o f the
Jews and the Christians that they are followers o f M usa and Isa is no
longer o f benefit to them. Rather, it has been stipulated upon them that
they have iman in our Prophet, M uham m ad whose Shariah
has abrogated the sharai (laws) that came before it. The Prophets ended
with him. Allah said,

“Muhammad is not the father o f any one o f your men.

However, he is the Messenger o f Allah and the last o f the
Prophets.” [Surah al-Ahzab 33:40]

W hosoever rejects a single Messenger, then he has denied all o f the

Messengers, as Allah QjJJ) said,

' Related by M uslim (no. 240).

79
 “The people o f Nuh denied the Messengers.”
[Surah al-Shu‘ara‘ 26:105]

94,
!(«?),• -*JO

‘“ A d denied the Messengers.” [Surah al-Shu ara‘ 26:123]

“Thamud denied the Messengers.”

[Surah al-Shu'ara‘ 26:141]

“The people o f Lut denied the Messengers.”

[Surah al-Shu'ara‘ 26:160]

< !S S \d £ f

“The companions o f the thicket denied the Messengers.”

[Surah al-Shu‘ara‘ 26:176]

Every Ummah denied its Messenger and Allah added to that denial o f all
the Messengers, because denial o f one o f them is denial o f all o f them.
Whosoever believes in one Messenger and he denies the others, then he
has also denied that Messenger whom he claims to believe in.

Indeed, the Prophet called the Jinn and mankind to the pure
Religion and the Straight Path. Allah said,

80
 “And Indeed, you invite them to a Straight Path.”
[Surah al-Mu‘minun 23:73]

Allah said,

“And moreover, this is M y path, whichis straight, so

follow it; and do not follow other paths, for you will be
separated from His path. This has He instructed you that
you may become righteous.” [Surah al-An‘am 6:153]

So the path o f guidance is confined to following the Prophet

and Allah is not to be worshipped, except by that which His noble
Messenger brought. There is no path that reaches Allah,
except by following what he ( ^ j^ 2 u i[ ^ ) came with.

And the Muslim’s need for guidance to the Straight Path is greater than
his need for food and drink, because food and drink is his provision for
the life o f this world, whereas the Straight Path is his provision for the
abode o f the Hereafter. Due to this, the dud'(supplication) to seek
guidance to the Straight Path has come in Surah al-Fatihah, which i
obligatory to recite in every rak'ab (unit) from the rakddt
o f the Prayer,
regardless o f whether it is an obligatory or supererogatory Prayer. Allah
( j^ ) s a id ,

81
 “Guide us to the Straight Path - the path o f those upon
whom You have bestowed Your favor, not o f those who
have evoked Your anger, nor o f those who are astray.”
[Surah al-Fatihah 1:6-7]

So the Muslim supplicates with this dua

constantly so that His Lord will
guide him to the Path o f those whom He favored from the Prophets, the
truthful ones, the martyrs and the righteous. He supplicates that Allah
distances him from the path o f those with whom Allah is angry and those
who are misguided, from the Jews, the Christians and other than them
from the enemies o f the Religion.1

The Prophet’s guiding the Jinn and mankind to the Straight

Path is the light for which AJlah described him in His statement,

1 Translator’s Note: Imam Muhammad Ibn al-'Uthaymin said, “ The causes for
leaving the Straight Path are either ignorance (jabl) or obstinate rejection ('inad).
Those who left it due to obstinate rejection are the ones whom Allah is angry with,
and at the head o f them are the Jews. The others are the ones who left it due to
ignorance. This applies to everyone who does not know the truth, and at the head o f
them are the Christians. However, this applied to them - I mean the Christians -
before the Prophet was sent. As for after he was sent, then
they know the truth now, yet they oppose it. So now both the Jews and Christians
have become the same. They have all earned the anger o f A llah.” Refer to Tafsir Ju z ‘
'Amma (p. 34) o f Ibn al- Uthaymln.

82
 “ O Prophet! Indeed, We have sent you as a witness and a
bringer o f good tidings and a wamer and one who invites
to Allah, by His permission, and an illuminating lamp.”
[Surah al-Ahzab 33:45-46]

So Allah described him in this ayah as an illuminating lamp (sirdj

munir), who illuminates the path to Allah ( f or His servants.
This is also the meaning o f the light, which Allah described in the Quran
when He said,

“ So believe in Allah and His Messenger and the light,

which We have sent down.” [Surah al-Taghabun 64:8]

The light o f the Qur‘dn is whatever it comprises from guidance to the

Straight Path.

Fifthly: Belief ( iman

) in the Last Day and attestation ( ) and tasdiq
affirmation o f everything that has come in the Book and the Sunnah
about everything that will occur after death. Indeed, Allah made the
abodes into two abodes:

i. The abode o f worldly life (dar al-dunyd).

ii. The abode o f the Hereafter {dar al-dkhirah).
The dividing line between these two abodes is death and the blowing into
the horn, due to which everyone will die; including those who are still
living during the last times o f dunyd (worldly life). Everyone who has
already died will be resurrected and stand. Everyone will be moved from
the abode o f deeds ( dar al-amat) to the abode o f recompense ( dar al-
jazd “). The life after death is two lives:

83
 i. The life o fal-Barzakb (the interval), and it is whatever is
between death and the Resurrection.
ii. Life after death.

N o one knows the reality o f the life o f al-Barzakhbesides Allah. It is the

life that comes directly after death. It succeeds life after death, because
both o f these lives have a recompense for the deeds.

From iman
in the Last Day is iman
in the fitnab
(trial, tribulation) o f the
grave and its blessing and its punishment. Indeed, abadith
have been
mentioned about the trial o f the grave and the questioning therein, its
blessing and its punishment. So al-Bukhari relates in his Sahih
(no. 86),
from Fatimah Bint al-Mundhir from Asma‘, from 'A ‘ishah
about the story o f the Prayer for an eclipse. In it the Prophet
said, ‘There is nothing that I have not yet seen, except that I have seen it
now in my station, even Paradise and Hell. So it has been revealed to me
that you will be tested in your graves like or similar - 1 do not know which
word Asma‘ used - to the fitnab
o f the Anti-Christ. It will be said, “ What
do you know about this man?” As for the Believer, or the miiqin (one
who is certain in his belief) - 1 do not know which o f the two terms Asma‘
used - he will say, “ He is Muhammad, he is the Messenger o f Allah. He
came to us with clear proofs and guidance. So we answered his call and
followed him. He is Muhammad.” He will repeat this three times. So it
will be said, “ Sleep in peace, since we have come to know that you are a
faithful Believer.” As for the munafiq (hypocrite) or the murtab
(doubtful one) - 1 do not know which o f the two terms Asma‘ used - then
he will say, ‘I do not know. I heard the people saying something, so I said
it.”

Al-Bukhari relates in his Sahih (no. 4699), from al-Bara‘ Ibn ‘Azib
that the Messenger o f Allah said, “ When the
Muslim is questioned in the grave, he will testify that there is none worthy
o f worship besides Allah and that Muhammad is the Messenger o f Allah.
That occurs in His statement,

84
 c J p \ \j 2 \l J > ^ \ i

“Allah keeps firm those who believe, with the firm word,
in the worldly life and in the Hereafter.”
[Surah Ibrahim 14:27].”

There occurs in the Musnad (no. 18534) o f Imam Ahmad, with a hasan
isnad from al-Bara‘ Ibn 'Azib a long hadith, in which there
occurs, “ So there will come to him - that is, the Believer - two Angels.
They will sit near him and say to him, “ Who is your Lord?” He will reply,
“ M y Lord is Allah.” They will say to him, “ What is your religion?” He will
reply, “ M y Religion is Islam.” They will say to him, “ Who is this man who
was sent amongst you?” He will reply, ‘ He is the Messenger o f Allah

There occurs in the same hadith, “A nd there will come to him - that is, the
disbeliever - two Angels who will sit near him. They will say to him,
“W ho is your Lord?” He will reply, “Hah, hah, I do not know !” They
will say to him, “W hat is your religion?” H e will reply, “Hah, hah, I do
not know!” They will say to him, “W ho is this m an who was sent
amongst you?” He will reply, ‘Hah, hah, I do not know!”
In the same hadith, it is said to the Believer, “Make space for him in
Paradise and clothe him with the clothes o f Paradise and open for him a
door to Paradise.” He said, “Its w ind and fragrance will come to him and
his grave will be made as spacious as the eye can see.” The hadith says
about the disbeliever, “Make space for him in the Fire and open for him a
door to the Fire. So there will come to him some o f its heat and hot wind
and his grave will become constricted for him until his ribs interlace.”’

1Sahih: Refer to Ahkdm al-Janaiz (p. 159) o f al-Albanl.

85
There occurs in the Musannaf (no. 6744) o f Abd al-Razzaq, from Ibn
Jurayj who said: A bu al-Zubayr informed me that he heard Jabir Ibn
‘Abdullah saying, ‘Indeed, this Ummah will be tested in its graves. When
the Believer enters his grave, and his companions turn and walk away from
him, an Angel o f severe rebuke will come to him and say, “ What did you
used to say about this man?” The Believer will say, “ I used to say that he
was the Messenger o f Allah and His servant.” The Angel will
say to him, “ Look at your seat which was for you in the Fire, since Allah
has saved you from it and He has exchanged in its place your seat which
you see in Paradise.” He will be shown both o f them. The Believer will
say, “ Should I give the good news to my family?” The Angel will say to
him, “ Be calm, since this is your seat forever.” When the companions o f
the hypocrite turn and walk away from him, the Angel will say to him,
“ What did you used to say about this man?” He will reply, “ I do not
know, I used to say whatever the people said.” It will be said to him, ‘You
did not know. Look at your seat which was for you in Paradise. Indeed,
Allah has exchanged in its place your seat in the Fire.” Its isnad Sahih
is
and it has the ruling o f being considered a statement o f the Prophet

Muslim relates in his Sahih (no. 588), from Abu Hurayrah who
said, ‘The Messenger o f Allah (^j<e 3eijs|^) said, ‘When one o f you recites
the tashahhud in Prayer, then let him seek refuge from four by saying: O
Allah, I seek refuge with you from the punishment o f Hell and from the
punishment o f the grave and from the trials o f life and death and from the
evil trial o f the Anti-Christ.”

There occurs in the Sahih (no. 1377) o f al-Bukhari, from A bu Hurayrah

(il^ ^ S ) who said, ‘The Messenger o f Allah used to
supplicate, ‘O Allah, I seek refuge with you from the punishm ent o f the
grave and from the punishm ent o f the Fire and the trials o f life and death
and from the trial o f the Anti-Christ.”

86
These three affairs, which one will be questioned about in the grave, have
been mentioned together in the hadith
o f al-‘Abbas Ibn ‘Abd al-Muttalib
in Sahih Muslim (no. 56), that he heard the Messenger o f Allah
saying, “ He has tasted the sweetness o f iman who is pleased
with Allah as a Lord and with Islam as a Religion and with Muhammad as
a Messenger.” This questioning in the grave has also been mentioned in
the supplications for the morning and the evening and in the supplication
adhan
that is said at the time o f the (call to Prayer).

Indeed, Shaykh al-Islam Muhammad Ibn 'Abd al-Wahhab (d.izo6H) -

- has based upon these three questions his invaluable treatise, al-
Usiil al-Thaldthah wa Adillatuha (The Three Fundamental Principles
and Their Proofs), which no layman or student o f knowledge can do
without. He intended by the three principles: the servant’s knowledge o f
his Lord, his Religion and his Prophet ( ^ j ^ i % i ) .

Allah (j^£p) said about the people o f Fir'awn,

“The Fire, they are exposed to it morning and evening.

And the day the Hour appears, it will be said: Make the
people o f Firawn enter the severest punishment.”
[Surah Ghafir 40:46]

This ayah proves that they will be punished in the Fire whilst they are still
in their graves. When the Resurrection occurs, they will be moved to a
punishment that is more severe.

As for the blessings o f the grave, then there has come in the hadith that
the souls o f the martyrs are in the bellies o f green birds in lamps that are

87
hung from the Throne o f Allah. They roam freely wherever they will in
Paradise. Then they seek shelter in these lamps.1

Imam Ahmad (d.z4iH) relates in his Musnad

(no. 15778), from Imam al-
Shaffl (d.204H), from Imam Malik (no. 179H), from Ibn Shihab
(d.i24H), from Abd al-Rahman Ibn Ka‘b Ibn Malik, from his father,
from the Prophet (^bjaiSeijjj^) who said, “ Indeed, the soul o f the Believer
is in a bird, which sits upon the trees o f Paradise, up until Allah (JliyiljC;)
returns its soul to its body upon the Day o f Resurrection.” It is a Sahih
hadith. In its isnadare three o f the four Imams, the founders o f the well-
known madhahib(schools o f law) for Ahl al-Sunnah.
Imam Ibn Kathlr
(d.774H) said in his tafsir, concerning the statement o f Allah ( J ^ p ),

“And never think o f those who have been killed in the

path o f Allah as dead. Rather, they are alive with their
Lord, receiving provision.” [Surah Ali-'Imran 3:169]

“ Indeed, a hadith
has been related to us in the Musnad
o f Imam Ahmad
containing good news for every Believer; that his soul will be roaming
freely in Paradise and eating from its fruits. The soul will see whatever is
in it from splendour and delight. The soul will witness whatever Allah has
prepared for it from generosity. This narration occurs with a great,
strong, Sahih isnad.
It has combined within it three o f the four Imams,
the founders o f the followed madhahib.”
Then he mentioned the isnad
and text o f the hadith.

' Related by M uslim (no. 1887), from the hadith o f ‘Abdullah Ibn M asud ).
There occurs in Sahih Muslim (no. z868), from Zayd Ibn Thabit
(ilZg&j), that the Prophet said, “ Indeed, this Ummah will be
tested in its graves. Were it not that you would never again bury your
dead, I would have supplicated to Allah to allow you to hear the
punishment o f the grave that I hear.”

The ahadith about the punishment o f the grave and about seeking refuge
with Allah from it are many. These proofs show that the Believers will be
blessed in their graves and the disbelievers will be punished therein. The
blessing and the punishment will happen to the souls as well as the bodies.

From imdn (belief) in the Last Day is imdn in the Resurrection after
death. Allah said,

“And the horn will be blown, and whoever is in the

heavens and whoever is upon the earth will fall dead,
except whom Allah wills. Then it will be blown again,
and at once they will be standing, looking on.”
[Surat al-Zumar 39:68]

Allah said,

89
 “Those who disbelieve have claimed that they will never
be resurrected. Say: Yes, by my Lord, you will surely be
resurrected; then you will surely be informed o f what you
did. And that is easy for Allah.”
[Surah al-Taghabun 64:7]

Allah said,

J f- J d j ( jW j* 4Jii c h i ^
4 A Jj) Ao\j S\ j \j 0

“That is because Allah is the truth and because He gives

life to the dead and because He is over all things
competent. And that the Hour is coming - no doubt
about it - and that Allah will resurrect those in the
graves.” [Surah al-Hajj 22:6-7]

In this ayah is a text about the resurrection o f those in the graves, because
in most cases, people are buried in graves after death. The Resurrection is
for everyone who has died, whether he is in a grave or not, as Allah
said,

“And they swear by Allah their strongest oaths that Allah

will not resurrect the one who dies. Rather, it is a true
promise binding upon Him, but most o f the people do
not know.” [Surah al-Nahl 16:38]

90
The grave o f our Prophet M uham m ad will be the first grave
to be separated from its inhabitant at the Resurrection, due to the
statem ent o f the Prophet “I will be the leader o f the children
o f Adam on the Day o f Judgem ent and I am the first to be separated from
his grave and I am the first to intercede and the first whose intercession
will be accepted.”1

M uch o f what has occurred in the Quran in affirm ation o f the issue o f
the Resurrection has been clarified by three affairs:

The First Affair: Notification about the creation o f m ankind the first
time. Allah said,

0 SIX*

“ Does man not consider that We created him from a

mere sperm-drop - then at once he is a clear adversary?
And he presents for Us an example and forgets his own
creation. He says, “Who will give life to bones whilst
they are disintegrated?” Say: He will give them life who
produced them the first time; and He is, o f all creation,
Knowing.” [Surah Ya Sin 36:77-79]

' Related by M uslim (no. 2278).

9i
Allah said,

“And it is He who begins creation; then He repeats it,

and that is even easier for Him. To Him belongs the
highest attribute in the heavens and earth. And He is the
Exalted in Might, the Wise.” [Surah al-Rum 30:27]

Allah (32j 2j\2 ) said,

(j a ;y t - ' l y i .

“ O People! I f you should be in doubt about the

Resurrection, then consider that indeed, We created you
from dust, then from a sperm-drop, then from a clinging
clot, and then from a lump o f flesh, formed and
unformed.” [Surah al-Hajj 22:5]

92
Allah said,

“The day when We will fold the heaven like the folding
o f a written sheet for the records. As We began the first
creation, We will repeat it. That is a promise binding
upon Us. Indeed, We will do it.”
[Surah al-Anbiya‘ 21:104]

Allah said,

Did We fail in the first creation? Rather, they are in

confusion over a new creation.” [Surah Q a f 50:15]

93
 “Does man think that he will be left neglected? Had he
not been a sperm from semen emitted? Then he was a
clinging clot, and Allah created his form and
proportioned him. And made him two genders, the male
and the female. Is not that Creator able to give life to the
dead?” [Surah al-Qiyamah 75:36-40]

The Second Affair: Notification about giving life to the earth after its
death. Allah said,

0 ( p j £&Jb\

“And you see the earth barren, but when We send down
upon it rain, it quivers and swells and grows something o f
every beautiful kind. That is because Allah is the truth
and because He gives life to the dead and because He is
competent over all things. And that they may know that
the Hour is coming - no doubt about it - and that Allah
will resurrect those in the graves.” [Surah al-Hajj 22:5-7]

Allah ( said,

94
 “And from His signs is that you see the earth stilled, but
when We send down upon it rain, it quivers and grows.
Indeed, He who has given it life is the Giver o f life to the
dead. Indeed, He is competent over all things.”
[Surah Fussilat 41:39]

Allah said,

“ He brings the living out o f the dead and brings the dead
out o f the living and brings to life the earth after its
lifelessness. And thus you will be brought out.”
[Surah al-Rum 30:19]

Allah ( said,

b e - \ . r1

“And who sends down rain from the sky in measured

amounts and We revive thereby a dead land - thus will
you be brought forth.” [Surah al-Zukhruf 43:11]

95
Allah said,

“And We have sent down blessed rain from the sky and
made grow thereby gardens and grain from the harvest
and lofty palm tree having fruit arranged in layers - as
provision for the servants, and We have given life thereby
to a dead land. Thus is the resurrection.”
[Surah Q a f 50:9-11]

Allah said,

“And it is He who sends the winds as good tidings before

His mercy until, when they have carried heavy rain
clouds, We drive them to a dead land and We send down
rain therein and bring forth thereby some o f all the fruits.
Thus will We bring forth the dead; perhaps you may be
reminded.” [Surah al-A'raf 7:57]

96
Allah said,

“And it is Allah who sends the winds, and so they stir the
douds, and We drive them to a dead land and give life
thereby to the earth after its lifelessness. Thus is the
resurrection.” [Surah Fatir 35:9]

The Third Affair: Notification about the creation o f the heavens and the
earth, and that is greater than the creation o f mankind. Allah said,

“Surely, the creation o f the heavens and the earth is

greater than the creation o f mankind, but most o f the
people do not know.” [Surah Ghafir 40:57]

Allah said,

97
 “ Do they not see that Allah, who created the heavens and
the earth and did not fail in their creation, is able to give
life to the dead? Yes. Indeed, He is competent over all
things.” [Surah al-Ahqaf 46:33]

Allah (jijiy jC ) said,

“ Is not He who created the heavens and the earth able to

create the likes o f them? Yes, it is so; and He is the
Creator, the All-Knowing.” [Surah Ya Sin 36:81]

Allah ( said,

“Do they not see that Allah, who created the heavens and
the earth, is the One able to create the likes o f them? And
He has appointed for them a term, about which there is
no doubt. However, the wrongdoers refuse anything
except disbelief.” [Surah al-Isra‘ 17:99]

98
Allah said,

“Are you a more difficult creation, or is the heaven?

Allah constructed it.” [Surah al-Mursalat 79:27]

There are other dydt as well.

The Resurrection on the Day o f Judgem ent will occur by the return o f the
bodies, which were inhabited in this world, along w ith the souls, to receive
the reward or the punishm ent. They will not be in new bodies, which
were not inhabited in this world. This is w hat the disbelievers find
impossible and thus they reject the Resurrection. Allah said,

“Rather, they wonder that there has come to them a

wamer from amongst themselves, and the disbelievers
say, “ This is an amazing thing. When we have died and
become dust, we will return to life? That is a distant
return.” We know what the earth diminishes o f them,
and with Us is a Preserved Book.” [Surah Q a f 50:2-4]

Allah clarified that He knows about every atom from the

atoms that make up the bodies, which the earth has caused to diminish.

99
He will return them as they were. So that dead person will be resurrected
in his very body that he had in the life o f this world. Allah said,

(jj) '4 ? ^

“And mention when Ibrahim said, “ M y Lord, show me

how You give life to the dead.” Allah said, “ Have you not
believed?” He said, “Yes, but I ask only that my heart may
be satisfied.” Allah said: Take four birds and commit
them to yourself. Then, after slaughtering them, put
upon each hill a portion o f them; then call them - they
will come flying to you in haste. And know that Allah is
Exalted in Might and All-Wise.”
[Surah al-Baqarah 2:260]

The meaning is as Ibn Kathlr has mentioned from a group o f the Salaf,
that Ibrahim cut up four birds and mixed up their flesh.
He placed a piece o f them upon the top o f each hill. Then he called them.
So the pieces o f each bird came together until the birds returned to their
previous forms and then they came to him quickly.1

1 Refer to Tafsir al-Qur'an al-'Azim (p. 324) Ibn Kathlr.

100
Allah (JUiySiWUi) said,
 “And mention (O Muhammad), the day when the
enemies o f Allah will be gathered to the Fire whilst they
are driven assembled in rows until, when they reach it,
their hearing and their eyes and their skins will testify
against them for what they used to do. And they will say
to their skins, “Why have you testified against us?” They
will say: We were made to speak by Allah, who has made
everything speak; and He created you the first time and to
Him you are returned. And you were not covering
yourselves, lest your hearing testify against you or your
sight or your skins, but you assumed that Allah does not
know much o f what you do. And that was your
assumption, which you assumed about your Lord. It has
brought you to ruin and you have become amongst the
losers.”
[Surah Fussilat 41:19-23]

These dydtprove that the bodies these souls had in this life are the very
same bodies to which they will be returned. Then the ears, the eyes and
the skins will testify to the sins that their inhabitants committed with
them.

Similar to these dydt is the statement o f Allah

“That Day, We will place a seal over their mouths, and

their hands will speak to Us, and their feet will testify
about what they used to earn.” [Surah Ya Sin 36:65]

102
Also similar is the statement o f Allah (JUyJiUUi),

“ On a Day when their tongues, their hands and their feet

will bear witness against them as to what they used to
do.”
[Surah al-Nur 24:24]

T he proof for that from the Sunnah is a hadith that tells the story o f the
m an who advised his children that when he dies, they m ust burn up his
body and then they m ust throw a portion o f his ashes upon the land and a
portion o f them in the sea. Allah com m anded the sea to bring out
whatever from his ashes was within it and He com m anded the land to
bring out whatever was within it, up until the body had been resurrected
as it was before.1
From imdn in the Last Day is belief in the gathering o f the people from
their graves and other places in a place o f standing. From this belief is that
the people will seek intercession from the people o f determ ination
am ongst the Messengers to rescue them from the hardship that they are in.
T he major intercession (al-shafaah al-uzma) will then take place for our
Prophet, M uham m ad and that is the Praiseworthy Station
(,al-maqam al-mahmud). Allah will come to deliver the judgem ent
between the servants. Allah said,

1 Related by al-Bukhari (no. 7506) and M uslim (no. 2756), from the hadith o f A bl
Hurayah

103
 “And We will gather them and We will not leave behind
anyone from amongst them.” [Surah al-Kahf 18:47]

Al-Bukhari (no. 6527) and M uslim (no. 2859) relate from 'A'ishah
>) who said, ‘The Messenger o f Allah said, ‘You will be
gathered barefoot, naked and uncircumsized.” A ‘ishah said, “O
Messenger o f Allah! W on’t the men and the wom en be looking at each
other?” He replied, “The affair will be too grave for them to notice each
other.”1

Ibn Kathlr said in explanation o f the statem ent o f Allah

“And your Lord has come, and the Angels, rank upon
rank.” [Surah al-Fajr 89:22]

“M eaning, He has come to judge between His creation. T hat will occur
after they seek intercession with the absolute leader o f the children o f
Adam &*&): M uham m ad After they have asked the
people o f determ ination from the Messengers, one after the other, and all
o f them will say, “I am not the one for that.” T hen the rotation will come
to a stop at M uham m ad so he will say, “I will do it, I will do
it.” He will go and intercede with Allah (JliyisUUi.) to hasten the
judgement. Allah will accept his intercession for that. This is the first o f
the intercessions and this is the Praiseworthy Station, as has been
previously explained in Surah Subhan. Allah (jliylljO) will come to

1 It is also related by al-Bukhari (no. 6526) and Muslim (no. 2860), from the hadith o f
Ibn 'Abbas

104
deliver the judgement, however He wills. The Angels will come before
Him, ranks upon ranks.” 1

The servants will be presented to Allah. He will judge them for their
deeds. Allah said,

“And they will be presented to your Lord in rows, and

He will say: You have certainly come to Us just as We
created you the first time.” [Surah al-Kahf 18:48]

Allah said,

“And who is more unjust than he who invents a lie

against Allah? Those will be presented before their Lord,
and the witnesses will say, “ These are the ones who lied
against their Lord.” Unquestionably, the curse o f Allah is
upon the wrongdoers.” [Surah Hud 11:18]

Allah said,

' Refer to Tafsir al-Qur‘dn al- Azim (p. 1994) o f Ibn Kathir.

105
 J^ = S \ Xj >J.U\Sj1^jO^45 5^-5

And the record o f deeds will be placed open, and you

will see the criminals fearful o f that within it, and they
will say, “ O, woe to us! What is this Book that leaves
nothing small or great, except that it has enumerated it?”
And they will find what they did present before them.
And your Lord does injustice to no one.”
[Surah al-Kahf 18:49]

Allah said,

0 l3>iS ^

0 I f 13^$ 1

“Then as for he who is given his record in his right hand,

then he will be judged with an easy account and return to
his people in happiness. And as for he who is given his
record behind his back, then he will cry out for
destruction and enter to bum in a blaze.”
[Surah al-Inshiqaq 84:7-12]

106
Allah said,

That Day, you will be exhibited for judgement; not

hidden amongst you is anything concealed. So as for he
who is given his record in his right hand, he will say,
“ Here, read my record! Indeed, I was certain that I would
be meeting my account.” So he will be in a pleasant life,
in an elevated garden, its fruit to be picked hanging near.
They will be told, “ Eat and drink in satisfaction for what
you put forth in the days past.” And as for he who is
given his record in his left hand, he will say, “ O, I wish I
had not been given my record and had not known what is
my account. I wish my death had been the decisive one.
M y wealth has not availed me. Gone from me is my
authority.” Allah will say: Seize him and shackle him.
Then drive him into Hellfire. Then insert him into a
chain whose length is seventy cubits.
[Surah al- Haqqah 69:18-32]

107
Allah said,

“That Day, the people will depart separated into

categories to be shown the result o f their deeds. So
whoever does an atom’s weight o f good will see it, and
whoever does an atom’s weight o f evil will see it.”
[Surah al-Zalzalah 99:6-8]

The Messenger o f Allah said, “ Whosoever is called to account

will be punished.” A ‘ishah (%*£$?&) said, “ Does Allah not say,

“ ...then he will be judged with an easy account.”

[Surah al-Inshiqaq 84:8]

She said, ‘He replied, ‘This only means the presentation o f the accounts.
However, everyone who is debated about his account will be destroyed.” 1

From imdn in the Last Day is belief in the Hawd (pond) o f our Prophet
('fcji&iftfeo). The ahadith about this are related in mutawdtir1form from
1 Related by al-Bukhari (no. 103) and Muslim (no. 2867).
1 M utawatir: Imam M uham m ad Ibn Salih al-'Uthayrmn (d.i42iH ) - iasUjfci - said,
“Mutawdtir is that which is narrated by a group o f narrators, such that it is, in reality,
impossible for them to have all agreed upon a lie, and they based it upon what they
perceived (i.e. saw or heard).” Refer to Mustalah al-Hadith (p. 6) o f al-'Uthaymln.

108
the Messenger o f Allah Al-Bukhari ((J.256H) - ~
mentions it in “ Chapter: Concerning the Hawd” from the ‘ Book of Heart
Softening Narrations’ in his Sahih
through nineteen paths, from (no.
6575-6593). Al-Hafiz [Ibn Hajr] mentions in al-Fath
(11/468-469) that the
Companions who narrated about the Hawd
reached more than fifty in
number. He mentions twenty-five o f them quoting from al-Qadl ‘Iyad
(d.544H) and he mentions three quoting from al-Nawaw! (d.6y6H) and
then he adds more narrations close to that amount. The Companions
who narrated about the Hawd were more than fifty in number. Imam Ibn
Kathlr (d-774H) mentions in Kitdb al-Nihdyah(2/29-65) ahadith
about
the Hawd from more than thirty Companions. He mentions them
through the asanid
o f the Imams who collected them in most cases.

From that which has come about the description o f the Hawd o f the
Prophet is his statement, “ M y Hawd goes for the distance o f
a month. Its water is whiter than milk and its fragrance is more fragrant
than musk. Its cups are more numerous than the stars in the sky.
Whosoever drinks from it will never be thirsty again ever.” 1 Muslim relates
it in his Sahih (no. 2292) with the wording, “ M y Hawd.
goes for the
distance o f a month and its sides are equal. Its water is whiter than silver
and its smell is more fragrant than musk. Its cups are more numerous
than the stars in the sky. So whoever drinks from it will never be thirsty
afterward ever.”

There occurs in Sahih Muslim (no. 2300), from the hadith o f Abl Dharr
wherein it states, “ There would flow within it two spouts from
Paradise. Whosoever drinks from them will never become thirsty. Its
width is the same as its length, it is like what is between Amman and
Aylah. Its water is whiter than milk and sweeter than honey.”

There are from the people those who will be driven away from
approaching the Hawd.
Al-Bukhari relates in his Sahih
(no. 6576), from

1Related by al-Bukhari (no. 6579), from the hadith of'A bdullah Ibn ‘Amr

109
Ibn Mas'ud from the Prophet who said, “ I will
precede you to the Hawd.
I will have to contend for some o f the men
from amongst you. Then, they will be snatched away from me. I will say,
“ O Lord, my companions!” It will be said, “ Indeed, you do not know
what they innovated after you.”

The intended meaning o f these ‘companions’ is a few people who

apostasized after the death o f the Prophet and they were then
killed at the hands o f the victorious army, which Abu Bakr al-Siddlq sent
to fight the apostates.

The Rdfidah' who harbor resentment against the Companions claim that
the Companions apostasized after the death o f the Prophet

1 Rafldah: Al-SaksakI said in his book, M drifah 'Aqa'id A hl al-Adydn (p. 36), “ They
came to be called the Rdfidah (rejectors) due to their rejection ( rafd) o f A bu Bakr and
Um ar (\kZ£fej). A nd it is said that their name was due to their rejection o f Zayd Ibn
A ll ( i w h e n he gave his allegiance to A bu Bakr and ‘U m ar and spoke
with acceptance o f their leadership. So Zayd said, “ They (i.e. the Rdfidah) have
rejected me ( rafaduni).” So they came to be called al-Rdfidah. A nd they came to be
called Shiah (followers) when they said, “ We are from the followers (shiah) o f A ll
Ibn A bi Talib {<£$£>).” However, some o f them spoke other than the truth about
him and they were the extremists. So some o f them made him a deity whilst others
considered him a prophet. Indeed, All fought some o f them during his time
and burned others. A nd the extremists from amongst them denied the Day o f
Reckoning.” End o f al-Saksakl’s words.
A nd they are united upon the view that the Prophet textually stipulated
the succession o f A ll Ibn A bi Talib by name and that the leadership is not
obtained, except through a divine text and that their imams are infallible against
major and minor sins and the disavowal o f A bu Bakr, ‘Um ar and many o f the
Companions, except for the sect known as the Zaydiyyah. Refer to al-Maqaldt al-
Isldmiyyin (1/89) o f A bu al-Hasan al-Ash'ari, al-Milal wa al-Nihal (1/146) o f al-
Sharhastanl and al-Burhdn fiM d rifa h Aqa'id A hl al-Adydn (p. 36) o f al- Saksakl.
Indeed, alter the time o f 'A ll Ibn A bi Talib (&£&>), the Rdfidah split up into four
groups, as has been mentioned by A bd al-Qahir Ibn Tahir al-Baghdadl: the
Zaydiyyah, the Imdmiyyah, the Kaysdniyyah and the Ghuldt. Refer to al-Farq bayn
al-Firaq (p. 15) o f al-Baghdadl. A nd al-Sharhastanl added: the hmailiyyah. Refer —*

no
except for a small group from amongst them and that they will be driven
away from the Hawd. Rdfidah themselves deserve
The reality is that the
to be driven away from the Hawd o f the Messenger o f Allah s]^»),
because they do not wash their feet in the ablution. Rather, they wipe
over their feet. Indeed, the Messenger o f Allah said, “ Woe to
the ankles from the Fire.” 1 They will not have the mark o f radiance, which
the Messenger o f Allah i$S>) spoke about, “ Indeed, on the Day o f
Judgement my Ummah will be called those with radiance faces, arms and
feet from the effects o f ablution.”2

From imdn in the Last Day is imdn

in weighing the deeds o f the servants.
They will be counted, then they will be weighed. The one whose scales are
heavy with good deeds will be saved and the one whose scales are light will
be destroyed. Allah ( j^ F ) said,

“And We place the scales o f justice for the Day of

Resurrection, so no soul will be treated unjusdy at all.
And if there is even the weight o f a mustard seed, We will
bring it forth. And sufficient are We to take account.”
[Surah al-Anbiya‘ 21:47]

to al-Milal wa al-Nihal (1/147) o f al-Sharhastani. Indeed, these groups split further

into a number o f other sects as well.
1 Related by al-Bukhari (no. 165) and Muslim (no. 242), from the hadith o f A bl
Hurayrah ( i^ $ % ) .
1 Related by al-Bukhari (no. 136), from the hadith ot A bi Hurayah

hi
Allah said,

“And the weighing o f deeds that Day will be the truth. So

those whose scales are heavy - it is they who will be the
successful. And those whose scales are light - they are the
ones who will lose themselves for what injustice they were
doing toward Our ayat.” [Surah al-A'raf 7:8-9]

Allah said,

“ So when the Horn is blown, no relationship will there

be among them that Day, nor will they ask about one
another. And those whose scales are heavy with good
deeds - it is they who are the successful. But those whose
scales are light - those are the ones who have lost their
souls, being in Hell, abiding eternally.”
[Surah al-Mu‘minun 23:101-103]

112
Allah said,

“Then as for one whose scales are heavy with good deeds,
he will be in a pleasant life. But as for one whose scales
are light, his refuge will be an abyss. And what can make
you know what that is? It is a Fire, intensely hot.”
[Surah al-Qari'ah 101:6-11]

The Messenger o f Allah V&fea) said, “ Cleanliness is half o f iman

al-bamdulilldb (saying: all praise is for Allah) fills the scales,
(faith), and
andsubbdnalldb (saying: how free is Allah from all imperfections) and al-
bamdulilldb fill whatever is between the heavens and the earth.” 1 The
Messenger o f Allah ci5ij^») said, “ There are two statements that are
beloved to al-Rabmdn. They are light upon the tongue, but heavy upon
the scales:subbdnalldbi wa bi bamdibi (glorified is Allah and all praise is
for Him), subbanallabil- azim (glorified is Allah, the Magnificent).”1
Though the deeds are intangible, Allah will make them tangible so that
they may be placed upon the scales. The wisdom behind weighing the
deeds o f the servants is to make manifest the justice o f Allah and to make
the servant aware o f his deeds. Allah ( knows everything; and
from that are the deeds o f the servants, regardless o f whether they are
weighed or not.

1 Related by Muslim (no. 223), Ahm ad in al-Musnad (no. 21828) and al-Darimi in his
Sunan (no. 651), from the hadith o f A bi M alik al-Ashari ( iiiife j).
1 Related by al-Bukhari (no. 7563) and M uslim (no. 2694), from the hadith o f A bi
Hurayrah JgJ).

113
Just as the deeds will be weighed, the scrolls that documented the deeds
will also be weighed, as occurs in the hadith
o f the card and the scrolls.
The Messenger o f Allah said, “ Indeed, Allah will redeem a
man from my Ummah over the heads o f all o f the creation on the Day o f
Judgement. Ninety-nine scrolls will be layed out in front o f him, each
scroll will go for as far as the eye can see. Then it will be said, “ Do you
deny anything from this? Have the writings o f M y scribes oppressed
you?” He will reply, “ No, O Lord!” It will be said, “ Do you have an
excuse?” He will reply, “N o, O Lord!” It will be said, “ Rather, you have a
good deed according to us. So you will not be oppressed today.” A card
will come out having written upon it, ‘I testify that there is no deity
worthy o f worship besides Allah and I testify that Muhammad is the
servant o f Allah and His Messenger.’ It will be said, “ Attend your
weighing.” He will reply, “ O Lord! What is this card in front o f the
scales?” It will be said, “ Indeed, you will not be oppressed.” He said: The
scrolls will be placed upon a scale and the card will be placed upon a scale.
The scrolls will be light and the card will be heavy. Nothing will be
heavier than the name o f Allah.” '

There will also be a weighing for the one who performed the deeds, due to
the statement o f the Prophet about the legs o f Ibn Mas'ud
“ By the one in whose Hand is my soul! Surely, they will be
heavier in the scales than the mountain o f Uhud.”1

From imdn in the Last Day is belief in the Sirat.

It is a bridge erected over
the back o f Hell. The Muslims will pass over it to reach Paradise in
accordance to their deeds. From them are those who will pass like a flash
o f lightning. From them are those who will pass like the wind. From

1Sahih: Related by al-Tirmidhl (no. 2639) who declared it hasan and al-Hakim
declared it Sahih upon the condition o f Muslim in al-Mustadrak (1/6) and al-
Dhahabl agreed. Refer to Silsilah al-Sahihah (no. 135) o f al-Albanl.
1 Hasan: Related by Ahmad in al-Musnad (no. 3991) and others from the hadith o f
Abdullah Ibn M as'ud (<&&fey). A nd it is a hasan hadith. It was authenticated by al-
Alban! in Silsilah al-Sahihah (no. 1392).

114
them are those who will crawl slowly. There occurs in Sahih al-Bukhdri
(no. 806) and Muslim (no. Z99) from the hadith
o f A bu Hurayrah
wherein he said, “ The Sir at will be laid across Hell.
I will be the first o f the Messengers who will lead their followers across.
N o one will speak upon that day, except for the Messengers and the
speech o f the Messengers upon that day will be, “ O Allah, save us, save
us!” In Hell there will be hooks like the thorns o f al-Sdddn (a thorny
plant). Have you seen the thorns o f al-Sddari!” They said, “ Yes.” He
al-Sdddn
said, “ Indeed, they are like the thorns o f , but no one knows how
large they are besides Allah. Those hooks will snatch the people away
according to their deeds. From them are those who will remain in Hell
due to their deeds. From them are those who will be punished and then
saved.”

There occurs in Sahih Muslim (no. 329), from the hadith o f Abu
Hurayrah and Hudhayfah (XZJ&S&j) wherein he said,
“ Trustworthiness and kinship would be sent. They would stand upon the
sides o f theSirat. The first o f you would pass over it like lightning. He
said: I said, “ O you who are dearer to me than my father and my mother!
Which thing is like the passing o f lightning?” He said, “ Have you not seen
how lightning flashes and then comes back in the twinkling o f an eye?
Then there will be those who will pass like the passing o f the wind, then
like the passing o f a bird. The hastening o f men would be in accordance
to their deeds. Your Prophet will be standing upon the Sirdtsaying, “ O
Lord! Save us, save us!” The people will keep passing until the deeds o f
the servants will no longer carry them, until a man will come who will not
be able to cross it, except by crawling. He said: Upon the sides o f the
Sirdt, there will be hanging hooks commanded to catch whoever they are
commanded. Those who are only scratched will be saved and those who
are caught will be piled up in Hell.”

There occurs in Sahih Muslim (no. 302) from the hadith o f Abu Sa id al-
Khudri (aI wherei n he said, ‘Then the bridge will be
erected over Hell and intercession will be permitted. They will say, “ O

115
Allah! Save us, save us!” It was said, “ O Messenger o f Allah! What is the
bridge?” He said, “ It is the void in which one is likely to slip. In it are
tongs, hooks and spikes like the thorn found in Najd called al-Sa'dan.
The Believers will pass over it in the blinking o f an eye, like lightning, like
wind, like birds and like the finest horses and camels. The Muslim will be
saved, some will be lascerated and let go and some will be piled up in the
fire o f Hell.”

From iman
in the Last Day is belief in the intercessions that have been
mentioned in the Book and the Sunnah.
From them is al-Shafaah al-
‘Uzmd al-Khassah (the greater specific intercession) o f our Prophet
to relieve the people who will be standing from their
predicament. This intercession is the Maqam al-Mahmud.
(praiseworthy
station), which the early ones and the late-comers have praised - from
Adam (ff^ v ^ iS u ic ) to those in whose time the H our will be established.
Indeed, we have alluded to this earlier in the speech o f Imam Ibn Kathlr
(ill'ajfcj).

From these intercessions is the intercession for those who deserve the Fire
to not enter it. This is proven by the statement o f the Prophet
f e £ % * ) and other than him from the Prophets from atop the Sirat,
“ O Allah! Save us, save us!” Indeed, we have just mentioned two ahadith
about passing over the Siratthat mention this.

From these intercessions is the intercession to raise the levels o f those who
have entered Paradise above what the reward for their deeds requires. The
proof for this is the statement o f Allah (J\ 2 j&UUi,),
 “And those who believed and whose descendants
followed them in faith - We will join with them their
descendants, and We will not deprive them o f anything
of their deeds.” [Surah al-Tur 52:21]

From these intercessions is his intercession for his wives to be raised up to

his *&&) level.
From them is to enter Paradise without a reckoning. The proof for this is
his supplication for ‘Ukashah Ibn Mihsan (&<£$&) to be
from amongst the seventy thousand who will enter Paradise without a
reckoning.1

From them is his ( ^ i i e 25ij^») intercession for the lightening o f the

punishment o f his uncle, A bu Talib until he will be placed in a shallow
part o f the Fire, which will make his brain boil.2 This lightening is specific,
due to the statement o f Allah Q^s-),

“And for those who disbelieve will be the fire o f Hell.

Death is not decreed for them so they may die, nor will its
torment be lightened for them.” [Surah Fatir 35:36]

1 Related by al-Bukhari (no. 5811) and M uslim (no. 216), from the hadith o f Abdullah
Ibn Abbas
1 Related by al- Bukhari (no. 3883) and M uslim (no. 209), from the hadith o f al-
'Abbas Ibn A bd al-Muttalib

117
From them is his intercession to enter Paradise. The proof
for this is his statement, “ I will be the first o f the people to
intercede in Paradise and I will have the largest following amongst the
Prophets.” 1 There occurs in another wording, “ I will have the largest
following amongst the Prophets upon the Day o f Judgement and I am the
first o f those who will knock upon the door o f Paradise.” 2 The Prophet
said, “ I will arrive at the door o f Paradise upon the Day o f
Judgement. I will request that it be opened. The keeper will say, “ Who
are you?” I will reply, “ Muhammad.” So he will say, “ I was commanded
to not open this door for anyone before you.” 3

From them is the intercession to take the people who committed major
sins out o f the Fire. Indeed, mutawdtir
(concurrent) ahadith
have been
mentioned about that from the Messenger o f Allah, as was mentioned by
the commentator o f al-Tahdwiyyah
(p. 290). From them is the of hadith
A bu Hurayrah who said, ‘The Messenger o f Allah (A^5
said, ‘Every Prophet has a supplication that is accepted. Every Prophet has
hastened his supplication. However, I have concealed my supplication as
an intercession for my Ummah upon the Day o f Judgement. It will be
presented - if Allah so wills - for those who die from my Ummah
not
having committed Shirk
with Allah.”4

This intercession will be made by the Angels, the Prophets and the
Believers, due to the statement o f the Prophet in the hadith
o f A bu Sa'ld in Sahih Muslim (no. 183), ‘So Allah (j£ £ t) will say, ‘The
Angels have interceded and the Prophets have interceded and the Believers
have interceded. And no one remains except the Most Merciful o f the
merciful...”

1 Related by Muslim (no. 196), from the hadith o f Anas Ibn Malik
2 Related by M uslim (no. 290), from the hadith o f Anas Ibn Malik (i*£sj*6).
* Related by Muslim (no. 197), from the hadith o f Anas Ibn Malik
4 Related by al-Bukhari (no. 6304) and Muslim (no. 199) and the wording is from
Muslim.

118
From iman in the Last Day is belief in Paradise and the Fire and belief that
both o f them are in existence right now and that they will remain without
end. Indeed, Allah prepared Paradise for His awliya' (close allies) and He
prepared the Fire for His enemies. From the dydt that mention His
preparing Paradise for His awliya ‘ is the statement o f Allah )>

“And the first forerunners in faith among the M uhdjinn

(emigrants) and the Ansar (helpers) and those who
followed them with good conduct - Allah 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.” [Surah al-Tawbah 9:100]

Allah said,

“And hasten to forgiveness from your Lord and a garden

as wide as the heavens and earth, prepared for the
righteous.” [Surah Ali-‘Imran 3:133]

119
Allah said,

“Race towards forgiveness from your Lord; and Paradise

whose width is like the width o f the heavens and earth,
prepared for those who believed in Allah and His
Messengers.” [Surah al-Hadid 57:21]

From the dydtin which Allah has mentioned that He has created the Fire
for His enemies is the statement o f Allah,

“And that He may punish the hypocrite men and

hypocrite women, and the polytheist men and polytheist
women - those who assume about Allah an assumption
o f evil nature. Upon them is a misfortune o f evil nature;
and Allah has become angry with them and has cursed
them and prepared for them Hell, and evil it is as a
destination.” [Surah al-Fath 48:6]

Allah said,

120
 “ He has sent down upon you, (O Muhammad), the Book
in truth, confirming what was before it. And He revealed
the Taivratand. the Gospel.” [Surah Ali- Imran 3:3]

A nd He said,

“ So fear the Fire, whose fuel is men and stones; prepared

for the disbelievers.” [Surah al-Baqarah 2:24]

The proof from the Sunnah that Paradise and Hell are in existence right
now is a hadith o f Ibn ‘Abbas about the Prayer for an eclipse
wherein there occurs, “They said, “O Messenger o f Allah! We saw you
stretching your hand to take som ething at this place o f yours, then we saw
you stepping backward. Indeed, I saw Paradise, so I reached out my hand
to pluck a grape. H ad I plucked it, you w ould have surely eaten from it
for as long as the world remains. I saw Hell. I have never seen a sight as
horrible as that. I saw that the majority o f its dwellers were wom en...”1

1Related by al- Bukharl (no. 1052) and M uslim (no. 907).

121
As for w hat has come from some o f the innovators, such as the
M u tazilah,1that Paradise and the Fire will not be created until the Day of
Judgem ent because creating them before that is futile, since they will
remain for a long time w ithout anyone benefitting from Paradise and
w ithout anyone being harm ed by Hell, then this is a false statement. The
proof o f its falsity is from a num ber o f angles:

Firsdy: W hat has come in the ayat and the ahadith proves that they are
created and in existence before the Day o f Judgem ent. From that is w hat
has preceded a short time ago.

Secondly: T he existence o f Paradise incites people towards it and makes

them inclined towards it. The existence o f Hell causes people to be
cautious o f it and to have apprehension towards it.

Thirdly: There has come in the texts o f the Book and the Sunnah w hat
proves that benefit will be attained from the blessings o f Paradise before
the Day o f Judgem ent. There has come that which proves that the harm
o f the punishm ent o f Hell will take place before the Day o f Judgement.

' M u‘tazilah: This sect arose when Wasil Ibn A ta‘ manifested his innovation and
alleged that the disobedient sinner (fdsiq) was upon a level between two levels and
those two levels are disbelief ( kufr) and faith (iman). So al-Hasan al-Basri (d.noH )
banished him from his gathering. So he isolated him self at a column from amongst
the columns o f the mosque in al-Basrah and his close friend A m r Ibn ‘Ubayd would
associate with him. So at that point, the people began to say about the two o f them
that they had isolated themselves (t tazald) from the statement o f the Ummah. From
that point on, their followers were called Mu'tazilah. This name comprised a
number o f sects, all o f whom are united upon various innovations, from them:
negating the Eternal Attributes (al-Sifdt al-Azliyyah) from Allah the
belief that Allah (fd ff) will never be seen with the eyes, the statement that the Speech
o f Allah is an occurrence and therefore created, and that the people are the sole
creators o f their own deeds and that Allah has no pre-decree (Qadr). Due to this,
they were also called al-Qadariyyah. A nd they also believed that the disobedient
sinner (fdsiq) is upon a level between two levels. Refer to al-Farq bayn al-Firaq (p.
93-98) o f al-Baghdadl and al-Fisal ft al-Milal wa al-Ahwd‘ wa al-Nihal (4/192) o f
Ibn Hazm.

122
Indeed, this has been proven already by some o f the texts which prove the
blessing and the punishm ent o f the grave.

There are three statements with regards to the Paradise from which Adam
( £ & ) descended:

The First: T hat Paradise is eternal, and this is the m ost apparent position.
The Second: T hat it was a Paradise located in a high place w ithin the
earth.

The Third: al-tawaqquf{withholding from taking a position).

Indeed, Ibn al-Qayyim (d.75iH) has mentioned the disagreement and the
proofs for the proponents o f the first and second statement and how each
o f them answers the other one. He did not declare any position as the
preponderant one. That occurs in his book, Hadiy al-Arwah(p. 16-32).
And in his poem, al-Mimiyyah, he mentions that which proves the
preponderance o f the first statement when he says,

“So come to the gardens of Eden. Since, they are yourfirst

dwellings and therein are the encampments. However, we
are captives of the enemy. So do you see that we should
return to our home and be safef ’
Paradise and Hell will remain. They will not end and they will not
become extinct. The people o f Paradise will be blessed therein to no end
and the disbelievers will be punished in the Fire to no end. From the dydt,
which have come concerning the permanence o f Paradise and its
inhabitants abiding therein forever, is the statem ent o f Allah

123
 “ An d give good tidings to those who believe and do
righteous deeds that they will have gardens in Paradise
beneath which rivers flow. Whenever they are provided
with a provision o f fruit therefrom, they will say, “This is
what we were provided with before.” And it is given to
them in likeness. And they will have therein purified
spouses, and they will abide therein eternally.”
[Surah al-Baqarah 2:2s]

A llah said,

“ Indeed, those who have believed and done righteous

deeds - they will have the gardens o f Paradise as a lodging,
wherein they abide eternally. They will not desire from it
any transfer.” [Surah al-Kahf 18:107-108]

A llah said,

124
 “ Indeed, the righteous will be within gardens and springs,
having been told, “Enter it in peace, safe and secure.”
And We will remove whatever is in their breasts o f
resentment, so they will be brothers, on thrones facing
each other. N o fatigue will touch them therein, nor from
it will they ever be removed.” [Surah al-Hijr 15:45-48]

Allah said,

“ Indeed, they who have believed and done righteous

deeds - those are the best o f creatures. Their reward with
Allah will be gardens o f perpetual residence beneath
which rivers flow, wherein they will abide forever, Allah
being pleased with them and they with Him. That is for
whoever has feared his Lord.” [Surah al-Bayyinah 98:7-8]

From the dydt that have come concerning the permanence o f the Fire and
the disbelievers’ abiding therein forever is the statement o f Allah

125
 “And those who disbelieve and deny Our signs - those
will be inhabitants o f the Fire; they will abide therein
eternally.” [Surah al-Baqarah 2:39]

Allah said,

“And they are never to emerge from the Fire.”

[Surah al-Baqarah 2:167]

Allah said,

“They will wish to get out o f the Fire, but never are they
to emerge therefrom, and for them is an enduring
punishment.” [Surah al-Ma‘idah 5:37]

Allah said,

126
 “ So the intercession o f any intercessors will not benefit
them.” [Surah al-Muddaththir 74:48]

Allah said,

“And for those who disbelieve will be the fire o f Hell,

death is not decreed for them so they may die, nor will its
torment be lightened for them. Thus do we recompense
every ungrateful one.” [Surah Fatir 35:36]

Allah said,

“Indeed, those who disbelieve and commit wrong or

injustice - never will Allah forgive them, nor will He
guide them to a path, except the path o f Hell; they will
abide therein forever. And that is always easy for Allah.”
[Surah al-Nisa‘ 4:168-169]

Allah said,

1Z7
 “And whoever disobeys Allah and His Messenger - then
indeed, for him is the fire o f Hell; they will abide therein
forever.” [Surah al-Jinn 72:23]

Allah said,

“ Indeed, Allah has cursed the disbelievers and prepared

for them a Blaze. Abiding therein forever, they will not
find a protector or a helper.” [Surah al-Ahzab 33:64-65]

Allah said,

<j c £ l£ \j &by^=== oi ^

40 4 ^9 ^^
“Indeed, they who disbeheved among the People o f the
Scripture and the polytheists will be in the fire o f Hell,
abiding eternally therein. Those are the worst of
creatures.” [Surah al-Bayyinah 98:6]

The permanence o f Paradise and the Fire and the remaining o f their
inhabitants to no end, does not negate that Allah is al-Akhir (the
Last), after whom there is nothing, because the eternality o f Allah
is dependent upon His Self whereas the permanence o f Paradise and the

128
Fire and their inhabitants occurs by Allah keeping them permanent. They
would have no choice but to end were it not for Allah maintaining their
permanence. It is obligatory to believe in everything that is mentioned in
the Book and the Sunnah
from the attributes o f Paradise and the Fire and
in whatever will occur in Paradise from blessings and whatever will occur
in Hell from punishment.

From imdn in the Last Day is the belief that the Believers will see their
Lord in the Hereafter. It is the greatest blessing bestowed upon them in
the Hereafter. Indeed, this has been proven by the Book, the Sunnahand
ijma (consensus). So from the proofs in the Book is the statement o f
Allah (j^ c .),

“ Some faces will be radiant on that Day, looking at their

Lord.” [Surah al-Qiyamah 75:22-23]

Allah said,

“No! Indeed, they will be partitioned that Day from

their Lord.” [Surah al-Mutaffifm 83:15]

Al-Shaffl (d.204H) - Sjfefc) - said, “ The fact that those individuals will be
partitioned in a condition o f displeasure proves that the Believers will see
Him in a condition o f pleasure.” 1 Allah said,

1 Refer to Sharh Usiil al-Itiqad (2/506) o f al-Lalika‘I.

129
 “For them who have done good is the best reward - and
extra.” [Surah Yunus 10:26]

The ‘best reward’ is Paradise and the ‘extra’ is looking at the Face o f Allah
The Messenger o f Allah explained it as such, as
occurs in Sahih Muslim (no. 297) - from Suhayb from the
Prophet who said, “ When the people o f Paradise have
entered Paradise, Allah will say, “ Do you desire something
extra?” They will reply, “ Have You not whitened our faces? Have You
not entered us into Paradise and saved us from the Fire?” He said: The
partition will be lifted. They will not be given anything more beloved to
them than looking at their Lord Then he recited this ayah,

“For them who have done good is the best reward - and
extra.” [Surah Yunus 10:26]

Allah said,

“Vision perceives Him not, but He perceives all vision.”

[Surahal-Anam 6:103]

And this proves the affirmation o f vision without perception. So He will

be seen, but He will not be comprehended. That is, vision cannot
encompass Him, just as He is known, but knowledge cannot comprehend

130
Him. Negation o f perception is more specific; it does not necessitate
ruyah
negation o f the (seeing Allah), since that is more general.

Allah said,

“And when Musa arrived at Our appointed time and his

Lord spoke to him, he said, “M y Lord, show me Yourself
that I may look at You.” Allah said, “You will not see Me,
but look at the mountain; if it should remain in place,
then you will see Me.” But when his Lord appeared to the
mountain, He rendered it level, and Musa fell
unconscious.” [Surah al-A‘raf 7:143]

Musa asked Allah for an affair that was possible, he did not
ask Him for something that was impossible. Allah Qy>&) wanted that He
not be seen, except in the Hereafter, because seeing Him is the best o f
rewards therein. And His statement,

“You will not see Me.” [Surah al-A‘raf 7:143]

That means: in the worldly life. This is also proven by his
statement, “ Know that no one from amongst you will see his Lord ( j =-£*0
until he dies.” '

Indeed, Ibn al-Qayyim (d.75iH) - - mentioned these proofs from

the Book and other than them in his book, Hadiy al-Arwdh (p. 179-186).
Then he mentioned the proofs from the Sunnah, from twenty-seven
Companions and he mentioned their ahadith. Then he mentioned the
dthdr (narrations) o f the Companions, the tahiin and those who came
after them from A hl al-Sunnah wa al-Jamaah. All o f this proves the
ittifaq (agreement) and ijma (consensus) upon that from the
Companions and those who traversed their path.

Sixthly: The sixth pillar is belief in al-Qadr (Divine Pre-Decree); the good
o f it and the evil o f it. Indeed, there are many dydt in the Qur'an and
num erous ahadith in the Sunnah that serve as proofs for the affirmation
o f al-Qadr. Allah (ji£ p ) said,

“Indeed, We created all things with al-Qadr (Pre-

Decree).” [Surah al-Qamar 54:49]
Allah said,

' Related by M uslim (no. 2931), al-Tirm idhl (no. 2161) and Ahmad in al-Musnad (no.
22560), from the hadith o f Abdullah Ibn Um ar ar>d others.

!32
 “ Say: Never will we be struck except by what Allah has
decreed for us.” [Surah al-Tawbah (9:51]

Allah said,

S 3[j Vi j

4 © ^ S -tA o K fc J

“N o disaster strikes upon the earth or among yourselves

except that it is in a Book before We bring it into being.
Indeed, that is easy for Allah.” [Surah al-Hadld 57:22]

As for the Sunnah,

then both Imam al-Bukhari (d.256H) and Imam
Muslim (d.26iH) produced a book within their Sahih
collections about
al-Qadr,which comprised numerous ahadith
in affirmation o f al-Qadr.
Muslim relates in his Sahih (no. 2664), from A bu Hurayrah who
said, ‘The Messenger o f Allah said, ‘The strong Believer is
better and more beloved to Allah than the weak Believer. There is good in
both o f them. Strive for that which will benefit you and seek the help o f
Allah and do not despair. I f something befalls you, do not say, ‘I f only I
had done such and such, it would have been such and such.’ However,
say, ‘It is the Decree {Qadr) o f Allah and He does whatever He wills.’
Since, ‘i f opens the way for the work o f Shaytdn.”
Muslim (no. 2665) relates with his isnad to Tawus who said, ‘I reached
people from the Companions o f the Messenger o f Allah
saying, “ Everything is by Qadr.”
He said: I heard 'Abdullah Ibn Umar
saying: The Messenger o f Allah said, ‘Everything is
by Qadr, even despair and resolve, or resolve and despair.”
So despair and resolve are opposites. The activity o f the energetic one and
the laziness and despair o f the lazy one is all pre-decreed. Al-Nawawl

i 33
(d.676H) said in Sharh Sahih Muslim
(16/205) about this “ Ithadith,
means that the incapability o f the despondent one and the zeal o f the
determined one have been pre-decreed.”

The Prophet said, “ There is no one amongst you, except that

he has been allotted his seat in Paradise, or his seat in Hell.” They said, “ O
Messenger o f Allah! Should we not then abandon our deeds?” He
replied, “ Perform deeds, since everyone will find easy that for which he
was created.” Then he recited,

“As for he who gives and fears Allah and believes in the
best reward, We will ease him towards ease. And as for he
who withholds and considers himself free o f need and
denies the best reward, We will ease him toward
difficulty.” [Surah al-Layl 92:5-10]'

The hadith proves that the righteous deeds o f the servants are pre-decreed
and they will lead to the attainment o f happiness, which is pre-decreed.
Their evil deeds are pre-decreed, and they will lead to misery, which is pre­
decreed. Allah ( has pre-decreed the causes and the effects and
nothing is outside the realm o f Allah’s pre-determination ( Qadd
“), divine
decree ( Qadr
), creation and origination.

1 Related by al-Bukhari (no. 4945), M uslim (no. 2647), A bu Daw ud (no. 4074), Ibn
Majah (no. 75), al-Tirmidhl (no. 2061) and Ahm ad in al-Musnad (no. 587), from the
hadith o f A ll Ibn A b l Talib (iitjlsjJti).

134
From 'Abdullah Ibn ‘Abbas (&*!$$&) who said, ‘I was behind the
Messenger o f Allah %%*) one day. H e said, “O youth! Indeed, I
will teach you some words: Rem em ber Allah and H e will remem ber you.
Rem em ber Allah and you will find H im in front o f you. If you m ust ask,
then ask o f Allah and if you m ust seek help, then seek the help o f Allah.
Know that if the entire Ummah were to come together to benefit you,
they w ould not be able to benefit you, except with som ething that Allah
had already written for you. If the entire Ummah were to come together
to harm you, they would not be able to harm you, except w ith something
that Allah had already w ritten upon you. The pens have been lifted and
the scrolls have dried.”1
Imdn in al-Qadr has four levels that are obligatory to believe in:
The First Level: The eternal knowledge o f Allah about everything that
exists. Allah already knew previously about everything that exists and
there is no knowledge that is new to H im such that He has not already
know n about it previously.
The Second Level: Everything that exists was w ritten in al-Lawh al-
Mahfuz fifty thousand years before the creation o f the heavens and the
earth, due to the statem ent o f the Prophet ^Q>), “Allah wrote the
measures [maqadir) o f the creatures fifty thousand years before Allah
created heavens and the earth. H e said: His T hrone was over the water.”1

The Third Level: It is the will and volition o f Allah. Everything that exists
only does so by the will o f Allah. N othing happens in the dom inion of
Allah, except by the will o f Allah. W hatsoever Allah wills occurs and
whatever Allah does not will does not occur. Allah said,

1Sahih: Related by Ahmad in al-Musnad (no. 2627) and al-Tirmidhi (no. 2516) who
said, “ This hadith is hasan Sahih.” It was authenticated by al-Albanl in Sahih al-
Jdm i (no. 7957).
1 Related by M uslim (no. 2653), from the hadith o f Abdullah Ibn Amr

135
 “ His command is only when He intends a thing that He
says to it, “ Be,” and it is.” [Surah Ya Sin 36:82]

Allah said,

“And you do not will except that Allah wills - Lord o f the
worlds.” [Surah al-TakwIr 81:29]

The Fourth Level: Allah originated and created everything that exists
with His will, in agreement with whatever He knew eternally and wrote in
the Lawh al-AIahfuz. So everything that exists from beings and actions is
the creation and origination o f Allah, as Allah (j££p) said,

“Allah is the creator o f everything.” [Surah al-Ra‘d 13:16]

Allah said,

“And Allah created you and whatever you do.”

[Surah al-Saffat 37:96]

Imdn (belief) in al-Qadr is from the Unseen {ghayb), which no one knows
besides Allah. However, it is possible for the creation to know that which
is decreed by Allah by one o f two affairs:

136
The First Affair: A n occurrence. W hen som ething happens, it then
becomes know n that this was pre-decreed, because if it had not been pre­
decreed, it would not have happened. W hatever Allah wills occurs and
whatever H e does not will does not occur.

The Second Affair: A ttainm ent o f inform ation from the Messenger of
Allah V^>) about the affairs that will happen in the future, such
w hat he inform ed about the Dajjal (Anti-Christ), Ya‘juj and M a‘juj, the
descent o f Isa Ibn Maryam and other than these from the events that will
occur during the last days. These reports prove that it is inevitable for
these events to occur and that Allah has previously pre-determ ined and
decreed them. Likewise, there are the reports about the affairs that were to
occur close to his ij^ ) time. From that is what occurs in the
hadith o f A bu Bakrah who said, ‘I heard the Prophet
upon the pulpit and al-Hasan was at his side. The Prophet
was looking at the people at times and looking at al-Hasan at times. The
Prophet tfgo) said, ‘This son o f mine is a sayyid (leader) and
perhaps Allah will reconcile between two groups o f the Muslims through
him .”1

Indeed, that which the Messenger (^j^Jui^S *) inform ed about happened

in the year 41H when the w ord o f the Muslims became united and it was
nam ed the year o f the Jamaa’ah (united body). The Companions
{jf&ZdgfS) understood from this hadith that al-Hasan {XZi&gej) would not
die young and that he would live until that which the Messenger
inform ed about from reconciliation had occurred. This was
something already pre-decreed. The Com panions knew about it before it
happened.

1 Related by al-Bukhari (no. 3764), A bu D aw ud (no. 4043), al-Tirmidhi (no. 3706),

al-Nasa‘I (no. 1393) and Ahmad in al-Musnad (no. 6756).

137
Allah ( created everything and pre-determined it. Allah Qfc£s-)
said,

“Allah is the creator o f everything.” [Surah al-R ad 13:16]

Allah said,

® d /U i)jo j Jv_o3 ^

“And He created everything and determined it with a

precise determination.” [Surah al-Furqan 25:2]

Everything that occurs from good and evil is in existence through the pre­
determination ( Qada°)and decree ( Qadr
), the will and the volition o f
Allah. As for what occurs in the hadith o f ‘All containing the
long supplication o f the Prophet \ge) in which he said, “ All good
is in Your Hands and evil is not attributed to You,” 1 then it is not proof
that evil does not occur through His pre-determination and creation. It
only means that Allah does not create pure evil, which does not occur for
any wisdom and which does not result in any benefit from any angle from
amongst the angles. Also, evil independently is not attributed to Him.
Rather, it is included within general attributions, as Allah said,

1 Related by M uslim (no. 771), A bu Dawud (no. 649), al-Tirm idhl (no. 3344), al-
Nasa‘I (no. 887), al-Darimi in his Sunan (no. 1210) and Ahm ad in al-Mnsnad (no.
764)-

138
 “Allah is the creator of everything.” [Surah al-Ra‘d 13:16]

Allah said,

“Indeed, We created all things with al-Qadr (Pre-

Decree).” [Surah al-Qamar 54:49]

So it is proper etiquette with Allah to not attribute evil by itself to Allah.

Due to this, there occurs in that which Allah mentions about the Jinnthat
they observed good manners by attributing good to Him and they
mentioned evil by keeping its originator unknown. Allah said,

“And we do not know therefore whether evil is intended

for those upon the earth or whether their Lord intends
for them a right course.” [Surah al-Jinn 72:10]

From the four levels o f al-Qadr,as we have mentioned a short time ago, is
the will (al-mashVah ) and volition ( al-iradah) o f Allah. The difference
between the will (al-mashi‘ah ) and the volition ( al-iradah) is that the will
does not occur in the Book and the Sunnah, except that it means a
universal decree. As for the volition ( al-iradah ), then it comes with a
universal meaning and a religious Shariah meaning. From its occurrence
where it means a universal decree is the statement o f Allah

i 39
 •>h

“And my advice will not benefit you - although I wished

to advise you - if Allah should intend (iradah) to put you
in error.” [Surah Hud 11:34]

Allah also said,

\ A i f l f
1^= S \ju d o J a>J x j* s> ^

“ So whoever Allah wants (iradah) to guide - He expands

his breast to contain Islam; and whoever He wants
{iradah) to misguide - He makes his breast tight and
constricted as though he were climbing into the sky.”
[Surah al-An'am 6:125]

From the occurrence o f al-iradah with a Shariah meaning is the

statement o f Allah Q&&-),

jL6=u J\j^==u 4$ -oy_ ^

“Allah intends (iradah) for you ease and does not intend
{iradah) for you hardship.” [Surah al-Baqarah 2:185]

140
Allah said,

“Allah does not intend (iradah) to make difficulty for

you, but He intends ( iradah ) to purify you and complete
His favor upon you that you may be grateful.”
[Surah al-Ma‘idah 5:6]

The difference between the two iradatayn is that the universal iradah is
comprehensive for whatever Allah loves and whatever He is displeased
with. As for the iradah o f the Shariah, then it does not include anything
but that which Allah loves and is pleased with. The universal will ( iradah
kawniyyah) will occur inevitably, but the religious will (iradah shariyyah
diniyyah) only approves that with which Allah is in agreement and the
absence o f this prevents the success from Allah. There are other words
that have come with the kawni (universal) and shari (religious) meaning,
from them are al-Qada (judgement), al-Tahrim (prohibition), al-Idhn
(permission), al-Am r (command) and other words that were mentioned
by Ibn al-Qayyim (d-75iH). He mentioned that to which the Qur'an and
the Sunnah testify in his book, Shifa al- A lii, in its twenty nineth chapter.

It is inevitable that everything Allah has decreed {Qadr) and pre­

determined {Qada0) in the Lawh al-Mahfuz will happen. There is no
change in it, nor any substitution, as Allah Q&&-) said,

-?.f
1

141
 “N o disaster strikes upon the earth or amongst yourselves
except that it is in a Book before We bring it into being.”
[Surah al-Hadld 57:22]

The Prophet said, “The pens have been lifted and the scrolls
have dried.”1

As for the statem ent o f Allah

“Allah eliminates what He wills or confirms, and with

Him is the Mother o f the Book.” [Surah al-Rad 13:39]

This has been explained as referring to the prescribed laws. Allah

abrogates whatever He wills from them and He affirms whatever He wills,
up until they were ended by the message o f our Prophet M uham m ad
which abrogated all the prescribed laws that came before it.
The proof for this is the ayah that came before w hat we have just quoted,

^ ‘-r,^ = = 5 j \ Hi ^j \j j ^

“And it was not for a messenger to come with a sign

except by permission o f Allah. For every term is a decree.”
[Surah al-Ra d 13:38]

This has been explained as the decrees that are not in the Lawh al-
Mahfuz, such as that which is in the hands o f the Angels. Refer to the
second, fourth, fifth and sixth chapters o f Shifa al- Alii by Ibn al-

1 Sahih: Related by Ahmad in al-Musnad (no. 2627) and al-Tirm idhi (no. 2516) who
said, “ This hadith is hasan Sahih." It was authenticated by al-Albani in Sahih al-
Jd m i (no. 7957)-

142
Qayyim, since He mentioned a specific taqdir (decree) after the decree in
the Lawlp al-Mahfuz.
As for his ( ^ j^ Iu ijp -) statement, “ Nothing repels the Qada\ except for
supplication to Allah and nothing lengthens the lifespan, except honoring
one’s parents,” 1 then it does not prove that whatever is in the Lawh al-
Mahfuz changes. It only proves that Allah has decreed safety from evils
and He has decreed means to that safety. The meaning is that Allah has
repelled evil from the servant and that is decreed by a deed that he
performs and that is al-d.ua
(supplication) and it is pre-decreed.
Likewise, Allah has decreed that the lifespan o f a person be lengthened
through a means that Allah has provided for him and that is kind
treatment o f one’s parents and keeping the ties o f kinship. So the causes
and the effects are all pre-determined and pre-decreed by Allah. Likewise,
the Prophet ( ^ j^ J u i] ^ ) said, “ Whosoever is desirous that his means o f
sustenance should be expanded for him, or his age may be lengthened,
then let him join the ties o f kinship.” 1 The lifespan o f every person is pre­
decreed in the Lawh al-Mahfuz, it cannot be hastened, nor can it be
delayed, as Allah ) said,

“And never will Allah delay a soul when its time has
come. And Allah is Well-Acquainted with what you do.”
[Surah al-Munafiqun 63:11]

' Hasan: Related by and al-Tirmidhi (no. 2139) who declared it hasan and Ibn Majah
(no. 90), from the hadith o f Salman It was authenticated by al-Albanl in
Silsilah al-Sahihah (no. 154).
1 Related by al-Bukhari (no. 2067) and M uslim (no. 2557), from the hadith o f Anas
Ibn Malik

•43
 “For every nation is a specified term. When their time has
come, then they will not remain behind an hour, nor will
they precede it.” [Surah Yunus 10:49]

Everyone who dies or is killed, then it was his time. It is not said as the
Mutazilah say, ‘The one who is killed had his specified time shortened
and if he had not been killed, he would have lived until another tim e,’
since Allah has pre-decreed the time o f every single person. He has pre­
decreed causes for this specified time to end. This individual will die o f a
disease, this one will die by drowning, this one will die by being m urdered
and so on.

It is not permissible to seek an excuse with the Qadr for abandoning a

com m and o f Allah, nor for com m itting a prohibited act. Whosoever
commits an act o f disobedience for which there is a punishm ent specified
by the Shariah bu t he seeks an excuse for his deed by saying that he did it
due to the Qadr, then he m ust be punished w ith a Shariah punishm ent.
It m ust be said to him, ‘Your punishm ent is also due to the Qadr.’' As for
w hat occurs in the hadith about Adam and M usa debating concerning the
Qadr, then it is not by way o f seeking excuse with the Qadr for an act of
disobedience. It was only for a calamity that occurred due to an act o f
disobedience. From A bu H urayrah (i ■£$££) who said, “The Messenger of
Allah said, ‘Adam and M usa debated. M usa said to him,
“You are Adam, the one whose error expelled you from Paradise.” Adam

' Translator’s Note: Shaykh M uham m ad Ibn Salih al-'Uthaymin (d.i42iH ) said, ‘It is
mentioned that the affair o f a th ief was raised to the Leader o f the Believers, Um ar
Ibn al-Khattab ( i i H e deserved to have his hand cut off. So ‘Um ar ordered
that his hand be cut off. The man said, “ Take it easy - O Leader o f the Believers! I
only stole due to the Qadr o f A llah.” ‘Um ar replied, ‘A nd we only cut o f f your hand
due to the Qadr o f A llah.” Refer to Sharh Thaldthah al-Usul (p. 78) o f Ibn al-
'Uthaymln.

144
replied to him, ‘You are Musa, the one whom Allah chose for His Message
and His words, then you blame me for an affair that was already decreed
upon me before I was created?” The Messenger o f Allah said,
‘So Adam overcame Musa in debate,’ two times.” 1

Indeed, Ibn al-Qayyim inserted a chapter, the third chapter, in his book,
Shifa al- Alii, to speak about this hadith.
He mentioned what was said
about its meaning from false statements. He mentioned the whichaydt
mention the polytheists using the Qadr
as an excuse for their Shirk
and he
mentioned that Allah declared them liars because they remained upon
their Shirk and their disbelief, and whatever they made o f excuses were
truthful statements by which falsehood was intended. Then he
mentioned two clarifications for the meaning o f the hadith,
the first
clarification was from his teacher, Shaykh al-Islam Ibn Taymiyyah
(d.7z8H) and the second was from his own understanding and deduction.
He said, “ Once you have come to know this, then you will realize that
Musa ) was far more knowledgeable about about Allah and
His Names and His Attributes to blame the doer o f a sin who had
repented. His Lord selected him, guided him and chose him. Adam
was far more knowledgeable about his Lord than to use His
Qadd‘and His Qadr as an excuse for his disobedience. Rather, Musa only
blamed Adam for the calamity which harmed his offspring by expelling
them from Paradise. There occurs in one wording o f the narration, “You
have disappointed us.” So Adam used the excuse o f the Qadr
for the
calamity and he said, “ Indeed, this calamity, which has caused harm to my
offspring due to my sin was written in the Qadr
before I was created.”
The calamities, not the faults, can be excused with the Qadr.
That is: Do
you blame me for the calamity that was pre-decreed upon me and upon
you such and such years before my creation? This was the answer o f our
Shaykh (Jusfadfc;) and there is another answer to clarify this issue. It is that
using the Qadr as an excuse for a sin is beneficial in one place and it is
harmful in another place. It is beneficial to use the Qadr
as an excuse after

1 Related by al-Bukhari (no. 3409) and M uslim (no. 2652.).

145
the occurrence o f the sin, the repentance ( tawbah) from it and the
abandonm ent o f returning to it, as was done by Adam. So at that point,
the m ention o f al-Qadr is from Tawhid and from knowledge o f Allah’s
Names and Attributes. M entioning it is beneficial for the one w ho
m entions it and the listener because he does not reject a com m and or a
prohibition with the Qadr and he does not attem pt to nullify the Shariah
with it. Rather, he inform s with pure truth about Tawhid and freedom
from any m ight or power other than Allah. It is clear that Adam said to
Musa, “D o you blame me for doing a deed that was w ritten upon me
before I was created?” So when a man com m its a sin and then repents
from it sincerely and abandons it until it is as if it never happened, then a
critic blames and criticizes him for it, then it is good for him to use the
Qadr as an excuse after that. So he says, ‘This is an affair that was already
pre-decreed upon me before I was created,’ since he is not rejecting the
truth with the Qadr and he is not m entioning it as an argum ent for
falsehood and there is no prohibition from using it as an excuse in such a
case. As for the place in which it is harm ful to use the Qadr as an excuse,
then it is during the time o f the sin and for the future, such as when an
individual commits an unlawful act or abandons an obligation, so a critic
blames him, so he uses the Qadr as an excuse to remain and persist upon
this sin. Using the Qadr as an excuse in such a case is pure falsehood and
this individual is com m itting falsehood, such as when the polytheists
persisted upon their Shirk and their worship o f other than Allah, so they
said,

“I f Allah had willed, we would not have committed Shirk

and neither would our fathers.” [Surah al-Anam 6:148]

146
 “I f Allah had willed, we would not have worshipped
anything other than Him.” [Surah al-Nahl 16:35]

So they used the Qadr as an excuse to justify w hat they were upon, they
were not remorseful for w hat they had done, they were not determ ined to
abandon it and they did not affirm that it was corrupt. This is the
contrary to the one whose error is clarified to him and he is remorseful and
w ho resolves to never return to it. So when a critic blames him after that,
he says, ‘W hatever happened was by the Qadr o f Allah.’ The point o f the
issue is that if the blame takes place after the sin, then it is correct to use
the Qadr as an excuse and if the blame takes place during the sin, then
using the Qadr is, an excuse is falsehood...”1

Indeed, two sects have strayed concerning al-Qadd‘ and al-Qadr. the
Qadariyyah and the JabariyyahJ The Qadariyyah say that the servants
create their ow n actions and that Allah does not pre-decree them. So their
statem ent necessitates that the actions o f the servants occur in the
dom inion o f Allah, yet He has not pre-decreed them. Their statem ent
necessitates that they create their ow n actions free from any need o f Allah
and that Allah is not the Creator o f everything. Rather, the servants create
their ow n actions. This is from the m ost far-fetched o f falsehoods, since
Allah is the Creator o f the servants and the Creator o f the

1 Refer to Shifd‘ al-'A lil (p. 35-36) o f Ibn al-Qayyim.

1Jabariyyah: This is an ascription to al-Jabr (compulsion), and al-Jabr is to deny that
the actions are performed in reality by the servant and to connect them completely to
Allah The Jabariyyah are a group which holds that man is compelled to
perform his actions and he has no capability or free will o f his own at all. They are
divided up into various categories. There are the Jabariyyah Khdlisah (pure
Jabariyyah) who do not affirm any action, or the capability o f an action for the
servant. This is the way o fja h m Ibn Safwan (k.i28H ) and his followers. Then there
are the Jabariyyah Mutawassitah (moderate Jabariyyah) who affirm that the servant
has a capability that is not compelled or influenced originally. Refer to al-M ilal wa
al-N ihal (1/85-86) o f al-Shahrastanl and al-FisalJx al-M ilal wa al-Ahwa wa al-N ihal
(3/22) o f Ibn Hazm.

147
servants’ actions. He is the Creator o f the creatures and the attributes, as
Allah Qfr&) said,

“Allah is the Creator o f everything and He is the One, the

All-Prevailing.” [Surah al-Ra‘d 13:16]

Allah said,

“Allah is the Creator o f all things, and He is, over all

things, Disposer o f affairs.” [Surah al-Zumar 39:62]

Allah said,

“And Allah created you and whatever you do.”

[Surah al-Saffat 37:96]

As for the Jabariyyah, then they are the ones who have stripped the
servant o f free will and they do not hold that he has any will or volition.
They believe that movements done o f free will and involuntary
movements are the same and they claim that all movements are like the
movements o f trees - that the movement o f the one who eats and drinks
and prays and fasts is like the movement o f a shiver. The person has
nothing to gain from it and he does not have a choice in it. Based upon
this, what is the benefit o f sending Messengers and sending down Books?
It is known with certainty that the servant has free will and volition, he is
praised and rewarded for his good deeds and he is criticized and punished

148
 for his evil deeds. The doing and earning o f his freely willed actions are
attributed to him. As for the involuntary m ovements, like the m ovem ent
o f a shiver, then this is not called a deed o f his. It is only an attribute o f
him. D ue to this, the linguists said about the definition o f the fa il (doer):
It is a noun indicating one from w hom an occurrence is attained or carried
out. W hat they m eant by the attainm ent o f an occurrence is: actions o f
free will, which occur through the will and volition o f the servant. W hat
they m eant by the carrying out o f an occurrence is: that which does not
happen ou t o f free will, such as death, disease, shivering and the likes o f
that. So if it is said, ‘Zayd ate, drank, prayed and fasted,’ then Zayd is the
fa il from w hom an occurrence was attained, which was the eating,
drinking, praying and fasting. If it is said, ‘Zayd fell ill or Zayd died, or his
hand shivered,’ then the occurrence is not som ething that was done by
Zayd, it was only a description o f w hat happened to him.

Ahl al-Sunnah wa al-Jamaah are upon the middle course between the
extreme Jabariyyah by affirm ing free will and between the Qadariyyah by
negating unrestricted free will. So they (i.e. Ahl al-Sunnah) affirm free
will for the servant and they affirm a comprehensive will for Allah and
they make the will o f the servant subservient to the will o f Allah, as Allah
Qy&) said,

“ For whoever wills amongst you to take a right course.

And you do not will, except that which Allah wills - Lord
o f the worlds.” [Surah al-TakwIr 81:28-29]

So nothing happens in the dom inion o f Allah that Allah has not willed,
contrary to the Qadariyyah who say that the servants create their own
actions. A nd the servants cannot be punished for things in which they
had no free will or volition, as is claimed by the Jabariyyah. W ith this, the

149
question that is often posed m ust be answered, and it is: Is the servent
coerced or is he free to choose? It cannot be said that he is coerced
unrestrictedly, nor is he free to choose unrestrictedly. Rather, it is said
that he is free to choose in the sense that he has free will and volition and
his deeds are earned by him and he is rewarded for his good deeds and
punished for his evil deeds. He is coerced in the sense that he does not
attain anything outside o f the will, volition, creation and origination o f
Allah.

Everything that he attains from guidance and misguidance is by the will

and volition o f Allah. Indeed, Allah clarified to the servants the path to
happiness and the path o f misguidance and H e gave them intellects with
which they may distinguish between the benefit and the harm. W hoever
chooses the path to happiness and traverses it will end up in happiness.
T hat occurs by the will and volition o f the servant, which follows the will
and volition o f Allah. T hat is a bounty and favor from Allah. A nd
whosoever chooses the path to misguidance and traverses it will end up in
m isfortune. T hat is attained by the will and volition o f the servant, which
follows the will and volition o f Allah. T hat is justice from Allah
( Al l ah said,

“ Have We not made for him two eyes? And a tongue and
two lips? And have shown him the two ways?”
[Surah al-Balad 90:8-10]

T hat is, a path to good and a path to evil. Allah said,

150
 “ Indeed, We guided him to the way, be he grateful or be
he ungrateful.” [Surah al-Insan 76:3]

Allah said,

-Oil M i Cr* f
I \3 j / i

“ He whom Allah guides is the righdy guided, but he

whom He leaves astray - never will you find for him a
protecting guide.” [Surah al-Kahf 18:17]

Guidance is o f two types: the guidance o f proofs and instruction(daldlah

wa al-irshad) - and this type can be attained by anyone, and the guidance
tawfiq)
o f success ( and this is attained by whosoever Allah wishes to guide.
From the proofs for the first type o f guidance is the statement o f Allah
to His Prophet

>k)i
liijl

“And indeed you, (O Muhammad) guide to a Straight

Path.” [Surah al-Shura 42:52]

That is, you call everyone to the Straight Path. From the proofs for the
second type o f guidance is the statement o f Allah

151
 “ Indeed, (O Muhammad), you do not guide whom you
love, but Allah guides whom He wills.”
[Surah al-Qasas 28:56]

Indeed, Allah combined between the two types o f guidance in His

statement,

“And Allah calls to the Home o f Peace and guides whom

He wills to a Straight Path.” [Surah Yunus 10:25]

His statement, “And Allah calls to the Home o f Peace,” refers to everyone.
So the object ( mafut) has been omitted to make the intention
comprehensive. This is the guidance o f proofs and instruction. His
statement, “ and guides whom He wills to a Straight Path,” makes the
object (mafut) manifest so as to make the intention specific. This is the
guidance o f success.

Seventhly: According to Ahl al-Sunnah wa al-Jamaah, Iman includes

belief in the heart, statements o f the tongue and actions o f the limbs.
According to them, these three affairs enter into the appellation o fiman
(faith). Allah ) said,

152
 The Believers are only those who, when Allah is
mentioned, their hearts become fearful, and when His
dydt are recited to them, it increases them in imdn; and
they rely upon their Lord. The ones who establish
Prayer, and they spend from what We have provided
them. Those are the Believers in truth. For them are
degrees o f high position with their Lord and forgiveness
and noble provision.” [Surah al-Anfal 8:1-4]

In these dydt is the inclusion o f actions o f the heart and actions o f the
lim bs intoimdn.
M uslim relates in his Sahih (no. 58), from A bu Hurayrah (&$£&) who
said, ‘T h e M essenger o f Allah said, ‘Imdn consists o f seventy
odd or sixty odd branches. T he best o f them is the statement, ‘There is
none w orthy o f worship besides Allah,’ and the lowest o f them is to
remove something harm ful from the road. Modesty is a branch from
imdn.” The hadith
proves that whatever is carried out by the heart, the
tongue and the limbs is from imdn.
As for what occurs in many dydt
w ithin the Quran,
which contain the attachment o f righteous actions to
imdn, then that occurs in the statement o f Allah {£& ),

'S3
 “ Indeed, those who have believed and done righteous
deeds - they will have the Gardens o f Paradise as a
lodging.” [Surah al-Isra‘ 18:107]

Allah said,

“Indeed, they who have believed and done righteous

deeds - those are the best o f creation.”
[Surah al-Bayyinah 98:7]

Allah said,

/*M >
© 0 V5 . ■

“Indeed, those who have believed and done righteous

deeds - the Most Merciful will appoint for them
affection.” [Surah Maryam 19:96]

This does not prove that the attachment means that actions do not enter
into the appellation o fiman. Rather, this is from the attachment o f the
general to the specific. That is because the fluctuation o f the people in

154
their levels o f imdn
is, in most cases, due to their fluctuation in terms o f
deeds and in statements as well, because the statement is an action o f the
tongue. Rather, they even fluctuate in terms o f what their hearts establish.

Al-Hafiz Ibn Hajr (d.8s2H) said in al-Fath

(1/46), quoting from al-
Nawawl, “ Apparently, the preferred position is that faith ( tasdiq)
increases and decreases with much contemplation and clarity o f proofs.
Due to this, the imdn
o f the siddiq
(faithful Believer) is stronger than the
imdn o f other than him, since he does not allow any doubt to creep in and
he is aided by the fact that everyone lcnows that whatever is in his heart
fluctuates to the extent that at some times his imdn
is greater in certainty,
sincerity and trust than other times. Likewise, faith and knowledge are in
accordance to the apparentness and abundance o f proofs.”

Those who leave out deeds from being included within the appellation o f
imdn are two groups: the extreme M urji‘ah
1 who say that every Believer
has perfect imdnand that sins do not harm him in the presence o f this
imdn, just as obedience cannot avail him in the presence o f disbelief. This
statement is from the most far-fetched o f falsehoods. Rather, it is
disbelief.

The M urjidh al-Fuqahd‘

are from the people o f al-Kufah and other than
them. They are the ones who say that actions do not enter into the

1 Murji'ah: They were called al-M urjidh because they spoke with al-Irja and the
basis o f al-Irja is to delay. Due to that, they say that faith (imdn) is belief in the heart
only and they delay or put o f f affirm ation with the tongue and the actions o f the
limbs. Due to the fact that they favor hope alone, they say that disobedience is o f no
harm in the presence o f faith (imdn) and that obedience is likewise o f no benefit in
the presence o f disbelief (kujr). They are united upon the belief that the Fire will not
touch anyone but the disbelievers. Refer to al-Burhdn fi M arifah 'A qa‘id A h l al-
Adyan (p. 17) o f al-Saksakl and al-Milal wa al-Nihal (1/139) o f al-Shahrastani.
Indeed, al-Shahrastani mentioned that the M u rjidh consist o f four groups:
M urjidh al-Khawdrij, al-Qadariyyah, al-Jahariyyah and al-M urjidh al-Khdlisah.
R efer to al-Milal wa al-Nihal (1/139) o f al-Shahrastani and al-Maqdldt al-Isldmiyyin
(1/2.13) o f A bu al-Hasan al-Asharl.

155
appellation o f iman. Along with that, they oppose the extreme M urji‘ah
when they say that acts o f disobedience harm the doer and that he will be
held accountable and punished for that. Their statement is not correct,
because it is a path to the innovations o f the people o f blameworthy
kaldm (theological rhetoric) from the people o f al-Irjd‘
and their likes.
This leads to the emergence o f corruption and disobedience, as occurs in
Sbarb al-Tabdwiyyab (p. 470).

Iman increases with obedience and decreases with disobedience. From the
proofs for its increase is the statement o f Allah

“The Believers are only those who, when Allah is

mentioned, their hearts become fearful, and when His
dyat are redted to them, it increases them in imdn; and
they rely upon their Lord.” [Surah al-Anfal 8:z]

Allah said,

“As for those who believed, it has increased them in

imdn, while they are rejoicing.” [Surah al-Tawbah 9:114]

Allah said,

156
 V.

“It is He who sent down tranquillity into the hearts o f

the Believers that they would increase in imdn along with
their present imdn.” [Surah al-Fath 48:4]

Allah said,

/ y ' ' \,> '\'< *t \<<^\ t ^

“Those to whom hypocrites said, “ Indeed, the people

have gathered against you, so fear them,” but it merely
increased them in im dn” [Surah Ali-'Imran 3:173]

Allah said,

a c jU \JcaIj) \s ^ 1«31aJ 3 ^

“And when the believers saw the confederates, they said,

“ This is what Allah and His Messenger had promised us,
and Allah and His Messenger spoke the truth.” And it
increased them only in imdn and acceptance.”
[Surah al-Ahzab 33:22]

i 57
From the proofs for its decrease is the statement o f the Prophet
“ Whosoever from amongst you sees an evil, then let him
change it with his hand. I f he is not capable o f that, then with his tongue.
I f he is not capable o f that, then with his heart. And that is the weakest o f
iman”'
There is what occurs in the hadith
about the intercession, from taking out
o f the Fire the one in whose heart there is a mustard seed’s worth o f
imdnr There is also the hadith in which the Prophet
described the women as being deficient in intellect and Religion.3

Al-Hafiz Ibn Hajr said in al-Fath

(1/47), “ He - meaning al-Lalika‘l -
related with his authentic isnad
from al-Bukhari who said, “ I met more
than a thousand men from the Scholars o f the various lands. I did not see
anyone from amongst them differ about the position that is a imdn
statement and action and it increases and decreases.” Ibn Abi Fdatim
(d.6/H) and al-Lalika‘l went to great lengths to quote that with asanid
from a large group o f the Companions and the tdbiin
and everyone else
who revolved around the ijma
o f the Companions and the He tdbi in.
mentioned al-Fudayl Ibn Iyad (d.i87H) and W akf (d.i97H) from Ahl al-
Sunnah wa al-Jamaah .”
Eighthly: Ahl al-Sunnah wa al-Jamaah are upon a middle course
concerning the one who commits a major sin - between the M urji‘ah
and
the Khawdrijand the M u tazilah.
The Murji ‘ah
exceed the bounds and
they make him a Believer with perfect imdn
and they say, ‘N o sin can
harm in the presence o f imdn,
just as no act o f obedience can benefit in the
presence o f disbelief.’ The Khawdrij
and the M u tazilah
exceed the

1 Related by M uslim (no. 78), Ibn Majah (no. 4003) and Ahm ad in al-Musnad (no.
1090), from the hadith o f A bu Sa'ld al-Khudri (i
2 Related by al-Bukhari (no. 7439) and M uslim (no. 302), from the hadith o f A bu
Sa'ld al-Khudri
3 Related by al-Bukhari (no. 304) and M uslim (no. 132), from the hadith o f A bu Sa id
al-Khudri

158
bounds by taking him out o fimdn. Then the Khawarij judge him to be a
disbeliever and the Mutazilah say that he is upon a level between two
levels and they agree with the Khawarij that he will abide in the Fire
forever in the Hereafter.Ahl al-Sunnah describe the sinner as a Believer
who is deficient inimdn. So they do not make him a Believer with perfect
imdn as the M urji‘ah say, nor do they expel him from imdn as the
Khawarij and theMutazilah say. Rather, they say, ‘He is a Believer with
hisimdn and afdsiq (disobedient sinner) with his major sin.’ So they do
not give him imdn unrestrictedly, nor do they expel him from imdn
completely. The Murji'ah only became misguided because they worked
with the texts about the promise (o f reward from Allah) and they
neglected the texts about the threat (o f punishment from Allah). The
Khawarij and the Mutazilah became misguided because they worked
with the texts about the threat and they neglected the texts about the
promise. Allah guided Ahl al-Sunnah wa al-Jamaah to the truth. They
worked with the texts about the promise and the threat together. They
did not make the perpetrator o f a major sin have perfect imdn , nor did
they take him out o f imdn in the worldly life. They say that in the
Hereafter, his affair is with Allah - if He wants, He will pardon him and if
He wants, He will punish him. He will not abide in the Fire forever like
the disbelievers will. Rather, he will be taken out and entered into
Paradise.

Imdn and disobedience and love and hatred come together within the
servant. He is loved according to what he has within him from imdn
and
he is hated according to whatever he has within him from corruption and
disobedience. This is similar to the white hair, which is beloved when one
looks ahead to what comes after it, which is death. Otherwise, it is hated
when one looks back at what came before it, which is youth, as the poet
recited,

159
 ‘ The white hair is hated. We also hate to part from it. So
I am amazed at something that is hated and then
beloved.’
Ninethly: al-Ihsan, imdn and Islam are levels o f the Religion. The highest
al-Ihsan
level is imdn
and below that is the level o f and below that is the
Muhsin
level o f al-Islam. Every M um in
is a and a Muslim and every
Mu'min M um in
is a Muslim. However, not every is aMuhsin, nor is
every Muslim a M um in Muhsin.
and a Due to this, there occurs in
Surah al-Hujurat,

“The bedouins say, “We have believed.” Say: You have

not yet believed; but say instead, ‘We have submitted,’ for
imdn has not yet entered your hearts.”
[Surah al-Hujurat 49:14]

Due to the fluctuation in these levels, then one must make al-Istithnd‘
in
imdn according to Ahl al-Sunnah. So if it is said to a man, ‘Are you a
Believer?’ He must reply, ‘I f Allah so wills,’ or, ‘I hope so,’ because
mentioning imdn withoutistithnd‘ imdn
is self-praise. I f is mentioned by
someone from Ahl al-Sunnah al-Istithna‘ imdn,
without in then his
intended meaning is the asl imdn,
(basis) o f which is Islam and he is not
praising himself.

Tenthly: The Prophet said in explaining al-Ihsan, “ It is that

you worship Allah as though you see Him. Since you do not see Him,
then He sees you.” The meaning is that you must worship Him as though
you are standing in front o f Him and you see Him. Whosoever does that,
then he will approach worship in a perfect and complete manner. I f he is
not able to do that, then it is upon him to realize that Allah is observing

160
him and no secrets are hidden from Him. He must be cautious that he is
being watched when Allah prohibits him from something and he must
work as though he is being watched when he carries out one o f Allah’s
commands. Ibn Rajab (d.79sH) said in the explanation o f this “ So hadith,
his statement, “ It is that you worship Allah as though you see
Him ,” alludes to the servant worshipping Allah in this manner, and it is to
keep in mind His closeness and that He is in front o f him as though he
sees Him. That obligates awe, fear, reverence and glorification, as occurs
in the narration o f Abu Hurayrah “ It is that you fear Allah as
though you see H im .” It also obligates sincerity in worship and striving to
perform it well, completely and perfectly.” 1

Then he said, “ He said, “ Since you do not see Him, then He

sees you.” It is said: It is a justification for the first case. When the servant
is commanded to contemplate Allah in worship and to keep in mind His
closeness to His servant to the extent that the servant sees Him; if the
servant finds that difficult, then he seeks the help o f his imdn (faith) that
Allah sees him. Allah observes whatever he does in secret and in public
and whatever he does inwardly and outwardly and nothing is hidden from
Allah. Once he has achieved this station, it becomes easy for him to move
up to the second station, which is to constantly be conscious o f the
closeness o f Allah to His servant and His being with him to the extent he
sees Him. It is said: Rather, this portion o f the hadith alludes to the fact
that whosoever finds it difficult to worship Allah as though he sees Him,
then let him worship Allah as though Allah sees him and is observing him.
So let him feel shy due to his awareness that Allah is looking at him.” 1

Ibn Rajab said, “ Indeed, authentic ahadith

have been mentioned with
instructions to keep in mind Allah’s closeness during acts o f worship.”
Then he mentioned some o f the ahadith, then he said, “ Whosoever
understands from these ahadith
any tashbih (resemblance) or hulul
(incarnation) or ittihad
(unity o f existence), then it only comes from his

1 Refer to Jam i al-Ulum wa al-Hikam (1/126) of- Ibn Rajab al-Hanbali.

2 Refer to Ja m i al- Ulum wal-Hikam (1/128-129) o f Ibn Rajab.

161
ignorance and faulty understanding about Allah and His Messenger
(frjfrc& fr). Allah and His Messenger are free from all o f
that. H ow free from all imperfections is the One whom there is nothing
like Him and He is All-Hearing, All-Seeing.” 1

<s><$><$>

1Refer to J a m i a l-U lu m (1/ 130) o f Ibn Rajab.

162
 Signs o f the Hour

e said,‘ He said, “ Inform me about the H our.” He said, “ The one

H being asked about it knows no more than the questioner.” He said,
“ Inform me about its signs.” He said, “ When the slave woman gives birth
to her mistress and when you see the bare-footed, naked and destitute
shepherds o f sheep competing in the construction o f tall buildings.” He
said: Then he left. So we remained for a time, then he said to me, “ O
'Umar, do you know who the questioner was?” I said, “ Allah and His
Messenger know best.” He said, ‘He was Jibrll, he came to teach you your
Religion.” Herein there are benefits:

Firsdy: Knowledge o f the Hour is specific to Allah. N o one knows when

the Hour will be established, except for Allah ( $ Al l ah
said,

“ Indeed, Allah alone has knowledge o f the Hour and

sends down the rain and knows what is in the wombs.
And no soul perceives what it will earn tomorrow, and no
soul perceives in what land it will die. Indeed, Allah is
All-Knowing and Well-Acquainted.”
[Surah Luqman 31:34]

Allah (jliyiljG ) said,

163
 ^ _y*>S! \ ^ j o s j * |js

“And with Him are the keys o f the unseen; none knows
them except Him.” [Surah al-Anam 6:59]

From the keys to the Unseen is knowledge o f the Hour. From ‘Abdullah
Ibn 'Umar who said, ‘The Prophet <$&) said, ‘The keys
to the Unseen are five.” Then he recited,

“Indeed, Allah alone has knowledge o f the Hour...”

[Surah Luqman 31:34]'

Allah ( said,

jf
**

yt>)j Sj

1Related by al-Bukhari (no. 4778).

164
 “They ask you, (O M uham m ad), about the Hour: When
is its arrival? Say, “ Its knowledge is only with my Lord.
None will reveal its time except Him. It lays heavily upon
the heavens and the earth. It will not come upon you
except unexpectedly.” They ask you as if you are familiar
with it. Say: Its knowledge is only with Allah, but most
of the people do not know.” [Surah al-A'raf 7:187]

There occurs in the Sunnah that the H o ur will be established upon a

Friday. As for the question o f which year, which m onth out o f the year
and which Friday out o f the m onth, then no one knows that, except for
Allah. From A bu Hurayrah that the Prophet said,
“The best day upon which the sun has risen is Friday. In it Adam was
created and in it he was entered into Paradise and in it he was taken out
from it. The H our will not be established, except on Friday.”1
Abu Dawud (no. 1046) and al-Nisa‘l (no. 1430) relate it with the wording,
“ The best day upon which the sun has risen is Friday. In it Adam was
created, in it he came down, in it he was forgiven, in it he died and in it the
Hour will be established. There is no animal, except that it is anxious on
Friday from the time it awakens until the sun rises, out o f fear o f the
Hour, except for the Jinn and mankind.” It is a hadith Sahih. Its
narrators are the narrators o f al-Bukhari and Muslim.2 This addition at the
end o f it proves that the H our will occur in the early part o f dawn, before
the rising o f the sun.

Secondly: The Hour is applied and meant to refer to the death that will
take place when the horn is blown, as the Prophet said, “ The
Hour will not be established, except upon the most evil o f people.” 3
Everyone who dies before that time, then his Hour will have already been

1 Related by M uslim (no. 854).

1Sahih: It was authenticated by al-Albani in Sahih al-Jami (no. 3334).
5 Related by Muslim (no. 2949) and Ahmad in al-Musnad (no. 3930), from the
hadith o f ‘Abdullah Ibn Masud (i

165
established and his standing will already have occurred. He will have
moved from the abode o f deeds to the abode o f recompense. In his case,
the H our will refer to the Ressurection, as Allah said about the
people o f Firawn,

“They are exposed to the Fire morning and evening. And

the Day the Hour appears it will be said: Make the people
o f Fir'awn enter the severest punishment.”
[Surah Ghafir 40:46]

Allah said,

4 llulSV°\Jyd===> 5^3^
“And those who disbelieve say, “The Hour will not come
to us.” Say: Yes, by my Lord, it will surely come to you.”
[Surah Saba* 34:3]
They only denied the Resurrection, as Allah said,

166
 “Those who disbelieve have claimed that they will never
be resurrected. Say: Yes, by my Lord, you will surely be
resurrected; then you will surely be informed o f what you
did. And that is easy for Allah.”
[Surah al-Taghabun 64:7]

Thirdly: His statement, “ The one being asked about it knows no more
than the questioner,” means that the creation do not know when it will be
established. It means that the questioner and the questioned are the same
in their lack o f knowledge about it. Ibn Rajab said, “ Meaning, the
knowledge o f the creation about the time o f the H our is all the same. And
this alludes to the fact that Allah is the exclusive possessor o f its
knowledge.”1

Fourthly: Numerous questions used to be asked to the Messenger

about the Hour and the Prophet would answer
the one asking by explaining some o f its signs or by diverting the attention
o f the questioner to that which was more important than his question.

From the examples o f the first case is the hadith o f Abu Hurayrah that a
bedouin came and asked the Prophet *% *), “When is the Hour?”
So he replied, “ When trustworthiness is lost, then await the H our.” 2

As for the second case, then there occurs from Anas that a man
asked the Prophet about the Hour, saying, “When is the
Hour?” He replied, “ And what have you prepared for it?” He said,
“ Nothing, except that I love Allah and His Messenger c& ]p ).” So
he said, “ You will be with those whom you love.” 3

1 Refer to Ja m i al-Uliim wa al-Hikam (1/135) o f Ibn Rajab.

1 Related by al-Bukhari (no. 59).
! Related by al-Bukhari (no. 3688) and M uslim (no. 2639).

167
Fifthly: He said, “ Then inform me about its signs.” Its signs are its marks.
The signs o f the Hour are divided into two categories: The signs that
mean its establishment is near, such as the sun rising from the west, the
emergence o f the Dajjdl, the emergence o f Ya‘juj and M a‘juj, the descent
o f ‘Isa from the heavens and other than that. And then
there are the signs that come before that and from them are the two signs
that have been mentioned already in this hadith.
And the meaning o f his statement, “ When the slave woman gives birth to
her mistress,” is explained as an allusion to the many conquests and female
prisoners o f war and that there are from the female prisoners those who
will be compelled by their masters, so they will give birth for him. So she
will be the mother o f the child and her child will be at the level o f her
master. It is explained to mean that the conditions will change and there
will be disobedience from the children towards their fathers and mothers
and the children will have authority over them, to the extent that it will be
as if the children are the leaders o f their fathers and mothers. Al-Hafiz
Ibn Hajr held this to be the preponderant view in al-Fath(1/123).

The meaning o f his statement, “when you see the bare-footed, naked and
destitute shepherds o f sheep com peting in the construction o f tall
buildings,” is that the condition o f destitute shepherds, who tend sheep
and do not find clothes with which to clothe themselves, will change.
They will move to live within the cities and they will compete in the
construction o f tall buildings. These two signs have already occurred.
Sixthly: He said, ‘Then he left. So we remained for a time, then he said to
me, “O Umar, do you know who the questioner was?” I said, “Allah and
His Messenger know best.” He said, ‘He was Jibril, he came to teach you
your Religion.” The meaning o f ‘for a time’ is a period o f time. The
Prophet inform ed his Com panions {$&£$&>) that the
questioner was Jibril following his departure. There occurs that he
informed ‘Um ar after three days. There is no contradiction between the
two narrations, because the Prophet inform ed those present

168
and Um ar was not with them. Rather, he had left from the
gathering. It is agreed that he m et the Prophet after three days,
so he inform ed him.

Seventhly: The Prophet would ask his Companions about

things to turn their attentions to something, to prepare them for its
answer. They would reply, “Allah and His Messenger know best.” Then
he would answer them, as occurs in this hadith of'U m ar. Likewise, there
occurs in the hadith o f M u'adh Ibn Jabal (iL L ^j), “D o you know w hat is
the right o f Allah upon the servants and w hat is the right o f the servants
upon Allah?’ I said, ‘Allah and His Messenger know best.”1

It is legislated for the questioner, when he does not know the answer, that
he m ust say, ‘I do not know ,’ or, ‘Allah knows best,’ since that is
appropriate for every question, contrary to, ‘Allah and His Messenger
know best.’ T hat is not appropriate for every question. So if a questioner
were to ask, ‘W hen will the H our be established?’ The answer m ust be
specified to, ‘Allah knows best,’ because the Prophet did not
know when the H our would be established.

Additionally, after his death, the Prophet does not know

what will happen to his Ummah after him. There occurs in the hadith o f
Ibn M as'ud (i£aS*6) that the Prophet said, ‘I will precede you
to the Hawd (pond). M en from amongst you will surely be raised up,
then they will surely be snatched away from me. So I will say, ‘O Lord!
My companions!’ It will be said, ‘Indeed, you do not know what they
innovated after you.”1
The intended meaning o f the ‘com panions’ alluded to in the hadith are
those who apostatized after the death o f the Prophet and

1 Related by al-Bukhari (no. 2856) and Muslim (no. 48).

1 Related by al-Bukhari (no. 6576) and M uslim (no. 2297).

169
they were killed at the hands o f the armies sent by A bu Bakr to
fight the apostates.

A t this point the explanation o f this magnificent hadith has ended. The
praise is for Allah, Lord o f the creation. May the peace and salutations
and blessings o f Allah be upon His servant and Messenger, M uham m ad,
and upon his Family and all o f his Companions.

170
i7 i
 Glossary
A

Ayah: (pi.ayat) “ sign,” a verse o f the Quran.

Ahad: a narration which is narrated through one chain only.
Ahadith: see hadith.
‘Alayhi al-salam: May Allah ( protect and preserve him. It is said
after the name o f a Prophet o f Allah or after the name o f an Angel.
Ansar: Helpers; the Muslims o f al-Madlnah who supported the Muslims
who migrated from Makkah.
‘Arsh: Throne o f Allah ($\5 }& ZdL).
‘Asr: the afternoon Prayer.
Awliyah see Wall.

Bid'ah: Heresy (any innovatory practice).

Buraq: An animal bigger than a donkey and smaller than a horse on which
the Prophet went for the M i raj.

Dal: One engaged in ddwah,

caller.
Dalf: A weak, unauthentic narration.
Da'wah: Invitation, call to Allah ( jj&j&ZCL).
Din: a completed way o f life prescribed by Allah
Dhikr: (pi. adhkdr) remembrance o f Allah (’4%^-) with the heart, sayings
o f the tongue and actions o f our limbs.

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F

Fahish: One who speaks w ith evil or obscene speech.

Fard Kifayah: A collective obligation - if fulfilled by a part o f the
com m unity, then the rest are not obligated.
Fatwa: (pi .fatdwd) A religious verdict.
Faqlh: A Scholar who can give religious verdicts.
Fiqh: Islamic jurisprudence, understanding.
Fitnah: (pi. fitan ) Trials, persecution, conflicts and strifes am ong the
Muslims.
Fitrah: the natural disposition that one is born upon.

Ghuluww: Going to an extreme.

Ghusl: A ceremonial bath necessary for the one who is in a state o f
Jandbah (ritual sexual impurity).

Hadith: (pi. ahadith ) the saying, actions and approvals accurately narrated
from the Prophet
Halal: Lawful.
Hanif: Pure Islamic M onotheism (worshiping Allah alone and nothing
else).
Haram: Unlawful and forbidden.
Hasan: fine, good; a term used for an authentic hadith, which does not
reach the level o f Sahih.
Harj: Killing.
Al-Haruriyyah: a special unorthodox religious sect that branched off from
the Khawdrij.
Hijrah: M igration from the land o f Shirk to the land o f Islam.
Hukm: A judgm ent o f legal decision (especially o f Allah).

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I

‘Ibadah: worship, worship o f Allah.

Ihsan: Worshipping Allah as though you see Him. However, since you
cannot see Him, then know that He sees you.
Ijma: A consensus, a unified opinion o f Scholars regarding a certain issue.
Ijtihad: exertion o f effort; the process o f arriving at a reasoned decision by
a Scholar on an issue.
Imam: A leader; a leader in Prayer, knowledge in fiqh, leader o f a state.
Iman: faith, to affirm all that was revealed to the Prophet
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Isnad: the chain o f narrators linking the collector o f the saying to the
person quoted.
Istikharah: a Prayer consisting o f two units ( rak'ah
) asking Allah for
guidance.
Istiwa: ascending; the ascending o f Allah above the Throne (in the manner
that befits His Majesty).

J
Janabah: A state o f a person after having sexual intercourse or sexual
discharge.
Janazah: (pi.janaa'iz): Funeral.
Jihad: striving, struggling, fighting to make the Word o f Allah supreme.
Jumuah: Friday.
Jinn: invisible creation, created by Allah from smokeless fire.
Junub: a person who is in the state o f janabah.
K

Kabah: a square stone building in al-Masjid al-Haram (the great mosque

in Makkah which Muslims go to for pilgrimage and to which all Muslims
direct their face in Prayer).

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Al-Kaba‘ir: The major sins.
Kharijl: (pi. Khawdrij): Those who declared that a M uslim becomes a
disbeliever due to com m iting a major sin alone.
Khalifah: (pi. khulafdj. the head o f the Islamic governm ent to whom the
oath o f allegiance is given.
Khilafah: an Islamic state.
Khutbah: (person khatih), religious talk (sermon).
Kufr: (person kdfir) act o f disbelief in the Religion o f Islam.

Madhhab: T he position, view or opinion o f a M uslim Scholar or school o f

Islamic Jurisprudence.
Makruh: Something that is not approved of, undesirable from the point
o f view o f Religion, although not punishable.
Manhaj: A way; m ethod; methodology.
M arfu : A raised; a narration attributed to the Prophet
Masjid: A mosque.
Mawbiqat: great destructive sins.
Mudallis: one who practises tadlis.
Muhajir: (pi. muhdjiroon, muhdjirin ) one who m igrated from the land o f
the disbelievers to the land o f the Muslims for the sake o f Allah.
Muhaddith: scholar o f the science o f hadith.
Mufti: one w ho givesfatdwd.
Mujahid: (pi. mujahidun)-. a M uslim warrior in Jihad.
Mujtahid: Someone who is qualified to pass judgm ent using ijtihad.
Munkar: Rejected; a narration which is inauthentic itself and contradicts
and authentic narrations.
Muqallid: one w ho practices taqlid.
Mushrik: (pi. mushrikun ) polythesists, pagans and disbelievers in the
oneness o f Allaah and His Messenger
Mustahabb: Recommended; an action if left not punishable and if done it
is rewardable.
Muttaqun: People who are pious.

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Mutawatir: a hadith which is narrated by a very large num ber o f reporters,
such that it cannot be supported that they all agreed upon a lie.
Muwahhid: (pi. muwahhidun ) one who unifies all o f his worship and
directs it to Allah alone.
M awdu : Fabricated; spurious; invented (narration).
Mawquf: stopped; a narration from a Com panion, which does not go
back to the Prophet
Mawsul: Connected; a continuous isnad that can be narrated back to the
Prophet

Nafilah: (pi.nawdfil)
O ptional act o f worship.
Niyyah: An intention from the heart.
Nusuk: A sacrifice.

Qadar: Divine pre-ordainment; that which Allah has ordained for His
creation.
Qiblah: The direction the Muslims face during Prayer.
Qiyas: Anological deduction o f Islamic laws. N ew laws are deduced from
old laws based upon similarity between their causes.
Qunut: Devotion; a special supplication while standing in the Prayer.
Quraysh: One o f the greatest tribes in Arabia in the pre-Islamic period of
Ignorance. The Prophet (^j<efe2u s ]b e lo n g e d to this tribe.

Rafidl: This is the correct title for the extreme Shiah-, those who bear
malice and grudges against the noble Companions to the extent that they
declare them to be apostates. They also hold that the Quran which the
Muslims have is neither complete nor preserved from corruption.

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Ramadan: The ninth month o f Islamic calander, in which Muslims
observe fasting.

Sahabah: Muslims who met the Prophet ( ^ j^ u i jj f i ) believing in him and

died believing in him.
ahadith.
Sahih: Authentic, the highest rank o f classification o f authentic
Salaf, Salaf al-Salih: The pious predecessors; the Muslims o f the first three
generations: the Companions, the successors and their successors.
Salaii: one who ascribes oneself to the Salaf
and follows their way.
Slrah: The life story o f the Prophet
Shari ah: The divine code o f law in Islam.
Shawwal: The month after Ramadan.
Shaytan: Satan.
Shfah: (seeRafidt) A collective name for the various sects claiming love
forAhl al-Bayt.
Shirk: Associating partners with Allah directly or indirectly in worship;
compromising any aspects o f Tawhid.
Surah: A chapter o f the Qur‘dn.
Sunnah: Example, practice; the way o f life o f the Prophet
consisting o f his words, actions and silent approvals. The Sunnah is
contained in various ahadith.

Tabil: (pi. tdbiin) the generation after the Companions o f the Prophet

Tafslr: explanation o f the Quran.

Taghut: Anything that is worshiped other than the real God (Allah) (i.e.
false deities).
Tahajjud: Voluntary, recommended Prayer between the compulsory
Prayers o f'Ishd‘and Fajr.

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Takhrij: It is to reference ahadith to its sources and analyze its chains o f
narration.
Taqlld: Blind following; to follow someone’s opinion ( madhhab ) without
evidence.
Taqwa: Acting in obedience to Allah, hoping for His mercy upon light
from Him and taqwa is leaving acts o f disobedience, out o f fear o f Him,
upon light from Him.
Tarjamah: Notes about a reporter o f hadith.
Tawaf: The circumambulation o f the ka bah.
Tawhid: Islamic Monotheism; the Oneness o f Allah. Believing and acting
upon His Lordship, His rights o f Worship and Names and Attributes.

u
Uhud: A well known mountain in al-Madlnah. One o f the greatest
Ghazwah Uhud.
battles in Islamic history came at its foot. This is called
Ulama‘: (singular: ‘alim ) scholars.
Umm: Mother of, used as an identification.
Ummah: Nation, the Muslims as a whole.
‘Umrah: A visit to Makkah during which one performs the tawaf
around
the Ka'bah and theSdi between al-Safd and al-Marwah. It is called the
lesser Hajj.
Usui: The fundamentals.

Wahyi: The revelation or inspiration o f Allah to His Prophets.

Wahdah al-Wujud: The belief that everything in existance is intact Allah.
This deviant belief is held by many Sufis.
Wakll: Disposer o f affairs.
Witr: Odd; the last Prayer at the night, which consists o f odd number o f
raka'dt(units).
Wallmah: The wedding feast.

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Wasllah: the means o f approach or achieving His closeness to Allah by
getting His favours.
Wuduh An ablution (ritual washing) that is performed before Prayer and
other kinds o f worship.

Yaqln: Perfect and absolute faith.

Yathrib: One o f the names o f al-Madlnah.

Zakat: Charity that is obligatory on everyone who has wealth over and
above a certain limit over which a year has passed (2.5 % o f saved weath).
Zakat al-Fitr: A n obligatory charity by the Muslims to be given to the
poor before the Prayer o f Id al-Fitr.
Z amzam: The sacred water inside the Jparam (the grand mosque) at
Makkah.
Zanadiqah: An atheist, a heretic.

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 O u r C a ll to th e Ummah1

[1]: We believe in Allah and His Names and Attributes, as they were
mentioned in the Book o f Allah and in the Sunnah
o f the Messenger o f
Allah without tahrif (distortion), nor ta'wil (figurative
interpretation), nor tamthil (making a likeness), nor tashbih
(resemblance), nor tdtil (denial).
[2]: We love the Companions {&£!&££) o f the Messenger o f Allaah
and we hate those who speak against them. We believe that
to speak ill o f them is to speak ill o f the Religion, because they are the ones
who conveyed it to us. And we love the Family o f the Prophet
yge) with love that is permitted by the Shariah. 'Imran Ibn
Husayn said, “ O people! Learn the knowledge o f the Religion
from us, i f you do not do so, then you will certainly be misguided.” 2

Hadith and all o f the Salaf o f the Ummah from

[3]: We love the People o f
Ahl al-Sunnah. Imam al-Shatibl (d.79oH) - - said, “ The Salaf al-
Sdlih, the Companions, the tabiin and their successors knew the Quran ,
its sciences and its meanings the best.” 3

[4]: We despise 'ilm al-kaldm

(knowledge o f theological rhetoric), and we
view it to be from amongst the greatest reasons for the division in the
Ummah.
[5]: We do not accept anything from the books o f fiqh
(jurisprudence),
nor from the books o f tafsir
(explanation o f the Qur'an),
nor from the
ancient stories, nor from the Sirah
(biography) o f the Prophet

1 This explanation o f our call has been summarized from Tarjumah A bi A bd al-
Rahman Muqbil Ibn Hadl al-W ddii (p.135-142) o f M uqbil Ibn H adl with minor
additions from other sources.
2 Refer to al-Kifdyah (p. 15) o f al-Khatlb al-Baghdadl.
3 Refer to al-Muwdfiqat (2/79) o f al-Shatibl.

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 except that which has been confirmed from Allah or from
His Messenger We do not mean that we have rejected them,
nor do we claim that we are not in need o f them. Rather, we benefit from
the discoveries o f our Scholars and the jurists and other than them.
However, we do not accept a ruling, except with an authentic proof.

[6] : We do not write in our books, nor do we cover in our lessons, nor do
we give sermons with anything except the Qur'an
, or the authentic and
authoritative hadith.
And we detest what emanates from many books and
admonishers in terms o f false stories and weak and fabricated ahadith.
Abdullah Ibn al-Mubarak (d.i8iH) - Jiliisj - said, “ The authentic ahadith
are sufficient and the weak ahadith are not needed.” 1

W : We do not perform takfir

upon any Muslim due to any sin, except
Shirk with Allah, or the abandonment o f Prayer, or apostasy. We seek
refuge in Allah from that.

[8]: We believe that the Qur'an is the Speech o f Allah, it is not created.
W : We hold that our ‘obligation is to co-operate with the group that
traverses the methodology o f the Book and the Sunnah,
and what the
Salaf o f the Ummah were upon; in terms o f calling to Allah (j\ 2 jk>UUi),
and being sincere in worship o f Him, and warning from Shirk,
innovations, and disobedience, and to advise all o f the groups that oppose
this.’1 ‘So co-operating upon righteousness and piety {taqwa)
and mutual
advising necessitates warning against evil and not co-operating with the
wicked.

' Refer to al-Jdmi li-Akhldq al-Rdwi (2/159) o f al-Suyuti.

1 From a fatwd by the Committee o f M ajor Scholars dated: 11/16/1417H , (no. 18870).
It was signed by al-'Allamah A bd al-AzIz Ibn Baz, Shaykh A bd al-AzIz Ibn
Abdullah A l al-Shaykh, Shaykh Abdullah Ibn A bd al-Rahman al-Ghudayyan,
Shaykh Bakr Ibn Abdullah A bu Zayd, and Shaykh Salih Ibn Fawzan al-Fawzan.
’ From the words o f Shaykh Ibn Baz in al-Furqdn magazine (issue no. 14, p. 15).

181
[10]: We do not deem it correct to revolt against the Muslim rulers as long
as they are Muslims, nor do we feel that revolutions bring about
reconciliation. Rather, they corrupt the community.

[11]: We hold that this multiplicity o f present day parties is a reason for the
division o f the Muslims and their weakness. So therefore we set about
‘freeing the minds from the fetters o f blind-following and the darkness o f
sectarianism and party spirit.’1

[12]: We restrict our understanding o f the Book o f Allah and o f the

Sunnah o f the Messenger o f Allah to the understanding o f
the Salaf o f the Ummah from the Scholars o f hadith, not the blind-
followers o f their individuals. Rather, we take the truth from wherever it
comes. And we know that there are those who claim Salafiyyah,
yet
Salafiyyah is free from them, since they bring to the society what Allah has
prohibited. We believe in ‘cultivating the young generation upon this
Islam, purified from all that we have mentioned, giving to them a correct
Islamic education from the start - without any influence from the
disbelieving western education.’1

[13]: We believe that politics is a part o f the Religion, and those who try to
separate the Religion from politics are only attempting to destroy the
Religion and to spread chaos.

[14]: We believe there will be no honour or victory for the Muslims until
they return to the Book o f AJlaah and to the Sunnah
o f the Messenger o f
Allah

[1$]: We oppose those who divide the Religion into trivialities and
important issues. And we know that this is a destructive ddwah.

' From Fiqh al-Wdqi (p. 49) o f al-Albam.

1 From Fiqh al-Waaqi (p. 51) o f al-Albanl.

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[16]: We oppose those who put down the knowledge o f the and Sunnah,
say that this is not the time for it. Likewise, we oppose those who put
down acting upon the Sunnah o f the Messenger o f Allah
[17]: Our dawah and our 'aqidah
is more beloved to us than our own
selves, our wealth and our offspring. So we are not prepared to part with it
for gold, nor silver. We say this so that no one may have hope in buying
out our dawah,nor should he think that it is possible for him to purchase
it from us for dinar dirham.
or

[18]: We love the present day Scholars o f the Sunnah

and hope to benefit
from them and regret the passing away o f many o f them. Imam Malik
said (d.i79H) - “ The knowledge o f hadith is your flesh and blood
and you will be asked concerning it on the Day o f Judgement, so look who
you are taking it from .” 1

[19]: We do not accept a fatwd except from the Book o f Allah and the
Sunnah o f the Messenger o f Allah
These are glimpses into our aqidah and our dawah.
So if one has any
objection to this, then we are prepared to accept advice if it is truthful, and
to refute it if it is erroneous, and to avoid it if it is stubborn rejection. And
Allah knows best.

1Refer to al-Muhaddith al-Fdsil (p. 416) and al-Kifdyah (p. 21) o f al-Khatib.

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