The Creed of The Imaam, The Reviver, Muhammad Ibn Abdul Wahhaab

The Creed
Of
The Imaam and Reviver,
Muhammad ibn Abdul
Wahhaab
( )
Explained by:
Al-Allaamah Shaykh Doctor
Saalih Al-Fawzaan

Translated by: Aboo Abdillaah Umar Bryant

M a kta b a t Ah lil Ath a a r
h ttp :/ / w w w .a th a a r.o rg

2

Table of Contents

First Edition Preface...5
Introduction....7
Text of the Letter to the People of Qasim......17
Belief is of Ahlus Sunnah........30
Belief in the Pillars .....34
Belief concerning the Names and Attributes...42
The saved group is on the middle course between the Qadariyyah &
Jabariyyah....57
The saved group is upon the middle course between the between the
Murji'a and the Wa'eediyyah....67
The saved group is upon the middle course between the Rawaafid and
the Khawaarij......76
The Quraan is the Speech of Allahrevealed and not created...90
The Qur'aan: From Allaah it originated and to Him it shall return and
He has indeed spoken with it literally.......98
Allaah has sent down the Qur'aan to His slave and messenger who was
His trustee regarding His revelation....101
Allaah does what He wills and nothing shall be except by His decree and
nothing escapes His will..103
The belief in the predetermined divine decree.109
The belief in the events that shall take place after death as the Prophet
has informed us..115
The belief in the trials of the grave and its bliss....127
The belief regarding the return of the souls to their bodies...130
The scales shall be erected and the deeds of the servants shall be
weighed....138
The belief in fountain of our Prophet Muhammad...144
The belief in the shafaa'ah (intercession)..149

3
No one denies the intercession of the Prophet except
the people of innovation and misguidance....163
The belief regarding paradise and the hellfire........................................167
The belief that the believers shall see their Lord with their eyesight on
the Day of Judgment....171
The belief regarding our Prophet Muhammad ...179
The belief regarding the Righteous Predecessors.................................185
The belief regarding Companions....191
The belief regarding the Wives of the Prophet. ...196
The belief regarding the friends of Allaah....200
The friends of Allaah and shirk....204
The belief regarding sins and disbeleif..207
The belief regarding Jihaad..212
Jihaad has been present since Allaah sent Muhammad219
The belief on obeying the rulers as long as they dont ask for you to
disobey Allah...224
The belief regarding Ahlul Bida'..230
The belief regarding Eemaan and its categories...235
The belief regarding enjoining the good and forbidding evil...244
The belief regarding Ijtihaad...257
The belief regarding have said differing amongst the scholars259
The belief regarding tawassul with the righteous262
A great lie upon the Shaykh...266
The Shaykh on Ibnul Faaridh and Ibn Arabi.269
The Shaykh's responses......271
Other issues clarified by the Shaykh...279

2009 CE/ 1430 AH

4
Maktabat Ahlil Athaar

All rights reserved.
No part of this book may be reprinted or reproduced or utilized in any for or by any
electronic, mechanical, or by other means including photocopying and recording
without express written permission from the author or the publisher.

First Edition: September 2009 / Ramadan 1430

Published by: Maktabat Ahlil Athaar
Website: www.athaar.org
E-Mail: admin@athaar.org
Phone: +966-050-366-7826


5

First Edition Preface

All praise is due to Allaah who has cast the truth against
falsehood to invalidate it such that it perishes. May peace
and blessings be upon our Prophet Muhammad who
came to define the guidance and to make clear the facts,
and upon his family, companions the stars of guidance
who were the scourge for every disbeliever and
munaafiq.

To proceed:
When the call of Tawheed began to radiate and shine
wal hamdulillaah throughout this land upon the hand of
the Shaykh, the Imaam, the reviver, Muhammad ibn
Abdul Wahhaab (rahimahullaah) and the murky cloud of
shirk and innovation began to diminish, it was certainly
not pleasing to the enemies of the religion from the
disbelievers, hypocrites, innovators, superstitious and
such is the case with the call of the messengers in every
time and in every place. So as a result, they begin to
spread accusations and they fabricated lies against this
Imaam and his call.

` & #` !# `'/ 1' !# )
& F` 9 2 `39#
"They (the disbelievers, the Jews and the Christians)
want to extinguish Allaah's light (with which
Muhammad has been sent - Islaamic Monotheism)

6
with their mouths, but Allaah will not allow except
that His light should be perfected even though the
Kaafiroon (disbelievers) hate (it)."
1

They begin to create doubt about the creed of the Shaykh
for the sole intention of remaining upon their false beliefs
and their evil intentions.

So a letter from the people of Qasim arrived at the
Shaykh asking about his creed. He responded to them in
a letter clarifying that his creed is that of the Salafus
Saalih in which the Messenger of Allaah
came with, and that which the companions gathered from
him, and which the whole of Ahlus Sunnah wal Jama'ah
tread upon.

I gave several lectures explaining this letter which were
recorded by some of the attendees from the students
Jazaahum Allaahu khair. They requested that I agree to
its distribution so I allowed them to do so in hopes that
whoever read it would find benefit in it or point out any
errors to me concerning it.

May peace and blessings be upon our Prophet
Muhammad, upon his family, and upon his companions.

Saalih ibn Fawzaan ibn Abdillaah Al-Fawzaan
Safar 7, 1426

1
At-Tawbah: 32

7
Introduction

All praise is due to Allaah, The Lord of the Worlds. May
peace and blessings be upon our Prophet Muhammad,
upon his Family, and upon all of his companions.

To proceed:

Verily the Muslim's creed during the time of the
companions and the Taabi'een was well known. It was
that which came in the Book of Allaah and the Sunnah of
the Messenger of Allaah and that which
the Messenger of Allaah left them upon.

This creed was known during the time of the
Companions, Taabi'een, and best of generations the
first four. Even though differing and the emergence of
sects, such as the Khuwaarij, Qadiriyyah, and Shee'ah
entered into the latter part of the fourth generation, the
religion was still strong and Islaam remained firm. During
this time, the people of evil would hide and not reveal
their evil, but when the era of the finest generation pass
evil began to appear and the people misguidance began
to be open in their misguidance from the Jahmiyyah,
Mu'tazilah, Baatiniyyah, and the Shee'ah and other than
them from the deviant sects such as the Soofees,
Quboorees, and false ideologies. Islaam also remained
strong in the time of Umayyad dynasty. The scholars put
forth much effort and took their positions against these
various ideologies head on. Heretics were killed during
the Umayyad dynasty. Al-Ja'd ibn Dirham was killed and
other than him who exposed their heresy.


8
The dynasty of Bani Abbas came and Islaam was still
going strong. In the first part of the dynasty, Islaam was
powerful and revered. The 'Ulamaa still held their dignity
and standing and the evil people still had no ability to
unveil their evil freely but when the latter part of Bani
Abbas came, Al-Ma'moon Al-Abbasi ibn Haarun Al-
Rasheed, who overthrew his brother Al-Ameen and killed
him, took the thrown. He was an intelligent, smart, and
powerful man, as well as a scholar. However, the people
of misguidance entered upon him. He took them as his
close companions and became from them. He took
companions such as Ibn Abee Du'aad
2
and Bashr Al-
Muraisi
3
. They won him over with their misguidance and
beliefs and he became heavily influenced by them. They
also embellished the idea of translating foreign books.
They formed a center specifically for translating calling it;
Darul Hikmah (House of Wisdom). In reality it is Daru
Naqmah (House of Wrath). They translated many
Roman books containing misguidance and evil and thus
the deviant beliefs came through the avenue of
translating these books as Taqee Deen
4
(rahimahullaah)
mentions that once the Roman books were translated the
evil intensified.

In the end, they persuaded him to believe that the
Qur'aan was created and that this was the truth. He
accepted it and they took advantage of his leadership
along with its strength and firmness. So the people of
evil are never to be neglected. They are to be distanced
from the arena or they will insert their evil and weaken
the strong along with them.

2
Imaam Ahmad's staunch enemy and a scholar of the Mu'tazilah. He is also the
teacher of Bishr Muraisi
3
His name; Bishr Ibn Ghiyadh ibn Abee Kareemah Aboo Abdir Rahmaan Al-Muraisi.
He was known to be one of the people to lead Al-Ma'moon astray and an Imaam of
the Mu'tazilah and one who was afflicted by 'ilmul Kalaam (philosophy).
4
Shaykhul Islaam Taqee Deen ibn Taymiyyah (Majmoo' Al-Fataawa 5/22)

9

Al-Ma'moon was swayed by their statements and wanted
the people to accept the statement that the Qur'aan was
created and Allaah's refuge is sought. The speech of
Allaah is the first source of evidence in the Sharee'ah so
they actually wanted to eradicate it from the Ummah.
They said that the Qur'aan was created and not the
actual speech of Allaah and Al-Ma'moon accepted it.
Nonetheless, the scholars stood firm. At the head of them
was Imaam Ahmed (rahimahullaah). They stood firm
against this deviant ideology and rejected the saying that
the Qur'aan was created. Subsequently, some were
tortured, such as Imaam Ahmed. And likewise some
were killed. However they were patient and steadfast in
the face of the Mu'tazilah and Allaah strengthened the
religion and the correct creed through them as well as
vanquished the people of evil.

After Al-Ma'moon, his brother Al-Mu'tasim ibn Haroon Ar-
Rasheed took over then Al-Waathiq ibn Al-Ma'moon. All
of them shared this methodology and wanted the people
to accept the saying that the Qur'aan was created. Each
of them tortured Imaam Ahmed and beat him; however,
he never gave them a single word. Rather he would
proclaim: The Qur'aan is the speech of Allaah! Each
time they would demand he say otherwise he would say:
"Bring me something from the Qur'aan or from the
Sunnah proving your statement" and they would respond
by beating him. He would actually lose consciousness
because of the severity of the beating. He endured this to
the time of Al-Mutawakkil ibn Haroon Ar-Rasheed. Allaah
freed Ahlus Sunnah, aided the truth and curbed Ahlul
Bid'ah through him. Then Al-Mutawakkil was eventually
murdered assassinated by the people of evil.
5

5
Refer to the details present in Al-Bidaya wa Nihaaya by Ibn Katheer (10/333) and
after.

10

At this time, this issue was still weak to the end of the
reign of Bani Abbas and the Shee'ahs were appointed as
ministers and they are indeed filthier than the Jahmiyyah.
So Ibnul 'Alqami and Naseer Al-Kufr At-Toosee
6
were
both appointed as ministers. The Tartars then came
boldly from the east. They fought against the Muslims
lands, invaded them, and murdered the Khalifah. They
then took the Islaamic books and threw them into the
Tigris River. They killed countless Muslims and invaded
Muslim lands but the Muslims resisted them in every land
and in the end Allaah disappointed the Tartars and many
of them embraced Islaam.

Islaam still remained strong and powerful wal
Hamdulillaah - as Allaah ordained that there would be
those who would aid it, protect it, and defend it. Shaykhul
Islaam Ibn Taymiyyah appeared in a time of extreme
darkness. The sects were pulling the people to either
Soofiyyah, Jahmiyyah, Mu'tazilah, Qubooriyyah, and
Sheeism and the Islaamic world was living in waves of
trials and tribulations. And it was during this time that
Shaykhul Islaam Ibn Taymiyyah appeared. He was
educated in the pure books of the pious predecessors.
He studied the misguided and deviant books and knew
fully the misconceptions they were established upon. So
he began to call to Allaah , author many works, and
teach. As a result, he was exiled and imprisoned.
However, this did not prevent him from JihaadJihaad
with the sword as he rushed into battles and killed with
the sword and Jihaad with the pen, the tongue, and
proofs. Then Allaah decreed that he would have
students who would carry his knowledge such as Ibnul
Qayyim, Ibnul Katheer, Imaam Ad-Dhahabee, and other
than them from the major scholars. So the call spread

6
Aboo Ja'far Naseer Deen At-Toosee - also rightfully referred to a Naseer Al-Kufr
(The helper of disbelief).

11
and the morning sun of propagation and revival of the
religion of Islaam began. Likewise, the refutation of
various misconceptions and various deviant ideologies
came from Shaykhul Islaam Ibn Taymiyyah and his
students may Allaah have mercy upon them.

Then there came a long progressive period that
weakened the methodology of Ahlus Sunnah.
Innovations increased and deviance spread after the time
of Shaykhul Islaam ibn Taymiyyah and his students.
Then came an era of stagnation, an era of inactivity, and
an era of blind following. The Najd at this time was not
even mentioned; rather it was neglected and considered
a deserted region, or close to it, filled with villages, farms
and desert land. There was nothing present that anyone
desired. Each land in the Najd had its own ruler
independent of others. So the ruler of 'Irqah was not
governed by the ruler of Ad-Dir'iyyah while being of close
proximity to one another; thus, each land was considered
a sovereign kingdom in itself.

The Hanbalee scholars in Najd were well versed in fiqh.
They wrote it down, authored books, compiled works, and
studied it. As for creed, then they were upon the creed of
the Ash'arees
7
and Maaturidees
8
. They also were
involved in Soofiyyah, innovations, and what other lands
in the Muslim world were upon. Rather they added
further ignorance to this because they were in the desert
and in isolated villages. Certainly the villages had
scholars; however, they were mere scholars of fiqh only.
They would go to Shaam
9
and study with the Hanbalee
scholars there and would take the books and

7
Started by Abool Hasan ibn Ismaa'eel Al-Ash'aree.
8
Started by Muhammad ibn Muhammad ibn Mahmood Aboo Mansoor al-
Samarqandi al-Maaturidee. This sect holds similar beliefs to that of the Ash'arees.
One of their main differences from the Ash'arees lies in the area of eemaan.
9
The area consisting of Jordan, Syria, Lebanon and Palestine.

12
understanding of the madhab of Imaam Ahmed from
them.

This was a very good thing; however, the 'aqeedah had
no significance. Everyone was upon what he was upon
from Soofiyyah, Qubooriyyah, and evil. Sorcerers and
fortunetellers also had an influence and tribes each ruled
by their tribal customs and so forth.

It was at this time that Allaah caused Shaykh Muhammad
ibn Abdul Wahhaab to emerge. He was one whom
Allaah had given intelligence and keenness to
comprehend what the people were upon. From an early
age, he began to read and notice the books of Shaykh
Ibn Taymiyyah and Ibnul Qayyim as well as the books of
the Salaf. He would do this alone. He did not limit
himself to his land; rather he traveled to other lands. He
traveled to Makkah for Hajj and studied with its scholars.
He traveled to Madinah to visit The Prophet's Masjid and
studied with the scholars there. Then he traveled to Al-
Ahsaa' and took from its scholars. From there he
traveled to Iraq and visited Basrah and met many of its
scholars. He became a student of them and learned from
them and authored books. He then wanted to travel to
Shaam; however, it was not made easy for him. He
returned to his land feeling sadness and sorrow because
of what the people were upon. He did not intend to
remain silent about what the people were upon as other
scholars had done in his time so he began to call to
Allaah upon insight and guidance.

He began the call to Allaah in Huraimilaa', the place
where his father was located as judge. He did not find
pleasure in residing there so he left for Uyaynah, under
the rule of Ibn Mu'ammar. He presented the ruler the call
to which he accepted. He began to assist the Shaykh
and the call was then established. The Shaykh began to

13
change the evil that was taking place. He destroyed the
dome situated above the grave of Zayd ibn Al-Khattab
10

in Uyaynah, which the people would direct their worship
to. He also implemented the punishment for fornication
and hence stoned a woman who admitted to fornication.

When this information reached the ruler of Al-Ahsaa', Ibn
Urai'ar Al-Khaalidi, he became angry at Ibn Mu'ammar
and he threatened to cut off the taxes he would give him
if he did not remove this religious individual from his land.
Ibn Mu'ammar then presented the Shaykh with the threat
he received so the Shaykh wanted to comfort him and
said, "That which Allaah has from provisions is greater for
you then what so and so gives you. You must rely upon
Allaah and Allaah The Most High and Majestic is
sufficient enough for you to rely upon and it is Allaah who
shall provide for you through that." However, Ibn
Mu'ammar was not persuaded and he requested that the
Shaykh leave. The Shaykh (rahimahullaah) then left
Uyaynah. Where did he go? He went to Ad-Dir'iyyah
where the ruler was Muhammad ibn Sa'ud. Ibn Sa'ud
was similar to other rulers who were simply upon what
they were upon. They would hear about a religious man
coming from Uyaynah and would beware of him.
However, the Shaykh went to a student whose name is
said to be Ibn Suwaylam in Ad-Dir'iyyah. He stayed with
him as a guest and no one knew of him. He would
secretly teach him.

The woman of the ruler knew of the Shaykh's arrival.
She was one whom Allaah had guided. She heard the
call of the Shaykh and was convinced by it. She then
said to her husband, "This scholar who has come to your
land, Allaah has guided him to you, so take advantage of
it before someone else does." She remained with him

10
The brother of 'Umar ibn Al-Khattab. The people would visit his grave seeking
assistance.

14
until he became convinced by her words and he said,
"Tell him to come to me." She said, "No, if you request
that he comes to you then the people will say you want to
torture or kill him. Rather you go to him so that the
people may judge him." Look at the knowledge and
political savvy of this woman May Allaah have mercy
upon her! So the ruler went to Ibn Suwaylam's house.
Ibn Suwaylam was one who was afraid for the Shaykh
and when the ruler showed up at his home he became
more fearful. The ruler entered upon the Shaykh and
conveyed the greetings upon him. The Shaykh
presented him with the affair and Allaah opened his heart
to the call and he accepted it. The Shaykh promised to
assist him and to stand beside him. And they both made
an agreement upon that.

From that time, the call was established in Ad-Dir'iyyah.
The Shaykh began teaching, giving advice, and writing.
The students began arriving to sit with him. He found
those who would accommodate and assist him. He
began to write to the surrounding lands (within the
Kingdom) calling them to Allaah. They then formed an
army and waged Jihaad against the surrounding lands
and Allaah aided them against those lands. Each
entered under the rulership of Muhammad ibn Sa'ud, so
as opposed to him being a ruler of Ad-Dir'iyyah alone, he
became the ruler of Najd itself. Eventually the entire land
entered under his authority. They established an army
for fighting in Allaah's cause and the call was
established.
11

At this point, the people of sharr (wretchedness) began to
obscure the matter for the people by saying that
Muhammad ibn Abdul Wahhaab wants to change the
religion of the Muslims, that he has come with a new

11
Unwaanul Majd fi Taarikh Najd (The Noble Title Concerning the History of Najd)
1/31 and after.

15
religion, and that he has come to declare Muslims
disbelievers, etc.

So the people of Qasim wrote to him asking about him.
This was something good. You are not to believe rumors
so you should write to the individual asking about him.
So they wrote to him asking about his creed because it
was hazy to them. As they knew of it, it was said that he
was a man who came to declare the Muslims
disbelievers, kill the people, change the religion, etc.

So the Shaykh wrote this letter to clarify his creed and
that it was that of Ahlus Sunnah wal Jama'ah, that he has
not come with anything new, and whatever has been
attributed to him were indeed lies. He wrote other letters
outside of this one responding to the various
misconceptions directed at him and they are present in
"Ad-Duraru Sinniyyah" (The Yearly Pearls). From these
writings were "Kashfu Shubuhaat" (Removal of Doubts)
in which he responded to several doubts taking place
around him.

So this is the reason behind this letter. It was a response
to a question about his creed. There were scholars in
Qasim as well and they had a connection with the
Hanbalee scholars from Shaam. So once the scholars of
Qasim received word of the Shaykh and the events
kindling around him they wrote asking about his belief.
The Shaykh wrote to clarify it and that which he was upon
and to defend himself against the doubts.

Such is the call to Allaah. Those calling to Allaah will no
doubt be faced with something of harm, threats, and
frightening matters. But they are patient and firm. They
respond to all doubts that hinder their path. This confirms
for us that the caller must be one possessing knowledge

16
so that he has the ability to ward off doubts and clarify the
truth from falsehood. He must be an armament of
knowledge.

The Shaykh did not embark on this great call except after
he became qualified to do so, after he learned and took
from the scholars from the lands he traveled to, and read
the books. After that, he set out in calling to Allaah while
being armed with knowledge and arguments. Allaah has
aided him because of his sincere intentions to Allaah .
He did not want to be elevated in the land nor did he want
it to be corrupt. He also did not desire wealth or prestige.
He only desired the face of Allaah. He wanted to aid this
religion, clarify the truth, and advise creation. He feared
that the creation would be destroyed while being amongst
them and having knowledge of the truth. So he saw the
necessity to call to Allaah, and enjoin the good and forbid
the evil. He saw that this was his only calling.


17
Text of the Letter Written to the
People of Qasim

Shaykhul Islaam Muhammad ibn Abdul Wahhaab
(rahimahullaah) said in his letter to the people of Qasim
when asked about his creed:

In the Name of Allaah, The Most Gracious, The Most
Merciful

I call upon Allaah as my witness and those present with
me from the angels and from amongst you that I believe
in that which the Saved Sect, Ahlus Sunnah wal Jama'ah
has believed in from belief in Allaah, His angels, His
books, His messengers, the resurrection after death, and
belief in the divine predestination, its good and its evil.

And from belief in Allaah: The belief in Him in the
manner in which He has described Himself in His book
and upon the tongue of His Messenger
without any tahreef
12
and any ta'teel
13
.

Rather, I believe that Allaah is,

9 =W. " 9# 79#

12
To distort the Names and Attributes of Allaah by adding or removing a letter or
distorting its intended meaning.
13
To reject and deny the Names and Attributes of Allaah

18
"There is nothing like unto Him, and He is the All-
Hearer, the All-Seer."
14

Thus, I do not negate anything that He Himself has
described about Himself and I do not change the
meaning of words from their intended meaning and I do
not deviate in the Names and Attributes, and I do not say
how they are nor do I resemble the attributes of Allaah to
the attributes of His creation because He is the Most High
and there is no equal or comparison to Him. He is not
measured next to His creation as He is the Most Glorified
and Most Knowledgeable of Himself and other than
Himself. It is the most truthful statement and best of
speech.

So He has freed Himself from that which the opposers
from the people of takyeef
15
and tamtheel
16
and from
those who deny them from those who deny His Attribute
from the people of tahreef and ta'teel.

He says,

" s6 7/ > 9# $ '= ?
=9# t:# ! > =9#
"Glorified be Your Lord, the Lord of Honor and
Power! (He is Free) from what they attribute unto
Him! And peace be on the Messengers! And All the

14
Ash-Shura: 11
15
To say, ask, or assume, how the Names and Attributes of Allaah are.
16
To resemble Allaah to His creation.

19
praise and thanks be to Allaah, Lord of the 'Aalameen
(mankind, jinns and All that exists)."
17

And the saved group is upon the middle course between
the Qadariyyah and Jabariyyah regarding the actions of
Allaah.
And likewise they are upon the middle course between
the Murji'a and the Wa'eediyyah when it comes to the
warning of Allaah.

And they are upon the middle course between the
Hurooriyyah and Mu'tazilah and the Murji'a and
Jahmiyyah regarding eemaan and the religion. They are
upon the middle course between the Rawaafid
18
and the
Khawaarij regarding the Companions of the Messenger
of Allaah .

I believe that the Qur'aan is the speech of Allaah
revealed and not created.

From Him it originated and to Him it shall return and that
He has indeed spoken with it literally.

He has sent it down to his noble trusted slave and
messenger by way of revelation and he is an
ambassador between Him and His servants and he was
our Prophet Muhammad .

17
As-Saafaat: 180-182
18
Plural of Raafidah Linguistically: Rejecters, deserters, dissenters. Religiously: A
term given to the Shee'ah for their rejection of the Sunnah amongst other things, their
desertion from the main body of Muslims, and their dissention of the Companions.

20
And I believe that Allaah does what He wills and nothing
shall be except by His decree and nothing escapes His
will. There is nothing in the world that neither escapes
His ability nor is there anything rendered except by His
control.

There is none that can avoid the predetermined divine
decree nor exceed the limits established by Him in the
Lawh Al-Mastoor (The Written Tablet)

I believe in the matters of faith that pertain to matters that
will take place after death as the Prophet
has informed us of.

Thus, I believe in the trials of the grave and its bliss.

And (I believe) in the return of the souls to their bodies',
then mankind shall stand before the Lord of the Worlds
barefoot, nude, and uncircumcised as the sun
approaches them.

And the scales shall be erected and the deeds of the
servants shall be weighed.

`9# ,s9# M=)O ` 9`' `
s=9#

"And the weighing on that Day (Day of Resurrection)
will be the true (weighing) . so as for those whose

21
scale (of good deeds) will be heavy, they will be the
successful (by entering Paradise)."
19

Mz ` 9`' %!# #z &
_ $#z

"And those whose scales (of good deeds) are light,
they are those who lose their own selves, In Hell will
they abide."
20

And the books shall be distributed, those taking their
book with their right hands and those taking their books
with their left hands.

I believe in the fountain of our Prophet Muhammad
that shall be in the courtyard of the
resurrection. Its water will be whiter than milk and
sweeter than honey. Its vessels will be the same as the
amount of stars. Whoever drinks from it shall never be
thirsty.

I believe in the bridge that extends over the pit of the
hellfire. Mankind shall pass over it depending upon their
deeds.

19
Al-Araaf: 8
20
Al-Mu'minoon: 103

22
I believe in the intercession of the Prophet
and that he will be the first to intercede and the first to
seek intercession.

No one denies the intercession of the Prophet
except the people of innovation and misguidance.
However, this intercession shall be after permission and
pleasure as Allaah says,

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"And they cannot intercede except for Him with
whom He is pleased."
21

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"Who is He that can intercede with Him except with
his Permission?"
22

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"And there are many angels In the heavens, whose
intercession will avail nothing except after Allaah has
given leave for whom He wills and pleases."
23

21
Al-Anbiyaa': 28
22
Al-Baqarah: 255
23
An-Najm: 26

23
And He shall not be pleased with anything except
Tawheed and He shall not grant permission except to its
people. As for the polytheists, then they shall not have
any share in the intercession as Allaah says,
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"So no intercession of intercessors will be of any use
to them."
24

I believe that paradise and the hellfire are both created
and are in existence today and that they shall not cease
to exist.

And the believers shall indeed see their Lord with their
eyesight on the Day of Resurrection as they saw the
moon on the night of Badr, they shall not be obstructed of
His view.

And I believe that our Prophet Muhammad
is the seal of the prophets and messengers and the faith
of a servant is not valid unless he believes in his
message and bears witness to his prophethood.

The best of his nation is Aboo Bakr As-Siddiq, then Umar
Al-Faarooq, then Uthmaan The Possessor of the Two
Lights, then Alee The Pleased, then the remaining ten
(promised paradise), then the people of Badr, then the
people of the tree and people of the pledge of Ridwaan,
and then the remainder of the Companions may Allaah
be pleased with all of them.

24
Al-Mudathir: 48

24
And I am loyal to the companions of the Messenger of
Allaah - may Allaah be pleased with them.
I mention their good deeds and say, "radi Allaahu
'anhum" (may Allaah be pleased with them) when I
mention them. I seek forgiveness for them and refrain
from speaking about their faults and I am quiet about the
disagreements that took place between them. I believe in
their virtue knowing that this follows Allaah's saying,

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"And those who came after them say: "Our Lord!
forgive us and our brethren who have preceded us in
Faith, and put not In Our hearts any Hatred against
those who have believed. Our Lord! You are indeed
full of kindness, Most Merciful.
25

I say, "radi Allaahu 'anhunna" when I mention the
mothers of the believers who were chaste from all evil.

I affirm the favors of the friends of Allaah and that which
they hold from foresight.

And they are not deserving of any of the rights of Allaah
nor are they asked of things that only Allaah has the
ability to grant.

25
Al-Hashr: 10

25
And I do not assert that anyone from the Muslims is in
paradise or hell except that the Messenger of Allaah
has asserted this. However, I have hope for
the well-doer and fear for the evil-doer and I do not
proclaim a Muslim to be a disbeliever due to a sin nor do
I expel him from the fold of Islaam.

I view that Jihaad shall remain with every Imaam, be he
righteous or evil, and I view that the congressional prayer
behind him is permissible.

And Jihaad has been present since Allaah sent
Muhammad and shall remain until the
latter part of this nation when the Dajjaal shall be fought
and neither an oppressive tyrant nor a just ruler can
invalidate it.

And I view the obligation of hearing and obeying the
leaders of the Muslims - their righteous and their sinful
(leaders) - so long as they do not command disobedience
to Allaah. And whoever has been given the Khilaafah
26

and the people have united around him and are pleased
with him, or he has overtaken them with his sword until
he becomes a Khalifah, then obedience to him is an
obligation and overthrowing him is prohibited.

I view boycotting the people of innovation and
disassociating from them until they repent and I rule upon
them based upon that which is apparent and leave their
secrets to Allaah. And I believe that every newly
invented matter in the religion is an innovation.

26
Caliphate

26
I believe that eemaan (faith) is a statement on the
tongue, actions with the body parts, and a belief in the
heart. It increases with obedience and decreases with
disobedience. It has seventy odd branches, the highest
of them is the testification that none has the right to be
worshiped in truth except Allaah and the lowest of them is
removing harm from the path.

I view the obligation of enjoining the good and forbidding
evil upon which the pure Muhammadan legislation has
ordained.

And thus, this is a concise creed that I have compiled
while being extremely busy so that you may know that
which is with me. Indeed Allaah is a Trustee of all that
we say. It is of no secret to you that I know of the letter of
Sulaymaan ibn Saheem that has reached you and that it
has been accepted and believed by some of those
associated with knowledge from amongst you.

And indeed Allaah knows that this man has invented
matters against me that I did not say and the majority of
them have not even come to my attention.

From these allegations; his statements that:

I revoke the books of the four schools of thought.
I have said "for six hundreds years the people
were not upon anything".
I claim ijtihaad for myself and that I am beyond
taqleed.
I have said differing amongst the scholars is a
wrath.
I deem a person who seeks nearness to Allaah
through the righteous as a disbeliever.

27
I deem Al Boseery a disbeliever for his poem: "O
noblest of creation".
I have said: "If I had the ability to destroy the
dome of the Messenger of Allaah
that I would indeed destroy it."
If I had the authority over the Ka'bah then I would
take its drain and make it into a drain made of
wood.
I prohibit visiting the grave of the Prophet
.
I prohibit visiting the grave of ones parents and
other than them.
I deem the one who makes an oath upon other
than Allaah a disbeliever.
I consider Ibnul Faaridh and Ibn Arabi
disbelievers.
I have burned "Dalaa'il Al-Khairaat" and "Rawd
Ar-Riyaheen" and I refer to it instead as Rawd As-
Shayateen.

My response to all of these matters are:

Glory be to You (O Allaah) this is a great lie and before
him (Ibn Saheem) there were those who lied upon
Muhammad alleging that he insulted 'Eesa
the son Maryam may the peace and blessings be upon
them both and that he insulted the righteous. So
similar are their hearts with their lies and false
statements.

Allaah says:
$) I >39# %!# `` M$/ !#


28
"It is Only those who believe not in the Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc.)
of Allaah, who fabricate falsehood."
27

And they fabricated lies upon him alleging
that he said the angels, Eesaa, and Uzair are all in the
fire. So Allaah revealed concerning this,

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6`

"Verily those for whom the good has preceded from
us, they will be removed far there from (Hell) [e.g.
'Eesa (Jesus), son of Maryam (Mary); 'Uzair (Ezra),
etc.]."
28

And as for the other issues, and they are:

That indeed I say:

A person's Islaam is not complete until he knows
the meaning of la ilaaha illa Allaah and I inform
anyone who comes to me of its meaning.
I declare the one who makes a vow by other than
Allaah a disbeliever if the intention of his vow is to
draw closer to other than Allaah and takes this
vow for that reason as a disbeliever.

27
An-Nahl: 105
28
Al-Anbiyaa: 10

29
And that any slaughter made to other than Allaah
is disbelief and hence such a sacrifice is
forbidden.

Then these issues are the truth and I have stated them
and I have evidence from the speech of Allaah, the
speech of his Messenger , and the speech
of well known scholars such as the four Imaams. And if
Allaah makes it easy for me I will present this answer in a
small letter Inshaa Allaah.

Finally, know and reflect on Allaah saying,

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"O you who believe! If a rebellious evil person comes
to You with a news, verify it, lest you harm people in
ignorance, and afterwards you become regretful to
what you have done."
29

29
Al- Hujuraat 6

30
The Explanation by Shaykh Saalih bin
Al-Fawzaan

Shaykhul Islaam Muhammad ibn Abdul Wahhaab
(rahimahullaah) said in his letter to the people of Qasim
when they asked about his creed:

In the Name of Allaah, the Most Gracious, the Most
Merciful

I call upon Allaah as my witness and those
present with me from the angels and from
amongst you that I indeed believe in that
which the saved sect, Ahlus Sunnah wal
Jama'ah has believed in

Explanation

His saying, "Allaah as my witness and those present
with me from the angels and from amongst you." It
is as if this has been taken from Allaah's saying "Aali
Imraan 18." So he calls upon Allaah, His angels, and
the scholars to witness this being his creed and that he
has not come with anything new nor has he changed
the religion of Allaah as it has been said about
him. He indeed came with the clear truth.

His saying, "I indeed believe in that which the saved sect,
Ahlus Sunnah wal Jama'ah has believed in." The creed of
the saved sect is that which the Prophet has
clarified when he said: "This nation shall divide into seventy-

31
three sects. All of them shall be in the fire except for one." They
said "Who?" He said: "Those who are similar to what I and my
companions are upon today".
30

It has been called (saved) because they are saved from the
fire. All groups mentioned shall be in the fire except for this
single group. It is saved from the fire and these are its
characteristics:

They are successful.
They are the people of the Sunnah who take hold
of the Sunnah and this was the way of the
Messenger This means the Qur'aan
and the authentic ahadeeth. It is that which the
Messenger was upon as he said:
"Those who are similar to what I and my
companions are upon today." They do not take
from the madhab of the Jahmiyyah, Mu'tazilah,
Khawaarij, or any other group. Rather they took
from the methodology of Ahlus Sunnahthose
who held firm to the Sunnah.
The Jama'ah, they are called the Jama'ah
because they are united upon the truth. There is
no differing amongst them. They do not differ in
their creed rather their creed is one. Even if they
disagree in matters of fiqh and other subsidiary
disciplines, this causes no harm. Differing in fiqh
causes no harm because it stems from ijtihaad and
ijtihaad differs. The people are not upon the same
level regarding their aptitude of ijtihaad. As for
matters of creed, then ijtihaad is not acceptable,
rather it is incumbent that it be one as it is
tawqifiyyah.
31
Allaah says:

30
At-Tirmidhi, Al-Mustadarak by Al-Haakim and others on the authority of Abdullaah
ibn 'Amr Ibn Al-Aas. Ibn Habbaan and Aboo Dawood and others on the authority of
Aboo Hurairah. Also narrated by other Companions of the Prophet
in As-Sunnah of Ibn Abee Aasim.
31
Based upon revelation and not opinion.

32
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"Truly! this, Your Ummah [Sharee'ah or Religion
(Islaamic Monotheism)] is one religion, and I am your
Lord, Therefore Worship Me (Alone). [Tafseer Ibn
Katheer]."
32

This nation is one and it worships one lord; it does not
accept differing. In another verse Allaah says,

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"And Verily! This your Religion (of Islaamic
Monotheism) is one religion, and I am your Lord, so
keep your duty to Me. But they (men) have broken their
Religion among them into sects, each group rejoicing
in its belief."
33

So Allaah disparages those who differ as differing in creed is
not permissible. Allaah has commanded them to be one nation
and they disobeyed Him. "But they (men) have broken their
religion among them into sects;" Meaning: into books as
Qutaada and Mujaahid have stated. Each one of them had a
book and a creed, this creed was different from that creed.
"Each group rejoicing in its belief." Everyone sees what he
is upon as the truth and everything else as falsehood. They did
not say "let us return to the book of Allaah and the Sunnah of
the Messenger of Allaah " as Allaah says:

32
Al-Anbiyaa': 92
33
Al-Mu'minoon: 52-53

33
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"(And) if you differ in anything amongst yourselves, refer it
to Allaah and His Messenger, if you believe In Allaah and
In the Last Day. That is better and more suitable for final
determination."
34

Rather each proclaimed they were upon the truth alone. "Each
group rejoicing in its belief," and satisfied with it. Rather,
they are blind followers of it and not concerned whether its
statement contains error or accuracy.

34
An Nisaa': 59

34
From belief in Allaah, His angels, His
books, His messengers, the resurrection
after death, and belief in the Divine
Predestination, its good and its evil.

Explanation

These are the principles of eemaan (faith) and its pillars in
which the Shaykh believes in. They are: belief in Allaah, His
angels, His books, His messengers, the last day, and belief in
the Qadr, its good and its bad as taken from the hadeeth of
Jabreel when he asked the Prophet in the
presence of his companions,

"Tell me about eemaan" he said, "Eemaan is that you believe
in Allaah, His angels, His books, His messengers, The last day,
and that you believe in the Qadr, its good and its bad."

So the scholars consider these to be the pillars of eemaan.

Eemaan has pillars as well as branches. It has six pillars and
as for its branches then, "There are seventy or sixty branches,
the best of them is the statement, La ilaaha illallaah. and the
least of them is the removal of something harmful from a path."

So eemaan has many branches, but as for its pillars- meaning
that which the branches are built upon- then there are but six:

The First Pillar: Belief in Allaah, and this is the foundation.
Belief in Allaah consists of all three categories of Tawheed:
Tawheed Ar-Roobubiyyah, Tawheed Al-Uloohiyyah, and
Tawheed Asmaa wa Sifaat.


35
The Second Pillar: Belief in the angels. The belief that they
are servants from the servants of Allaah . They do not
precede Him in speech and they do what they are commanded
to do. Allaah created them from light and they are from the
world of the unseen. Thus, we do not see them however, we
believe in them. Allaah has made them of different forms. Each
angel has a specific job in this existence. From them are the
protectors, those who preserve the deeds of the children of
Adam and write them down.

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"But Verily, over you (are appointed angels in charge of
mankind) to watch you. Kiraaman (honorable) Kaatibeen
writing down (your deeds). They know all that you do."
35

From them there are those who shall carry the throne, there is
one responsible for revelation -- which is Jabreel, from them
are those responsible for the land and that is Mikaa'eel, from
them there are those responsible for death and this is the angel
of death and along with him are the angels of death, and
likewise there are other forms that no one has knowledge of
except Allaah.

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"And none can know the hosts of your Lord but He. And
this (Hell) is nothing else than a (warning) Reminder to
mankind."
36

And the soldiers of Allaah are many.

35
Al-Infitaar: 10-12
36
Al-Mudathir: 31

36
The Third Pillar: Belief in the books that Allaah has sent down
upon His messengers. Allaah has sent messengers and
revealed books from Him, which consists of His inspiration,
laws, commands, and prohibitions. From these books were the
Torah, the Bible, the Zaboor, and the Qur'aan and likewise
other books that Allaah has not mentioned to us that we
believe in generally. As for books that He has mentioned by
name then we believe in them specifically. The last of these
books is the greatest of them: The Glorious Qur'aan which
presented the ultimate challenge to both mankind and jinn to
produce one chapter similar to it.

The Fourth Pillar: Belief in the messengers whom Allaah has
sent with His law and religion to guide His creation. Allaah
has sent messengers to clarify to mankind that which will harm
them and benefit them and to clarify for them their religion.
Allaah has established the argument with them.

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"Messengers as bearers of good news as well as of
warning in order that mankind should have no plea against
Allaah after the Messengers. and Allaah is ever All-
Powerful, AllWise."
37

As for their exact number then no one knows this except Allaah
and they were many. From them Allaah has named in His
saying,

37
An-Nisaa: 165

37
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"And that was Our proof which we gave Ibraheem
(Abraham) against his people. We raise whom We will In
degrees. Certainly your Lord is AllWise, AllKnowing. And
We bestowed upon him Ishaaq (Isaac) and Ya'qoob
(Jacob), each of them we guided, and before him, we
guided Nooh (Noah), and among his progeny Dawood
(David), Sulayman (Solomon), Ayoob (Job), Yoosef
(Joseph), Moosaa (Moses), and Haroon (Aaron). Thus do
we reward the good doers. And Zakariyyah, and Yahya
(John) and 'Eesa (Jesus) and Ilyaas (Elias), each one of
them was of the righteous. And Isma'eel (Ishmael) and Al-
Yas'aa (Elisha), and Yunus (Jonah) and Loot (Lot), and
each one of them we preferred above the 'Aalameen
(mankind and jinns) (of their times)."
38

So these are the ones whom Allaah has mentioned and thus
we believe in them specifically. Those whom Allaah has not
named then we believe in them generally.

Allaah says,
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38
Al-An'aam: 83-86

38
"And, indeed we have sent Messengers before you (O
Muhammad Sallallaahu 'alayhi Wa Sallam); of some of
them We have related to you their story and of some We
have not related to you their story."
39

Thus we believe in all of them. Those whom Allaah has named
and not named. So whoever disbelieves in one prophet has
disbelieved in all of them so belief in all of them is required.

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"Verily, those who disbelieve In Allaah and His
Messengers and wish to make distinction between Allaah
and His Messengers (by believing In Allaah and
disbelieving in His Messengers) saying, We believe in
some but reject others, and wish to adopt a way in
between. They are in truth disbelievers."
40

And Allaah says to us,

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"Say (O Muslims), We believe in Allaah and that which has
been sent down to us and that which has been sent down
to Ibraheem (Abraham), Isma'eel (Ishmael), Ishaaq (Isaac),

39
Ghaafir: 78
40
An-Nisaa: 150-151

39
Ya'qoob (Jacob), and to Al-Asbaat [the twelve sons of
Ya'qoob (Jacob)], and that which has been given to
Moosaa (Moses) and 'Eesa (Jesus), and that which has
been given to the prophets from their Lord. we make no
distinction between any of them, and to Him we have
submitted (in Islaam)."
41

The Fifth Pillar: Belief in the Last Day. This is the
resurrection after death as the dunya is a place of actions and
the hereafter is a place of reward. The dunya is the farm for
the hereafter. It is the place of work having no reward and the
hereafter is the place of reward having no action. Belief in the
Last Day is necessary and whoever does not believe in the
Last Day is a disbeliever. Allaah says,

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"The disbelievers pretend that they will never be
resurrected (for the account). Say (O Muhammad
Sallallaahu 'alayhi Wa Sallam): Yes! By my Lord, you will
certainly be resurrected, then you will be informed of (and
recompensed for) what you did, and that is easy for
Allaah."
42

O mankind, you are living in this world, eating and drinking,
disbelieving and disobeying as if no resurrection, judgment,
and reward lies before you. Allaah has made the
hereafter a place for attaining reward. This is just from Allaah
and He shall not allow anyone's deeds to be lost. He shall
reward all based on their deeds (see al-Muminoon, 115) If
there were to be no resurrection then indeed creation would be
in vain and Allaah is above being vain.

41
Al-Baqarah: 136
42
At-Taghabun: 7

40

The Sixth Pillar: Belief in the Qadr. Qadr is the undisclosed
matters of Allaah . It is that which Allaah has decreed from
matters that have taken place and have not taken place until
the establishment of the hour. The pen moved and wrote these
affairs in the Lawh Al-Mahfoodth those matters that will be until
the Last Day. Thus, nothing occurs except by the Qadr:
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"Verily, we have created all things with Qadar (Divine
Preordainments of all things before their creation, as
written In the Book of decrees Al-Lawh Al-Mahfoodth).
43
"

So the affairs are not merely done in vain rather they have
been previously predetermined:
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"No calamity befalls on the earth or in yourselves but is
inscribed in the Book before We bring it into existence."
44

Allaah's saying "the Book" refers to the Lawh Al-Mahfoodth
and His saying, "before We bring it into existence" means:
before we have created it and caused it to exist.

And belief in the Qadr follows four fundamentals:
Belief in the everlasting and eternal knowledge of
Allaah and that it encompasses everything.
Meaning we believe that Allaah knows everything. He
knows everything that was and will be.
Belief that Allaah wrote everything that will be until the
Day of Judgment in the Lawh Al-Mahfoodth.

43
Al-Qamr: 49
44
Al-Hadeed: 22

41
Belief in the will and decree. This is to believe that
whatever Allaah wills will come to pass and that which
He has not willed will never come to pass.
Belief that everything was created with a
predetermined time. Everything has its time.
Everything has its period in which Allaah has
determined for it.

Belief in these four principles is a must: Belief in the
knowledge of Allaah, the writing of all affairs, His will, and belief
in creation and existence. This is proper belief in the Qadaa
and the Qadr.
45

45
When mentioned separately either one means the other, but when stated together
they differ in their meaning, e.g.: when it is generalized Qadr encompasses Qadaa
and vice versa. But when it is stated (Al-Qadr wa Al-Qadaa) then Al-Qadr means the
predestination of things. When the predestined matter occurs then it is Al-Qadaa.
(The Four Levels of the Belief in al-Qadr by Dr. Saleh As-Saleh)

42
And from belief in Allaah: The belief in Him
in the manner in which He has described
Himself in His book and upon the tongue of
His Messenger without any
tahreef and any ta'teel.

Explanation

Upon mentioning the pillars of faith he clarifies that which is
inclusive in the first pillar, belief in Allaah and with this is belief
in the Names and Attributes. Hence, whoever denies the
Names and Attributes then he is not a believer in Allaah with
true eemaan. This is a refutation against the mu'attilah
46
who
distorted the Names of Allaah and His Attributes as they do not
believe in them.

So from belief in Allaah is belief in the Names of Allaah and His
Attributes that have come in the Book and the Sunnah
"without any tahreef and any ta'teel." Tahreef means to
change, changing the wording or meaning. This is tahreef.

A change in the pronunciation may be done by adding or taking
away a letter. For example, the word istawaa ( )
47
.
They say, istawlaa ( )
48
. This is changing of the
pronunciation as a letter has clearly been added.

From distortion of the meaning: Defining istiwaa ( )
49
as
istilaa' ( )
50
, defining the hand as power, or defining the

46
Those who reject the Names and Attributes of Allaah by distorting their intended
meaning.
47
Meaning to arise above.
48
Meaning: to conquer.
49
Ascension.
50
Conquering.

43
face as His being. All of this is from altering the speech of
Allaah as Allaah says,

t =39# #
"There are some who displace words from (their) right
places."
51

His saying, "and without ta'teel." Ta'teel means to deny
the names and attributes and to free Allaah from them.

51
An-Nisaa: 46

44
Rather, I believe that Allaah is:
9 =W. " 9# 79#
"There is nothing like unto him, and He is the
All-Hearer, the All-Seer."
52

Thus, I do not negate from Him anything that
He has described about Himself and I do not
change the meaning of words from their
intended meaning and I do not deviate in the
Names and Attributes or verses

Explanation

The author may Allaah have mercy on him believes as the
verse indicates since it is the gauge in all of the Names and
Attributes. "There is nothing like unto him" in His Names
and Attributes. Even if His names may be similar to the names
of creation in pronunciation and meaning, this does not mean
they are similar in reality
53
or how they are.

So a similarity in pronunciation and meaning does not
necessitate a similarity in their reality or how they are as Allaah
says,

9 =W. " 9# 79#

52
Ash-Shoora: 11
53
As it relates to Allaah

45
"There is nothing like unto him, and He is the All-Hearer,
the All-Seer."

And this is a refutation against those who alter the meanings as
Allaah negates resemblance from Himself and affirms for
himself Names and Attributes. From these Attributes are
Hearing and Seeing. This clearly indicates that affirming
names and attributes does not necessitate likening. Allaah's
saying,

"There is nothing like unto him" contains a negation while
"and He is the All-Hearer, the All-Seer" contains affirmation.
A negation of resemblance from Himself and an affirmation of
names and attributes for Himself.

His saying "I do not negate from Him anything that He
has described about Himself" as those who distort the
meanings have done.

His saying "I do not deviate", meaning to lean or incline.
As it relates to the Names and Attributes, then this
means to lean or incline from its intended meaning to a
false meaning such as defining Allaah's face as His
being, or the hand as His power or blessing and the
likes. This is distortion of words from their intended
meaning and Allaah says,
) %!# s=` $F# $=
"Verily, those who turn away from Our Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc. by
attacking, distorting and denying them), are not hidden
from Us."
54

And "turn away" means that they have leaned in a direction of
either rejection as the mu'atilah have done or by likening them

54
Fusilaat 40

46
to the attributes of His creation as the mumathilah
55
have done
or by adding something to them that has not been affirmed by
Allaah or His Messenger , or by making them
names of idols such as Al-Laat and Al-Izza, etc.

55
Those who liken Allaah to His creation. They accuse Ahlus Sunnah of this name
but in reality it is they who are mumathilah as they do not have the ability to
understand the attributes of Allaah except by comparing them to creation. They say
that the hand of Allaah is not an actual hand. Only one who is stricken with the
disease of likening Allaah to His creation would say this as he does not understand
that Allaah's hand is a hand that befits His majesty. Had He intended power then
indeed the power was with Him to use the word power instead of hand.

47
And I do not say how they are nor do I
resemble the Attributes of Allaah to the
Attributes of His creation because He is the
Most High and there is no equal or
comparison to Him. He is not measured with
His creation as He is the Most Glorified and
Most Knowledgeable of Himself and other
than himself and (He) is the most truthful in
statement and best in speech.

Explanation

This is the second part of misguidance concerning the Names
of Allaah and His Attributes. The mumathilah exaggerate in
affirming the Attributes, and exceeding the bounds in them.
They do not make a distinction between the Attributes of Allaah
and the Attributes of His creation, nor do they distinguish His
Names from the names of His creation. These individuals are
those who liken Allaah to His creation, and refuge is sought in
Allaah from this. Thus, the people of knowledge have said,

The one whom negates the Attributes of Allaah worships
nothing, and the one whom makes a likeness with Allaah
worships an idol
56

So when they say, "the one who negates the attributes of
Allaah worships nothing" then it is because one who has no
names or attributes is nonexistent and the one who likens
Allaah to His creation worships a statue of a human being as
he has made Allaah similar to His creation and indeed Allaah is
far removed from this.

56
Al-Jawaab As-Saheeh, Minhaaj As-Sunnah An-Nabawiyyah, and Majmoo' Al-
Fataawa by Shaykhul Islaam ibn Taymiyyah. As-Sawaa'iqul Mursilah by Ibn Qayyim


48

His saying, And I do not say how they are nor do I
resemble the Attributes of Allaah to the attributes of
His creation. Meaning: I do not know how, nor do I
liken them as this knowledge is left with Allaah . No
one knows how His Attributes are except for Him nor
does anyone know how His being is except for Him.

`= $ / & $ =z t / $=
"He (Allaah) knows what happens to them (his creatures)
in this world, and what will happen to them (in the
Hereafter), and they will never compass anything of his
knowledge."
57

So the believers know their Lord. They know that He is their
Lord and Creator. They know He exists of His perfection but
they do not have complete knowledge of these affairs.

His saying, "there is none equal to Him." Meaning: no
one is deserving of His actual name. "There is none
equal to Him" does not mean that no one can take His
name because the creation does indeed take names
such as Al-Azeez and Al-Maalik. Creation is surely
named with names that may agree with names of The
Creator in both lettering and meaning but certainly do not
agree regarding how it exist. "There is none equal"
means there is none deserving His actual name.

As the Most High says,
7$ 9# ?69 `=? 9 $
"So Worship Him (Alone) and be constant and patient in
his worship. Do you know of any who is similar to Him?

57
Taha: 110

49
(Of course none is similar or coequal or comparable to
him, and He has none as partner with Him)."
58

Meaning: No one is equal to Allaah the Mighty and Majestic in
His Names and Attributes.

His saying, there is none that compares to Him like the
statement of the Most High,

9 3 `&! #2 m&
"And there is none co-equal or comparable unto him."
59

Meaning none can compare to Him nor is anyone equal to Him
.
His saying, "there are no rivals with Him." A ( ) rival is a
partner as well.

#=_ ! ##&
"And they set up rivals to Allaah."
60

And the plural of ( ) is used, which also means partners.

#=_ ! ##& #=`9 &#7 % #`G? * 2 <)
$9#

58
Maryam: 65
59
Al-Ikhlaas: 4
60
Ibraheem: 30

50
"And they set up rivals to Allaah, to mislead (men) from
His Path! say: "Enjoy (your brief life)! But certainly, your
destination is the (Hell) Fire!"
61

So those that worship idols set up rivals with Allaah in a
manner that causes them to resemble Him . So why do
they worship them with Allaah? For this reason they will say on
the Day of Judgment:

!$? ) $. 9 = 7 ) 3 >/ =9#

"By Allaah, we were truly in a manifest error. When we
held you (false gods) as equals (in worship) with the Lord
of the 'Aalameen (mankind, jinns and All that exists)."
62

Thus, they acknowledged that they made them equals with the
Lord of the worlds in this life so they are unfortunately
deserving of the hellfire on the Day of Judgment.

The Most High says,
%!# #`. 5/ 9

"Those who disbelieve hold others as equal with their
Lord."
63

"Equal with their Lord", meaning they made others as equals
with Him from creation.

61
Ibraheem: 30
62
Ash-Sha'raa: 97, 98
63
Al-An'aam: 1

51
His saying, "He is not measured with His creation.
He, the Most Glorified, is not measured with His creation
in His Names or Attributes. Even though the Names and
Attributes may share the same enunciation and general
meaning, they differ in actual meaning and how they
exist.

His saying, "He is the most glorified and most
knowledgeable of Himself and other than himself."
He is the Most Knowledgeable of Himself as for anyone
else then they have no knowledge of Allaah except what
Allaah has taught them. The angels say,

7s6 = $9 ) $ $F= 7) M& `=9# `3t:#
"Glory be to You, we have no knowledge except what You
have taught us. Verily, it is You, the All-Knower, the All-
Wise."
64

Allaah says to His prophet,
% > $=
"And say: "My Lord! increase Me In knowledge."
65

Allaah says,
2 = '=
"But over all those endowed with knowledge is the All-
Knowing (Allaah)."
66

And He says,

64
Al-Baqarah: 32
65
Taha: 114
66
Yoosif: 76

52
$ F?& =9# ) =%
"And of knowledge, you (mankind) have been given only a
little."
67
.

So He, The Most Glorified, is the most knowledgeable about
Himself than other than Him. As for anyone else, then they do
not know the reality of Allaah, or how Allaah exists. No
one knows this except Allaah.

His saying, "(He) is the most truthful in statement and
best in speech" as He says in the Qur'aan:

& !# %
"And whose words can be truer than those of Allaah? (of
course, none)."
68

& !# $Vn
"And who is truer in statement than Allaah?"
69

And there is no one better than Allaah or more truthful than
Allaah. Allaah says in His Book that verily He is the All-Hearing,
the All Seeing, the Most Wise, the All Knowing, and that He
has a face and two hands. The Most High and Glorious said
this concerning Himself and indeed He is the Most
Knowledgeable of Himself.

Then these deniers of the Names and Attributes of Allaah
(boldly) come and say, This is not befitting for Allaah; it is not

67
Al-Israa': 85
68
An-Nisaa': 122
69
An-Nisaa': 87

53
befitting to say that Allaah has a face, or hand. You can not say
He hears, or sees, because these characteristics are found
with the creation; so we have made Him like His creation!!"


54
So He has freed Himself of that which the
opposers from the people of takyeef and
tamtheel and from the deniers from the people
of tahreef and ta'teel.

He says,
s6 7/ > 9# $ '= ?
=9# t:# ! > =9#
"Glorified be Your Lord, the Lord of Honor and
Power! (He is Free) from what they attribute unto
Him! And peace be on the Messengers! And All
the praises and thanks be to Allaah, Lord of the
'Aalameen (mankind, jinns and All that exists)."
70

Explanation

So Allaah has far removed Himself from the path of two
groups; the mumathilah - those who liken Allaah to His
creation and the mu'attilah - those who negate the Names and
Attributes of Allaah. He then affirms for Himself the Names and
Attributes that are befitting for His Majesty. Because of this
Allaah says,

s6 !# $

70
As-Saafaat: 180-182

55
"Glorified is Allaah! (He is Free) from what they attribute
unto Him!"
71

s6 !# $ .
"Glorified be Allaah from all that they ascribe as partners
(to Him)."
72

Thus, He has declared Himself free from that.

This is the correct methodology and what Ahlus-Sunnah are
upon. This is what the Shaykh - May Allaah have Mercy upon
him - affirms to be his creed and belief. The Most High says,

s6 7/ > 9# $
"Glorified be your Lord, the Lord of Honor and Power! (He
is Free) from what they attribute unto Him!"
73

He declares Himself removed from how the people of ta'teel
and tamtheel have described Him. Then He says,
'= ? =9#
"And peace be on the Messengers!"
74

Allaah sends peace upon the Messengers for freeing
themselves from that which (the disbelievers) have said about
Him from evil and imperfection. The Messengers describe

71
As-Saafaat: 159
72
At-Toor: 43
73
As-Saafaat: 180
74
As-Saafaat:: 181

56
Allaah as Allaah has described Himself. Thus, Allaah sends
peace upon them. He then ends the verse by saying,

t:# ! > =9#
"And All the praise and thanks be to Allaah, Lord of the
'Aalameen (mankind, jinns and All that exists)."
75

To Him belongs all of the praise and none is deserving of this
except Him.

So after this clarification can any one think that the Shaykh was
actually upon anything that went against the people of
knowledge as his enemies accuse him of? The answer is no!
This is his creed, clear and pure from the doubts they hurl at
him.

75
As-Saafaat:: 182

57
And the saved group is upon the middle course
between the Qadariyyah and Jabariyyah
regarding the actions of Allaah.

Explanation

The Shaykh (rahimahullaah) has mentioned the articles of
eemaan (faith) belief in Allaah, His angels, His books and
Messengers, The Last Day, and belief in the Qadr, its good and
bad - in the beginning of the treatise. He clarified that he is
upon the creed of the Salaf concerning Allaah's Names and
Attributes and that he is in opposition to the sects of the
mu'attilah, mushabbihah, and mumathilah. He affirms this
principle which is inclusive in belief of Allaah . This is
because belief in Allaah consists of belief in the oneness of
Allaahs Lordship, belief in the oneness of Allaah's Worship,
and belief in the oneness of Allaah's Names and Attributes.

Then the Shaykh mentions that which is related to the final
article of faith which is belief in Qadr because of the differing
that has occurred as well as the division into groups such as
the Qadariyyah and Jabariyyah.

As for the Qadariyyah, then they are those who deny the Qadr.
They are Mu'tazilah followers of Waasil bin 'Ataa. They are
called the Mu'tazilah because they pulled away from a sitting of
Al-Hasan Al-Basree
76
(rahimahullaah). They then formed a
group and built an ideology regarding Tawheed, which
opposed that of methodology Ahlus Sunnah wa Jama'ah.
Likewise, in the articles of faith, they produced other principles.
They are known as the Five Principles:

Tawheed (Oneness): Their intention behind this is to
negate the Attributes of Allaah. They refer to this negation

76
Al-Hasan ibn Abee Al-Hasan Yasar Aboo Sa'eed al-Basree (d. 110), Al-Faqeeh,
the great Imaam of Basra.

58
of the Attributes as Tawheed because the affirmation of
these Attributes would mean numerous gods according to
them.

Al-'Adl (Justness): Their intention here is to negate
the Qadr and Qadaa because they say affirming the Qadr
and Qadaa necessitate attributing oppression and injustice
to Allaah on the grounds that He punishes His
servants for something He has already willed.

Al-Amr bil Ma'roof wa Nahi anil Munkar (Enjoining
the Good and Forbidding the Evil): Their intention here
is overthrowing the rulers. So the one who overthrows the
ruler then he is the one who has rightfully enjoined good
and forbade evil.

Al-Manzilah baina Manzilatain (A Place between
two Points): This is the point they opposed Al-Hasan (Al-
Basree) in during his gathering. When Al-Hasan was
asked concerning one who commits a major sin, he replied
with that which Ahlus Sunnah wal Jama'ah are upon. He
said, "He is a believer with incomplete eemaan." So he is
not declared a disbeliever as the Khawaarij allege nor is he
described as being one with complete eemaan as the
Murji'a allege. Rather he is a believer with incomplete
eemaan - a believer because of his faith but sinner due to
his major sin.

When Al-Hasan answered the question, Waasil bin 'Ataa, a
student of his said, "I say that this person is not a believer
nor a disbeliever; rather he is in a place between the two.
Eemaan leaves him but he does not enter into disbelief.
Thus, he is in a place between the two, not a believer nor
disbeliever and if he dies and does not repent then he shall
abide in the fire forever (as the Khawaarij state)." So they
invented the saying, "Al-Manzilah baina Manzilatain" (A
Place between two Points) and are known for that.
77

77
Al-Milal wa Nihal by Ash-Shiristaani and Seeru 'Alaam An-Nubalaa

59
Infaadh Al-Wa'eed (Fulfillment of the Threat
78
):
Their intention here is that anyone who enters the fire will
not exit from it. So they necessitate that one who commits
a major sin from the people of the Qiblah will remain in the
fire eternally. They say the one who is deserving of
punishment is not deserving of reward.

The topic of discussion will now center around their second
principle which is Al-Adl. As for the one who commits a major
sin, then we will address that immediately after.

Al-'Adl (Justness): which is negating the Qadr. This is a
deviation of the Mu'tIazilah and Jabariyyah and they are of two
extreme opposites regarding this:

The Mu'tazilah: They say that the slave is free to choose his
actions and therefore Allaah has no preordainment or decree
regarding them. So only the slave is the one that freely
chooses his actions with each action being a new one not
having been decreed or written in the Lawh Al-Mahfoodth. The
extreme ones from amongst them further state that Allaah has
no knowledge of an action before it actually occurs. Thus, they
deny the attribute of Al-'Ilm (knowledge). These particular
individuals are without a doubt disbelievers because of their
denial of the knowledge (of Allaah).

As for the majority of the Mu'tazilah, then they say Allaah does
have knowledge of an action however He does not decree it.
So He knows the action will take place however, it takes place
without His preordainment.

Shaykhul Islaam ibn Taymiyyah says in Al-Wasatiyyah, that
the first group who denied the attribute of knowledge are now
nonexistent or those who have denied it were few in the time of
the Shaykh. As for the rest of them, they continue to be
present to this day saying Allaah has knowledge of an action

78
Meaning the threat or promise of Allaah's punishment.

60
but He does not decree it and the slave himself is the one who
does an action without the divine decree of Allaah upon it.

These individuals are known as the Qadariyyah because they
deny the Qadr. They exceed the bounds in affirming the
slaves actions by alleging that they are the ones who invent
these actions without them having been decreed by Allaah.

The Jabariyyah: They are nothing more than the Jahmiyyah
and those who followed them. They have two contradictory
views. They exceed the bounds in affirming the Qadr, the
mashi'ah
79
, and deny the actions of the servants. They say that
the servant is forced, having no choice in his actions. He only
moves like a feather does in the wind or like the dead person
between the hands of the one washing the corpse who turns
the body any way he chooses. It has no choice.
So they have gone to an extreme in affirming the Qadr and the
will of Allaah but negate the deeds of the servants. They
consider them forced in their actions without a choice or will.
For this reason they are called Jabariyyah as they allege one is
forced.

Ahlus Sunnah wal Jama'ah hold to the middle course as is
their tendency in all the affairs of the religion. They are of the
middle course in them. They affirm that the servant has an
action, a will, and a choice. That being said, this does not
remove anything from the will and desire of Allaah. Therefore,
they affirm that the servant has a will, a choice, a desire, and
deeds in opposition to the Jabariyyah. And this does not
remove anything from the divine pre-decree or ordainment of
Allaah in opposition to the Qadariyyah. This is what the proofs
in the Book and the Sunnah of His Messenger
indicate.
If it were that a servant did not have a will or a choice and an
ability then Allaah would not punish him for his deeds.
Likewise, if the slave was forced as the Jabariyyah allege, then
Allaah would not punish him for actions he had no choice over.

79
The will of Allaah.

61

From the evidences of Ahlus Sunnah wal Jama'ah is Allaah's
saying,

9 $ 3 & )G` $ '$@ ) & $ !# >
=9#
"To whomsoever among you who wills to walk straight.
And you will not, unless (it be) that Allaah wills, the Lord of
the 'Aalameen (mankind, jinns and all that exists)."
80

"To whomsoever among you who wills to walk straight "
clearly proves that man chooses to be obedient to Allaah by his
own free will and is not forced to do so. Either he will be
upright or disobedient, he who will either believe or disbelieve,
he will be a believer or disbeliever, and he will sin, fornicate,
steal, and drink alcohol by himself.

So He affirms "will" for the servant when He says, "To
whomsoever among you who wills to walk straight" then
He says, "And you will not, unless (it be) that Allaah wills,
the Lord of the 'Aalameen (mankind, jinns and all that
exists)" which is refutation against the Qadariyyah.

So the first verse refutes the Jabariyyah while the second
refutes the Qadariyyah. So the verses clearly refute both
sects.

Allaah says, "whomsoever among You who wills" refutes the
Jabariyyah who reject the servant's will and wish and allege
that he moves along with no choice. And "unless (it be) that
Allaah wills" refutes the Qadariyyah who negate the Qadr and
are extreme in affirming the will of the servant by saying that a
servant wills even if Allaah does not will or decree such. So

80
At-Takweer: 28-29

62
the servant does and wills by his own origination of the deed
and creation of those actions. Some of them suggest that
Allaah does not know a servants deeds until after they have
been done. These individuals are the fanatics. And some of
them suggest that that He knows but He does not decree them.
So this is a brief glance into this topic.

QaIdaa and QIadr are established in the Book of Allaah and in
the Sunnah of the Prophet . Allaah the Most
High says,

,=z 2 ` ) #)?
"He has created everything, and has measured it exactly
according to its due measurements."
81

$) . ` )=z )/
"Verily, we have created all things with Qadar (Divine
Preordainments of all things before their creation, as
written In the Book of Decrees Al-Lawh Al-Mahfooth)."
82

$ '$@ ) & $ !# > =9#
"And you will not, unless (it be) that Allaah wills, the Lord
83

And from the Sunnah: The hadeeth of Jabreel when he said to
the Messenger said, "Inform me about eemaan." The Prophet
then said, "Eemaan is to believe in Allaah, His

81
Al-Furqaan 2
82
Al-Qamr: 49
83
At-Takweer: 29

63
Angels, His Messengers, the Last Day, and the Qadr; its good
and bad."
84

Belief in the Qadr follows four fundamental principles which are
incumbent to believe in:

The first principle: Belief that Allaah knows everything with
His eternal knowledge which He shall eternally and forever be
described with. This principle is rejected by the fanatics of the
Qadariyyah.

The second principle: Belief that Allaah wrote everything in
the Lawh Al-Mahfoodth as indicated from the hadeeth: "The
first thing which Allaah created was the pen. Then, He
said to it: Write. It asked: My Lord, what should I write? He
said: Write what shall be and what is up until the Hour."
85

Allaah said,

$ >$& 6 {# 3& ) =G2
"No calamity befalls on the earth or in yourselves but is
inscribed in the Book"
86

That Book is the Lawh Al-Mahfoodth.

6% & $&9
"Before we bring it into existence."
87

Meaning, before we have created it.

84
Muslim (8) from the hadeeth of Umar ibn Al-Khattab
85
Aboo Dawood (4700) At-Tirmidhi (2155, 3319) Ahmed in Al-Musnad (317/5
number 22705, 22707) from Hadeeth of Ebaadah bin As-Saamat .
86
Al-Hadeed: 22
87
Al-Hadeed: 22

64

) 9 ? !#
"Verily, that is easy for Allaah."
88

This writing was "Before the creation of the heavens and earth
by fifty thousand years and His Thrown was upon water."
89

Therefore this writing proceeded the creation of the heavens
and the Earth by a huge amount of time.

The third principle: The principle of the Will and Decree.
Thus, everything that occurs is by Allaah's Will and Desire. So
this refutes the Qadiriyyah as nothing happens in His dominion
except that He wills or desires it.

9 $ !# $ #=GG%# 39 !# ` $ `
"And if Allaah had willed, they would not have fought
against one another, but Allaah does what He likes."
90

``) !# ` $ '$ N
"Verily! Allaah does what He wills."
91

So everything that takes place, takes place because Allaah has
willed it and He wanted it after His knowledge of it and then
wrote it in the Lawh Al-Mahfoodth.

88
Al-Hadeed: 22
89
Muslim on the authority of Abdullaah ibn 'Amr
90
Al-Baqarah: 253
91
Al-Hajj: 18

65
The fourth principle: The principle origination and creation.
He knew it, He wrote it, He willed it, and He created it.

You must believe in all these principles or you will not be a
believer in the Qadr and Qadaa.

His saying, "the saved group." this group is named
the saved group because it is saved from the fire unlike
the rest of the groups that are in the fire. As the
Prophet said,

"And this nation shall split into seventy-three sects, all are in
the fire except one."
92

This one group shall be saved from the fire and the other sects
are in the fire. Each of them is different. Some of them shall
remain in the fire eternally because of their disbelief. Others
will not remain in the fire forever but shall enter due to their sin.
Not all of these groups are disbelievers rather they are different
just as differing varies.
His saying "the middle course between the
Qadariyyah and Jabariyyah regarding the actions
of Allaah."

The Jabariyyah are the followers of Al-Jahm ibn Safwaan who
says that the servant is forced, actions are removed from the
definition eemaan, and the ideology of the Jahmiyyah.
Thus we find Ibn Al-Qayyim saying in a poem:
"Jeem (J), Jeem (J), and a another Jeem (J) with the previous
two and another added with the same pattern and letters."

92
At-Tirmidhi, Al-Mustadarak by Al-Haakim and others on the authority of Abdullaah
ibn 'Amr Ibn Al-Aas. Ibn Habbaan and Aboo Dawood and others on the authority of
Aboo Hurairah. Also narrated by other Companions of the Prophet in As-Sunnah of
Ibn Abee Aasim.

66
He is referring to the three Jeems (J's)
93
and has combined
them in one poem. The fourth Jeem (J) is for jahannam (hell
fire) and the refuge of Allaah is sought!

93
The three jeems or "J's" in this poem refer to: "J" for Jabariyyah, "J" for
Jahmiyyah, "J" Jahm Ibn Sufwaan' and "J" for jahannam which is the Hellfire and we
seek Allaah's refuge.

67
And likewise they are upon the middle course
between the Murji'a and the Wa'eediyyah
when it comes to the threat of Allaah.

Explanation

This is the issue of disbelief and belief concerning those who
have fallen into major sin did not include shirk from the people
of belief, such as fornication, theft, alcohol consumption and
other than that from the major sins.

The Khawaarij proclaim these individuals to be disbelievers
and expel them from Islaam into disbelief and Allaah's refuge
is sought. They extract their evidences from the Book of Allaah
by using the verses that are not entirely clear and put them
against the verses that are the foundation of the Book such as:
!# `&! * 9 $ _ $#z $ #/&
"And whosoever disobeys Allaah and His Messenger,
Then verily, for him is the Fire of Hell, he shall dwell
therein forever."
94

They use this as evidence saying that everyone who disobeys
Allaah then he is in the hellfire and shall abide therein forever
and that he is a disbeliever. So they declare the thief, the
fornicator, and one who consumes alcohol and everyone who
commits a major sin to be disbeliever, expelling him from
Islaam, considering him a permanent dweller of the fire if he
dies and does not repent.

This is the madhab
95
of the Wa'eediyyah. Why are they called
the Wa'eediyyah? Because they have taken the verses of

94
Al-Jinn: 23
95
Methodology or way.

68
wa'eed (those verses in which Allaah threatens or promises
punishment) and have left off the verses of wa'd - those verses
in which Allaah promises forgiveness and acceptance of
repentance such as Allaah's saying,

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"Verily, Allaah forgives not that partners should be set up
with Him in worship, but He forgives except that (anything
else) to whom He pleases."
96

So Allaah says that He will not forgive the one who commits
major shirk and that He indeed forgives other than shirk.
Inclusive in this are all sins and this is indeed a promise from
Allaah .

And this (the matter of Allaah's promise) is that which the
Murji'a have taken hold of by saying the one who commits a
major sin is a believer with complete faith. They also say that
disobedience does not affect ones faith just as obedience does
not benefit one upon disbelief. They are called the Murji'a
because they defer, meaning they defer or suspend actions
from the definition of eemaan. They say that faith is a mere
affirmation of the heart.

They are divided into four groups

Murji'a Fuqahaa: They are from the people Koofa
(Bagdad) and from the Hanafees. They say that faith
is a statement on the tongue and a belief in the heart
and actions are not inclusive.

The Ash'arees and whoever has taken to their
ideology. They say that faith is an affirmation of the
heart even if it is not stated upon the tongue. So

96
An-Nisaa': 48


69
whoever affirms with his heart then he is a believer
even if he does not utter it. By this definition, the
disbelievers would be believers as they affirm belief
with their hearts but do not voice it with their tongues.

Allaah says,
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"We know indeed the grief which their words cause
you (O Muhammad ): it is not you that they deny, but it
is the Verses (the Qur'aan) of Allaah that the
Dhaalimoon (polytheists and wrongdoers) deny."
97

So they affirm with their hearts and know that he is the
Messenger of Allaah , that the Qur'aan is
indeed the speech of Allaah, and that which he
has come with is the truth but several affairs deter
them and indeed Allaah's refuge is sought. They are
either deterred by arrogance, disdain, fear of losing their
lineage and authority, or jealousy.

And the Jews know him:
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"Those to whom We gave the Scripture (Jews and
Christians) recognize him (Muhammad or the Ka'bah at
Makkah) as they recognize their sons."
98

97
Al-An'aam: 33
98
Al-Baqarah: 146

70
They know that he is the Messenger of Allaah
but they do not obey him nor believe in his message.

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"Out of envy from their own selves, even, after the
Truth (that Muhammad Sallallaahu 'alayhi Wa Sallam is
Allaah's Messenger) has become manifest unto
them."
99

So they have left him out of envy. They want that the
prophethood should come from the people of Israa'eel and
not from the people of Ismaa'eel. They were jealous of the
people of Ismaa'eel and in turn rejected belief in
Muhammad . So they believe with their
hearts that he is the messenger of Allaah. Thus, this is a
refutation against the Ash'arees who say that faith is an
affirmation with the heart even if not stated upon the
tongue.

The Kiraamiyyah: They are those who say faith is a
statement on the tongue even if the heart does not
believe. So if one were to utter with his tongue and
testify that none has the right to be worshipped except
Allaah in truth then he is a believer even if he does not
believe in his heart. This is false since it indicates that
the munaafiqoon
100
are believers as they say upon
their tongues that which is not in their hearts and
Allaah says,
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99
al-Baqarah: 109
100
Plural of munaafiq. The word "hypocrite" is commonly used to define munaafiq
however, this is an incomplete definition. A more accurate definition and
understanding of the term "munaafiq" is one who outwardly expresses Islaam while
inwardly disbelieves and hates it.

71
"Verily, the hypocrites will be in the lowest depths
(grade) of the fire; no helper will you find for them."
101

Hence, they say upon their tongues that which they do not
believe with their hearts.

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"When the hypocrites come to you (O Muhammad
Sallallaahu 'alayhi wa Sallam), they say: We bear
witness that you are indeed the Messenger of Allaah.
Allaah knows that you are indeed His Messenger and
Allaah bears witness that the hypocrites are liars
indeed. They have made their oaths a screen (for their
hypocrisy). Thus they hinder (men) from the Path of
Allaah."
102

Their bearing witness to the Messenger was a shield they
used to protect themselves from being killed. They desire
to live amongst the Muslims while remaining disbelievers in
the deepest depths of their souls and hearts. Allaah has
ruled that they shall be in the lowest levels of the fire
beneath the idol worshippers yet the Kiraamiyyah say that
they are Muslims and believers!!

The most detested of sects from the Murji'a are the
Jahmiyyah who say that faith is a mere
acknowledgement of the heart even if the heart does
not affirm this. So if the heart knows, then one is a
believer even if there is no affirmation, no voicing (of

101
An-Nisaa: 145
102
Al-Munaafiqoon: 1-2

72
the belief), and no actions. So long as one knows in
his heart then he is a believer. This statement is the
most detested from the ideologies of the Murji'a.

So the meaning of Irjaa' becomes clear from the above: It is
the deferring of actions from faith and claiming that they are not
a part of faith as well as saying that the people can be
believers even if they do not practice, nor pray, nor fast, nor
perform pilgrimage, or any other action. So if he does
whatever he does from sin, specifically the major sins, then he
is a believer and those sins do not decrease his faith and if he
were to fornicate or steal then he would be a believer with
complete faith so long as he affirms with his heart!

Likewise faith does not have any superiority or variation with
them. So the faith of Aboo Bakr and Jabreel is similar to that of
the most evil of persons.

The truth is that faith does indeed have variations. From the
believers are those who have completeness in their faith and
from them are those who have a small deficiency or major
deficiency in their faith. Thus, faith can vary. It increases and
decreases. It increases with obedience and decreases with
disobedience. And indeed actions are inclusive in the essence
of faith so whoever leaves off action completely with no excuse
and never performs an action then he is not a believer. As for
the one who leaves off some action and does others then he is
a believer possessing deficient eemaan.

Ahlus Sunnah wal Jama'ah say: The one who commits a
major sin that is not considered major shirk is a believer but
with a deficiency in eemaan or we say he is a believer because
of his faith and an evil doer because of major sin. If he were to
die then he falls under the Will (of Allaah). If Allaah wills he will
forgive him and if He wills He will punish him. However such a
person shall not dwell forever in the fire.


73
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103

And in the hadeeth,

"Go and take out of it all those who have faith in their hearts
equal to the weight of an atom (or a small ant) or a mustard
seed."
104
And the Prophet also said,

"And that is the weakest of faith"
105

So faith can be strong and it can be weak. Whoever has faith
in his heart then he is not deemed a disbeliever. Even if he
were to commit some sins he is not declared a disbeliever.
Rather his faith is deficient. He is not referred to as one
possessing complete faith nor is he classified as one with no
faith at all as proven by all of the texts together.

For this, Shaykhul Islaam Taqi-u-Deen
106
(rahimahullaah) said,
"Such a person is not given total faith nor is total faith removed
from him."
107

So he is not given total and complete faith as the Murji'a say
nor is total and complete faith removed from him as the

103
An-Nisaa: 48
104
Al-Bukhaaree (7510), and Muslim (193) from the hadeeth of Anas (may Allaah be
pleased with him)
105
Refer to Muslim (49) from the hadeeth of Aboo Sa'eed Al-Khudree
106
Ibn Taymiyyah
107
Al-Aqeedatul Wasatiyyah

74
Khawaarij and Wa'eediyyah say. He is given according to that
which is with him.

This is the methodology of truth and justice and combines all of
the texts. So sin decreases and weakens faith which refutes
the Murji'a but it does not remove the person from faith
which refutes the Khawaarij and Wa'eediyyah.

As for the Mu'tazilah then they invented, "the position between
two places" as we have previously addressed. They say that
such a person is neither believer nor disbeliever. This
statement is falsehood as there is no one who is neither a
believer nor disbeliever. Either he is a going to be a believer or
a disbeliever. Allaah says:
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"He it is who created you, then some of you are
disbelievers and some of you are believers. And Allaah is
All-Seer of what you do."
108

So either a disbeliever or a believer. And the believer is either
a believer of complete faith or a believer of deficient faith.

His saying, "And likewise they are upon the middle
course between the Murji'a and the Wa'eediyyah
when it comes to the threat of Allaah." We have
already defined the Murji'a. They are those who say
that actions are not inclusive in the essence of faith.
The Wa'eediyyah are those who enforce the texts
containing Allaah's warning and threat and thus rule
that the one who commits a major sin is a disbeliever
and likewise remove that person from Islaam.

108
At-Tagaabun 2

75
This is the madhab of the Khuwaarij and Allaah's refuge is
sought. They have a following now from amongst those who
fake knowledge from the ignorant who do not utilize proper
deduction nor possess understanding of the evidences and do
not return to the creed of the Salaf. So they take the texts and
manipulate them. They deem the people disbelievers and
remove them from the religion of Islaam. They then take up
arms against them just as their predecessors did from the
Hurooriyyah and we ask Allaah's safety.
109

109
Anyone who follows this ideology is from the Khawaarij. Regardless of whether
the words, Islaam, Sunnah, or Salaf are strategically placed before or behind the
name of the group or individual. The lesson is in the methodology and not the name.
Sadly, these groups are many today, deceiving the Muslims and terrorizing the non-
Muslim.

76
And they are upon the middle course between
the Hurooriyyah and Mu'tazilah and the
Murji'a and Jahmiyyah regarding eemaan and
the religion. They are upon the middle course
between the Rawaafid
110
and the Khawaarij
regarding the Companions of the Messenger of
Allaah .

His saying, "Hurooriyyah and Mu'tazilah." The Hurooriyyah
are the Khawaarij. They are named the Hurooriyyah because
they came together in Iraq at a placed called Hurooraa'. They
gathered there to fight against the Muslims and thus they were
called the Hurooriyyah. Therefore anyone who believes in their
madhab is called Huroori because he is upon their
methodology. As for the Mutazilah, they followers of Waasil ibn
'Ataa' who detached himself away from Al-Hasan Al-Basrees
sitting.

Ahlus Sunnah are upon the middle course in all affairs of the
religion - to Allaah belongs all the praise - between exceeding
the bounds and being negligent, and between being fanatical
and being too easy.

Allaah says,
79. 3=_ & $
"Thus We have made you [true Muslims - real believers of
Islaamic Monotheism, true followers of Prophet

110
Plural of Raafidah Linguistically: Rejecters, deserters, dissenters. Religiously:
A term given to the Shee'ah for their rejection of the Sunnah amongst other things,
their desertion from the main body of Muslims, and their dissention of the
Companions.

77
Muhammad and his Sunnah (legal ways)], a wasat (just)
(and the best) nation."
111

The word ( ) or middle course means to be balanced and
correct and of a middle course between two extremes. One
extreme is exceeding the bounds which is being fanatical while
the other is negligence which is to be too easy (in the religion).
Fanaticism was a path taken by the Khawaarij and negligence
is a path taken by the Murji'a. As for Ahlus Sunnah, then they
are upon the middle course between these two wal
Hamdulillaah

His saying, regarding the Companions of the Messenger
of Allaah. As-Sahaabah ( ) is the plural form of the
word Sahaabi ( ). A companion is anyone who met the
Prophet a believer and died upon that.

The statement: "anyone who met the Prophet "
excludes anyone who believed in the Prophet
but did not meet him. This person is not called a
companion. Like An-Najaashi (rahimahullaah), he believed in
the Prophet but never met him. So it is not said
that he is a companion. When he died the Prophet
announced his death to the companions. He then came
out with them and prayed the funeral prayer of the absent for
him.

Anyone that came into contact with him a believer. Excluded
from this is anyone who came into contact with the Prophet
but did not believe in him. The disbelievers met
the Prophet , came into contact with him, and
gathered with him.

And died upon that. Excluded from this is any person that
came into contact with the Prophet , believed in

111
Al-Baqarah: 143

78
him, became a companion, then later apostatized from Islam.
This negates his title of companion, nullifies all of his deeds
that he performed while being a companion, and other then
that if he died upon apostasy.

Allaah says,

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"And whosoever of you turns back from his Religion and
dies as a disbeliever, then his deeds will be lost in this life
and in the Hereafter, and they will be the dwellers of the
Fire. They will abide therein forever."
112

As for the one who repents and Allaah accepts his repentance
then the title of companion returns to him along with all of his
actions that he performed before his apostasy because Allaah
says, and dies as a disbeliever."

So this indicates that the one who repents and does not die
upon disbelief, then his deeds are not nullified as Allaah has
outlined two conditions that nullify deeds:

Apostasy
Death upon disbelief

112
Al-Baqarah: 217

79

So this is what nullifies the deeds of a companion and other
than him.

So it is incumbent on the Muslims concerning the rights of the
companions to have love for them, imitate them, praise them,
and honor them because they are the companions of the
Messenger of Allaah . They are the ones that
fought Jihaad alongside him, took knowledge from him, and
spread this knowledge to the Ummah May Allaah be pleased
with them.

Allaah says,

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"And the first to embrace Islaam of the Muhaajiroon (those
who migrated from Makkah to Al-Madinah) and the Ansaar
(the citizens of Al-Madinah who helped and gave aid to the
Muhaajiroon) and also those who followed them exactly (in
Faith). Allaah is well-pleased with them as they are well-
pleased with Him. He has prepared for them Gardens
under which rivers flow (Paradise), to dwell therein
forever. That is the Supreme Success."
113

"Those who followed them exactly", followed them: imitating
them, traversing upon their methodology exactly." And not
following the Companions without knowledge of their
methodology. This would be a following that is not exact. The
meaning of ihsaan ( ) is accuracy and such is not

113
At-Tawbah: 100

80
attained except through knowledge and understanding of a
thing.

So not everyone that attributes himself to the Companions and
says, "I am upon the methodology of the Salaf" is in fact upon
that until he becomes exact. Meaning he is thorough in his
following their example and indeed this does not occur except
through learning (the methodology). It does not occur through
a mere attachment to them or desiring and loving good. It is
necessary that you know what the Companions were upon
completely then you follow them in it. Merely attributing oneself
to them without compliance is worthless.

Allaahs statement, "Those who followed them exactly"
indicates there is to be no exaggeration or neglectfulness in
following the companions. This is what true ihsaan is. It lies
between extremism and carelessness.

Allaah says,

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"Indeed, Allaah was pleased with the believers when they
gave their Bay'ah (pledge) to you (O Muhammad
Sallallaahu 'alayhi Wa Sallam) under the tree."
114

Allaah says,

114
Al-Fath: 18

81
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"Muhammad (Sallallaahu 'alayhi Wa Sallam) is the
Messenger of Allaah, and those who are with him are
severe against disbelievers, and merciful among
themselves. You see them bowing and falling down
prostrate (in prayer), seeking Bounty from Allaah and (His)
good Pleasure. The mark of them (i.e. of their Faith) is on
their faces (foreheads) from the traces of (their)
prostration (during prayers)."
115

These are the characteristics of the Companions May Allaah
be pleased with them.

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"This is their description in the Tawraat (Torah). but their
description in the Injeel (Gospel) is like a (sown) seed
which sends forth its shoot, then makes it strong, it then
becomes thick, and it stands straight on its stem,
delighting the sowers."
116

The Companions, since Islaam first began, were always a
small group of individuals. The Prophet was
asked while He was in Mecca, "Who is with you concerning this
affair?" He replied, "A free man and a slave."
117
The free man

115
Al-Fath: 29
116
Al-Fath: 29
117
Muslim (732) from the hadeeth of 'Amr ibn Absah As-Salamee

82
being Aboo Bakr, and the slave Bilaal. This is how it was in
Islam's beginning. There was only a small group with him as he
said, Islaam began something strange and
shall return strange as it began."
118
Islaam started upon this
principle then the number of Companions grew until they
became large number.

Allaahs says,
. lz&
"Like a (sown) seed."

Meaning its sprouts. So one seed initially appears with one
stem. Then it sprouts and new shoots grow beside it. The
Companions were the same. When they first came into being
they were small in number then they increased, just as a plant
increases its shoots.

. lz& $
"Like a (sown) seed which sends forth its shoot then
makes it strong"

Meaning it becomes strengthened and supported.

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"It then becomes thick, and it stands straight on its stem."

It rises upon its stem.

118
Muslim (145) from the hadeeth of Aboo Hurairah

83
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"Delighting the sowers."

Delighting them because of its splendor. This is a description of
the Companions.
Then Allaah says,
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"That He may enrage the disbelievers with them."

Infuriating the disbelievers with the Companions. The ones that
are enraged by the companions and despise them are the
disbelievers and hypocrites. The people of knowledge use this
verse as proof that anyone who hates the Companions are
disbelievers because Allaah says, "That He may enrage
the disbelievers with them."

And He says,

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"(And there is also a share in this booty) for the poor
emigrants, who were expelled from their homes and their
property, seeking bounties from Allaah and to please Him.
And helping Allaah (i.e. helping his religion) and His
Messenger (Muhammad Sallallaahu 'alayhi Wa Sallam).
Such are indeed the truthful (to what they say)."
119

119
Al-Hashr: 8

84
Allaah describes them with these tremendous characteristics.
Then He says,

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"Such are indeed the truthful"

Then He says about the Ansaar:

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"And those who, before them, had homes (in Al-Madinah)
and had adopted the Faith, love those who emigrate to
them, and have no jealousy in their breasts for that which
they have been given (from the booty of Bani An-Nadeer),
and give them (emigrants) preference over themselves,
even though they were in need of that. And whosoever is
saved from his own covetousness, such are they who will
be the successful."
120

This is the characteristic of the Ansaar. The first verse refers to
the Muhaajiroon and this one refers to the Ansaar. Then He
says about the Taabieen,

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"And those who came after them say"

120
Al-Hashr: 9

85

This includes everyone that will come after them until the Day
of Judgment.

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"Our Lord! forgive us and Our brethren who have preceded
us in Faith, and put not in our hearts any hatred against
those who have believed. Our Lord! You are indeed full of
kindness, Most Merciful."
121

This is the description of Muhammad's nation from the
Muhaajiroon, Ansaar, and those that follow them precisely until
the Day of Resurrection.

So from our obligations towards the Companions is love for
them, speaking well of them, following them, and imitating
them, and not discussing what happened between them during
the days of turmoil. Never enter this issue O Believer! Do not
deal with it! Do not say some were wrong and some were
correct! Surely they were those who strived hard to seek the
truth and desired nothing but the truth. So it is upon you to
take hold of your tongue and not speak about them. It is
incumbent to preserve Allaahs bequest and the bequest of His
Messenger when he said,

"Do not insult my companions, for, by Allaah, if any of you gave
gold the extent of Mount Uhud in charity, you would not reach
even a handful or even half a handful [of what they did]."
122

121
Al-Hashr: 10
122
Al-Bukhaaree (3673) Muslim (2541) from the hadeeth of Aboo Sa'eed Al-Khudree
. Muslim from the hadeeth of Aboo Hurairah

86

And he said,

"Fear Allaah! Fear Allaah concerning my Companions, do not
make them a target (of your hatred) after me."
123

Love of the Companions is from love of the Messenger.
Therefore, whoever loves the Companions indeed loves the
Messenger and whoever hates the
Companions then he indeed hates the Messenger
.

So this is what is an obligation regarding the Companions of
the Messenger of Allaah - May Allaah be pleased with all
of them. This is the methodology of Ahlus Sunnah wal Jama'ah
concerning the Companions of the Messenger of Allaah .

Those who have deviated regarding this are two groups:

The Nawaasib
124

The Rawaafid

As for the Rawaafid then they declare all the companions to be
disbelievers except for four; Alee, Aboo Dharr, Salmaan, and
Al-Miqaad bin Al-Aswad. They exaggerate concerning Alee by
saying that Alee was the rightful inheritor after the Messenger
of Allaah and that the Caliphate of Abu Bakr was invalid,
oppressive, and unlawfully seized. Likewise, the Caliphates of
Umar and Uthmaan were both unjust, and unlawfully seized
because it belonged to Alee.

123
At-Tirmidhi (3862), Musnad of Ahmed (5/54 # 20549) from the hadeeth of
Abdullaah ibn Mughfil .
124
Plural of Naasib. They are referred to as the Nawaasib because of their hatred of
Alee and because they declared war against him

87
As for the Nawaasib, then they hate Alee, and speak ill of him
and his children and the Khawaarij declare all of the
companions disbelievers.

Ahlus Sunnah wal Jama'ah take care of all of the Companions
of the Messenger of Allaah , the Prophets
family, and other than them. They give precedence to all of the
companions and do not differentiate between them. Yes, some
of them are superior than others. The Rightly Guided
Predecessors and the ten promised paradise are better than
other than them from the companions. Those that fought the
battle of Badr are better than other than them. Those who gave
their allegiance to the Prophet at Ridwaan, and
the Muhaajiroon are better than the Ansaar. However, this
precedence does not signify any deficiency in the esteem of
the rest nor does it signify speaking ill of them.

Therefore, Ahlus Sunnah are of the middle course concerning
the Prophets Companions. They are between the Rawaafid,
the Khawaarij, and the Nawaasib. They honor all of them. They
love the Messenger of Allaahs family and are
moderate concerning them. However, they do not exceed the
bounds like the excessiveness of the Rawaafid such that they
say that the Caliphate rightfully belonged to Alee and his
descendants and that the companions unlawfully seized it and
oppressed them. They also curse Aboo Bakr and Umar and
call them the idols of Quraish and that every verse concerning
oppression and disbelief was revealed concerning the
companions - May Allaah disfigure them.

His saying, "They are upon the middle course between the
Rawaafid and the Khawaarij regarding the Companions of
the Messenger of Allaah ."

Between the Rawaafid, Khawaarij, and also the Nawaasib. The
Khawaarij declare 'Alee, 'Uthmaan, and many of the
companions to be disbelievers. On the contrary, the Rawaafid
exaggerate concerning 'Alee. They believe that he is the
rightful successor and custodian to the Prophet

88
and that the companions were oppressors and unlawful
concerning his rights.

So again, the Khawaarij declare Alee a disbeliever along with
the remainder of the Companions while the Rawaafid are of the
opposite side in their excessiveness towards Alee. Some of the
most fanatic of them even say that he is Allaah. The ones who
do not have this extremism do not say he is Allaah but still
declare the companions to be disbelievers, describe them with
oppression and tyranny, and curse and insult them. So they
are two extreme opposites.

As we have mentioned, Ahlul Sunnah wal Jama'ah take great
care of all of the companions, and know the significance Ahlul
Bayt (The Prophet's family). They do not differentiate between
anyone following the command of the Messenger of Allaah
.

This is the madhab concerning the Prophets Companions.
They are the best of this nation. The Prophet
said,

"The best of you is my generation, then those that follow them,
then those that follow them.
125

So they are the best of generations and the best of this nation.
They are those whom Allaah and the Prophet
have entrusted this religion with. They were the ones who
spread Islaam upon taking it from the Messenger
and taught it to the Ummah. How did we get this Islaam
except by way of the Companions (May Allaah be pleased with
all of them)? They are the intermediary between us and the
Messenger . All of the ahadeeth were narrated
by the Companions from the Messenger .

125
Al-Bukhaaree (2651) Muslim (2535) from the hadeeth of Imraan ibn Hussain


89

In conclusion, this is the creed of the Shaykh (rahimahullaah)
and the creed of Ahlus Sunnah wal Jama'ah, and those who
say that the Shaykh was from the Khawaarij and one who
declared Muslims to be disbelievers have indeed lied upon him.


90
I believe that the Qur'aan is the speech of
Allaah revealed and not created.

Explanation

From the principles and pillars of faith is belief in the books that
Allaah has revealed for the purpose of guiding the servants,
judging between them in the matters they disagree, and
establishing the argument against them as Allaah says,

%. '$9# & n ]7 !# ;9# ;` ` &
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"Mankind were one community and Allaah sent Prophets
with glad tidings and warnings, and with them He sent the
Scripture in truth to judge between people in matters
wherein they differed."
126

And Allaah said to our Prophet ,

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"Allaah has sent down to you the Book (the Qur'aan), and
AlHikmah (Islaamic laws, knowledge of legal and illegal
things i.e. the Prophet's Sunnah - legal ways), and taught
you that which you knew not."
127

And,

126
Al-Baqarah: 213
127
An-Nisaa: 113

91
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"Surely, we have sent down to You (O Muhammad ) the
Book (this Qur'aan) in truth that you might judge between
men by that which Allaah has shown you (i.e. has taught
you through Divine Inspiration), so be not a pleader for the
treacherous."
128

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"And we have also sent down unto you (O Muhammad )
the Reminder and the Advice (the Qur'aan), that you may
explain clearly to men what is sent down to them, and that
they may give thought."
129

The Qur'aan that has been revealed to His Messenger
is the speech of Allaah just as other divine books were.
Belief in this is a pillar from the six pillars of faith. It is an issue
that none of the Muslims have disagreed about all praise is
due to Allaah. However directly after the finest of generations
of Muslims
130
, an evil seed sprouted upon the hands of Al-Ja'd
ibn Dirham, a man who received his belief from the Jews. His
creed states that the Qur'aan is created because Allaah does
not speak High is Allaah from all that they say therefore,
attributing speech to Him is merely figurative because He has
created speech in other than Himself. So Allaah created this
speech in the Lawh Al-Mahfoodth, or in Jabreel, or in
Muhammad .

128
An-Nisaa: 105
129
An-Nahl: 44
130
The first three generations of Muslims from the Companions, the Taabi'een, and
the followers of the Taabi'een

92

Glory be to Allaah!!! How can speech be attributed to other
than the one who says it? Intellect does not accept this and it
is furthermore, it's rationally impossible.

Their purpose in this is to deny the use of the Qur'aan as a
source of evidence and legislation. So they say the people
cannot possibly possess the speech of Allaah . (We say)
the Qur'aan is the first source of evidence. Rather it is the main
source, then the Sunnah, then consensus, then deductive
reasoning. So if it is said that the people do not possess
Allaah's speech then where will evidence be derived? If they
have invalidated the primary source then subsequently, they
have invalidated all remaining sources. Such is the way they
seek to eradicate Islaam with the use of this scheme. Their
misconception is that they say: "We seek to free Allaah from
the attribute of speech and if we were to describe Him as one
who speaks then we have likened Him to His creation so we
free Allaah from this." They claim to come with the practice of
freeing Allaah from attributes of His creation. In reality, they
have retreated from resemblance as they allege to a more
detestable resemblance. If they deny speech so as not to liken
Allaah to those who speak from His creation, then they have
indeed likened Him to inanimate things that do not speak which
this is an even greater deficiency.

As a result, the Imaams of Ahlus Sunnah have ruled that the
Jahmiyyah are disbelievers. Ibn Qayyim said in a poem:
"And indeed fifty out of ten scholars in
the lands have declared them disbelievers"

Fifty out of ten scholars means five hundred scholars have
ruled that the Jahmiyyah are disbelievers because of their
denial of the speech of Allaah . Accordingly, Khaalid ibn
Abdillaah Al-Qasri killed Al-Ja'd ibn Dirham for this reason. On
the day of 'Eid Al-Adhaa he said,


93
"O People, slaughter and may Allaah accept your slaughter for
verily I am slaughtering Al-Ja'd ibn Dirham for he alleges that
Allaah did not speak to Moosaa and did not take Ibraheem as a
close friend."

He then descended and beheaded him at the bottom of the
pulpit in the presence of the scholars and Muslims who in turn
thanked him for doing so.
131

Ibn Al-Qayyim said in a poem:

"And because of this, Khaalid - Al-Qasri slaughtered Ja'd on
the day of sacrifice for indeed he said that Ibraheem was not
His friend No, and nor was Moosaa one who spoke to Allaah
The people who slaughtered gave thanks as well as every
person of the Sunnah How generous is this man, the man of
Qurbaan (Day of Slaughter)."
132

And once Al-Ja'd ibn Dirham was killed, Al-Jahm ibn Safwaan
came and adopted his filthy statements then he was killed by
the ruler Salmu ibn Ahwaz
133
. Such was the way of the rulers
of the Muslims. They would kill the heretics to protect the
creed. Indeed the Prophet said:

"Whoever changes his religion then kill him"
134
and He
said:

"The blood of a Muslim does not become lawful except in three
cases: The married adulterer, a life for a life, and the one who

131
Manhaajus Sunnah (1/309)
132
An-Nooniyyah with its explanation by Ahmed ibn 'Eesaa
133
Bayaan Talbees Al-Jahmiyyah by Ibn Taymiyyah (1/277), Explanation of
Aqeedah Tahaawiyyah (p. 591)
134
Al-Bukhaaree on the authority of Ibn Abbass

94
leaves the religion and separates from the main body of
Muslims"
135

So they would kill the heretics and free the Muslims from their
evil as a safeguard for the creed, which is the first priority from
the five major rights that must be preserved.

So he was the first to initiate this filthy statement and the
Mu'tazilah inherited it after him. Likewise, the Ja'fariyyah
136

from the Shee'ah say the exact same thing because they were
students of the Mu'tazilah and took from them. The Zaidees
and Ibadiyyah from the Shee'ah also hold this opinion and
believe that the Qur'aan is created and not the speech of
Allaah. All of these beliefs have been inherited from the
Jahmiyyah. All of which are recorded in their beliefs and are
still taught until now.

Then the Ash'arees came and they indeed came with a strange
statement in this issue. Not one that is with the Jahmiyyah and
not one that is with Ahlus Sunnah. They say: the actual
speech is with the divine soul (Allaah) and thus not created. As
for the Qur'aan and the speech that was revealed to the
Messengers then it is a representation or narration of the
speech of Allaah thus it the Qur'aan that is with us is
created because it was narrated by Muhammad
or Jabreel from the actual speech of Allaah. So Allaah
does not speak rather His actual speech is with Him and
narrated to the Messengers.

So they have combined two contradictions that no one besides
them has ever uttered. They have made parts of the Qur'aan
not created and that is what is meant by an inner meaning and
its pronunciation is created. So accordingly, the Qur'aan that
we have now is not the speech of Allaah rather it is the speech

135
Al-Bukhaaree and Muslim
136
Started by Ja'far As-Saadiq, the alleged sixth Imaam of the Shee'ah. They are
also known as the Twelvers. The scholars declare these individuals to be out of the
fold Islaam.

95
of Muhammad or Jabreel and that speech is
created. Or Jabreel took it from the Lawh Al-Mahfoodth so it is
not the speech of Allaah. So it is either a story from Allaah or a
narration from Allaah. "Narration" is from the statements of the
Ash'arees and "story" is from the statements of the
Maaturidiyyah.. All of them say that it is not the speech of
Allaah because the speech of Allaah remains with Allaah only.
So some of the Qur'aan (as they allege) is divine and some of
it is humanistic.

This resembles the saying of the Christians about Eesaa
who combine divinity with humanistic qualities. So some
of Eesaa is from Allaah and other parts of him are created. So
similarly is the statement of the Ash'arees which resembles
that of the Christians regarding Eesaa. Some of it is created
and some of it is not created. Two contradictions!!

As for the one who holds to the truth then he and praise
belongs to Allaah is upon clarity and insight. Ahlus Sunnah
wal Jama'ah still say: The Qur'aan is the revealed speech of
Allaah. From Him it originated and to Him it shall return. And
indeed Ahlus Sunnah have been tested by the Mu'tazilah at the
hand of Al-Ma'moon regarding this issue. Imaam Ahmed was
tortured as a result of this affair.

Al-Ma'moon wanted the people to take hold of the belief of the
Mu'tazilah regarding the Qur'aan in that it was created.
However, Ahlus Sunnah rejected and denied this and at the
head of them, Imaam Ahmed rahimahullaah. They rejected
saying such a filthy statement as well as submitting to it. So
Allaah made them firm upon faith and Allaah forsook the
Mu'tazilah and those who tread their path. They did not
achieve any benefit except for scandal and degeneration and
indeed Allaah's refuge is sought.

Unfortunately, some writers of today have said that the issue of
saying the Qur'aan is created or not created is a futile one and
hence, does not need to be divided into categories (such that
they be addressed). They say Imaam Ahmed was mistaken
when he refused to give in or that these matters were political.

96
They also allege that Imaam Ahmed was not tortured related to
the matter of the Qur'aan being created but rather he was
tortured because they feared that the people would overthrow
them, i.e. it was a matter of politics. This is what these ignorant
or biased writers state! Furthermore, they state that this issue
of the Qur'aan being created does not deserve all of this
(attention).

This is what they state! It is because they are either ignorant
and not aware of its danger or they are biased Mu'tazilah who
want to spread this issue to the people. It's said that this issue
does not deserve this much awareness. This is what is
currently written in their writings throughout newspapers and
books.

In short, I decided to address this issue so that no one will be
deceived by their writings. They also say that this issue is
easy, or that this issue does not require this many responses or
refutations. On the contrary, the matter is extremely
dangerous. If we were to deny that the Qur'aan is the (actual)
speech of Allaah then exactly what do we have after it?
Subsequently, the Sharee'ah shall be rendered null and void.
If its first and only source is demolished then the Sharee'ah
becomes invalid. And indeed this was the intent of the
originators of this wicked statement. Even if most of its
followers do not realize this as the aim, it is indeed the
purpose. It is sufficient enough that this statement came from
the Jews themselves upon the hand of Al-Ja'd ibn Dirham who
took from them.

His saying, "And I believe that the Qur'aan is the
speech of Allaah revealed". Revealed as Ahlus
Sunnah says "not created" as the Jahmiyyah and
those riding on their wagon say. This creed is an
obligation upon the Muslim to believe and he should
not say, "It is a matter of opinion."


97


98
From Him it originated and to Him it shall
return and He has indeed spoken with it
literally.

Explanation

His saying, "It originated from Him", meaning: It
descended from Allaah as He spoke with it in truth
and Jabreel heard it then revealed it to Muhammad
who in turn conveyed it to his nation.
Thus, it is the literal speech of Allaah and not
metaphorical. As for Allaah's saying:

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"Verily, this is the Word (this Qur'aan brought by) a most
honorable messenger [Jabreel (Gabriel), from Allaah to the
Prophet Muhammad (Sallallaahu 'alayhi Wa Sallam)].
Owner of power, and High rank with (Allaah), the Lord of
the Throne."
137

Meaning Jabreel . And His saying,

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"That this is verily the word of an honored Messenger [i.e.
Jabreel (Gabriel) or Muhammad Sallallaahu 'alayhi Wa
Sallam which He has brought from Allaah]. It is not the
word of a poet."
138

137
At-Takweer: 19-20
138
Al-Haaqah: 40-41

99
Meaning: Muhammad . So at times, Allaah
attaches His speech to a messenger from man, to a
messenger from the angels, or to Himself.

It is said that speech is associated with the one who originated
it. Thus, its association to Jabreel or Muhammad
is only an association of conveyance. Hence, it is not
possible for an original statement to be made by a number of
people. So He has attached it to Jabreel and Muhammad
as He says,

) `)9 .
"That this is verily the word of an honored Messenger [i.e.
Jabreel (Gabriel) or Muhammad Sallallaahu 'alayhi Wa
Sallam which He has brought from Allaah]."
139

Meaning, a connection through conveyance. The actual
speech itself however, returns its Originator and not to its
conveyer.
This is the answer to this misconception in which they rely
upon.
His saying, "to Him it shall return" points to that
which will occur in the last times from the Qur'aan
being raised and taken from the hearts of the men and
copies of the Qur'aan until there remains no trace.
This is from the signs of the hour. Just as it descended
from Him, it shall be raised in the last time and
returned to Him . No Qur'aan shall remain on the
Earth.
140

His saying, "He has indeed spoken with it literally":
This is a refutation against those who say that He has
spoken with it figuratively. So associating this speech

139
Al-Haaqah: 40
140
Sunan of Sa'eed ibn Mansoor (2/335 # 97)

100
to Allaah is merely figurative as He is the one who
created it so it must be figurative.
Likewise it does not mean the inner speech of Allaah as the
Ash'arees say nor is it created as the Jahmiyyah say, rather
Allaah has spoken with it in truth and Jabreel heard and
transmitted it from Allaah and conveyed it to His Prophet
Muhammad . So the Qur'aan was narrated on
the authority of Muhammad, on the authority of Jabreel, on the
authority of Allaah The Most High. This is the chain of the
Qur'aan as Allaah says,
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"Verily, this is the Word (this Qur'aan brought by) a most
honorable Messenger [Jabreel (Gabriel), from Allaah to the
Prophet Muhammad (Sallallaahu 'alayhi Wa Sallam)].
Owner of power, and high rank with (Allaah) the Lord of
the Throne. Obeyed (by the angels), trustworthy there (in
the heavens)."
141

All of this refers to Jabreel .
Then He says, "And your companion" meaning Muhammad,
"And (O people) your companion (Muhammad (Peace be
upon him)) is not a madman" as the disbelievers say. "And
indeed he saw him", meaning Jabreel in his actual
angelic form. "In the clear horizon", meaning he saw Jabreel
on the horizon in his actual form in the valley of Makkah. Then
he saw him again on the night of the ascension. So he saw
Jabreel in his actual form twice.
142
And other than this, he saw
him in the form of a man and the companions also saw him in
the form of a man. They thought he was human being as he
came to the Messenger .
143

141
At-Takweer: 19-21
142
Refer to Al-Bukhaaree (3235) and Muslim (177)
143
Muslim (8)

101
He has sent it down to His slave and
messenger who was His trustee regarding His
revelation and he is His ambassador between
Him and His servants and he was our Prophet
Muhammad .

Explanation

His saying, "He has sent it down to His servant and
His messenger": He is Muhammad ,
His servant and messenger. "His servant" is a
refutation against those who are extreme with
Muhammad and make him someone who holds divine
attributes. So he is a servant and not one to be
worshipped. "His messenger" is a refutation against
those who deny the message of Muhammad
. So they are upon two opposite sides. A
group who has become extreme regarding him and
has risen him to a divine level and another group who
has renounced his rights entirely and reject his
message. We lie between both of them: He was His
slave and messenger.

His saying, "his trustee regarding His revelation":
The Messenger was loyal. He did not add to the
Qur'aan nor take anything away from it. Rather he
conveyed it just as it came to him from Allaah. Allaah
says,

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"And if he (Muhammad Sallallaahu 'alayhi Wa Sallam) had
forged a false saying concerning Us (Allaah). We surely

102
should have seized him by his right hand (or with power
and might)."
144

And had Muhammad fabricated anything
against Allaah that He did not say then Allaah would have
indeed destroyed him. This is a definite endorsement for the
Messenger as he indeed conveyed the clear
message. So he conveyed from Allaah and was trustworthy
with the revelation. It was for this reason when he divided the
charity and those from the hypocrites said what they had to
say. He then said,

"Do you not trust me when I am the one entrusted by the One
in the sky?"
145

Do you not trust me to divide the charity and I am trusted by
the one in the sky and He is Allaah to deliver the revelation.

His saying, "And he is His ambassador between Him
and His servants." The ambassador: The Messenger.
So the messenger is a representative between Allaah and
His servants to convey the message. Allaah sent him
to convey the messages of Allaah.

144
Al-Haaqah: 44-45
145
Al-Bukhaaree (4351) Muslim (1064) from the hadeeth of Aboo Sa'eed Al-Khudree

103
And I believe that Allaah does what He wills
and nothing shall be except by His decree and
nothing escapes His will. There is nothing in
the world that neither escapes His ability nor is
there anything rendered except by His control.

Explanation

The Shaykh has completed the issue of (Allaah's) speech and
has clarified his creed concerning it and that it is that of Ahlul-
Sunnah wal-Jama'ah. He frees himself from the creed of the
Jahmiyyah, Mu'tazilah and the Ash'arees who have entered
upon this issue of Allaah's speech and they have made many
repulsive statements regarding it. From the sayings of the
disbelievers is their statement that surely Muhammad is the
one whom invented the Qur'aan and he is the one who came
with it and attributed it to Allaah. This is the saying of the
disbelievers. For this Al-Waleed ibn Al-Mugheerah said, "This
(Qur'aan) is only the speech of a man" and Allaah informs
us about him by saying,

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"Verily, he thought and plotted. So let him be cursed! How
he plotted! And once more let him be cursed: how he
plotted! Then he thought. Then he frowned and he looked
in a bad tempered way. Then he turned back and was
proud. Then he said: This is nothing but magic from that
of old. This is nothing but the word of a human being!"
146

146
Al-Mudathir: 18-25

104
Meaning the Qur'aan is only the speech of Muhammad and
Allaah did not say it. And thus, the Jahmiyyah resemble
the disbelievers in this. They say that the Qur'aan is not the
speech of Allaah and only the speech of Muhammad.

The Shaykh says (rahimahullaah) after that, "And I believe
that Allaah does what He wills." This is another issue: Belief
in Allaahs actions. He has names, He has attributes, He
has actions, and He has decree and will, "Allaah does what
He wills." He creates, He provides, He gives life and death,
and He arranges all affairs. These are Allaahs actions and
they are by His decree and will.

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"He does what He intends (or wills)."
147

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148

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"But Allaah does what He likes."
149

He does what He wills and He does what He wants.

His saying, "nothing shall be except by His decree."
Whatever occurs in this Universe occurs because of His
creation, His origination of it, His will, and His desire. Nothing

147
Al-Barooj: 16
148
Al-Hajj: 18
149
Al-Baqarah: 252

105
happens in this universe without His will or without His creation
nor is there anyone who creates alongside Allaah .

This is a refutation against the Mu'tazilah who say the slave
creates his own deeds and that Allaah does not create the
actions of the slaves. They are the ones who create them
independent of Allaah and Allaah has no will or desire in
them.

We (Ahlus Sunnah) believe that the slaves actions are a
creation of Allaah and the slaves achievement. Allaah
says,

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"While Allaah has created you and what you make!"
150

Meaning He created what you do.

His saying, "nothing escapes His will" in this universe, it is
not possible for anything to take place from disbelief, faith,
obedience, sin, wealth, poverty, life and death, or provision
except by His will. His Will and Decree are encompassing.
Unlike the Mu'tazilah who say the slaves are the ones who
create their actions independent of Allaah with Him having no
involvement in them. Because they create their own actions,
they describe Allaah with weakness and negate creation
and action from Him and further make another creator
alongside Allaah. On the opposite side of them are the
Jabariyyah who say the slaves have no deeds, rather they are
the deeds of Allaah who moves them as a machine moves.
They have no will or desire. They are the opposite of the
Mutazilah.

So the Jabariyyah are extreme in affirming the actions of Allaah
and extreme in denying the actions of the slaves. They say

150
As-Saafaat: 96

106
that the slaves have no actions. Thus, they are extreme in
affirmation and negation.

The Qadariyyah and Mu'tazilah are the opposite; they are
extreme in affirming the actions of the slaves. So they are two
extremes.

As for Ahlus Sunnah wal Jama'ah, then they say that Allaah is
the One who creates, provides, and arranges all affairs as He
wills and as He wants. Likewise, the slaves have a will. They
have a desire and a choice. They do their deeds by their own
choice, will, and desire. So they have will and desire unlike
what the Jahmiyyah and Jabariyyah say. Also, their will is not
independent as the Mu'tazilah say as Allaah says,

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"And you will not, unless (it be) that Allaah wills."
151

When He says, "And you will not," then this refutes the
Jabariyyah who negate the will of the servant and when He
says, "unless (it be) that Allaah wills," then this refutes the
Mu'tazilah and Qadariyyah who negate the decree and will of
Allaah.
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"And you will not, unless (it be) that Allaah wills, the Lord
152

$ '$@ ) & $ !# ) !# %. $= $3m

151
At-Takweer: 29
152
At-Takweer: 29

107
"But you cannot will, unless Allaah wills. Verily, Allaah is
ever All-Knowing, All-Wise."
153

Punishment and reward are results of the slaves actions which
they have performed by their own desire, free will, and choice.
They are punished because of their disobedience since they
are the ones that did these actions by their own choice. They
were indeed able to leave them, avoid them, and refrain from
them. They were prohibited from them but they proceeded to
do them by their own choice so they are punished from them.
Subsequently, the person that has no will or choice is not
accountable for his actions, such as the insane, a child, and the
person that is asleep. But for the one that is sane and mature,
then he is held accountable because he has the ability to either
do the action or leave it. Allaah has given him the ability to do
either one. He has both the ability to pray and fornicate. So if
he decides to refrain from fornication and establish the prayer,
Allaah shall reward him but if the opposite is true and he
decides to fornicate and leave off the prayer, Allaah shall
punish him for his actions and desires.

His saying, "There is nothing in the world that neither
escapes His ability." All of this is a refutation against the
Mutazilah Qadiriyyah. "Nor is there anything rendered
except by His control."

Allaah the Most High says,

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"He does what He intends (or wills)."
154

And He says,

153
Al-Insaan: 30
154
Al-Barooj: 16

108
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155

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"Thus Allaah does what He wills."
156

155
Al-Hajj: 18
156
Aal-Imraan: 40

109
There is none that can avoid the predetermined
divine decree nor exceed the limits established
by Him in the Lawh Al-Mastoor (The Written
Tablet).

Explanation

Likewise the Shaykh believes - and Ahlus-Sunnah wal-Jama'ah
also believes - that there is no escape for mankind from
Allaahs divine pre-decree and ordainment, which Allaah has
decreed in opposition to the Mutazilah who say the slave has
the ability to do but Allaah has no will or power over him.

Ahlus Sunnah says that Allaah gives the ability to the slave to
test and try him in order that he may reward him or punish him.
Perhaps Allaah gives the servant the ability to do a thing in
order to punish him. So the servant may have undertaken
certain deeds and Allaah returns with the response as a result
of those deeds. So if he does actions that are good, Allaah will
prepare a good reward in return and if he does actions that are
unlawful, Allaah will prepare an evil reward in return.

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"As for Him who gives (in charity) and keeps his duty to
Allaah and fears Him, and believes in Al-Husna. We will
make smooth for him the path of ease (goodness)."
157

So the reason or action originates from the servant and the
result originates from Allaah. He rewards the people of
obedience and makes it easy for them to do good. He punishes
the people of disobedience and leaves them to do these
actions as a chastisement for them and to hold them

157
Al-Layl: 5-7

110
accountable and punish them for their evil intentions and
because of their evil behavior.

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"But he who is greedy miser and thinks himself self-
sufficient. And gives the lie to Al-Husna (See Verse No: 6
footnote); We will make smooth for him the path for
evil."
158

So the slave is the cause. Allaah gives him an outcome as a
result of his own actions and intentions. Whether it be a
reward or punishment. Because of this the Companions asked
the Messenger of Allaah after he explained to them that
everything is by the divine pre-destination and ordainment of
Allaah, they said, "O Messenger of Allaah should we not
depend on what has been written for us and stop doing deeds?
He said,

"No, perform deeds. For all of them shall be easy for those
whom they were created for."
159

So Allaah revealed these verses:

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158
Al-Layl: 8-10
159
Al-Bukhaaree (4945) Muslim (2647) from the hadeeth of Alee

111
"As for Him who gives (in charity) and keeps his duty to
Allaah and fears Him. And believes in Al-Husna. We will
make smooth for him the path of ease (goodness). But he
who is greedy miser and thinks himself self-sufficient.
And gives the lie to Al-Husna (See Verse No: 6 footnote).
We will make smooth for him the path for evil."
160

Therefore, the servant must not stop by saying to himself that if
it is decreed for me to go to Paradise then I am in Paradise.
And if it is decreed that he is in the fire then he shall go to the
fire. This is not permissible! The servant must not allow this to
stop him from doing deeds. Should people just leave off
attaining for food and drink by saying if Allaah decrees food for
me then food and drink shall come to me while I am sitting?
No one says this. Rather one goes out and searches. If one is
hungry, he searches for food. If one becomes thirsty he
searches for water. He does not say that if Allaah decrees for
me food and drink then it shall come to me because his
instinctive nature requires him to be mobile and search.

Similarly, if a person comes and hits an individual or kills his
son does he remain silent and then say this was divine decree
and preordained or does he seek revenge? The answer: Of
course he seeks revenge. Why does he not simply say the
matter was pre-decreed and ordained and the killer or
assaulter shall not be held accountable nor shall revenge be
sought? This clearly indicates that actions have circumstances
and that the servant is required to act. He does not remain
dormant without any action. Allaah has connected cause with
effect and action. Even birds and animals are not of the
opinion of simply remaining dormant. They do not remain
sitting in their nests saying the provisions shall come to me
while I remain in my nest. These birds and animals roam and
search for provision because Allaah has given them the instinct
to do so and they know nothing shall happen until they act,
move, and search.

160
Al-Layl: 5-10

112
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"Allaah's Fitrah (i.e. Allaah's Islaamic Monotheism), with
which He has created mankind, no change let there be in
Khalqillaah (i.e. the Religion of Allaah Islaamic
Monotheism)."
161

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"Our Lord is He who gave to each thing its form and
nature, then guided it aright."
162

So this statement is incorrect and a lie. It is using the Qadr as
an argument or excuse to leave off actions. The Muslim is
required to perform righteous deeds and if he sins, he is
required to repent and he has the capacity to do so. So he has
ability to do it or leave off actions. If he leaves of a deed due to
an inability to perform the deed then he is not held accountable
but if he leaves it off due to laziness he is accountable because
he has wasted (an action). There is a difference between
laziness and an inability. An inability is not brought to account
by Allaah whereas laziness is brought to account because the
individual is the one who has wasted the deed. The servants
are required to implement actions according to the evidences
of the Book and the Sunnah.

His saying, "There is none that can avoid" Meaning there is
no escape from the appointed pre-decree. However you are all
commanded to act. As for the effects of those actions then
they are in the hand of Allaah. It could be that you may do
something and nothing happens because Allaah has not
decreed an effect for you. The Messenger
said,

161
Ar-Room: 30
162
Taha: 50

113
"Work hard to do that which benefits you and seek Allaah's
assistance and do not despair and if something befalls you
then do not say, If I had done such and such then this would
not have happened but say, It was the decree of Allaah and
what He wills, He does."
163

You did an action and the matter of attaining the effect of that
action lies with Allaah. If nothing comes as a result of the
action then you are not to blame yourself as you have done
what you were able to do. You are to believe in the divine pre-
decree and ordainment. You say, "Perhaps Allaah has chosen
something that will be better for me because had such and
such occurred then perhaps it would have been aharm for me.
Allaah has distanced it from me for my benefit." And do not
despise this.

His saying, "nor exceed the limits established by Him in the
Lawh Al-Mastoor (The Written Tablet)." Everything is written
in the Preserved Tablet which Allaah commanded the Pen to
write will happen until the Day of Judgment. This occurred
before the creation of the heavens and the Earth by fifty
thousand years and His Throne was upon water.
164

Everything is written, decreed, and limited. Each matter will
come to pass within its due time. However you are commanded
to act and not stop and say, "I shall cease and rely on the
divine pre-decree and ordainment." This is never permissible
except in the case of an individual who is insane. As for one
who is sane then it is not possible for him to merely sit and
negate all deeds from himself by saying, "Since everything is
written then it shall come to pass." The response to this sort of
statement is that the matter will be written if you acted. If you
did not act then nothing shall occur. If you do not marry, you
will not be provided with a child. So marriage is a reason for
attaining a child. Similarly are all other reasons or causes and
effects.

163
Muslim (2664) on the authority of Aboo Hurairah .
164
Muslim (2654) from the hadeeth of Abdullaah ibn 'Amr .

114
So O Servant! It is upon you to act. As for the result of that
action then it is left with Allaah . Do not be regretful if
nothing occurs once you have done an action rather be
satisfied with the divine pre-decree and ordainment of Allaah.
Always say, "It is what Allaah has decreed and what He has
decreed He shall do." Perhaps it will be something good for
you so do not hate it.

His saying, "in the Written Tablet." It is that which every
decreed affair has been written in. In the Preserved Tablet are
the smallest of details such as the fetus in the womb of its
mother. When it reaches four months its soul is blown in it and
an angel is sent commanded to write four things: its provision,
its lifespan, its deeds, and whether it shall be unhappy or
happy. All of these things are taken from the Lawh Al-
Mahfoodth which was previously written.


115
I believe in the matters of faith that shall
take place after death as the Prophet
has informed us.

Explanation

From the pillars of belief: Belief in the Last Day. Indeed it has
been mentioned numerous times in the Noble Qur'aan as in the
first part of Soorah Al-Baqarah Allaah says,

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"You and they believe with certainty in the Hereafter.
(Resurrection, recompense of their good and bad deeds,
Paradise and Hell, etc.)."
165

So from the characteristics of those who fear Allaah is belief in
the Last Day. Belief in the Last Day is from righteousness as
Allaah says,

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"But Al-Birr is (the quality of) the one who believes in
Allaah, the Last day."
166

So they believe in Allaah and the Last Day which has been oft
repeated in the Noble Qur'aan. It is called the Last Day
because it is that which will follow the life of this world. The
dunya (life of this world) is the first day and the Day of

165
Al-Baqarah: 4
166
Al-Baqarah: 177

116
Resurrection is the last day. It is called the Day of
Resurrection because it is the day in which mankind will be
resurrected from their graves before the Lord of the worlds.

This pillar from the pillars of Islaam is one that many
disbelievers have disputed about. The disbelievers in which the
Prophet was sent to disbelieved in the Last
Day.

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"The disbelievers pretend that they will never be
resurrected (for the account). Say (O Muhammad
Sallallaahu 'alayhi Wa Sallam): Yes! By my Lord, you will
certainly be resurrected, then you will be informed of (and
recompensed for) what you did, and that is easy for
Allaah."
167

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"(And remember) the day when He will gather you (all) on
the Day of Gathering. That will be the Day of mutual loss
and gain (i.e. loss for the disbelievers as they will enter the
Hell-fire and gain for the believers as they will enter
Paradise)."
168

So the one who denies the last day and the resurrection is a
disbeliever in Allaah upon the disbelief that removes one from
Islaam. This is because he rejects a pillar from the pillars of
Islaam and hes a rejecter of Allaah and His messenger.

167
At Tagabun: 7
168
At Tagabun: 9

117
They have no excuse and no doubt except that they say It is
not possible because we have gone and become corpses and
bones so who can bring bones back to life after they have
decomposed?

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"And they say: When we are bones and fragments
(destroyed), should we really be resurrected (to be) a new
creation?"
169

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"They said: When we are dead and have become dust and
bones, shall we be resurrected indeed?"
170

And other than that.

They set aside the ability of Allaah to bring life back to decayed
bones or to bring them back from dirt. They say,

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"Bring back our (dead) fathers, if you are truthful!"
171

They challenge Allaah by saying, "If there is to be a
resurrection then our fathers have died. Bring them to life while
we watch that." "Bring back our (dead) fathers, if you are
truthful!"

169
Al-Israa': 49
170
Al-Mu'minoon: 82
171
Al-Jaathiyah: 25

118
Allaah has informed that He will never change His Sunnah
for the impatience of the disbelievers. Allaah has decreed that
there shall not be a resurrection except at its appointed time so
there shall be no rushing of it simply because the impatience of
the disbelievers.

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"Say (to them): "Allaah gives you life, then causes you to
die, then He will assemble you on the Day of Resurrection
about which there is no doubt. But most of mankind know
not."
172

Thus, Allaah has decreed that the resurrection has a time and
shall not be hastened nor delayed. Allaah is not provoked
by anyone and He shall not change His promise or time for
their sake.

Likewise they challenge the Messenger . So
they say: When will the hour be established?

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"They ask you about the Hour (Day of Resurrection):
When will be its appointed time Say: The knowledge
thereof is with my Lord (Alone). None can reveal its time
but He."
173

172
Al-Jaathiyah: 26
173
Al-A'raaf: 187

119
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"People ask you concerning the Hour, say: The
knowledge of it is with Allaah only."
174

So the establishment of the hour is not known by anyone
except Allaah. Not even a sent messenger or any of His
closest angels hold this knowledge. And when the Prophet
asked Jabreel while in the presence of his
companions; "Tell me about the hour? He replied: "The one
being asked has no more knowledge than the one asking"
175
,
meaning: you and I are both the same because we do not
know it and no one knows it except Allaah .

Next, what benefit will they gain by knowing the time of its
occurrence? They gain no benefit in this at all. Rather, the
benefit should be in preparation for it and in deeds. As for
when the hour will be established then there is absolutely no
benefit in knowing this outside of what Allaah has made clear
to them. This is merely from arrogance and stubbornness. Yet
it is well known that if someone were to come to you and say:
"An enemy is approaching and if you do not prepare for his
arrival and warn against him then he will indeed kill you and
overtake you." So is it from wisdom for you to say: "When is
this enemy coming? This is not from wisdom or intelligence.
Wisdom is that you prepare and be at full preparedness at the
time of his arrival. Likewise, for the establishment of the hour it
is from wisdom that you prepare for it. As for when its
establishment shall be then you have no advantage in knowing
this at all.

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174
Al-Ahzaab: 63
175
Al-Bukhaaree (50 and 4777) Muslim (9 and 10) from the hadeeth of Aboo
Hurairah and Muslim (8) on the authority of Umar ibn Al-Khattab


120
"And I know not whether that which you are promised (i.e.
the torment or the Day of Resurrection) is near or far."
176

The Messenger does not know this, and no one
knows this except Allaah - the Most High . Allaah has kept this
knowledge from everyone out of wisdom in which no one
knows except He.

Likewise, from their doubts they say:
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" Even after we are crumbled bones?"
177

So how will life be brought back to them after they have
become rotten and decayed?

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"And they say: When we are bones and fragments
(destroyed), should we really be resurrected (to be) a new
creation?"
178

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"And He puts forth for us a parable, and forgets his own
creation. He says: Who will give life to these bones when
they have rotted away and became dust?"
179

176
Al-Anbiyaa': 109
177
An-Naazi'aat: 11
178
Al-Israa': 49
179
Yaseen: 78

121
So clearly they have uncertainty about this event and Allaah
has refutes them with the following:

Indeed, the One who has begun creation is capable of bringing
them back with all the more reason.

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"And He it is who originates the creation. Then will repeat
it (after it has been perished), and this is easier for Him.
His is the highest description (i.e. none has the Right to be
worshipped but he, and there is nothing comparable unto
Him) in the heavens and in the earth. And He is the All-
Mighty, the All Wise."
180

So for Allaah everything is effortless. Thus, this parable is
intellectually sound as the mind knows fully that returning
something back (to its original appearance) is easier than
originating it. So if a person were to come, create, and
manufacture a device from materials and nails and other
exceptional and complicated items then after that, this device
then falls and breaks with each piece and nail being separated;
is it then not possible for the one who created it from the
beginning to be able to assemble it faster the second time?
The answer is yes because he knows it. He knows the placing
of each item and nail. The engineer who built it from the
beginning is easily able to rebuild it and make it like new again.
This is from common sense. The one who originates a thing
can with all the more reason bring it back. Thus, Allaah says:

180
Ar-Room: 27

122
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"And He puts forth for Us a parable, and forgets his own
creation. He says: Who will give life to these bones when
they have rotted away and became dust? Say: (O
Muhammad Sallallaahu 'alayhi Wa Sallam) He will give life
to them Who created them for the first time! And He is the
All-Knower of every creation!"
181

This is from common sense and Allaah is not deficient in
anything however this is merely a refutation for these
individuals.

Likewise, Allaah provides a further argument against them
as He is the one who brings the Earth back to life after its
death. So you may pass by a piece of calm land, its land is
completely barren and white and contains nothing of wood or
leaves. Then He sends down rain, the land begins to grow and
its hills begin to swell and vegetation begins to sprout. Then
after a short period it becomes a green garden having various
plants and flowers and fruits. In its beginning it was destitute
and dry. Who is the one who brought it back and returns its
life? The one having the ability to bring dead earth back to life
certainly has the ability to bring dead bodies back to life.

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"And among His Signs (in this), that you see the earth
barren; but when We send down water (rain) to it, it is
stirred to life and growth (of vegetations). Verily, He Who
gives it life, surely, (He) is Able to give life to the dead (on

181
Yaseen: 78-79

123
the Day of Resurrection). Indeed! He is Able to do all
things."
182

The one who brought life back to the land after it has died is
able to bring life back to the dead after they have died and in
the exact way as they initially were. Bringing dead land to life
with vegetation is from the evidences of the resurrection.

Also, the dry seed, if Allaah gives it water then it sprouts from
roots to leaves to stems. Then in the end it develops fruits. In
its beginning it was a parched seed then Allaah brought out
from it an amazing plant.

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"Is not He (Allaah who does that), Able to give life to the
dead? (Yes! He is Able to do all things)."
183

And the nutfah (male and female discharge) is like a seed.
This nutfah is a mixture of the man's liquid and woman's liquid.
Then it changes to a clot of blood then from blood to a small
piece of flesh and from there to body parts, veins, hearing,
seeing, and senses. Then the soul is blown into it and it
becomes alive.

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ARQ#
"Was de not a Nutfah (mixed male and female discharge of
semen) poured forth? Then he became an 'Alaq (a clot);

182
Fusilaat: 39
183
Al-Qiyaamah: 40

124
Then (Allaah) shaped and fashioned (him) in due
proportion. And made him in two sexes, male and female.
Is not He (Allaah who does that), Able to give life to the
dead? (Yes! He is Able to do all things)."
184

So the one who has the ability to change this semen of mixed
male and female liquid to a human, the one who has created
mankind from this liquid then formed him is able to bring him
back to life after his death. And if they say: "Verily he (the
bones) is lost in the earth and disintegrated." Then Allaah
says,

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"We know that which the earth takes of them (their dead
bodies), and with Us is a Book preserved (i.e. the Book of
Decrees)."
185

So this dirt that came from mankind shall be returned to flesh
and bones as they were. These decompositions shall be
returned exactly as they were; nothing will be lost from them.
Even if all of it were to perish and become dirt then there is still
something of it that does not perish totally and that is a very
simple bone called the 'ajabu thanb (the coccyx
186
). It will not
perish and it is from this the creation of man shall be
refashioned.
187

184
Al-Qiyaamah: 37-40
185
Qaaf: 4
186
A small, triangular bone at the lower end of the vertebral column, formed by the
fusion of four rudimentary vertebrae and articulating with the sacrum.
187
Narrated Al-Àmash : Aboo Hurairah said, "Allaah's
Messenger said, `Between the two sounds of the Trumpet, there will
be forty.'" Somebody asked Ab Hurairah, "Forty days?" But he refused to reply. Then
he asked, "Forty months?" He refused to reply. Then he asked, "Forty years?" Again,
he refused to reply. Ab Hurairah added, "Then (after this period) Allaah will
send water from the sky and then the dead bodies will grow like vegetation grows,
there is nothing of the human body that does not waste away or perish except one
bone; that is the little at the end of the coccyx of which the human body will be

125
Also, if there were no resurrection, judgment, or reward then
we assume that all that Allaah has done was in vain and that
He merely created creation only for it to eventually become
extinct. And that their lives and deeds have no result. He
created them, brought them into existence, took care of them;
they then worked, some did good deeds and will die upon them
and he will not reap any of its rewards. Some did evil deeds,
committed sins, disbelieved, and rejected the truth and they will
die and will not reap any return. Is this how it ends? The
answer is No, this is an insult to the justice of Allaah.

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"Shall We then treat the (submitting) Muslims like the
Mujrimoon (criminals, polytheists and disbelievers, etc.)?
What is the matter with you? How judge you?"
188

Allaah has not made the Muslims similar to criminals, each
dying and not reaping any return for their deeds.

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"And We created not the heaven and the earth and all that
is between them without purpose! That is the
consideration of those who disbelieve! Then woe to those
who disbelieve (in Islaamic Monotheism) from the Fire!
Shall We treat those who believe (in the Oneness of Allaah
Islaamic Monotheism) and do righteous good deeds, as
Mufsidoon (those who associate partners in worship with
Allaah and commit crimes) on earth? Or shall we treat the

recreated on the Day of Resurrection." (Al-Bukhaaree, Hadeeth No. 457, Vol. 6
English Version)
188
Al-Qalam: 35-36

126
Muttaqoon (pious - see V.2:2), as the Fujjaar (criminals,
disbelievers, wicked, etc)?"
189

So to suggest that there will be no resurrection and
recompense or that the righteous will not be rewarded for his
righteousness and the sinful shall not recompensed for his sin
is to imply that Allaah has created creation in vain and that he
has simply left them to receive no fruits. So again, the one
who does deeds be they good or bad and they end up with no
compensation is to suggest that this matter was done in vain
and it is a form of insulting the justness of Allaah .
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7=9# ,s9# 9) ) > 9# 69#
"Did you think that we had created you in play (without
any purpose), and that you would not be brought back to
Us?" So Exalted be Allaah, the True King, Laa ilaaha illa
Huwa (none has the right to be worshipped but He), the
Lord of the Supreme Throne!"
190

Far be Allaah from this! A creation created left to die and not
attain any recompense. A world where a believer is not
distinguished from a disbeliever or perhaps a disbeliever is
given reward in this life even though he is upon disbelief and
sin. Or a believer is simply here struggling in this life and shall
not attain anything of a reward for his deeds! This is no doubt
an insult to the justice and wisdom of Allaah .
This is the evidence of the resurrection in which Allaah
mentions in the Noble Qur'aan in various places. So belief in
the resurrection is a pillar from the six pillars of faith and is
mentioned several times in the Noble Qur'aan.

189
Saad: 27 -28
190
Al-Mu'minoon: 115-116

127
Thus I believe in the trials of the grave and
its bliss

Explanation

This is the first event to occur in the hereafter. Once the dead
person has been placed in his grave and the burial is
completed, and those who came to bid him farewell depart
and he will hear the sound of their feet as they depart then
two angels will come and seat him and his soul shall returned
to his body. He is now living in the life of the barzakh,
191
which
is not like the life of this world. The life of the Barzakh is only
known by Allaah . The two angels will then ask him: "Who
is your Lord, what is your religion, and who was your Prophet?"
So the believer will say: "My Lord is Allaah, my religion is
Islaam, and my Prophet was Muhammad . This
is because he has died upon eemaan and was resurrected
upon it.

"Allaah will keep firm those who believe, with the word
that stands firm in this world (i.e. they will keep on
worshipping Allaah alone and none else), and in the
Hereafter. And Allaah will cause to go astray those who
are Dhaalimoon (polytheists and wrong-doers, etc.), and
Allaah does what He wills."
192

So if he has answered with these answers then a voice will call
out: "My servant has spoken the truth so prepare for him a bed

191
The life between the life of this world and hereafter.
192
Ibraheem: 27

128
from paradise and open for him a gate to Paradise." Then his
grave is made wide as far as he can see until he can see his
home in paradise, and there shall come from it a pleasing
aroma. His grave then becomes a garden from the gardens of
paradise. He will then say, "O Lord, hasten the hour so that I
may return to my family and my wealth."

As for the munaafiq who lived his life in this world upon doubt,
saying things upon his tongue that which was not in his heart
so he would say, "I bear witness that none has the right to
worship except for Allaah in truth and that Muhammad
is the Messenger of Allah" and read the Qur'aan,
and learn knowledge but there is no faith in his heart. Rather
he does these deeds for worldly purposes and to live amongst
the people. So he does not believe with his heart,

"Saying with their mouths what was not in their hearts."
193

Hence, he will not be able to answer even if he has memorized
all of the texts in this world. Even if he has memorized all of the
verses, Arabic grammar, tafseer, and ahadeeth, so long as he
does not have faith within him then at that moment in the grave
he will not be able to answer. Each time he is asked he will
say, "Uh, uh, I do not know. I heard the people saying
something so I said it." So he said what the people said but
without having faith. He said it only out of flattery and
appeasement of the people. So it will be said to him: "You did
not know and you did not say" and then he will be hit with an
iron hammer and if any mountain of this world were hit with it, it
would indeed melt. Then his grave will be constricted and
compressed around him until his ribs interlock.

This is what will occur in the grave. Belief in the punishment of
the grave and its pleasures is a necessary obligation. It is

193
Aali Imraan: 167

129
known by way of the Qur'aan and Sunnah with its evidences.
So belief in its punishment and felicities is an obligation and
whoever intentionally rejects it is a disbeliever. If however he
was a blind follower or one who fell into error based upon an
incorrect understanding, then he is astray unlike the one who
denies it after knowledge and he denies it intentionally then he
is a disbeliever. The intellectual Mu'tazilah deny it as they rely
solely upon their intellect. They say, "If we were to open these
graves just as we put them then we would find neither paradise
nor fire."

So we say, "You are in this world and they are in the world of
the hereafter. Punishment and bliss come to them and you do
not realize it because it is from the matters of the hereafter in
which no one knows except Allaah . The intellect will not
be able to remotely comprehend these matters. Rather we rely
upon that which has been authentically presented in the texts
and that which has been transmitted numerously in the
narrations. We do not delve into it as it is from the world of the
unseen to which no one knows except Allaah..

You find some of the people happy and joy and others in
sadness and worry. All of them are walking, eating, and
drinking and you do not know the situation of this one or that
one, you do not know who is actually happy and who is actually
distressed. These matters are from the hidden matters that no
one knows except Allaah.

His saying, "Thus I believe in the trials of the grave."
The trials of the test one shall be given. Two great
trials will come from the angels and will question him
and test him.


130
And (I believe) in the return of the souls to
their bodies; then mankind shall stand before
the Lord of the worlds barefoot, nude, and
uncircumcised as the sun approaches them.

Explanation

Then after the grave shall be The Resurrection, which will be
the returning of the souls to the bodies. It is an event that has
been rejected by the polytheists and disbelievers. We have
already presented some of its supporting evidence from the
Noble Qur'aan in which sound rational evidences were
presented. And they are:

The One who has the ability to originate certainly a
thing has the ability to bring it back. This is rational
and auditory
194
evidence.
The One who has the ability to bring life to the land
after it has died certainly has the ability to return life to
bodies after they have died.
Allaah is free of vain deeds and oppression. So
establishing justice between His servants is a must and
this shall occur in the hereafter and not in the life of this
world.

Allaah says about the resurrection,

"And the Trumpet will be blown, and all who are in the
heavens and all who are on the earth will swoon away."
195

194
Auditory: Meaning it is derived (or heard) from the Qur'aan and the Sunnah.
195
Az-Zumar: 68

131

Swoon away meaning they will die. This refers to the blowing
in which the people shall die and everyone in the heavens and
earth shall perish except for those whom Allaah wills and it has
been said that these are the angels and it has also been said
that they are the Hoor Ein.
196

Then the command will be given and the second blowing of the
trumpet shall occur. At this point mankind shall stand before
the Lord of the Worlds. And the souls shall fly back to their
bodies in this second blowing.

"Then it will blown a second time and behold, they will be
standing, looking on (waiting)."
197

And at that moment the earth shall be parted.

"On the Day when the earth shall be cleft"
198

They will exit their graves and proceed to the place of gathering
as if they were locusts spread about.

196
Women of Paradise.
197
Az-Zumar: 68
198
Qaaf: 44

132

"The Day that the caller will call (them) to a terrible thing -
They will come forth, with humbled eyes from (their)
tombs" meaning, the graves "As if they were locusts spread
abroad"
199

The earth will be completely covered because of their numbers.
Then they shall be,

"Hastening towards the caller"
200

And they will then drift towards the caller, no one will be late,
neither a disbeliever nor the Muslim. Rather no one will have
the ability to be late. Allaah says,

"The Day when they will come out of the graves quickly as
racing to a goal."
201

In the verse the word nusub ( ) means a target or mark
in which the people will go and hasten to. Next to them will be
the angels, no one shall be left behind.

And when Allaah decides to resurrect the people from
their graves then He shall send a type of rain from the sky not

199
Al-Qamar: 6-7
200
Al-Qamar: 8
201
Al-Ma'aarij: 43

133
prevented by anything. There will be no rooftops or anything
else. The rain will penetrate the ground, enter the bodies lying
in the graves and they shall sprout just as a seed sprouts and
bodies will come forth just as they were.

G# & )? '$9# `{# '/ O #) .$
{# #) `F& `_`B
"And among His Signs is that the heaven and the earth
stand by His Command. Then afterwards when He will call
you by single call, behold, you will come out from the
earth (i.e from your graves for reckoning and
recompense)."
202

F`# $` $9# %3 =%
"And listen on the Day when the Caller will call from a near
place."
203

A caller will then say, "O worn bones, separated flesh and hair!
Verily Allaah has commanded you to reunite for the reckoning."
So the bodies will be rejoined from the earth and they will be as
they once were with the exclusion of the soul so much so that if
a person were to pass by him and he knew of him in this world
he would say, "That is so and so." Nothing will be changed
about him.

Then Israafeel shall be ordered to blow into the trumpet once
again and the souls will then scatter because the souls will be
gathered due to the blowing of the trumpet. Then the souls
shall each disperse to its body. Then they shall be brought

202
Ar-Room: 25
203
Qaaf: 41

134
back to life and commanded to proceed to where they will all
gather. They shall stand from their graves and proceed to the
gathering. They will then stand on their feet where they shall
be in a place of difficult and cramped situation of extreme heat.
The sun will be close above their heads, they will be sweating,
and in extreme crowdedness because everyone will be
gathered from the first generations to the last in one
location. Because of this, they will be sweating immensely.
Their levels of sweat shall be different. Some will be able to
hold back the sweat, others will be up to their waists in sweat,
and others to their knees, etc. The standing shall last fifty
thousand years. They will have gazing eyes, barefoot, naked
and not wearing any clothes, and uncircumcised. They will
stand at this gathering point a long standing, the place where
Allaah has united the first and last generations.

Allaah has mentioned three trumpet blows in the Qur'aan:

The First Blowing: The blowing of terror:

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"And (remember) the Day on which the Trumpet will be
blown and all who are in the heavens and all who are on
the earth, will be terrified except him whom Allaah will
(exempt). And all shall come to Hi,m humbled."
204

The Second Blowing: The blowing of death;

204
An-Naml: 87

135
9# , N9# {#
) $ !#
"And the trumpet will be blown, and All who are In the
heavens and All who are on the earth will swoon away,
except Him whom Allaah will."
205

The Third Blowing: The blowing of resurrection;

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"Then it will blown a second time and behold, they will be
standing, looking on (waiting)."
206

His saying, "as the sun approaches them." Such that
it will be the distance of one mile. But the believers will
be in shade.

) )F`9# = ``
"Verily, the Muttaqoon (pious) shall be amidst shades and
springs."
207

They shall not be affected by it.
`'t 9# 92{# `9)=G? 6=9#

205
Az-Zumar: 68
206
Az-Zumar: 68
207
Al-Mursilaat: 41

136
"The greatest terror (on the Day of Resurrection) will not
grieve them, and the angels will meet them."
208

So the believers will be in comfort on that day.
%2 $ ? 39# #
"And it will be a hard Day for the disbelievers (those who
disbelieve in the Oneness of AllaahIslaamic
Monotheism)."
209

This will only be specific to the disbelievers.
#* ) %$9# 79 ? 39#

"Then, when the Trumpet is sounded (i.e. its second
blowing);Truly, that Day will be a hard Day. Far from easy
for the disbelievers."
210

As for the believers then it will be easy for them and they shall
be in cool shade.

This is the resurrection. They shall be assembled in one
location where they will hear a caller. They will be in one flat
location that will neither be a raised or lowered.
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208
Al-Anbiyaa: 103
209
Al-Furqaan: 26
210
Al-Mudathir: 8-10

137
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"And they ask You concerning the mountains, say: My
Lord will blast them and scatter them as particles of dust.
Then He shall leave it as a level smooth plain. You will see
therein nothing crooked or curved. On that Day mankind
will follow strictly (the voice of) Allaah's caller, no
crookedness (that is without going to the right or left of
that voice) will they show him (Allaah's caller). And all
voices will be humbled for the Most Beneficent (Allaah),
and nothing shall you hear but the low voice of their
footsteps."
211

They shall stand in this area that is neither lowered nor raised.

211
TaHa: 105-108

138
And the scales shall be erected and the deeds
of the servants shall be weighed.

` `9# ,s9# M=)O ` 9`' `
s=9#
"And the weighing on that Day (Day of Resurrection)
will be the true (weighing). So as for those whose
scale (of good deeds) will be heavy, they will be the
successful (by entering Paradise)."
212

Mz ` 9`' %!# #z &
_ $#z
"And those whose scales (of good deeds) are light,
they are those who lose their own selves, in Hell will
they abide."
213

And the books shall be distributed, those
taking their book with their right hands and
those taking their books with their left lands.

Explanation

The scales: meaning scales of deeds. And indeed Allaah has
mentioned them in the Qur'aan,

212
Al-Araaf: 8
213
Al-Mu'minoon: 103

139

``9# ,s9# M=)O ` 9`' ` s=9#
"And the weighing on that Day (Day of Resurrection) will
be the true (weighing). So as for those whose scale (of
good deeds) will be heavy, they will be the successful (by
entering Paradise)."
214

Mz ` 9`' %!# #z & _
$#z
"And those whose scales (of good deeds) are light, they
are those who lose their own selves, In Hell will they
abide."
215

And Allaah says,

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Mz ` ' $ $ 71& $ $
%n
"Then as for him whose balance (of good deeds) will be
heavy, he will live a pleasant life (in Paradise). But as for
Him whose balance (of good deeds) will be light., he will
have his home in Hawiyah (pit, i.e. Hell). And what will
make you know what it is? (It is) a hot blazing Fire!"
216

214
Al-Araaf: 8
215
Al-Mu'minoon: 103
216
Al-Qaari'ah: 6-11

140
So the scales are established in the Qur'aan. They are real
scales with two balances. The good deeds will be placed on a
balance and the evil deeds on the other. If his good deeds are
weightier then he has triumphed and would have greatly
succeeded and he shall never experience misery after that. If
however his evil deeds are weightier then he shall be
unsuccessful and would have lost.

Mz ` 79`' %!# #`z & $/ #%. $G$/
=
And as for those whose scale will be light, they are those
who will lose their own selves (by entering Hell) because
they denied and rejected Our Ayaat (proofs, evidences,
verses, lessons, signs, revelations, etc.)."
217

In another verse,
Mz ` 9`' %!# #z & _
$#z
"And those whose scales (of good deeds) are light, they
are those who lose their own selves, in Hell will they
abide."
218

And,
' $ $ 71& $ $ %n
"He will have his home in Hawiyah (pit, i.e. Hell). And what
will make you know what it is? (It is) a hot blazing Fire!"
219

217
Al-'Araaf: 9
218
Al-Mu'minoon: 103
219
Al-Qaari'ah: 9-11

141

His saying, "those taking their book with their right hands
and those taking their books with their left lands". Allaah
says,

$' A& 7G. / `) `$ #'%# 6F.
"Then as for him who will be given his record in his right
hand will say: Take, read my Record!"
220

He will be happy with it and show it to the people.

#'%# 6F. ) M & ,=` /$m
"Then as for Him who will be given his record in his right
hand will say: Take, read My Record! Surely, I did believe
that I shall meet my Account!"
221

Meaning, in this world, he was certain he would be brought to
account and so he prepared for it.

# _ 9% $% # #=.
#/# $ $/ `F=`& ${# 9$:#
"So he shall be in a life, well-pleasing, in a lofty Paradise.
The fruits in bunches whereof will be low and near at hand.
Eat and drink at ease for that which you have sent on
before you in days past!"
222

220
Al-Haaqah: 19
221
Al-Haaqah: 19-20
222
Al-Haaqah: 21-24

142
$& A& 7G. &!$0 `) _F= `9 N& 6F.
"But as for him who will be given his record in his left
hand, will say: I wish that I had not been given my
Record!"
223

This one will say, "Would that I have not seen this book!"

_F= `9 N& 6F. `9 & $ /$m $J= M%.
$)9#
"I wish that I had not been given My Record! And that I
had never known how my Account is? I wish, would that it
had been My end!"
224

"My end" meaning death, would that I had died and not have
come here or be resurrected.

$ _& _ 9$
"My wealth has not availed me."
225

In this world,
7= _ =
"My power and arguments (to defend myself) have gone
from me!"
226

223
Al-Haaqah: 25
224
Al-Haaqah: 25-27
225
Al-Haaqah: 28
226
Al-Haaqah: 29

143

Meaning he has no argument before Allaah . Then Allaah
will say to the angels.

{ =
"Seize him and fetter him."
227

To the end of the verses.

This is one of the events of The Day of Resurrection in this
chapter of the Qur'aan. And they are numerous throughout the
Qur'aan.

227
Al-Haaqah: 30

144
I believe in the fountain of our Prophet
Muhammad that shall be in the
courtyard of the resurrection. Its water will be
whiter than milk and sweeter than honey. Its
vessels will be the same as the amount of stars.
Whoever drinks from it shall never be thirsty.

And I believe in the bridge that extends over
the pit of the hellfire. Mankind shall pass over
it depending upon their deeds.

Explanation

Likewise from the events that will occur on the Last Day is the
fountain of the Prophet . And his fountain will
be the same distance of one month's journey in length and
width. Its liquid will be whiter than milk and sweeter than
honey. Its vessels will be the same as the amount of stars.
Whoever drinks from it just once shall never be thirsty after
that.
228
His nation will arrive at the fountain and He
will give them drink from it. Likewise other will arrive and
they will be forbidden from it. He will say,

"Oh my Lord, these are my companions. It will then be said,
"You do not know what they have invented after you."
229

So they will be prevented and Allaah's refuge is sought
from approaching it. They are those who invented matters in

228
Al-Bukhaaree (6579) Muslim (2292)
229
Al-Bukhaaree (6576) Muslim (2297) from the hadeeth of Ibn Mas'ood also look
at the authentic ahadeeth regarding the fountain in the book "Al-Jam' baina
Saheehain" by Abdul Haqq Al-Ishbilee (3/440)

145
the religion and innovated in the religion. They shall be
prevented from approaching the fountain.

His saying, "in the courtyard of the resurrection." A
courtyard is a spacious area.

And from the matters that will take place on the Day of
Standing will be the account. Allaah will bring His creation
to account on the Day of Standing. So the disbelievers shall be
brought to account by way of affirmation. They will not be
brought to account by weighing good deeds and evil deeds as
they do not have any good deeds. They will only declare their
deeds of disbelief.

As for the believers then they shall be brought to account
based on their deeds. This is because they have both good
deeds and evil deeds. And from them there will be those who
will not be brought to account and he will enter Paradise with
no account. As evident in the hadeeth of the seventy thousand
who will enter paradise with no account and no punishment.
230

And from them are those who will be given a light account.

=$t $/$m # ==) <) &#& #
"He surely will receive an easy reckoning. And will return
to his family in joy!"
231

And from them there will be those who will debate their account
and shall be brought to account by debate.
232

His saying (rahimahullaah), "And I believe in the
bridge that extends over the pit of the hellfire.

230
Al-Bukhaaree (6541) Muslim (220) from the hadeeth of Ibn Abbaas
231
Al-Inshiqaaq 8-9
232

146
Mankind shall pass over it depending upon their
deeds."

After all of the frightening affairs there shall be the siraat
(bridge) that extends over the hellfire.

The bridge is a path called the Qantara (arch) extending over
the center of the hellfire. All of creation will pass over this
bridge. It will be thinner than a strand of hair, sharper than a
sword, and hotter than coals. Mankind shall pass over it based
on their deeds which will move them across the bridge.

From them, there will be those who pass over like a
rapid bolt of lightening.
From them, there will be those who pass over it like a
steed.
From them, there will be those who pass over it like as
if they were riding a camel.
From them, there will be those who pass over it
running.
walking.
crawling.
From them, there will be those who will be immediately
flung into the fire.
This is all mentioned in the Qur'aan,

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147
7/ $Fm $) O f %!# #)?# ' =9# $
$W_
"So by your Lord, surely, We shall gather them together,
and (also) the Shayaateen (devils) (with them), then We
shall bring them round Hell on their knees. Then indeed
We shall drag out from every sect all those who were
worst in obstinate rebellion against the Most Beneficent
(Allaah). Then, verily, We know best those who are most
worthy of being burnt therein. All of mankind shall
approach it. There is not one of you but will pass over it
(Hell); this is with your Lord; a Decree which must be
accomplished. Then We shall save those who use to fear
Allaah and were dutiful to Him. And We shall leave the
Dhaalimoon (polytheists and wrongdoers, etc.) therein
(humbled) to their knees (in Hell)."
233

All of mankind shall pass over it.

) `3 ) $# %. ? 7/ $Fm $) O f
%!# #)?# ' =9# $ $W_
"There is not one of you but will pass over it (Hell); This is
with your Lord; a decree which must be accomplished.
Then We shall save those who use to fear Allaah and were
dutiful to Him. And We shall leave the Dhaalimoon
(polytheists and wrongdoers, etc.) therein (humbled) to
their knees (in Hell)."
234

If they make it across the bridge, they shall then be stopped for
the retaliation. Then they retaliate against one another.
235
So

233
Maryam: 68-72
234
Maryam: 71-72
235
For those who have been oppressed in this life to retaliate against the oppressor
in the next.

148
after all of their affairs have rectified and purified they will be
given permission to enter Paradise.


149
I believe in the shafaa'ah (intercession) of the
Prophet and that he will be the
first to intercede and the first to seek
intercession.

Explanation

His saying "I believe in the intercession of the Prophet
," and his saying "I believe" meanings I affirm and
deem in the occurrence of the intercession of Muhammad
.

Shafaa'ah ( ) is extracted from the word shafi'( )
which means more than one. As for "one" then it is said witr
( ). If it is two, then it is said shafi'. Allaah says,
9# ?9#

"And by the even and the odd (of all the creations of
Allaah)."
236

So linguistically, shafi' indicates more than one while witr
indicates singular.

As for the religious meaning: Then shafaa'ah is an
intermediary between one in need of his affairs to be fulfilled
and the one in charge of those affairs. The requester is one.
When an intermediary joins him, then it becomes shafi' or two
after being originally one. For that reason it called "shafaa'ah."
Others have said that the "shafaa'ah" can also mean
requesting good for others.

236
Al-Fajr: 3

150
And the intercession is of two types:

Intercession with Allaah.
Intercession with creation.

As for Intercession with creation then it is categorized into two
parts:

Good intercession
Evil intercession

Allaah says,

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"Whosoever intercedes for a good cause will have the
reward thereof, and whosoever intercedes for an evil
cause will have a share in its burden."
237

So if the intercession is used to attain something permissible
and beneficial then it is praiseworthyjust as you would
intercede with a high ranking authority figure or the leader to
fulfill the need of your brother. So you would intercede for your
brothers so that they may attain their permissible needs or
personal beneficial interests. This is considered a good
intervention as it is from working together upon righteousness
and piety.

"And Allaah is in the service of the slave so long as he is in the
service of his brother"
238
.

237
Al-Nisaa: 85
238

151

The Prophet also said,

"Intervene (or aid) and you shall be rewarded, Allaah will bring
about that which He wills upon the tongue of His
Messenger."
239

His statement, "Intervene and you shall be rewarded" clearly
indicates that a good intercession is rewarded as it contains
benefits for those in need.

As for evil intercession, then it is to intercede in matters that
are prohibited. Similar to one who seeks to relinquish a
punishment from the punishments of Allaah from the one who it
is an obligation upon thus the punishment will not be
implemented. This is the prohibited intercession and the one
who does it is cursed as in the saying of the Prophet
,
"If the (crime) punishment has reached the ruler
240
then Allaah
has cursed the intervener and the one accepting his
intervention."
241

When Usaamah ibn Zayd attempted to intervene on
behalf of the woman who deserved the punishment for stealing
and her people were discomforted by it, they requested
Usaamah to go to the Messenger of Allaah and
intercede for her hand not to be cut. So he interceded and the
Messenger became extremely angry at him
and said,

239
Al-Bukhaaree (1432) Muslim (2627) from the hadeeth of Aboo Moosaa

240
Meaning a verdict has been given. Ex: A matter, such as theft that warrants the
removal of the hand, has been taken to the leader then no one can then intercede
that the person should not receive the punishment of Allaah.
241
Ad-Darqutnee in his Sunan (3/250 # 364) At-Tabaranee in Al-Awsaat (2/380 #
2284) from the hadeeth of Az-Zubair ibn Al-Awwaam . Also refer to Fath
Al-Baaree (12/87-88)

152

"Do you try to intercede for somebody in a regarding a
punishment from the punishments of Allaah? What destroyed
the nations preceding you, was that if a noble amongst them
stole, they would forgive him and if a poor person amongst
them stole, they would inflict Allaah's legal punishment on him.
By Allaah! If Fatima, the daughter of Muhammad
stole, I would cut off her hand."
242

And in the hadeeth,

"Allaah has cursed the one who gives safety to the heretic."
243

Give safety means he protects him from getting the legal ruling
of the Sharee'ah. So the evil intercession is that which is in
prohibited matters.

As for the intercession with Allaah then it is firmly
established in the Qur'aan and the Sunnah. Allaah has
blessed some of his servants to make du'a for his brother so
that he may be freed of punishment on the Day of Standing. It
is indeed a blessing for the interceder and a mercy for the one
he has interceded for. This is intercession with Allaah. Again,
it is for Allaah to grant permission to some of his friends to
pray for the punishment to pass those deserving of it and to
pardon them. This is firmly established in the Qur'aan but with
two conditions:

The first condition: To request the intercession from Allaah
and He grants it. So there will be no one who intercedes
with Allaah except by the permission of Allaah. Unlike the
creation people will seek intercession with them without their
permission; rather they may not even like it. As for Allaah

242
Al-Bukhaaree (3475) Muslim (1688) from the hadeeth of Aa'ishah (may Allaah be
pleased with her).
243
Muslim (1978) from the hadeeth of Alee ibn Abee Taalib .

153
then verily no one will intercede with Him except by His
permission.

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"Who is he that can intercede with Him except with His
Permission?"
244

The second condition: The one being interceded for must be
from the people of faith but is deserving of punishment
because of a major sin from the major sins he has committed.
So he is from the people of faith (the Muslims) but from the
people of sin that did not include shirk. As for the one who
commits shirk then Allaah is not pleased that he be interceded
for and no intercession is accepted for them.

Allaah says,
$ ==9 q $`
"There will be no friend, nor an intercessor for the
Dhaalimoon (polytheists and wrong-doers, etc)."
245

And,
`
"And they cannot intercede."
246

"They," meaning the angels.

244
Al-Baqarah: 255
245
Ghaafir: 18
246
Al-Anbiyaa: 28

154
) 9 ?#
"Except for him with whom He is pleased."

Allaah will be pleased with his speech and his actions and he is
a believer. As for the disbeliever then Allaah is not pleased
with him so intercession will not benefit him. And Allaah
says,

$ ``? 9#
"So no intercession of intercessors will be of any use to
them."
247

So if the two conditions, permission from Allaah to the
intercessor and His pleasure for the one being interceded for
are met, then the shafaa'ah will be true one. If any of these
conditions are not met then the shafaa'ah is rejected. Allaah
says,

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' !# 9 '$
"And there are many angels in the heavens, whose
given leave"
This is the first condition.

"for whom He wills and pleases"
248

247
Al-Mudathir: 48
248
An-Najm: 26

155
This is the second condition. So this is the meaning
intercession with Allaah. It is permissible with two conditions.
When they are met then the intercession is correct and
accepted by Allaah and if just one is not present then the
intercession is refused.

The people are divided into three categories concerning the
intercession; two extremes and a middle course.

The first extreme: Those who reject the intercession from the
Khawaarij and Mu'tazilah. They say that the one who deserves
the fire shall no doubt enter it. The basis of this according to
them is that no one deserves the fire except a disbeliever
anyway. This is because they remove those who commit major
sins from this Ummah, from Islaam. They say that the
intercession does not benefit them so whoever deserves the
fire must enter it and whoever of course enters it then indeed
he does not come out of it. This is their madhab. They reject
the intercession which is firmly established by sound evidence.

The second extreme: Those who are fanatic in affirming the
intercession. These are the grave worshippers and the
superstitious (Soofees) who connect themselves with the dead.
They request intercession from them, pray to them, sacrifice to
them, and give oaths to them. When it is said to them that
these actions are shirk, they say, "It is only requesting
intercession/" which similar to what the first polytheists have
said,

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"And they worship besides Allaah things that hurt them
not, nor profit them, and they say: These are our
intercessors with Allaah."
249

249
Yunus: 18

156

So they have gone to an extreme in affirming intercession to
the point where they have begun to request it from other than
Allaah. They request it from the dead and those in the graves.
Furthermore, it is requested from those who do not deserve it
from the people of shirk and disbelief in Allaah .

The middle course: Ahlus Sunnah wal Jama'ah take the
middle course as is their known characteristic. They take the
middle course in every affair and all praise is due to Allaah.
They do not reject the intercession completely as the Khawaarij
and Mu'tazilah have done and they do not affirm it
unconditionally nor are extreme regarding it as the grave
worshippers and superstitious.

This is the methodology of Ahlus Sunnah wal Jama'ah in this
issue. So from those matters to occur on the Day of Standing
is the Shafaa'ah. Thus, the author has included this in the
affairs to happen on the Last Day and that he believes in
everything that will take place on that Day and from them is the
intercession.

The Shafaa'ah is of six types:

From them that which is specific to the Prophet ,
and that which will be shared by him and other than him from
the angels, the friends and righteous, and children who will be
allowed to intercede.

As for those matters specific to the Prophet
then,
The first intercession: The major intercession which will be
the praised station. The people shall proceed to the place of
gathering. They will request all of the prophets to intercede on
their behalf before Allaah to allow them to rest from their
standing. Their standing would have been for some time in a
hot and confined space and they have been standing for fifty
thousand years. They will then go to Aadam , the

157
father of mankind and ask him to intercede with Allaah to judge
them and remove them from this place. Aadam will then
pardon himself and decline. They will ask Nuh , the
first of the messengers and he will decline. They will ask
Ibraheem and he will excuse himself. They will ask
Eesaa and he will excuse himself. They will ask
Moosaa and he will excuse himself. They will then go
to Muhammad and ask him then he will prepare
for the intercession. He will say, "I am prepared, I am
prepared."
250
After they have requested from it from all the five
great prophets they all excuse themselves except for our
Prophet Muhammad . He accepts to intercede
for them before Allaah. He will fall down, prostrate beneath the
thrown. He will pray to his Lord and he will praise Him.
He will not cease doing this until it is said, "O Muhammad!
Raise your head. Ask and it will be granted. Intercede! It (your
intercession) will be accepted." So he will intercede with Allaah
for the people in the gathering place. He will ask Allaah to
judge between them with His rule and to remove them from this
location. Allaah will then accept his intercession. This is the
Maqaam Al-Mahmood (the praised station) in which Allaah
says concerning it,

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"And in some parts of the night (also) offer the Salaat
(prayer) with it (i.e. recite the Qur'aan in the prayer), as an
additional prayer for you (O Muhammad - sallallaahu
'alayhi wa sallam). It may be that your Lord will raise you
to Maqaaman Mahmood (a station of praise and glory, i.e.
the highest degree in Paradise!)."
251

250
The hadeeth of Intercession in Al-Bukhaaree (7510) Muslim (193) from the
hadeeth of Anas
251
Al-Israa: 79

158
It is that which the first and last generations praised him for as
a sign of his virtue and honor in this great
station.

The second intercession: His intercession for
the people of paradise to enter it and it shall be opened for
them. He will be the first to have the gate of paradise opened
for him . Allaah says,

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"And those who kept their duty to their Lord will be led to
Paradise in groups, till, when they reach it, and its gates
will be opened."
252

It shall not be opened for them initially but its opening is
coupled with them being led (as in the verse). So it shall not be
opened until after the intercession.

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"And its keepers will say: Salaamun 'Alaykum (peace be
upon you)! You have done well, so enter here to abide
therein forever."
253

As for the disbelievers, then when they are led to the fire its
gates will be opened for them and they shall be pushed in it
and ignored and Allaah's refuge is sought!

252
Az-Zumar: 73
253
Az-Zumar: 73

159
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"And those who disbelieved will be driven to Hell in
groups, till when they reach it, the gates thereof will be
opened (suddenly like a prison at the arrival of the
prisoners)"
254
to the end of the verse.

So this is the second intercession of the Prophet
that will be exclusively for him.

The third intercession: He will intercede for
the people from paradise to have their ranks raised in it.

The fourth intercession: His intercession for his uncle Aboo
Taalib. Generally, the intercession does not benefit the
disbelievers but Aboo Taalib protected the Prophet
, defended him, was patient alongside him in desperate
times, and treated the Messenger well. But he
was not successful with entering into Islaam. The Prophet
presented Islaam to him and worked hard to try and
get him to enter Islaam but he rejected. He saw entering
Islaam as an insult to the religion of his forefathers. Thus, he
was overcome with false zeal and fanaticism for the religion of
his forefathers even though he recognized that Muhammad
was upon the truth and his religion was the
truth. He was prevented by false ardor and haughtiness. Had
he accepted Islam according to him -- then it would have
been an insult to his people. And he said in a poem:

"I indeed knew that the religion of Muhammad - was the best
religion for mankind
If there were to be no blame or cautioning (upon me) then you
would have clearly seen me accepting it."

254
Az-Zumar: 71

160

So clearly, blame and fear of being insulted by his people. The
Messenger when to him at the time of his death
and said to him,

"O uncle! Say Laa ilaaha ill Allaah (none has the right to be
worshipped but Allaah) a sentence with which I shall be a
witness (i.e. argue) for you before Allaah. Aboo Jahl and
Àbdullaah bin Abee Umaiya said, O Aboo Taalib! Are you
going to denounce the religion of Àbdul Muttalib? Allaah's
Messenger kept on inviting Aboo Taalib to say
it (i.e. Laa ilaaha ill Allaah (none has the right to be worshipped
but Allaah) while they (Aboo Jahl and Àbdullaah) kept on
repeating their statement till Aboo Taalib said as his last
statement that he was on the religion of Àbdul Muttalib and
refused to say Laa ilaaha ill Allaah (none has the right to be
worshipped but Allaah). Then Allaah's Messenger
said, I will keep on asking Allaah's forgiveness for you
unless I am forbidden (by Allaah) to do so."
255

So Allaah revealed:

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"It is not (proper) for the Prophet and those who believe to
ask Allaah's forgiveness for the Mushrikoon (polytheists,
idolaters, pagans, disbelievers in the Oneness of Allaah)
even though they be of kin, after it has become clear to
them that they are the dwellers of the Fire (because they
died in a state of disbelief)."
256

255
Al-Bukhaaree (1369) Muslim (24) from the hadeeth of Sa'eed ibn Al-Musayyib
on the authority of his father.
256
At-Tawbah: 113

161
And he sent concerning Aboo Taalib;

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"Verily! You (O Muhammad - sallallaahu 'alayhi wa sallam)
guide not whom you love, but Allaah guides whom He
wills. And He knows best those who are the guided."
257

So the Prophet will not intercede for him to be
removed from the fire as he is to remain their forever.
However, he will only intercede to have his punishment
reduced. He will be placed in shallow fire and at the soles of
his feet shall be two coals boiling his brain. He will not see that
there will be anyone in the fire with a worse punishment while
in fact he will be receiving the least punishment from the
people of the fire.
258
This intercession is specific for the
Prophet only.

The fifth intercession: This will be shared by the Messenger
and other than him from the angels, prophets,
friends of Allaah, the righteous, and the remainder of the
believers. This will be the intercession for the people of major
sins that did not include shirk. It will be interceded for them so
that they will not enter the fire and if they enter it the
intercession will be to remove them from it. This is what the
Khawaarij and Mu'tazilah reject. They say that the one
deserving of the fire must enter it and if he enters it he will
never come out from it.

His saying, "I believe" meaning I affirm and deem that the
intercession of the Prophet that is specific to

257
Al-Qassas: 56
258

162
him and likewise he believes in the shared intercession as this
is the methodology of Ahlus Sunnah wal Jama'ah.

His saying, "he will be the first to intercede" as in the
hadeeth
259
and it is the hadeeth concerning the station which
states, "And the first to intercede." So there are other
interceders but he will be the first of them. He
will also be the first to have his intercession answered and in
this is a refutation against those who claim the Shaykh rejects
the intercession.

259

163
No one denies the intercession of the Prophet
except the people of innovation
and misguidance. However, this intercession
shall be after permission and pleasure as Allaah
says,
` ) 9 ?#
"And they cannot intercede except for him with
whom He is pleased."
260

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"Who is he that can intercede with Him except with
His Permission?"
261

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"And there are many angels in the heavens, whose
given leave for whom He wills and pleases."
262

And He shall not be pleased with anything
except Tawheed and He shall not grant

260
Al-Anbiyaa': 28
261
Al-Baqarah: 255
262
An-Najm: 26

164
permission except to its people. As for the
polytheists
263
then they shall not have any share
in the intercession as Allaah says,

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"So no intercession of intercessors will be of any use
to them."
264

Explanation

No one disbelieves in the Prophets intercession except the
people of innovation and misguidance such as the Khawaarij
and the Mutazilah who declare the people of major sins to be
disbelievers. They say that they will be in the fire eternally and
thus can not benefit from those that will intercede. As for Ahlus
Sunnah, then they affirm the intercession, however the
intercession of the Prophet and other than that
will not take place except that two conditions are met. Allaah
mentions them both in the Qur'aan.

Condition One: Allaahs permission must be given for the
intercessor to intercede unlike the kings of this life, where
intercessors intercede on their behalf without their permission.

Condition Two: Allaah has to be pleased with the one being
interceded for. He has to be from the people of Tawheed and
from the people of faith even if he is deserving of the fire due to
his sins or enters the fire as a result of them. This believer
shall benefit from the intercession if Allaah wills. As for the

263
Whether they be from those who claim Islaam or not.
264
Al-Mudathir: 48

165
disbeliever then he shall not benefit. The only exception to this
will be Aboo Taalib and this is specific to him alone.

His saying, "And He shall not be pleased except by
way of Tawheed." And He (Allaah) is not pleased
with the one who associates partners with Him. He is
only pleased with the people of Tawheed "and He
shall not grant permission except to its people."
Permission will not be given except for the people of
Tawheed.

His saying, "As for the polytheists then they shall
not have any share in the intercession." Allaah
says,

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"In Gardens (Paradise) they will ask one another about Al-
Mujrimoon (polytheists, criminals, disbelievers, etc.), (and
they will say to them): What has caused you to enter
Hell? They will say: We were not of those who used to
offer their Salaat (prayers)."
265

From the reasons for them entering the fire is that they were
not from those who prayed. This is proof that the one that
abandons the prayer intentionally is a disbeliever who shall
reside in the fire eternally. This point refutes those who say that
abandoning the prayer is minor disbelief. Rather it is major
disbelief proven by:

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265
Al-Mudathir: 40-43

166
"They will say: We were not of those who used to offer
their Salaat (prayers). Nor we used to feed Al-Miskeen (the
poor)."
266

Meaning that they did not establish the prayer and they did not
pay the zakaat, and prayer and zakaat are coupled together in
the Book of Allaah. So this proves that leaving off the prayer is
disbelief from two angles:

Firstly, Allaah mentions abandoning the prayer with these other
things which are disbelief by consensus of the scholars.
Denying the Day of Judgment is disbelief by consensus of the
scholars, withholding the payment of zakaat and denying that it
is disbelief by consensus of the scholars, and debating
267

Allaahs verses is disbelief by consensus of the scholars. So
this proves that abandonment of the prayer is disbelief as it is
placed alongside these other matters.

Secondly, Allaah says,

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"So no intercession of intercessors will be of any use to
them."
268

This proves that the one who abandons the prayer intentionally
will not have intercession accepted for him. This is only for the
disbelievers. If he was a believer then surely intercession
would be accepted on his behalf.

266
Al-Mudathir: 43-44
267
In a manner that leads to denial of them.
268
Al-Mudathir: 48

167
I believe that paradise and the hellfire are both
created and are in existence today and that
they shall not cease to exist.

Explanation

From what shall take place on the Day of Judgment are:
Paradise and Hell Fire. The Paradise is what Allaah has
prepared for those that fear Him and the Fire has been
prepared for the disbelievers. Two places that that will no doubt
arrive, two places that shall last forever, the place of the final
abode.

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"And verily, the Hereafter that is the home that will remain
forever."
269

There will be no leaving or moving from it instead its people
shall dwell therein forever. Hence, the people of faith will be in
Paradise which has been prepared for those who fear Allaah
and the people of the Fire will be in the Fire which has been
prepared for the disbelievers.

Belief in Paradise and the Fire has three matters and we
mention them here:

The first matter: They are indeed both created. Allaah
says concerning both of them "prepared" meaning created and
arranged. So they are two creations from creation.

269
Al-Ghaafir: 39

168
The second matter: Both of them presently exist. The Prophet
said, "Indeed both of them exist today which
refutes who say they will both come into existence on the Day
of Judgment and as for now then there is no Paradise or Hell.
This is false as both of them exist now. The evidence of this:

Firstly, Allaah says about Paradise,
N& )G=9

"Prepared for Al-Muttaqoon (the pious - see V.2:2)."
270

And about the fire He says,
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"Prepared for the disbelievers."
271

His statement [ (prepared) is a past tense verb
indicating that they have already been created. He did not say
it is being created or being prepared rather He said [
(prepared) which is statement of the past.

Secondly, The Prophet informed us that which affects the
people from the extreme heat or the extreme cold is because of
the Hell Fire. The Hell Fire takes two breaths:

A breath in the summer which is the most extreme heat
the people experience.
A breath in the winter which is the most extreme cold
the people experience.

270
Aal-Imraan: 133
271
Al-Baqarah: 24

169
So this proves they are both in existence and that the extreme
heat and cold is from the Fire And indeed Allaah's refuge is
sought!

Thirdly, the Companions were sitting with the Prophet
and heard the sound of something fall.

He asked them, "Do you know what that sound was?" They
said, "Allaah and His messenger know best," He said, "A rock
was thrown in the Fire seventy autumns ago and it been falling
in the Fire until now where it has reached its bottom."
272

This is proof that the Fire exists.

Fourthly, Allaah mentions that when the deceased is
placed in his grave a gate of Paradise is opened for him and its
fragrance and aroma comes to him. And for the disbeliever and
hypocrite, a gate of the Fire is opened and its horrors and heat
come to him. So this is further evidence that they are both
present now.

The third matter: Both of them will never perish and never
expire. The fire shall remain and its people will reside therein
and likewise, Paradise shall remain and its people shall reside
therein to a time where there is no end.

This refutes those who say that Paradise and Hell will perish
and nothing shall remain except Allaah as it constitutes a share
in eternity alongside Allaah. We say that there is a difference
between the eternal existence of The Creator and the eternal
existence of creation. The eternal existence of The Creator is
part of Allaah's attributes and the eternal existence of creation
is due to Allaah keeping it in existence. So there is a clear
difference between the two. Likewise, from them are those
who say that Paradise shall remain but the Fire shall perish.

272

170
This is also incorrect. That which is correct: Both of them shall
remain for eternity.


171
And the believers shall indeed see their Lord
with their eyesight on the Day of Resurrection
as they saw the moon on the night of Badr,
they shall not be obstructed of His view.

Explanation

This issue is also from the matters pertaining to the Day of
Resurrection. The Shaykh continues to list the events of the
Day of Resurrection and from them, the believers will see their
Lord with their eyesight on the Day of Resurrection. This will be
an honor for them in Paradise. They will not find anything more
admirable than them seeing Allaah and nothing sweeter than
seeing their Lord.

Indeed this has come in the Qur'aan when Allaah said,

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"For those who have done good is the best (reward) and
even more."
273

"the best (reward)" is Paradise, "and even more" is the
glancing at the face of Allaah as narrated in Saheeh Al-
Muslim.
274
Allaah says,
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"There they will have all that they desire, and we have
more."
275

273
Yunus: 26
274
Muslim (181) from the hadeeth of Suhaib
275
Qaaf: 35

172

"More" in this verse means their seeing the face of Allaah ,
as mentioned in the explanation.
276

Allaah the Most High says,
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"Some faces that day shall be naadirah (shining and
radiant). Looking at their Lord (Allaah)."
277

The first, ( )
278
is spelled with a ( ) which means
radiant and goodness.
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"Looking at their Lord (Allaah)."

The second, ( )
279
spelled with a ( ), which means
looking with their vision "at their Lord." Allaah follows the
word with "at" and when "look" is followed with "at" then the
meaning indicates looking with ones eyesight. So the eyesight
of the people of faith shall be looking at their Lord .

Likewise, Allaah says about the disbelievers,
. ) 5 /f`sRQ
"Nay! surely, they (evil-doers) will be veiled from seeing
their Lord that Day."
280

276
Tafseer At-Tabaranee (26/173-174) Tafseer Al-Qurtabee (17/21-22)
277
Al-Qiyaamah: 22 23
278
Pronounced: naadirah
279
Pronounced: naathirah
280
Al-Mutaffafeen: 15

173

Meaning; they will not see their Lord on the Day of
Resurrection. So this proves the believers will indeed see
Allaah. Certainly, if the disbelievers are to be veiled from it
then this clearly indicates that the believers will not be veiled it
as Imaam Ash-Shaafi'ee (rahimahullaah) stated.
281
A
differentiation would have not been made if this were not the
case. If Allaah was not going to be seen on the Day of
Resurrection then there would have been no need to
distinguish the disbelievers. Allaah says,
. ) 5 /f`sRQ
"Nay! surely, they (evil-doers) will be veiled from seeing
their Lord that Day."
282

As for the ahadeeth then they are many and abundantly
narrated on the Prophet . And indeed Ibnul
Qayyim (rahimahullaah) has done a detailed study entitled:
"Haadee Al-Arwaah ila Bilaadil Afraah" (Delivering the Souls to
the Lands of Happiness). In it, he examines all of ahadeeth
transmitted regarding the seeing (of Allaah) and each of them
has attained the level of "mutawaatir."
283

As for the Mu'tazilah and those riding in their carriage, then
they are those who deny the seeing (of Allaah) - as is their
habit. This is because they do not believe in the ahadeeth but
follow their own intellect and ideas and use the verses of the
Qur'aan that are not entirely clear as evidence such as Allaah's
statement to Moosaa .,

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281
Narrated by Imaam Al-Bayhaqee in "Al-'Itiqaad" (p.132)
282
Al-Mutaffafeen: 15
283
A hadeeth narrated by many narrators through different chains.

174
"He said: O my Lord! Show me (Yourself), that I may look
upon You. Allaah said: You will never see Me. "
284

They say, "You will never see Me." negates the seeing and
thus proves that Allaah will not be seen.

The response to this is from two angles:

Firstly, if seeing Allaah was not permissible then Moosaa
would not have asked. This is because Moosaa was a prophet
and Kaleemullaah;
285
hence it is not possible that he would
seek permission to do something impermissible. So this proves
that seeing Allaah is certainly something allowable, however,
he would never be able see Him in this world as creation would
be unable to withstand seeing Allaah in this world. For this,
Allaah puts forth a parable,

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"He said: O my Lord! show me (Yourself), that I may look
upon You. Allaah said: You will never see Me, but look
upon the mountain if it stands still Iin its place then you
shall see me. So when his Lord appeared to the mountain,
He made it collapse to dust, and Moosaa (Moses) fell down
unconscious."
286

284
Al-'Araaf: 143
285
The one who Allaah spoke directly to.
286
Al-A'raaf: 143

175
Meaning, Allaah became obscured to him thus proving that
Moosaa did not have the capacity to see Allaah in this world.
Hence, all of creation lacks the capacity to see Allaah in this
world due to their weakness in this present abode.

As for Paradise, then Allaah shall give the believers the
strength to see their Lord .

Secondly, Allaah did not say to Moosaa "Verily I
am not seen," rather He said, "You will never see Me."
Meaning in this life. The word "lan" ( ) does not indicate an
absolute negation. Rather, it signifies a temporary negation.
Thus, we find Ibn Maalik saying in a poem:

"Whoever views that "lan" ( ) is forever then his statement
is rejected while the other (saying) is supported."
287

So () does not indicate an eternal negation. Allaah
specifies this when referring to the Jews,

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"But they will never long for it."
288

Meaning they will never long for death
289
but in the hereafter
they will yearn death.

Allaah said.
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287
Al-Kaafiyyatu Shaafiyyah (2/105)
288
Al-Baqarah: 95
289
In this life.

176
"And they will cry: O Maalik (Keeper of Hell)! Let your
Lord make an end of us. He will say: Verily you shall
abide forever."
290

So on the Day of Resurrection they will ask for death while in
this world they will never long for it. This proves that () does
not signify eternity but rather something temporary. So again,
when Allaah says,

9 _1?
"You will never see Me," meaning, in this life. So clearly
those who reject this have nothing to hold on to from evidence
in this verse.

The second misconception is their reliance upon the outer
meaning of The Most Highs statement,

2? `/{# 8` /{#
"No vision can grasp Him, but His grasp is over all
vision."
291

They say that "No vision can grasp Him" means you cannot
see Him.

The answer: The meaning of "No vision can grasp Him"
does not mean that you will not see Him. However, it means
that you will not be able to apprehend Him. The term
"grasp"
292
indicates comprehension. Allaah did not say,
"Eyesight will not see Him" rather He said, "No vision can

290
Az-Zakhruf: 77
291
Al-An'aam: 103
292
() in Arabic

177
grasp Him." The negation of perception and comprehension
does not negate the seeing (of Allaah).

It is possible for people to see something and not comprehend
it entirely. For example, you see the sun but do you fully
comprehend it? So everything that is seen is not necessarily
fully comprehensible. So this verse does not negate the seeing
of Allaah, rather, it negates comprehension. So this means
that if one were allowed to see Allaah then he would not be
able to comprehend what he is seeing as Allaah is greater
than everything and cannot be grasped. So the verse is not
evidence to the negation of the seeing of Allaah but negates
only the comprehending of that seeing.

His saying, "the believers shall indeed see their
Lord with their eyesight refutes those who say that
they shall see Him with their hearts. This is because
seeing can be either done with the heart or eyesight.
So they say that they will see Him with their hearts. If it
were going to be with their hearts then the Messenger
would not have said,

"As you saw the moon on the night of Badr and as you see the
sun on a clear morning with no clouds."
293

Is the sun seen with the heart or eyesight? With the eyesight
of course.

His saying, "as they saw the moon on the night of
Badr." As they see the full moon completely on the
fifteenth night of the month. The moon becomes full on
either the fourteenth or fifteenth night, because of this
these two nights are called the full moon nights. So you
see it clearly. Everyone sees it on the nights of the full
moon clearly. All of the people of Earth see it with

293
Al-Bukhaaree (806, 6573, 7437) Muslim (182) from the hadeeth of Aboo Hurairah
. Also narrated in Al-Bukhaaree (7439) Muslim (183) from the hadeeth of Aboo
Sa'eed Al-Khudree

178
complete clarity. There is no doubt that the people see
the sun on a daily basis.

The Shaykh's saying, "they shall not be obstructed of
His view." Meaning everyone one shall see Him with
ease and simplicity without any congestion and danger.
People may gather to see something and become
congested resulting in danger, stampede, or death but
they will indeed see their Lord without any harm or
crowding. This even occurs with some of the creations.
The people are able to see the moon without being
crammed around it and they are able to see the sun
without being crammed around it. If that is the case for
the creation, then in the case of The Creator is more
likely and proper.


179

And I believe that our Prophet Muhammad
is the seal of the prophets and
messengers and the faith of a servant is not
valid unless he believes in his message and
bears witness to his prophethood.

Explanation

When he (rahimahullaah) mentioned in the beginning of this
letter some of the principles of the creed in which he was asked
about, he mentions his belief in the Prophet
because the first principle of creed is bearing witness that none
has the right to be worshipped except for Allaah and
Muhammad is His messenger. Testifying that none has the
right to be worshipped except for Allaah includes all the matters
that are related to the Lord from His Tawheed and its three
parts, and that which relates to His actions, speech, and
everything else associated with the Lord . All of this is
inclusive in bearing witness to Laa ilaaha illa Allaah. Then
there is bearing witness that Muhammad is the
Messenger of Allaah, which involves affirmation and
recognition of the message of Muhammad . He
(the Shaykh) believes it with his heart and says it with his
tongue. He follows that with following him and obedience to
him. He implements his command and refrains from that which
he forbade and he believes in his narrations.

All of this is inclusive in bearing witness that Muhammad is the
messenger of Allaah. Also included in this is the belief that his
message was sent to both mankind and jinn and that his is the
seal of all of the prophets and that there shall be no prophet
after him. All of these things are inclusive when bearing
witness that Muhammad is the messenger of Allaah. Thus, it is
incumbent to know this with ones heart and speak it with the
tongue. So it is not sufficient to say he is the messenger of
Allaah on the tongue without believing it in the heart. The

180
munaafiqoon
294
bear witness that he is the messenger of
Allaah with their tongues.

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`&!9 !# ) )9# /39
"When the hypocrites come to you (O Muhammad
Sallallaahu 'alayhi Wa Sallam), they say: We bear witness
that you are indeed the Messenger of Allaah. Allaah
knows that you are indeed His Messenger and Allaah
bears witness that the hypocrites are liars indeed."
295

But they disbelieve in this testification.

Similarly, it is not sufficient to believe in the heart and not have
a statement, utterance, or declaration with the tongue. Indeed
the polytheists (of Makkah) bore witness to Muhammad being
the messenger of Allaah with their hearts but did not utter it.
They arrogantly rejected and denied to state his message even
though they knew its truth with their hearts.

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"We know indeed the grief which their words cause you (O
Muhammad ): it is not you that they deny, but it is the
Verses (the Qur'aan) of Allaah that the Dhaalimoon
(polytheists and wrongdoers) deny."
296

294
One who outwardly expresses Islaam while inwardly disbelieves and hates it.
295
Al-Munaafiqoon: 1
296
Al-An'aam: 33

181
The Jews and the Christians know he is the Messenger but
disdain and jealousy prevent them from stating it and following
him.
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"Those to whom we gave the Scripture (Jews and
Makkah) as they recognize their sons. But verily, a party of
them conceal the truth while they know it - [i.e. the
qualities of Muhammad which are written in the Towrah
(Torah) and the Injeel (Gospel)]. (This is) the Truth from
your Lord. So be you not one of those who doubt."
297

So the following matters must be present regarding this portion
of the shahaadah:

Utterance with the tongue
Belief in the heart
Following of him

So it is not sufficient to simply know that he is the Messenger of
Allaah and say it and not obey him in what he has commanded,
not refrain from those matters he has prohibited, or doubt or
disbelieve anything he has said. Thus, the Shaykh has a
beautiful statement he said in "The Three Principles" in which
he says,

"And the meaning of I bear witness that Muhammad is the
Messenger of Allaah is obeying him in that which he has
commanded, believing in that which he has stated, refraining

297
Al-Baqarah: 146-147

182
from that which he has prohibited and prevented, and not to
worship Allaah except with that which he has legislated."

So long as the servant bears witness that he is the Messenger
of Allaah then it is a must that he comply with whatever he
came with and not oppose him with innovations and newly
invented matters.

His saying, "the seal of the prophets:" The last of the
prophets, there shall be nothing after him except for the
establishment of the hour. For this, he is called "The
Prophet of the Hour". He said,

"I (have been sent) and the Hour as these two (fingers),
pointing with his index and middle fingers."
298

So he is The Prophet of the Hour. His being sent is from the
signs of the hour and there shall be no prophet after him.

Allaah says,

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%. !# 3/ ` $=
"Muhammad (Sallallaahu 'alayhi Wa Sallam) is not the
father of any man among you, but he is the Messenger of
Allaah and the last (end) of the Prophets. And Allaah is
ever All-Aware of everything."
299

298
Al-Bukhaaree (6503, 6504) Muslim (2950, 2951) from the hadeeth Sahl ibn Sa'd
and Anas
299
Al-Ahzaab: 40

183
And He said, "There shall be after me thirty
great liars. Each of them will claim he is a prophet and I am
the seal of the Prophets. There will be no prophet after me."
300

So whoever does not believe in the finality of his message then
he is a disbeliever. Meaning, the one who says that it is
permissible that there will be a prophet after the Messenger
then this one is a disbeliever. This is because he denies
Allaah, His Messenger, and the consensus of the Muslims such
as the Qadiyanis who believe in the prophecy of Ghulam Al-
Qadiyani and those who believed in the prophecy of
Musailimah and Al-Aswad Al-'Ansee.

Whoever alleges prophecy after the Prophet is
an apostate from the religion of Islaam. If they repent then
Allaah will accept their repentance such as Tulayha Al-Asadi
who claimed prophethood, then repented, and
Allaah accepted his repentance and he was later martyred.
And likewise Sajaah At-Tamimiyyah who also claimed
prophethood but later repented and Allaah accepted her
repentance. As for the one who claims prophecy or believes
the one who claims prophecy then this is a disbelieving
apostate from the religion of Islaam because there is absolutely
no prophet after the Messenger .

There is no need for a prophet after the Messenger
Muhammad nor is there a need for another
book to be revealed after the Qur'aan because Allaah has
enriched and sufficed this world with this Messenger and this
Book. His message is comprehensive for every time and
place. It is sufficient until the establishment of The Hour and it
is sufficient for every land on Earth. All of it is adequate and is
more than sufficient for creation until The Hour. Dispatching
messengers is done out of necessity and the world is in no

300
Aboo Dawood (4252) At-Tirmidhi (2219) Musnad of Imaam Ahmed (5/278 #
22395) Al-Haakim in his Mustadarak (4/496) from the hadeeth Thawbaan
and Al-Bukhaaree (3609) Muslim (4/2239 # 156) from the hadeeth of Aboo
Hurairah

184
need of a new messenger being sent or a new book being
revealed after Muhammad and the Qur'aan.
As for the decent of Eesaa during the last time as
the numerous narrations prove then it is the truth. He will
descend and be a follower of the Messenger Muhammad
and shall rule by his law. He will be a follower of the
prophet and kill the Dajjaal, break the cross,
and slaughter the pig. Nothing shall remain except for the
religion of Islaam. So after the descent of the Messiah only the
Islaam that Muhammad came with will remain.
He will be a reviver of Islaam and follower of Muhammad
so there will be no prophet after the Messenger
Muhammad .

His saying, "and messengers": Some of the heretics
claim that when the Messenger said, "there shall be no
prophet after me," that this does not negate that a
messenger will be sent because he clearly said "no
prophet after me." So the prohibition is in prophethood
and not messengership." Subhan Allaah! One is not a
messenger except that he is a prophet. So one is
general and one is more specific. Every messenger is a
prophet but not every prophet is a messenger.

His saying, "the faith of a servant is not valid unless
he believes in his Message and bears witness to his
prophethood": It is a must to bear witness in his
prophethood and to believe in his messengership. He is
a prophet and messenger . The
messengership is more specific than prophethood. So
whoever refuses to bear witness that he is the
Messenger of Allaah then he is a disbeliever and
whoever does not recognize that he is the seal of the
prophets and alleges that another messenger can be
sent then he is a disbeliever. Whoever says that his
message was specific to the Arabs and not to all as
some of the Christians allege those who believe in his
message yet say he is only a prophet for the Arabs
then this one is a disbeliever because it is incumbent to

185
believe in the universality of his message
.

The best of his nation is Aboo Bakr As-Siddiq,
then Umar Al-Faarooq, then Uthmaan
possessor of the two lights, then Alee The
Pleased, then the remaining ten, then the
people of Badr, then the people of the tree and
people of the pledge of Ridwaan, and then the
remainder of the companions may Allaah be
pleased with all of them

Explanation

The companions may Allaah be pleased with all of them
are the best generation of this nation. They were the absolute
best of Muslims and no one shall equal them because of their
excellence in accompanying the Prophet and
fighting Jihaad with him and seeking knowledge with him.
They have special characteristics that none of the other
believers possess. The Prophet said,

"The best of you are those living in my generation, then those
coming after them, and then those coming after them."
301

He also said,

"Do not abuse my companions for if any one of you spent gold
equal to Uhud (in Allaah's Cause) it would not be equal to a
mudd or even a half mudd spent by one of them."

301
Al-Bukhaaree (2651) Muslim (2535) from the hadeeth of 'Imraan bin Hussain

186

So the Prophet forbade insulting, belittling, and
hating his companions. Then he clarifies their virtue and that
their deeds were better than the deeds of other then them.
Let's take charity for example. If one were to sincerely give
charity in gold worth the size of Mount Uhud then it would not
even reach a mudd a quarter of a sa'a
302
of what just one of
the companions of the Messenger of Allaah
gave in charity. This is due to their tremendous merit and
status. And indeed actions multiply the honor of an individual
with Allaah .

So they are the absolute best generation of this nation.
Therefore, they must be loved, honored, respected and revered
and none are to be belittled. It is not permissible to approach
that which occurred between them during the time fitnah. It is
not permissible to suggest that so and so from the companions
was incorrect and so and so from the companions was correct
as they were all mujtahidoon.
303
It is not permissible to indulge
in their errors by saying, "So and so did such and such."
Because of their great merit, whatever error that occurred
amongst them would be erased if it were to have happened
anyway. So if something happened with one of them then he
has virtues that will extinguish the errors. The single individuals
from amongst them were not infallible but again, they had
virtues that would remove any of their mistakes. However,
their consensus was infallible so the Companions as a unified
group were infallible.

Then from amongst them were those who were more virtuous
than others. The most virtuous first were the four Rightly
Guided Predecessors, Aboo Bakr, then Umar, then Uthmaan,
and then Alee, and then the remainder of the them from the ten
promised paradise: Talha, Az-Zubair, Sa'd ibn Abee Waqqas,
Sa'eed ibn Zayd, Az-Zubair ibn Al-'Awaam, Aboo 'Ubaydah
'Aamr ibn Al-Jarraah, and the others that the Prophet promised
paradise, and died and he was pleased with them. May Allaah

302
The measurement of four handfuls.
303
Those qualified to make legal Islaamic jurisprudence.

187
be pleased with all of them for they are the best of the
Companions.

Then there are the people of Badr, they are the better than
other than them as Allaah referred to them by saying, "Do what
you will for indeed I have forgiven you."
304
Then there are the
people who gave their allegiance at Ridwaan the treaty of
Hudaibiyyah beneath the tree. Allaah says,

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$ 5=% ' 39# = 6O& $sG $6%
gave their Bay'ah (pledge) to you (O Muhammad
Sallallaahu 'alayhi Wa Sallam) under the tree. He knew
what was in their hearts, and He sent down As-Sakinah
(calmness and tranquility) upon them."
305

Allaah has said that He is pleased with them and has granted
them pleasure from Him. Then there are the Muhaajiroon who
are more virtuous than the Ansaar. Thus whenever we find
them mentioned in the Qur'aan, the Muhaajiroon always comes
before the Ansaar. Allaah says,
)69# 9{# f9# ${#
Muhaajiroon)."
306

And Allaah says,

304
Al-Bukhaaree (3007) Muslim (2494) from the hadeeth of Alee
305
Al-Fath: 18
306
At-Tawbah: 100

188
#)=9 f9# %!# #`_z& `9&
"And there is also a share in this booty) for the poor
emigrants, who were expelled from their homes and their
property."
307

To where Allaah says,
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"And those who, before them, had homes (in Al-Madinah)."
308

Meaning the Ansaar. So the mention of the Muhaajiroon
precedes that of the Ansaar as they have more merit for
leaving their homes, their wealth, and their children to aid
Allaah and His Messenger.

!# `&! 9`& ` %9#
"And helping Allaah (i.e. helping His religion) and His
Messenger (Muhammad - sallallaahu 'alayhi wa sallam).
Such are indeed the truthful (to what they say)."
309

Allaah has praised them with honesty and truthfulness and
each had varying merits. May Allaah be pleased with all of
them.

Likewise, whoever embraced Islaam before the conquering of
Makkah has more virtue than the one who embraced Islaam
the year of the conquer or after it. Allaah says,

307
Al-Hashr: 8
308
Al-Hashr: 8
309
Al-Hashr: 8

189
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%!# #)& / #=G%
"Not equal among you are those who spent and fought
before the conquering (of Makkah) (with those among you
who did so later). Such are higher in degree than those
who spent and fought afterwards."
310

So this clearly indicates whoever embraced Islaam before the
conquering of Makkah is better than those who embraced
Islaam after it but they all share the reward of being
Companions of the Messenger of Allaah . In
general they all have virtue and merit. But some having more
than others.

His saying, "The best of his nation is Aboo Bakr As-
Siddiq:" Because he was the first rightly guided
predecessor. He was the one in which the
Companions gave their allegiance to after the
Messenger and the one they chose
because he was the most virtuous amongst them.

His saying, "then Umar Al-Faarooq:" Because he was
the successor to Aboo Bakr and indeed Aboo Bakr
chose him and granted the right to him. This proves he
was the best of this nation after Aboo Bakr.

His saying, "then Uthmaan:" He is the third. He was
amongst the six members of the shoora to which Umar
gave the choice to choose. They appointed Uthmaan
because of his virtue and status.

His saying, "then Alee The Pleased": Alee ibn Abee
Taalib , the nephew of the Messenger
, husband of his daughter, father of

310
Al-Hadeed: 10

190
Hassanayn.
311
He has virtue and from them "Indeed
he loved Allaah and His Messenger and Allaah and His
Messenger loved him" as the Prophet
said. So he has tremendous virtue . And this
is the meaning of what the Shaykh has said.

His saying, "then the remaining ten:" Meaning the
ten promised paradise.

His saying, "then the people of Badr:" This is
because Allaah refers directly to them when He said,
"Do what you will for indeed you have been forgiven".

His saying, "then the people of the tree and people
of the pledge of Ridwaan:" Those who gave their
pledge of allegiance to the Messenger
beneath the tree to fight. They gave him their pledge
to die when the polytheists prevented the Messenger
and his companions from entering
Makkah to perform 'Umrah. So he sent 'Uthmaan ibn
'Afaan to negotiate with them. Then a false rumor
came that 'Uthmaan had been murdered. From this
the Prophet became determined to fight them so he
requested the companions give him their pledge of
allegiance and they did and they were one thousand
and four hundred. They gave their pledge to die. It
then became clear that 'Uthmaan was in fact not
murdered. After which the treaty between the
Messenger and the people of Makkah
as is well known. So Allaah has mentioned this pledge
and has praised its people and was pleased with them.

His saying, "and then the remainder of the
companions:" Because there were also partners in
companionship. Hence they were all companions of
the Messenger from the first to the last
of them and no one shall ever be equivalent to them.

311
Hasan and Hussain (may Allaah be pleased with them)

191

And I am loyal to the companions of the
Messenger of Allaah - may
Allaah be pleased with them. I mention their
good deeds and say, "radi Allaahu 'anhum"
(may Allaah be pleased with them) when I
mention them. I seek forgiveness for them and
refrain from speaking about their faults and I
am quiet about the disagreements that took
place between them. I believe in their virtue
knowing that this follows Allaah's saying

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"And those who came after them say: Our Lord!
forgive us and our brethren who have preceded us in
Faith, and put not in our hearts any hatred against
those who have believed. Our Lord! You are indeed
full of kindness, Most Merciful."
312

Explanation

His saying, "And I am loyal to the companions of the
Messenger of Allaah": Meaning: "I am loyal to them with love,

312
Al-Hashr: 10

192
reverence, and by following and imitating them." And this is
the meaning of loyalty towards them unlike that of the people of
deviance and misguidance. And at their head is the Shee'ah
who belittle the companions of the Messenger of Allaah
as well as insult them and deem them disbelievers.
They say, "Indeed they oppressed Ahlul Bayt (the family of the
Prophet) and stole the Khilaafah
313
from them and seized it
unlawfully and it rightfully belonged to Ahlul Bayt." Such is the
way they lie and invent false claims upon the Muslims. Also,
unlike the Khawaarij who deemed the companions to be
disbelievers, fought them, and considered their blood
permissible.

His saying, "I mention their good deeds:" This is an
obligation upon the Muslim. That he mentions their good
qualities and says "radi Allaahu anhum" when he mentions
them. Each one of them, when he is mentioned he should say
"Radi Allaahu anhu" because Allaah said,

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gave their Bai'aa (pledge) to you (O Muhammad sallallaahu
'alayhi wa sallam) under the tree."
314

So Allaah is pleased with them and satisfied with them.

So he (the Muslim) mentions them with pleasure, praises them,
and does not demean any of them nor is he to seek out their
errors and openly spread them as the people of deviance and
misguidance do or the ignorant who say, "We are researching
history or we want accurate historical research." They search
for the companions and that which occurred between them
during the time of fitnah. A trial occurred between them. They
did not choose to be involved in it but it happened by the
decree of Allaah and they fell into it and were tried by it. So it

313
The Caliphate
314
Al-Fath: 18

193
happened not by a choice they made may Allaah be pleased
with all of them. They only wanted good and to defend the
religion. Thus they made judgments to do so. So we do not
ever enter into this matter and if we were to do so then we
pardon them.

His saying, "I seek forgiveness for them:" In
following the Qur'aan as Allaah says,

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"And those who came after them say: Our Lord! Forgive
us and our brethren who have preceded us in Faith, and
put not in our hearts any hatred against those who have
believed. Our Lord! You are indeed full of kindness, Most
Merciful."
315

And when He mentioned the Muhaajiroon and Ansaar He said,

us and our brethren who have preceded us in Faith."

This is the position of the Muslim as it relates to the
Companions of the Messenger of Allaah .

His saying, "and I refrain from speaking about their
faults": Meaning, "I do not search for their flaws nor
rummage in the things that were said." Shaykhul
Islaam Ibn Taymiyyah says in Al-Waasitiyyah, "Part of
the narrations which are narrated about their faults are

315
Al-Hashr: 10

194
untrue, and some of them added to or omitted from, or
distorted; The part of them which is true, they are
excused from, because either they expressed their
personal opinion and were right to which they received
two rewards, or they expressed their personal opinion
and were wrong and received one reward." At any rate
they were rewarded and likewise they had virtues that
would have erased any error that would have occurred
from them as individuals and the fact that they were
companions erased these faults.

As for what transpired between them during the time of the
fitnah then this was not by their choice and they were tried with
it because of the callers to misguidance who infiltrated them
such as Abdullaah ibn Sabaa and those who followed him.
They begin to spread wretchedness until a war ensued. The
first of their trials was belittling the leader of the Muslims as
they belittled 'Uthmaan and insulted him. Then the matter led to
them murdering 'Uthmaan . Once he was murdered
the door of killing and tribulations was then opened. So this
matter occurred and they were indeed tried by it. We do not
approach these matters. We do not claim that Alee was
incorrect or that Mu'aawiyah was incorrect. Rather we do not
open this matter between them at all. Anything that occurred
was a result of their opinions and they wanted nothing more
than to aid the truth.

His saying, "I believe in their virtue:" We believe that
they are the best of this nation. This belief is an
obligation as Allaah says,

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us and our brethren who have preceded us in Faith, and
put not in our hearts any hatred against those who have

195
believed. Our Lord! You are indeed full of kindness, Most
Merciful."
316

And the term ghill ( ) means: hatred, revulsion or rancor.
So rancor, hatred, and revulsion is not to be in your heart for
any one of the companions of the Messenger of Allaah
.

316
Al-Hashr: 10

196

I say, "radi Allaahu 'anhunna"
317
for the
mothers of the believers who were chaste from
all evil.

Explanation

The Shaykh says "may Allaah be pleased with them" when
referring to the mothers of the believers and the wives of the
Prophet . They are the mothers of the believers
in honor and respect and not in lineage. Only in honor and
esteem are they our mothers. The Prophet is
the father of the believers in honor and not lineage as well;
$ %. t $/& n& 39%`
"Muhammad (Sallallaahu 'alayhi Wa Sallam) is not the
father of any man among you."
318

Meaning in lineage so this is a refutation against those who say
that Zayd ibn Haarithah was the son of the Messenger
but indeed Allaah negates this. However, this does
not mean he is not the father of the believers in honor and
esteem, Allaah says,

`_& J&
"And his wives are their (believers') mothers (as regards
respect and marriage)."
319

317
May Allaah be pleased with them (in the feminine case)
318
Al-Ahzaab: 40
319
Al-Ahzaab: 6

197
In another recitation it read "And he is a father for them,"
320

meaning in honor and esteem.

As for them being the mothers of the believers then this is
present in the Qur'aan which is read today and until The Day of
Judgment. Allaah says,

`_& J&
"And his wives are their (believers') mothers (as regards
respect and marriage)."
321

Meaning, it is not permissible for anyone to marry from them
after the Messenger as they will be his wives in
Paradise.

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"And it is not (Right) for you that you should annoy
Allaah's Messenger, nor that you should ever marry his
wives after him (his death). Verily! With Allaah that shall be
an enormity."
322

So they are prohibited upon this nation because they are his
may peace be upon him -wives in this life and the next and this
sufficiently shows their virtue. Likewise they carried the
knowledge and legislation and conveyed it to the Ummah.
They conveyed it from the Messenger of Allaah .

320
This was recited by Ubay ibn Ka'b, Ibn Abbas, Mujaahid, Ikrimah, Qutaadah
321
Al-Ahzaab: 6
322
Al-Ahzaab: 53

198
Thus they have great virtue and honor may Allaah be
pleased with them.

And those who insult the wives of the Prophet
insults the Prophet himself. So the ones who insults Aa'isha
- the Shee'ah - are the same ones who insult the
Messenger . This is because the Messenger
loved her and her father. She has a tremendous place with the
Messenger. He became sick in her presence and died on her
bosom while laying on her lap. Thus, her virtue was
tremendous because of her closeness to him
and because the revelation was revealed to him while he lay in
her bed. And she also has other great virtues.

So the Shee'ah who curse Aa'isha are no doubt
those who are enemies to the Messenger and
insult him. Indeed whoever insults Aa'isha insults the
Messenger . Allaah has revealed her innocence
from the slander in which the hypocrites have accused her of in
the story of the Ifik (great slander). He says,
"Such are innocent of (each and every) bad statement
which they say"

And He says,

MW7:# W7=9 W79# MW7=9 M69# 6=9
79# M6=9
"Bad statements are for bad people (or bad women for bad
men) and bad people for bad statements (or bad men for
bad women). Good statements are for good people (or
good women for good men) and good people for good
statements (or good men for good women)."
323

323
An-Noor: 26

199
Certainly Allaah would not have chosen a woman who was
deceitful in her bed for His Prophet . So when
she is insulted then the Prophet is insulted and
when the Prophet is insulted then Allaah The
Most Great is insulted and indeed this is major kufr.

So those who do not proclaim Aa'isha's innocence from that
which the hypocrites slandered her of are disbelievers because
they deny Allaah, His Messenger, and the consensus of the
Muslims.

Before her was Maryam the daughter of Imraan who was
slandered by the Jews may the curse of Allaah be upon them
so Allaah proclaimed her innocence from what they used to
say. So the Shee'ah are similar to the Jews in many matters
and indeed this is the worse.


200
I affirm the favors of the friends of Allaah and
that which they hold from foresight.

Explanation

Now that the Shaykh (rahimahullaah) has completed
discussing that which is incumbent concerning the Messenger
, that which is incumbent concerning his
Companions, and that which is incumbent concerning his
family, he moves to the topic of clarifying the belief concerning
the phenomena of the friends of Allaah.

Kiraamaat,
324
which is the plural of kiraama, is an extraordinary
event that occurs unusually. They are bestowed by Allaah with
mankind having no involvement in it. If it occurs at the hands
of a prophet then it is known as a miracle. For example:

The increase of a small amount of food at the hands of
the Prophet , water pouring from his
fingers, and even greater than this was the revelation
of the Qur'aan. It is a tremendous miracle of the
Messenger in which the Jinn and
mankind were unable produce a single chapter like it.
Moosaas staff, the hand of Moosaa, and nine signs in
which Allaah gave Moosaa .
That which was given to Eesaa from giving
life to the dead, and healing the blind and the leper.

These are classified as miracles. And indeed our Prophet
has been given many more miracles.

However, if an unusual event occurs at the hands of a
righteous slave other then a Prophet then it is considered a

324
Singular ( ) plural ( ) This is can also be translated as blessing.

201
marvel or blessing from Allaah similar to what happened to
Maryam while she was in a secluded and screened location
away from the people. Her provisions would come to here
while in this location.

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"Every time he (Zakariyyah) entered Al-Mihraab to (visit)
her."
Mihraab, meaning a place of prayer in which she would pray in.
So each time Zakariyyah would enter her place of prayer

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!# ` '$ / >$m

"He found her supplied with sustenance. He said: O
Maryam (Mary)! From where have you got this? She said,
This is from Allaah. Verily, Allaah provides sustenance to
whom He wills, without limit."
325

Also, we see what occurred with the companions of the cave
and their blessings or favors. Because they were believers,
they freed themselves of the religion of the polytheists and left
their land seeking refuge in a cave, fearing for their religion.
Allaah then caused them to sleep for many years until their hair
and nails began to grow. They rolled from side to side (as they
slept). Many years had passed and they did not change--all of
this while they were asleep. This is from the phenomena of the
friends of Allaah.

Shaykhul Islaam Ibn Taymiyyah has an excellent book entitled
"The Criterion between the Friends of the Most Merciful and

325
Aal Imraan: 37

202
the Friends of Shaytaan" (Al-Furqaan Baynah Awliyaah Ar-
Rahman wa Awliyaah Ash-Shaytaan) which covers this issue.

If, on the other hand, an extraordinary event occurs at the
hands of a disbeliever of sorcerer then this is not considered a
kiraama but an extraordinary satanic event. A sorcerer can
possibly fly in the air, walk on water, and enter fire without
being burned. All of these events are satanic and are not
considered a kiraama. They are also a great trial and test.

We believe in the kiraamaat of the friends of Allaah and that
they are only granted by Allaah. The people of knowledge
326

have said that the blessings or phenomena of the friends of
Allaah are from the miracles of the prophets as they did not
attain these favors except through following the prophets.
Thus, it is a blessing for the friends and a miracle of the
prophets may the peace and blessings of Allaah be upon
them all.

And the people are categorized into three groups concerning
the kiraamaat. They are two extremes and one middle course:
The first group is those who reject the blessings and
they are the Mu'tazilah. They reject the blessings of
the friends of Allaah entirely. They allege that there
are no such favors or extraordinary events. They rely
solely on their opinion and not the evidences and thus
reject the favors of the friends of Allaah.
The second group is those who exceed the bounds in
affirming the favors such that they assume that the
unusual events of sorcerers, soothsayers and Soofees
are favors from Allaah but they are in fact extraordinary
occurrences of the Shaytaan. These individuals are so
extreme in affirming the favors that they believe that
every incident that is out of the ordinary is a favor,
even if it were to happen at the hands of a magician,
soothsayer, or polytheist. They say they are all favors.
It is for this very reason that they worship graves.
They suggest that the person of the said grave has

326
An-Nabawaat by Shaykhul Islaam ibn Taymiyyah (p.130)

203
attained favors and is able to do such and such. As a
result, they begin to make requests for assistance from
them. This is indeed fanaticism concerning those who
have been granted such favors.
The third is Ahlus Sunnah wal Jama'ah. They are of
the middle course. They affirm authentic favors. As
for satanic extraordinary occurrences and that which
happens at the hand of the Shaytaan then these are
not considered kiraamaat. Rather, they are
mischievous trials and tests. A sorcerer may be able
to fly in midair, walk on water, and accomplish things
but these are things done by the shayateen (devils).
They may also reveal information about the unseen.
This is because the shayateen inform them if they
worship them. Once they submit to the shayateen they
begin to serve them.

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"Our Lord! We benefited one from the other, but now
we have reached our appointed term which you did
appoint for us."
327

So when mankind approach the jinn and submit to them,
the jinn begins to serve them. They have the ability to do
things mankind does not have the ability to do.
Subsequently, the ignorant will assume this is a favor and it
is not. It is nothing more than satanic mischief. So
awareness in these issues is a must. The favors are not
unrestrictedly negated nor are they unrestrictedly affirmed
and there is to be a clear distinction so that mankind may
be upon clarity and insight.
His saying, "and that which they held from
foresight." Meaning, discernment. Allaah gives some
of the believers insight for which they are able to
discern matters.

327
Al-An'aam: 128

204
And they are not deserving of any of the rights
of Allaah nor are they asked to of things
that only Allaah has the ability to grant.
_____________________________________________
Explanation

His saying, "And they are not deserving of any of
the rights of Allaah ." This is a warning from the
author (rahimahullaah) and a refutation against those
who go to the extreme with those who have been
bestowed with favors by worshipping the friends and
righteous other than Allaah and say, "They have
favors."

This is what the Quboorees,
328
who draw close to the dead, are
upon. They believe that some of the living have reached a
level where they can give them help or give them things that
only Allaah has the ability to give under the understanding that
these things are favors. They say, "So and so has been
bestowed with favors which proves he has the ability to benefit
and harm."

So the author (rahimahullaah) refutes these individuals as
much of what the Quboorees is based on the delusion of
extremism concerning those granted favors. As for us, then we
love the righteous. Anything that happens upon their hands is
indeed a favor bestowed upon them. We love them, honor
them, and emulate them but we do not give them anything of
worship as the superstitious have done.

His saying, "the rights of Allaah ." The right of
Allaah is worship as the Prophet said,
"The right of Allaah upon the servants is that they

328
Grave worshippers

205
worship Him and not ascribe any partners with Him
whatsoever."
329

His saying, "nor are they asked to of things that
only Allaah has the ability to grant." Such as
seeking provision, seeking a cure to an illness, asking
to be granted a child or anything similar to this in which
none has the ability to grant except Allaah. As for
those matters they have the ability to grant from the
affairs of this world then they are requested from them
only if they are living. One can do this even if they
were not granted favors from Allaah. You can request
someone to assist you financially, which is similar to
you asking a rich individual to give you a loan or to give
you charity. Similarly, if you were to fall into a difficult
situation, you would seek assistance from someone to
help you out of it. The Prophet said,

"Whoever is in the aid of his brother then Allaah is in his aid
and whoever removes a Muslim from a hardship then Allaah
will remove a hardship from the hardships of the Day of
Resurrection from him."
330

So assistance is only sought from living creation in matters that
have the ability to do.

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"The man of his (own) party asked him for help against his
foe."
331

329
Al-Bukhaaree (2856) Muslim (30) from the hadeeth of Mu'aath ibn Jabal

330
Al-Bukhaaree (2442) Muslim (2580) from the hadeeth of Ibn
'Umar
331
Al-Qassas :15

206
So "The man of his (own) party" from the people of Israa'eel
sought assistance from Moosaa "against his foe"
from the people of Pharaoh and "So Moosaa (Moses) struck
him with his fist." So this oppressed man sought assistance
just as man seeks assistance from his comrades in war and
other than that from matters in which we turn to others for help.
So there is no problem with seeking assistance with the living
in matters they have the ability to do.

Allaah says,

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!# ) !# >$)9#
"Help you one another in Al-Birr and At-Taqwa (virtue,
righteousness and piety), but do not help one another in
sin and transgression. And fear Allaah. Verily, Allaah is
Severe in punishment."
332

As for seeking assistance with the dead, then this is absolutely
impermissible as the dead have no ability to do anything--not
the Messenger nor anyone else. They are in a
world and you are in another world. So you do not request
anything from the dead at all using the excuse that favors have
been bestowed upon them and thus they have the ability. This
is false. Nothing is to be requested of the dead even if they
were the best of people.
Likewise the living, they are not asked of things that they do not
have the ability to do. They are not asked for cures to
illnesses, children, or increased provision. So the creation is
not to be asked of anything that only Allaah can provide.

332
Al-Maa'idah: 2

207
And I do not assert that anyone from the
Muslims is in paradise or hell except that the
Messenger of Allaah has
asserted this. However, I have hope for the
well-doer and fear for the evil-doer and I do not
proclaim a Muslim to be a disbeliever due to a
sin nor do I expel him from the fold of Islaam.

Explanation

This is the belief of Ahlus Sunnah wal Jama'ah, they do not
bear witness that any specific person is in Paradise even if he
be from the righteous. They also do not bear witness that
anyone is in the Fire even if he be from the disbelievers.
333

For example, to say that so and so is from the people of
Paradise or so and so is from the people of the hellfire. This is
not permissible except for those whom Allaah has given
knowledge of the unseen and that is the Messenger of Allaah
. That being said, He did not give him
knowledge of all of the unseen. Rather He gave him parts of it.
As a result, the Messenger bore witness to certain individuals
who will be in Paradise so we as well bear witness that they
shall be in Paradise such as the ten promised Paradise from
the companions of the Messenger and they
are: The four rightly guided predecessors, Talha, Az-Zubair,
Sa'd ibn Abee Waqqas, Sa'eed ibn Zayd, Az-Zubair ibn Al-
'Awaam, Abdur Rahmaan ibn 'Awf, and Aboo 'Ubaydah 'Aamr
ibn Al-Jarraah. These individuals are those whom the
Messenger of Allaah bore witness to being in
Paradise. Likewise, Thaabit ibn Qays ibn Shammaas was also
promised Paradise by the Prophet . We bear
witness to these individuals being in Paradise because the
Messenger bore witness to them specifically. So we say Aboo
Bakr, 'Umar, Talha and Az-Zubair are all in Paradise because
the Prophet has stated that they are indeed in Paradise.

333
From the living.

208

And the Messenger does not speak upon his
own desires. Even if though this is from the unseen, Allaah
has given this knowledge of the unseen to Messenger of Allaah
.

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"(He Alone) the All-Knower of the Ghaib (unseen), and He
reveals to none his Ghaib (unseen) except to a Messenger
(from mankind) whom He has chosen (He informs him of
unseen as much as He likes)."
334

Allaah gives his Messengers knowledge of matters of the
unseen as a benefit to mankind.

Consequently, if one were a disbeliever or evil-doer then we do
not bear witness that he is in the Fire because we do not have
knowledge of his final end. So we do not bear witness that
anyone is in Paradise, even if he were from the righteous
because we do not know his final end and we do not bear
witness that anyone is in the Fire even if he were a disbeliever
because we do not know his final end. The Prophet
said,

"Verily the slave shall do a deed from the people of the Fire
such that there would be nothing between him and it except an
arms length and then his book shall be given to him and it will
be seen that he performed a deed of that of the people of
Paradise. Indeed a man shall perform a deed from the deeds
of the people of Paradise such that there would be nothing
between him and it except and arm's length. His book shall

334
Al-Jinn: 26-27

209
then be presented to him and he would have done a deed from
the people of the hellfire and shall enter it."
335

So the endings (of mankind) are not known except by Allaah
. Thus, so we do not bear witness for anyone specific.
336

As for generally speaking then we bear witness that the
disbelievers are in the Fire without denoting any specific
individual. We can generally say that the disbelievers are in
the Fire and the believers are in Paradise.

Allaah says about Paradise,
N& )G=9
"Prepared for Al-Muttaqoon (the pious - see V.2:2)."
337

And He says about the Hellfire,
N& 3=9
"Prepared for the disbelievers."
338

So there is no doubt that the disbelievers will be in the Fire
without specifying anyone specifically except that we have
confirmation. Likewise, there is no doubt that the believers shall
be in Paradise without specifying anyone specifically except
through confirmation from the one who does not speak upon
his own desires.

335
Al-Bukhaaree (3207) Muslim (2643) from the hadeeth of Ibn Mas'ood

336
An example of this includes saying so and so is a shaheed (martyr) and an
example of this is that of the Hizbee who alleges that Hasan Al-Banna or Sayyid Qutb
are shaheeds.
337
Aali 'Imraan: 133
338
Aali 'Imraan: 131

210
This is from having proper etiquette with Allaah . We do
not bear witness to anyone specifically except with evidence.
Rather we have hope for the one who does good and we fear
for the one who does evil.

He (rahimahullaah) says, "And I do not proclaim a
Muslim to be a disbeliever due to a sin nor do I
expel him from the fold of Islaam." This is the creed
of Ahlus Sunnah wal Jama'ah. They do not declare
one as a disbeliever due to major sins that do not
include shirk such as fornication, theft, consuming
alcohol, and indulging in interest. These sins are
extremely major; however one who commits them is
not ruled as a disbeliever rather he is ruled as one
having a deficiency in faith. So these major sins are
those that weaken faith. The ruling of such a person is
that he is under the will of Allaah. If Allaah so wills he
will punish him and if he so wills He will forgive him.

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339

So we do not declare anyone a disbeliever except that Allaah
and His Messenger have done so with evidences from the
Book and the Sunnah and the consensus from the people of
knowledge.

As for declaring one a disbeliever due to major sins that do not
include shirk then this is the way of the Khawaarij and
misguided Mu'tazilah. They rule that the one who commits a
major sin is a disbeliever who shall abide in the Fire for an
eternity. We ask Allaah of His safety! This belief is erroneous
and void of any evidence.

339
An-Nisaa: 48

211

However, whoever proclaims that an agreed upon prohibited
act to be permissible then he is a disbeliever such as declaring
interest, alcohol, and fornication as permissible acts. Likewise,
whoever proclaims that an agreed upon permissible act to be
prohibited then he is a disbeliever. This is because such a
person denies Allaah, His Messenger, and the consensus of
the Muslims. So the matter of declaring one to be a disbeliever
has guidelines present with Ahlus Sunnah wal Jama'ah. As for
one just committing a major sin that does not include shirk then
this is without a doubt dangerous and he is threatened with the
Fire and (Allaah's) anger but we do not rule that he is a
disbeliever. Rather we say that he is a believer deficient in
faith and in the hereafter he shall be subjected to the
aforementioned threat. If Allaah wills, He will pardon him and if
He wills, He will punish him. If He does decide to punish him,
he will not be in the fire for an eternity as the disbelievers;
rather, he shall be removed to Paradise.

Also, he does not leave the fold of Islaam, but rather he
remains within the fold. He shall have with him the foundation
of eemaan and Islaam but his eemaan shall be weak because
sin decreases faith.

Look at the speech of this Imaam to which his adversaries
have said: "Verily he declares Muslims to be disbelievers." He
negates this false accusation from himself and clarifies that
which he is upon.


212

I view that Jihaad shall remain with every
Imaam be he righteous or evil and I view that
the congressional prayer behind him (the
corrupt leader) as permissible.

Explanation

Jihaad: Undertaking the effort of fighting the disbelievers in
order to make the word of Allaah the most high. The purpose
of Jihaad is to raise the word of Allaah, spread the oneness of
Allaah, and neutralizing ascribing partners with Allaah as
religion is only for Allaah.

Allaah says,

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"And I (Allaah) created not the jinns and humans except
they should worship Me (Alone)."
340

So worship is the right of Allaah alone and whoever worships
other than Allaah then he is to be called back to Islaam, asked
to repent, and be sincere in Tawheed. If he rejects this, he is
to be executed.

This is because Allaah has sent His Messenger
with da'wah (the call) and Jihaad. So da'wah is first then
Jihaad is next so that disbelief will not spread. Allaah
says,

340
Ad-Dhaariyaat: 56

213
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"And fight them until there is no more Fitnah (disbelief and
worshipping of others along with Allaah) and (all and every
kind of) worship is for Allaah (Alone)."
341

And in another verse:
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"And the Religion (worship) will all be for Allaah Alone [in
the whole of the world]."
342

"So there will be no fitnah" means shirk or ascribing partners
with Allaah and so "The religion will be for Allaah" without
worship of the creation and the worship is for the Creator.

This is the objective of Jihaad; spreading Tawheed and
expunging Shirk in the land. This is because Allaah has
created creation to worship Him. So if they worship other than
Him then they are to repent and they return or be fought, and if
not and they were left then they would spread disbelief
because the disbelievers call to disbelief. So if the
disbelievers disbelief spreads then he is to be fought.
However, if his disbelief is limited to himself, he does not call to
it, and he does not work to spread his disbelief then it is
contained within himself and he is not to be fought. An
example of this would be the disbelieving elderly, women and
children, and priests who have taken a life of seclusion. These
individuals are not to be fought because their disbelief is
confined to themselves. Likewise the one who governed by
Islaam and give the tax then he is also not to be fought. Rather
he is left to practice his religion and the jizya
343
is taken from
him and he is a follower of the laws of Islaam. His evil is

341
Al-Baqarah: 193
342
Al-Anfaal: 39
343
Tax given to the Muslims by non-Muslims living in their territories.

214
limited to him. It is well known that whoever the jizya is taken
from then he is not going to be calling to disbelief.

If he were to call to disbelief then he has broken his agreement
(with the state). He is to submit to the law of Islaam and pay
further tax as a humiliation and belittlement. This one will be
left just as the elderly, children, women, the priest who have left
the people and retreated to a place of seclusion, and those
whose disbelief does not affect others. All of these individuals
are not to be killed.

This proves that Islaam is not a religion of murder and spilling
of blood, but rather it is a religion of mercy and justice that
seeks to remove the people from darkness's to light for their
own benefit. So how many benefits has this Jihaad provided
the people? Those who accepted Islaam from the foreigners
have been saved from the Fire by Allaah. If they were
abandoned then they would have surely been from the people
of the Fire. So they accepted Islaam and perfected it. As a
result, several unique and unparalleled people of knowledge
came from them. This is the outcome of Jihaad in the cause of
Allaah . And this Jihaad is the highest peak of Islaam but
Jihaad has conditions:
Condition One: The ability and power of the Muslims to
implement Jihaad over the disbelievers. Meaning they have the
equipment and preparations. If they do not have the necessary
preparations then it is as if they are in a weak situation and the
disbelievers are stronger than them and if the Muslims were to
fight the disbeliever then they would indeed annihilate the
Muslim civilization. So fighting is not permissible in this case
as it becomes a greater harm than good and gives the
disbelievers control over the Muslims. Thus, the Prophet
remained in Makkah for thirteen years and restricted
in his call to Allaah. During this time the Muslims were abused
and harassed and they were never commanded to establish
Jihaad. Rather Allaah commanded them with patience and to
hold back their hands (from fighting back) until Allaah gave
His permission. Allaah says,


215
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G
"Have you not seen those who were told to hold back their
hands (from fighting) and perform As-Salaat (Iqaamatas-
Salaat), and give Zakaat."
344

This was in Makkah! They were commanded to hold back their
hands but along with this they were commanded to establish
the call to Allaah. But once the Prophet
migrated to Madinah and Islaam began to spread and the
Muslims gained strength, Allaah commanded him with Jihaad.
This was only because they became strong and were prepared
for Jihaad. This is not specific to the first generation of
Muslims but rather it is general to all of the Muslims until the
end of time. If they have the strength and ability then Jihaad
and da'wah becomes obligatory and if they do not have the
power then they are to remain giving da'wah. As for Jihaad,
then it is delayed until the time in which they have the ability to
undertake it. If they were to fight while weak then indeed the
disbelievers would overtake them and conquer them.

Condition Two: The Jihaad must be done beneath the banner
of the leader of the Muslims. Thus, it is not for everyone to just
establish Jihaad, nor it is it for everyone to simply fight, nor is it
for anyone and everyone to form a group for doing so. This is
not permissible in Islaam. It is a harm on the Muslims from
themselves before the disbelievers can even harm them. This
is because the Muslims would be disputing amongst one
another. Each one of them desiring to attain victory. This then
leads to gangs who fight the enemy so once the enemy has
been defeated and expelled they begin to fight one another!
Each of them desiring to take over power. This is the result of
them not fighting under one banner and under one Imaam.
They indeed divided into gangs and groups. So it is not
permissible in Islaam. Jihaad must be done under one unified
banner.

344
An-Nisaa: 77

216

Because of this, the Shaykh says, "I view that Jihaad shall
remain with every Imaam," meaning an Imaam of the
Muslims who will lead and direct them. An Imaam that will
honor them, prepare them, and arm them. So Jihaad must be
done under the banner of an Imaam and by his command so
that it will be successful. If it is without an Imaam and without a
banner then it will surely lead to failure in the end so his saying
"with every Imaam" is proof that the presence of an Imaam to
fight under his banner is a condition.

It is not a condition that this Imaam be 100% righteous as Aboo
Bakr, Umar, 'Uthmaan, Alee, Umar ibn Abdul Azeez, and the
other Companions. It is not a condition that the Imaam be
pure, having no flaws. Rather if he were a faajir - meaning a
sinner - and his sin does not reach the level of disbelief and his
leadership has been maintained then Jihaad with him is valid
and he is to be obeyed in that Jihaad and prayed behind
because he is Muslim. Regardless of whether he is a sinner,
an evil doer, a tyrant, or an oppressor because the greater
good which belongs to the main body of Muslims is far superior
than separating and differing from him.

This is a highly regarded matter that many from of the zealots
who have no understanding of the religion are heedless of.
They say, "How are we going to obey him and he is a
disobedient sinner?" The answer: We obey him for the greater
good. For indeed following the lesser of the two evils to
remove the greater of them is desired in Islaam and repelling
harm takes precedence over gaining benefits. The Muslims
fought with Al-Hujjaaj and Yazeed ibn Mu'aawiyyah for the
sake of unity while they were indeed ardent evil doers. Rather
there were companions who fought beneath the banner of
Yazeed ibn Mu'aawiyyah in the battle of Constantinople. From
them was Aboo Ayyoob Al-Ansaari . They also
fought with Al-Hujjaaj who was known for oppression. He was
a murderous and violent tyrant but for the sake of greater good
for Islaam and the Muslims they fought with him. Remitting an
issue in part for the sake and well being of all is a principle of
Islaam.


217
So again, it is not an established condition that whoever has
authority over the affairs of the Muslims and leads them into
Jihaad must be 100% righteous and upright. He must be
obeyed even if he has sins and flaws so long as they do not
reach the level of disbelief in Allaah . However, the
ignorant revolutionaries
345
do not tolerate and abide by this
speech due to their stupidity. The Companions on the other
hand accepted it and obeyed the Messenger in
this due to their understanding and faith but as for the zealots
and ignorant ones then they do not accept it. And likewise the
biased partisan does not accept this affair either. They are a
people who are not ignorant of this principle and they know this
matter full well but they are bigoted and seek to split the
Muslims. They overly focus on their leaders because of errors
they commit. The purpose being to, divide and weaken the
Muslims. So it is necessary to be keen regarding these issues
and to caution from them, and caution from zeal with no
understanding and knowledge of the religion.

This is a tremendous issue. Now, an incorrect understanding
and deviation has arisen due to ignorance and desires.

His saying "righteous", he is upright and dutiful, "or
evil" meaning sinful but not to the level of disbelief.
This is because the overall good in obeying him and
Jihaad with him is far superior than the evil and
patience upon his evil and his flaws.

His saying "congressional prayer behind him (the
corrupt leader) as permissible." No doubt that
congressional prayer behind the evil Imaams is
permission and correct. So long as they are praying
then pray behind them. Indeed the Companions
prayed behind Al-Hujjaaj and they prayed behind
Ubaidullaah ibn Ziyaad. They also prayed behind
sinning leaders who used to drink alcohol. Likewise
they prayed behind Al-Waleed ibn 'Uqbah. They
prayed behind them for the sake of unity. Each of

345
From the Jihaadis and Hizbees and there likes.

218
these Muslims prayed a correct prayer and so long as
their prayer was correct then their leadership is also
correct for the sake of unity.


219

And Jihaad has been present since Allaah sent
Muhammad and shall remain
until the latter part of this nation when the
Dajjaal shall be fought and neither an
oppressive tyrant nor a just ruler can invalidate
it.

Explanation

The Dajjaal: He is the Anti-Christ and great liar. He is called
the Dajjaal because of the many deceptions and lies that will
come from him and because of the great trials and tribulations
associated with him. Every prophet warned his nation against
the trials of the Dajjaal and the one who warned the most from
him was our Prophet Muhammad because the
people at the end of time are the closest to him. He will
emerge amongst Jews and their gathering and uniting in
Palestine. Now is a sign of the Dajjaal's impending emergence
as he is to emerge amongst the Jews May Allaah destroy
them.

There will be many trials coming from him that will affect every
land. There will not be a land except that he enters it with the
exception of Makkah and Madinah. He will not be able to enter
these two and the evil individuals present in Makkah and
Madinah will leave until no one remains except the people of
faith. When the Dajjaal approaches Madinah it will tremor and
all of its hypocrites will leave it leaving only the people of true
faith.

Then Eesaa the Son of Mary, the Messiah of Guidance, will
descend from the heavens. He will then search for the Dajjaal
and slay him at the Gate of Ludd in Palestine. He will kill him
and Allaah will aid Islaam and the Muslims. The Son of Mary

220
will rule by the religion of Islaam; the religion of Muhammad
and Islaam will be strong during his reign
may the peace and blessings of Allaah be upon him. After
which, the Ya'jooj and Ma'jooj that Allaah mentions will
emerge. So Allaah will order Eesaa to deliver the Muslims to
Mount Toor. And He said, "I have brought forth from amongst
My servants such people against whom none would be able to
fight; you take these people safely to Toor."
346
So he will
spread corruption in the land and slaughter countless Muslims.
Then Allaah will send upon them an illness which will kill them
so from this Allaah will give ease to the Muslims. This is the
summarized story concerning the emergence of the Dajjaal.
Thus, we believe in his emergence.

There are ignorant writers who allege there is no Dajjaal but
rather this is a reference to the spread of many lies during the
last time. Likewise they allege that Eesaa will not descend and
that this is a reference to the rise of the truth. This is a
rejection of the numerous narrations of the Sunnah of the
Messenger of Allaah . Rather the Qur'aan
proves that Eesaa shall descend . Allaah says,

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"And there is none of the people of the Scripture (Jews
and Christians), but must believe in him ['Eesaa (Jesus),
son of Maryam (Mary), as only a Messenger of Allaah and a
human being], before his ['Eesa (Jesus) or a Jew's or a
Christian's] death."
347

This proves that he shall descend during the last times and that
the Jews who disbelieved in him in the beginning shall believe.

346
Muslim (2937) from the hadeeth of An-Nawwas ibn Sam'aan
347
An-Nisaa: 159

221
) & =G39# ) `9 / 6% ? )9# `3
= #
"And there is none of the people of the Scripture (Jews
and Christians), but must believe in him ['Iesa (Jesus), son
of Maryam (Mary), as Only a Messenger of Allaah and a
human being], before his ['Iesa (Jesus) or a Jew's or a
Christian's] death (at the time of the appearance of the
angel of death). And on the Day of Resurrection, he ['Iesa
(Jesus)] will be a witness against them."
348

) "=9 $=9
"And he ['Iesa (Jesus), son of Maryam (Mary)] shall be a
known sign."
349

Meaning his descension during the end of time will be a major
sign of the coming of the hour. Likewise in its other recitation it
is read as, "And verily it is a sign of the hour."
350
So the
descent of Eesaa the Son of Mary from the heavens is a sign
of the hour's closeness. Thus it is from the major signs of the
hour.

His saying, "until the latter part of this nation when
the Dajjaal shall be fought." So they will fight him
and the Jews. A fierce battle will ensue between the
Muslims and Jews and Allaah will aid the Muslims until
a rock and tree will say, "O Muslim! There is a Jew
behind, come and kill him." So they will fiercely kill the
Jews and Allaah will aid them in doing so.

348
An-Nisaa: 159
349
Az-Zakhruf: 61
350
This recitation was read by Ibn Abbas, Qutaadah, and Ad-Dahhaak. Refer to
Tafseer At-Tabari (25/90-91)

222

His saying "and neither an oppressive tyrant nor a
just ruler can invalidate it," meaning Jihaad is not
going to be invalidated by any oppressive tyrant. So
no one can prevent Jihaad. It is said now that there is
no Jihaad and Islaam is not a religion of killing. This is
what they are saying now! They allege that Islaam is
not a religion of Jihaad or a religion of bloodshed. We
say, yes, Islaam is not a religion of bloodshed but it is a
religion of Jihaad. Not for the purpose of spilling blood
but for the overall well-being of mankind. Allaah
says regarding the right of his Prophet :
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"And we have sent you (O Muhammad ) not but as a Mercy
for the 'Aalameen (mankind, jinns and all that exists)."
351

So from Allaah's mercy upon the worlds is the legislation of
Jihaad to take them from darknesses to light and from disbelief
to belief. We do not fight the disbelievers out of greed for their
wealth, blood, and lands. We fight them to spread Islaam and
for their well-being. So their entering into Islaam is in their best
interest so that they may die upon Islaam and enter Paradise.
However, if they were left to die upon disbelief they would
surely enter the Fire. So Jihaad is more of a benefit for the
disbelievers because it saves them from disbelief, from the
Fire, from ignorance, and misguidance. You see the fruits of
Jihaad in the east and west and what it has produced from
good and what it has produced from the spread of knowledge,
the spread of Tawheed, and the spread of Islaam and subduing
of oppression.

1. His saying, "nor a just ruler" There is no one that can prevent
Jihaad. Even if it were to be prevented by a just ruler. So
Jihaad does not cease. We do not say for example, The goal
has been achieved now equality has spread and the people

351
Al-Anbiyaa 107

223
living upon good." Jihaad shall remain with the rule of Allaah
but with the following conditions:

The Muslims must have the strength to establish a Jihaad.

Jihaad must be established beneath the banner of a united
leader who will direct them and assist them as well as be a
source they can return to.

The Jihaad must be to raise the word of Allaah and not for
gains in the dunya or to be seen in the land.


224
And I view the obligation of hearing and
obeying the leaders of the Muslims - their
righteous and their sinful - so long as they do
not command disobedience to Allaah. And
whoever has been given the Khilaafah
352
and
the people have united around him and are
pleased with him, or he has overtaken them
with his sword until he becomes a Khalifah,
then obedience to him is an obligation and
overthrowing him is prohibited.
_____________________________________________
Explanation

From the fundamentals of the creed: hearing and obeying the
leaders of the Muslims, implementing The Most Highs saying,

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"O you who believe! Obey Allaah and obey the Messenger
(Muhammad), and those of you who are in authority."
353

After commanding obedience to Him and His Messenger, He
commanded obedience to the leaders of the Muslims. His
statement "those of you" means from the Muslims. If he is not
from the Muslims then there is no obedience for him.
354
So the
condition is that he be Muslim at which point obedience to him
becomes obligatory and overthrowing him is a prohibited sin.

352
Caliphate
353
An-Nisaa: 59
354
For those living in the lands of disbelief then this does not mean their laws are not
to be adhered to resulting in anarchy amongst Muslim communities. Rather, one is
obliged to follow them so long as they do not conflict the religion.

225
This is a foundation from the principles of Islaam and upon it
the Muslim unity is united and their might is strengthened.

When the Companions sensed that the death of the Prophet
was approaching they requested he give them
some lasting advice. He said,

"I advise you with fear of Allaah and the hearing and obeying
even if a slave has authority over you.
355

This is because the intent is not the individual but rather his
position. The lesson is regarding his situation and not the
person.

"And if a slave has authority over you then the one whom lives
from amongst you shall see much differing."

Therefore, obedience to the ruler is a safeguard from differing.
And when Hudhayfah ibn Al-Yamman asked the Messenger of
Allaah about the trials and tribulations that are
to occur he asked him,

"What do you order me to do if that reaches me?" He said,
"Stick with the main body of Muslims and their ruler.
356

So he commanded Hudhayfah to stick firm to the main body of
Muslims and their leader when the trials and tribulations appear
as it is a safeguard from differing.

355
Aboo Dawood (4607) Al-Tirmidhi (2676), Ibnu Maajah (42), and Ahmad (4/126 #
17144) from the hadeeth of Al-'Irbaad ibn Saariyah
356
Al-Bukhaaree (3606) Muslim (1847) from the hadeeth of Hudhayfah ibn Al-
Yamaan

226
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"And be not as those who divided and differed among
themselves after the clear proofs had come to them. It is
they for whom there is an awful torment."
357

So differing is evil and unity is a mercy.

His saying, "their righteous and their sinful." As
mentioned, it is not a condition that the leader of the
Muslims be 100 percent righteous as the Righteous
Predecessors were. However, it is incumbent to obey
him even if he has sins and transgressions that do not
reach the level of kufr that removes one from the
religion.

Some of the scholars were asked; "So and so is righteous but
he is weak and so and so is a sinner but strong, which of them
is a more appropriate leader?" They responded, "The sinner
who is strong because the weak righteous individual's
righteousness is for himself and his weakness harms the
Muslims. The sinner who is strong then his sin is for himself
and his strength benefits the Muslims."
His saying, "their righteous and their sinful." This
differs from the Khawaarij and Mu'tazilah who
overthrow "evil" rulers or sinning rulers. Evil here
means sinners.

His saying, "so long as they do not command
disobedience to Allaah," at which case obedience to
him is an obligation.

"There is no obedience to the creation and disobedience to
The Creator."
358

357
Al-Imraan: 105

227

If, on the other hand, he commands disobedience then
allegiance is not taken from him. We simply do not obey him in
that disobedience. Obedience to him remains in that which he
orders from good so long as it contains no sin. We differ from
them in sin and we obey them in matters that are not
disobedient.

His saying, "And whoever has been given the
Khilaafah, and the people have united around him
and are pleased with him, or he has overtaken
them with his sword until he becomes a Khalifah,
then obedience to him is an obligation."

They (the scholars) say that the Khilaafah is attained by one of
three methods:

The first method: Him being the selection of those in authority.
If those in authority choose him then allegiance is given to him
and obedience to him becomes mandatory. This is similar to
what occurred with the Caliphate of Aboo Bakr As-Siddiq
. Those in authority appointed him. It is not necessary
that all Muslims choose as done in elections. This is not
present in the Islaamic system. Rather it is sufficient that those
in authority from the scholars, the rulers, and those who give
their view and counsel (to the rulers) choose. If they choose a
leader for the Muslims then obedience to him is an obligation
upon all Muslims. No one has the right to say, "I did not
choose him" or "I did not give him my allegiance" as some of
the ignorant of today say.

You are from amongst the Muslims and the Muslims have
chosen this man as their leader so it is not permissible for you

358
Ahmed in his Musnad (1/131 # 1090) from the hadeeth of Alee and
the hadeeth of Ibn Mas'ood (1/409 #3889) and from the hadeeth of
Imraan ibn Hussain (5/66 # 20653), also narrated by Muslim (1840) and Aboo
Dawood (2625) from the hadeeth of Alee with the wording, "There is no
obedience in disobedience to Allaah" from the story of As-Sariyyah in which their
leader ordered them to enter into the fire.

228
deviate or stray from them. Instead, the Prophet
said,

"The Muslims are united against those who are against them
and even the lowest of the Muslims support them (the
ruler)."
359

So if the lowest of the Muslims support them then what about
those in authority? The companions obeyed Aboo Bakr
knowing that the ones who gave him the allegiance were only
the leaders from the Muhaajiroon and Ansaar in the dwelling of
Bani Saa'idah. Likewise, Uthmaan was chosen by the six
people entrusted to the Shoora
360
by Umar. He entrusted the
remaining ten promised paradise those whom the Messenger
of Allaah were pleased with upon his death.
These six came to an agreement upon Uthmaan and pledged
their allegiance to him. So it became an obligation upon all
Muslims to obey and follow him.

The second method: The entrustment of a ruler. If the ruler
entrusts the leadership to anyone after him obedience to him
becomes mandatory and his leadership is legitimate. An
example of this is when Aboo Bakr gave Umar the rule. The
Companions listened and obeyed him (may Allaah be pleased
with them).

359
Aboo Dawood (4530), An-Nisaa'ee (4734), and Ahmed in his Musnad (1/119 #
959) from the hadeeth of Alee . In the narration of Al-Bukhaaree, "The asylum
(pledge of protection) granted by any Muslims is one and the same, (even a
Muslim of the lowest status is to be secured and respected by all the other
Muslims)"
360
Islaamic counsel in which a matter is discussed and a final judgment is made by
its leader as a result of the advice given by his counsel. A shoora is not democracy
as some of the ignorant mistakenly allege and hence cannot be compared.
Democracy is the power of the people, for the people, by the people and indeed
Allaah says, "Verily the rule is but for Allaah." On the contrary, shoora is
implementing Allaah's saying, "O you who believe! Obey Allaah and obey His
messenger and those in authority from amongst you."

229
The third method: If the people do not have a leader and a
brave, powerful, and determined individual overcomes the
people with his sword until they surrender to him, obedience to
him becomes mandatory.
The scholars give the example of Abdul-Maalik ibn Marwaan.
The people of his time were without a general ruler so an
individual of bravery, generosity, and determination arose. He
fought and triumphed over the people. The Muslims began to
obey him and he became a leader for them. Thus, his
leadership is legitimate.

As for the one who comes while the Muslims have a ruler and
attempts to fight him or remove the ruler so that someone else
will replace him, then it is incumbent upon the Muslims to kill
him. The Prophet said,

"Whoever comes to you and attempts to divide you or sever
your unity while you are all united under one man, then kill him
whoever he may be."
361

We are united with the ruler. If someone arises against him
then we are with the ruler in defending against this outsider
who has left the main body of the Muslims. We fight him and
protect the Muslims from his evil so that unity will not be
disrupted as this is in the best interest of the people.

This is the creed of the Shaykh regarding hearing and obeying
the leaders of the Muslims and in this is a refutation against
those who associate him with overthrowing the rulers.

361
Muslim (1852) from the hadeeth of 'Irfaja

230

I view boycotting the people of innovation and
disassociating from them until they repent. I
rule upon them based upon that which is
apparent and leave their secrets to Allaah. And
I believe that every newly invented matter in
the religion is an innovation.
_____________________________________________
Explanation

Innovations, ( ) "bida" which is the plural of innovation (
) "bid'ah" is defined as that which has been newly invented
in the religion from acts of worship that have no evidence from
the Qur'aan or Sunnah. This is because worship is
tawqifiyyah
362
so we do not perform anything from it except that
we have evidence from the Book and the Sunnah.
Subsequently, whoever comes and invents a matter used to
draw closer to Allaah such as a matter of dhik,r
363
prayer, or
worship and this individual then claims, "This is an additional
good action," then we say, "NO." This is an evil addition and
not a good one because the religion is complete and does not
accept supplements or additions. And indeed the Messenger
of Allaah was upon a religion that was
completed. Allaah says,

9# M=.& 39 3
"This day, I have perfected Your Religion for you."
364

362
Tawqifiyyah: Matters based solely upon revelation.
363
Dhikr: Remembrance of Allaah.
364
Al-Maa'idah: 3

231
So it is Allaah who bears witness to the completion of this
religion. Thus, no additions or added extras shall be accepted.
It is sufficient for us that we practice what this religion has from
acts of worship. As for adding to it and then alleging that such
and such is a good addition then this is bid'ah. Indeed the
Messenger of Allaah said,

"Whomever lives from amongst you then he shall see much
differing so adhere to my Sunnah and the Sunnah of the
Rightly Guided Caliphs after me. Hold on tight to it and cling to
it with your back molars and beware of newly invented matters
for every newly invented matter is an innovation and every
innovation is misguidance."
365

He would also say in his sermons,

"As to what follows; The best speech is the Book of Allaah and
the finest guidance is the guidance of Muhammad
. The most evil of affairs are newly invented matters and
every innovation is misguidance."
366

So this is a distinct refutation against those who divide
innovations into good and bad. Innovation in the religion
contains nothing of good rather all of it is evil because the
Messenger of Allaah clearly stated, "Every
innovation is misguidance." And it is the innovator who says,
"Every innovation is not misguidance, rather there is some
good from it." So it is the Messenger who
refutes him.

A poet once said,

365
Al-Bukhaaree (3606)
366
Muslim (767 from the hadeeth of Jaabir ibn Abdillaah

232
"The best of affairs were those that have preceded upon
guidance - And the evilest of affairs are newly invented
innovations."

As for the one that says that there are good innovations then it
is said to him that such a statement itself is a misguided
innovation and evil and not good. There will never be "good
bid'ah" in this religion. We refrain from innovation and suffice
ourselves with the Sunnah. In it is good and completion.

It is not sufficient that we just refrain from innovation, but rather
we boycott the innovators. We do not sit with them nor do we
befriend them until they leave off their innovation. If we were to
befriend them and sit with them then we would have indeed
encouraged them in innovation. So we are to boycott them,
meaning we leave sitting with them and befriending them until
they repent to Allaah.

This is an obligation of Ahlus Sunnah! They boycott the people
of innovation and if it were to have occurred then indeed
innovation would not have spread. However, once a more
relaxed approach began with the innovators, they begin to
devastate the land with corruption and spread innovation and
there was no one to fend them off. They became our friends
and part of our gatherings and sittings, and subsequently
innovations begin to spread in this manner. However, if Ahlul
Bida' were boycotted (as they were supposed to be) then their
evil would indeed be minute. So the statement of the Shaykh,
"I view boycotting the people of innovation and
disassociating from them;" Boycotting: to leave or abandon,
meaning we leave them and abstain from sitting with them and
befriending them "until they repent." If they repent then
Allaah will accept their repentance and they then become part
of our gatherings and our beloved companions.

His saying, "I rule upon them based upon that
which is apparent." Meaning we rule upon the
people with only that which is apparent to us. We do
not know what the hearts holds. However, if one does
good then we bear witness to him being upon good

233
based upon the apparent and if one does evil then we
bear witness to him being upon evil based upon the
apparent. As for the hearts, then no one knows this
except Allaah.

Nevertheless, the present-day Murji'a say, "Whoever commits
an act of disbelief, shirk, or an evil deed then you must not rule
upon the apparent concerning him as you do not know what is
in his heart."

The statement of the Shaykh, "And I believe that
every newly invented matter in the religion is an
innovation, unlike those who say that there are newly
invented matters in the religion that are good. Rather,
all newly invented matters are innovation which is
extracted from the hadeeth, "Every newly invented
matter is an innovation and every innovation is a
misguidance."
367

As for ordinary matters such as clothing, living dwellings, and
transportation then these are matters that Allaah has created
and are not innovations. The previous generations did not ride
in cars and we do because they are things that Allaah has
permitted. Allaah says,

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"Say (O Muhammad ): Who has forbidden the adoration
with clothes given by Allaah, which He has produced for
his slaves, and At-Tayyibaat [all kinds of Halaal (lawful)
things] of food?"
368

So everyday matters such as clothing, housing, transportation,
and agriculture are matters that are not inclusive in acts of
worship, rather, we use them for worship. We use them to

367
Refer to the reference on the previous page.
368
Al-A'raaf: 32

234
assist us in worship. We ride cars to get to Hajj, to seek
knowledge, and we ride them to Jihaad. We also use
speakers to deliver sermons and lectures. So we use these
things to assist us in worship as they are things that Allaah has
permitted to be used for such. Thus, they are not considered
innovations. They are indeed things in which Allaah has
created for us.

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"He it is who created for you all that is on earth."
369

So the foundation of these matters is that they are lawful
whereas the foundation regarding acts of worship is a
prohibition except that evidence proves otherwise. Regarding
matters such as clothing, transportation, food, and drink, etc,
then they are all permissible except for those matters which the
evidence has prohibited.

369
Al-Baqarah: 29

235

I believe that eemaan (faith) is a statement on
the tongue, actions with the body parts, and a
belief in the heart. It increases with obedience
and decreases with disobedience. It is seventy
odd branches; the highest of them is the
declaration that none has the right to be
worshiped in truth except Allaah and the
lowest of them is removing harm from the
road.
____________________________________

This is what has been legislated concerning the topic of
eemaan. It has been mentioned in the Qur'aan repeatedly and
in numerous locations. Allaah has praised its people and has
promised them Paradise and a tremendous reward.

Eemaan is a level from the levels of the religion and the religion
has three levels as in the hadeeth of Jabreel .
370
They
are: Islaam, Eemaan, and Ihsaan.

As for Islaam then it is comprised of five pillars: Testifying that
none has the right to be worshipped in truth except Allaah and
that Muhammad is the Messenger of Allaah, establishment of
the prayer, paying the zakaat, fasting the month of Ramadan,
and pilgrimage to the sacred house of Allaah. These are from
the apparent deeds.

370
Muslim (8)

236
As for eemaan, then it is comprised of six pillars as clarified by
the Prophet :

"To believe in Allaah, His angels, His books, His messengers,
the Last Day, and to believe in the Qadr, its good and its bad."

Both of them must be present in the servant. Meaning it is
incumbent that eemaan and Islaam be within the servant so
that he may be a Muslim as well as a mu'min (believer). A
Muslim on the outside by implementing the pillars of Islaam
and a believer on the inside by believing in the six pillars of
faith. So one cannot only be a Muslim and not have any faith.
This would be the case of the hypocrites who outwardly
manifest Islaam. They pray, fast, say, "Laa ilaaha illa Allaah",
and perform the pilgrimage yet have no belief or faith in the
heart.

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"Saying with their mouths what was not in their hearts."
371

And because of this, they are in the lowest levels of the fire.
And likewise the opposite is true. One cannot be a mu'min
(believer) without Islaam (being a Muslim). He will not be a
true believer in the pillars of faith when he has no Islaam by not
praying, not paying zakaat, not fasting, and not performing the
pilgrimage. This individual is not a mu'min (believer) until he is
a Muslim, implementing all of the outer
372
as well as inner
373

pillars. This is an absolute must. So eemaan combines belief
of the heart, actions with the body parts, and a statement on
the tongue.

371
Aali Imraan: 167
372
Islaam's five pillars
373
Eemaan's six pillars

237
So this is the reason why Ahlus Sunnah wal Jama'ah as the
Shaykh mentions states that eemaan is a statement of the
tongue, belief in the heart, and action with the body parts. All
three of these matters are a must. It (eemaan) increases with
obedience and decreases with sin. This is the definition of
eemaan with Ahlus Sunnah wal Jama'ah those who are upon
the Sunnah of the Messenger and they are
those who are of the Save Sect between the deviated sects
promised with the fire by Allaah. This is the meaning of
eemaan with them and it consists of three points.

As for the Murji'a then they say that eemaan is merely an
affirmation with the heart, and actions are not inclusive. Some
of them say that actions are a condition for eemaan's
completion and some say that they are a condition for its
obligation, but either way, they are not inclusive in the definition
of eemaan. So if one were to simply affirm with his heart he
would be a believer even if he did not perform any deeds. This
is a false methodology because indeed the polytheists new
with their hearts the realism of what the Messenger
but refused to say and utter, "None has the right to be
worshipped in truth except Allaah." They refused to pray, fast,
pay the zakaat, and perform pilgrimage. Allaah says,

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"We know indeed the grief which their words cause you (O
Muhammad ): it is not you that they deny, but it is the
Verses (the Qur'aan) of Allaah that the Dhaalimoon
(polytheists and wrongdoers) deny."
374

The meaning of this verse is that they believed in the
Messenger but either arrogance, jealousy, or
preservation of their religion hindered them from stating that

374
Al-An'aam: 33

238
none has the right to be worshipped in truth except Allaah, and
hindered them from praying, fasting, zakaat, Hajj, and Umrah.
All of which are remnants of the religion of Ibraheem .
They had nothing else. They would affirm shirk by saying,
"Labaika la shareeka laka illa shareekan huwa laka tamliku wa
ma malak" (Here we are! And You have no partner except for
the partner You own and he does not own You). So they would
openly respond (to Allaah) with shirk. For this, the Prophet
responded to Allaah with Tawheed by saying,

"Labaika la shareeka labaik. Innal hamda wa ni'mata laka wal
mulk, laa shareeka lak" (Here I am (O Allaah)! You have no
partners. Verily all the praise, the blessings, and the dominion
belong to You. You have no partners)."
375

So he indeed negated the shirk. They would say that Allaah
had a partner and that they were there to worship them besides
Allaah. They would say that those partners were their
intermediaries with Allaah or mediators between them and
Allaah. They would say these things while performing Hajj. As
for prayer, then they would not pray nor would they pay zakaat,
fast, or say Laa ilaaha illa Allaah. But in their hearts they
believed that he was the Messenger of Allaah and they
affirmed it.
* /3`
"It is not you that they deny."
376

The Jews and the Christians also affirm that he is the
Messenger of Allaah.

%!# `?# =G39# $. $/&

375
Al-Bukhaaree (1549) Muslim (1183) from the hadeeth of Ibn 'Umar
376
Al-An'aam :33

239
"Those to whom We gave the Scripture (Jews and
Makkah) as they recognize their sons."
377

#%. `6% sFG` ? %!# #`. $= $_ $ #
#`2 / = !# ? 39#
"Although aforetime they had invoked Allaah (for coming
of Muhammad - sallallaahu 'alayhi wa sallam) in order to
gain victory over those who disbelieved, then when there
came to them that which they had recognized, they
disbelieved in it. So let the Curse of Allaah be on the
disbelievers."
378

So in their hearts they recognize that he is the Messenger of
Allaah but they reject saying it with their tongues and reject
following him. From this, we see that a mere affirmation of the
heart is not sufficient as the Murji'a allege.

Moreover, it is not a mere belief in the heart and a statement
on the tongue as another group from the Murji'a say. They are
known as the Murji'a Fuqahaa. They say that eemaan is a
statement on the tongue and belief with the heart even if there
are no actions. Hence, they cancel out actions by not including
it in the definition of eemaan. They came with two and left the
third. They say that actions are not necessary so long as one
states his faith and believes in it and this is therefore sufficient.
This is also a false methodology. Actions must exist. Allaah
always couples belief with action.

#`# #= Ms=9#

377
Al-Baqarah: 146
378
Al-Baqarah: 89

240
"Believe (in Islaamic Monotheism) and do righteous good
deeds."
379

He did not only say "Believe," rather He said, "Believe and do
righteous good deeds." So there will be no eemaan without
action. Thus, the methodology of the Murji'a is false in all of its
categories.

And likewise, the Ash'arees. They came with one and leave off
two. They say that eemaan is an affirmation of the heart even
if one does not state it. So whoever believes with his heart is a
believer even if he says nothing.

The truth lies with the methodology of Ahlus Sunnah wal
Jama'ah which is taken from the Book of Allaah and the
Sunnah and that is eemaan is a statement on the tongue, belief
with the heart, and action with the body parts.

His saying, "It increases with obedience." Allaah
says,

#) $ M9& `) 6& ?# $) $'
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"And whenever there comes down a Soorah (chapter from
the Qur'aan), some of them (hypocrites) say: Which of you
has had his faith increased by it? As for those who
believe, it has increased their Faith, and they rejoice."
380

This indicates that eemaan increases. The people of
misguidance say that it does not increase but it remains as one
thing in the heart. Allaah says,

379
Al-Asr: 3
380
At-Tawbah: 124

241

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"The believers are only those who, when Allaah is
mentioned, feel a fear in their hearts and when His Verses
(this Qur'aan) are recited unto them, they (i.e. the verses)
increase their Faith; and they put their trust in their Lord
(Alone); who perform As-Salaat (IqaamatasSalaat) and
spend out of that We have provided them. It is they who
are the believers in truth."
381

So He mentions actions and limits to "The believers." He
mentions statements, actions, establishment of prayer, paying
of the zakaat, and fear of the hearts. This is eemaan. This
proves that it increases with obedience. So it increases with
prayer, zakaat, and recitation of the Qur'aan. Allaah says,

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"And the believers may increase in faith."
382

This further proves that eemaan increases and likewise
decreases. And the Prophet said,

"Eemaan is seventy odd branches; the highest of it is the
statement none has the right to be worshiped but Allaah and
the lowest of it is removing harm from the road."
383

381
Al-Anfaal: 2-4
382
Al-Mudathir: 31
383

242

This hadeeth proves that eemaan has a high point and a low
point. He also said,

"Whoever from amongst you sees an evil deed then let him
change it with his hand and if he is unable to then with his
tongue and if he is then unable to then with his heart and that is
the weakest of faith."
384

This hadeeth proves that eemaan becomes weak and
decreases.

And the hadeeth,

"Go! And whoever has the least amount of eemaan in his heart
the size of a mustard's seed then remove him from the Fire."
385

This further proves that eemaan decrease until its the size of a
mustard's seed. So the people are not alike as it relates to
faith. Some of them are stronger in faith than others.

The Murji'a say that the people are the same concerning
eemaan and that there is no difference between the eemaan of
Aboo Bakr As-Siddiq and the eemaan of sinner. All of them
are believers.

As for Ahlus Sunnah then they say that his eemaan equals that
of a mountain while the eemaan of the sinner equals that of a
mustard's seed. The two of them are not equal.

So this is the meaning when it is said, "It increases with
obedience and decreases with sin." When a Muslim obeys his

384
Muslim (49) from the hadeeth of Aboo Sa'eed Al-Khudree
385
Al-Bukhaaree (7510) Muslim (193) from the hadeeth of Anas

243
Lord, his faith increases and each time he disobeys his Lord,
his eemaan decreases. This is the methodology of truth and
the accurate definition of Eemaan.


244
I view the obligation of enjoining the good and
forbidding evil upon that which the pure
Muhammadan legislation has ordained.

Explanation

The Shaykh, just as other than him from Ahlus Sunnah wal
Jama'ah, views the obligation of enjoining the good and
forbidding the evil.

Allaah says,
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39# 79`& ` s=9#
"Let there arise out of you a group of people inviting to all
that is good (Islaam), enjoining Al-Ma'roof (i.e. Islaamic
Monotheism and all that Islaam orders one to do) and
forbidding Al-Munkar (polytheism and disbelief and all that
Islaam has forbidden). And it is they who are the
successful."
386

G. z & M_z& $=9 ''? `9$/ ?
69# `? !$/
You [true believers in Islaamic Monotheism, and real
followers of Prophet Muhammad and his Sunnah (legal
ways, etc.)] are the best of peoples ever raised up for
mankind; You enjoin Al-Ma'roof (i.e. Islaamic Monotheism
and all that Islaam has ordained) and forbid Al-Munkar

386
Aali Imraan: 104

245
(polytheism, disbelief and all that Islaam has forbidden),
and you believe in Allaah."
387

And other than these verses.
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"The believers, men and women, are Awliyaa' (helpers,
supporters, friends, protectors) of one another. They
enjoin (on the people) Al-Ma'roof (i.e. Islaamic Monotheism
and all that Islaam orders one to do), and forbid (people)
from Al-Munkar (i.e. polytheism and disbelief of All kinds,
and All that Islaam has forbidden); they perform As-Salaat
(Iqaamat-as-Salaat) and give the Zakaat, and obey Allaah
and His Messenger. Allaah will have His Mercy on them.
Surely Allaah is All-Mighty, All-Wise."
388

So He made a part of their characteristics that they enjoin good
and forbid evil and the one who does not enjoin good and
forbid evil is from the hypocrites.

Allaah says,
)9# M)9# / / ``' 69$/
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"The hypocrites, men and women, are from one another,
they enjoin (on the people) Al-Munkar (i.e. disbelief and
polytheism of All kinds and All that Islaam has forbidden),

387
Aali Imraan: 110
388
At-Tawbah: 71

246
and forbid (people) from Al-Ma'roof (i.e. Islaamic
Monotheism and All that Islaam orders one to do)."
389

So they are the opposite. Instead they enjoin evil now. Rather
they are the ones who enjoin all evil and call to it. They call the
Muslims to abandon their religion and they refer to holding firm
to the religion as fundamentalism or extremism. They say "the
Muslims ought to leave this or that and that the women should
rebel and leave off the hijaab." They say, "Leave off loyalty
and disavowalment and leave the people to be one with no
differences." This is enjoining evil and they shall enjoin evil
and forbid good always and forever contrary to the believers
who enjoin the good and forbid the evil.

Enjoining the good and forbidding the evil is an obligation of the
religion. It is a must in Islaam. When enjoining the good and
forbidding evil is found then this is a sign of a successful
nation. When enjoining the good and forbidding the evil is lost
then this is the sign of the destruction of a nation.

Allaah says,
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"If only there had been among the generations before you,
persons having wisdom, prohibiting (others) from Al-
Fasaad (disbelief, polytheism, and all kinds of crimes and
sins) in the earth, except a few of those whom we saved
from among them."
390

Very few of them enjoined the good and forbade the evil and
Allaah saved them from punishment.

389
At-Tawbah: 67
390
Hud: 116

247
$= # $ #`2 / $ g& %!# ] 9# ${&
%!# #= _>#/ _/ $/ #%. )
"So when they forgot the reminders that had been given to
them, we rescued those who forbade evil, but we seized
those who did wrong with a severe torment because they
used to rebel (disobey Allaah)."
391

So He does not save anyone except the people of enjoining the
good and forbidding the evil. As for those who do not enjoin
good and forbid evil then he is either a hypocrite void of any
faith in his heart or a believer possessing weak faith. And if the
people of evil are destroyed then he is destroyed with them.
This is because he did not enjoin good and forbid evil
according to his ability. Regarding this, the Prophet
said,

"And if he is unable to then let him do so with his tongue and if
he is unable to then let him do so with his heart and that is the
weakest of faith"
392

And in another narration,

"There is nothing that remains after that from a mustard's seed
of faith."
393

This proves that the one who does not enjoin good and forbid
evil will be destroyed along with the destroyed. So enjoining
the good and forbidding evil is a must. Success is not attained
except through the existence of this matter and when enjoining
the good and forbidding the evil is lost then it is the right of the

391
Al-'Araaf: 165
392
Muslim (49) from the hadeeth of Aboo Sa'eed Al-Khudree
393
Muslim (50) from the hadeeth of Ibn Mas'ood

248
people to be destroyed and indeed there is no might or power
except with Allaah.

The saying of the Shaykh, "upon that which the pure
Muhammadan legislation has ordained" then this is
a refutation against the speech of the Khuwaarij and
Mu'tazilah who assume that enjoining the good and
forbidding evil constitutes over throwing the rulers,
breaking the ties of obedience, dividing the main body
of Muslims, and bloodshed all in the name of enjoining
the good and forbidding the evil. So they call
overthrowing the ruler, breaking the ties of obedience,
declaring Muslim blood permissible and declaring them
disbelievers enjoining the good and forbidding the evil.
This is none other than a deviation regarding this great
principle. Thus, we see the Shaykh, and other than
him from Ahlus Sunnah wal Jama'ah saying, "upon that
which the legislation has ordained." Likewise, it is
similar to what Shaykhul Islaam Ibn Taymiyyah said in
Al-Aqeedatul Waasitiyyah
394
so that it will not be
believed that enjoining the good and forbidding is
similar to the way in which the Khuwaarij and
Mu'tazilah believe. They are those who declare the
believers to be disbelievers for committing major sins
and refer to it as repelling evil. This is in opposition to
that which the Sharee'ah ordains and is considered
extremism concerning enjoining good and forbidding
evil.

So it is imperative that this point be understood. Enjoining the
good and forbidding the evil is as the Prophet
said,

"Whoever sees an evil action, let him change it with his hand
[by taking action], and if he cannot, then with his tongue [by
speaking out], and if he cannot, then with his heart."

394
Shaykhul Islam says in Al-Wasatiyyah: " By these fundamentals, then, they
enjoin good deeds and forbid evil deeds in accordance with what the Sharee'ah
ordains."

249

This is the method of enjoining good and forbidding evil
according to one's ability. So if you are not able to then you
are not held accountable for it. But you must instead hate it
with your heart and refrain and stay far away from its people.

As for those who raise arms in the face of the Muslims saying,
"This is enjoining the good and forbidding the evil", then this is
the madhab of the Khuwaarij and Mu'tazilah the people of
misguidance.

So this is the condition proclaimed by the people of knowledge;
"Upon that which the Sharee'ah ordains."


250
And thus, this is a concise creed that I have
compiled while being extremely busy so that
you may know that which is with me and
indeed Allaah is a Trustee of all that we say.
Hence, it is of no secret to you that I know of
the letter of Sulaymaan ibn Saheem that has
reached you and that it has been accepted and
believed by some of those associated with
knowledge from amongst you.

Explanation

He is addressing the people of Qasim who inquired about his
creed. He says, "So this is a concise creed that I have
compiled while being extremely busy" because he may
Allaah have mercy upon him was known for noble deeds in
da'wah and teaching and there were tremendous matters that
he undertook. So he wrote this small treatise as a response to
their inquiry and greater detail is found in the extensive books
of creed such as Al-Aqeedatul Waasitiyyah and Al-Aqeedatul
Tahaawiyyah and their explanations.

His saying, "so that you may know that which is
with me." This is because he has been maligned with
many things and accused of matters that he was free
of, so he clarifies his creed in response to his
adversaries and to prove they were lying regarding that
which they have said about him may Allaah have
mercy upon him.

His saying, "and indeed Allaah is a Trustee of all
that we say". He calls Allaah to bear witness to that
and this is the proof of his honesty and truthfulness.
Just as in the beginning of this letter he calls Allaah,
His angels, and those present from the believers to
bear witness to that which this creed is comprised of.

251

His saying, "Hence, it is of no secret to you that I
know of the letter of Sulaymaan ibn Saheem that
has reached you". Now that he has outlined his
creed, he now wants to respond to those who have
insulted him with matters he is free of. And indeed not
a prophet nor their followers were saved from such
insults. Each of them were accused of desiring the
rule, the leadership, wealth, wanting to be seen and
heard, being sorcerers, being mad men, and so on and
so on. Such is mentioned in the Noble Qur'aan from
the statements of the disbelievers in their insults of the
prophets may peace be upon them and more
specifically concerning our Prophet Muhammad
. They accused him of being a poet, a mad
man, a liar, of being taught (by a human), of wanting to
be a leader over the people. If that is the case
concerning him, then how about those other than him
from the people of knowledge such as Shaykh
Muhammad ibn Abdul Wahhab? As soon as he called
to the way of the Messenger , they
made accusations, lied, and invented matters against
him. Their lies have been documented and refuted in
various books and treatises such as "Ad-Durar As-
Sinniyyah fil Ajweebatin Najdiyyah" and similarly, other
small titles such as "Misbaah Ad-Dhulaam fiman
kathaba ala Shaykh Imaam Muhammad ibn Abdul
Wahhaab" by Shaykh Abdul Lateef ibn Abdir Rahmaan
rahimahullaah, and the refutation of Dawood ibn
Jirjees Al-Iraqi regarding the false things he wrote,
also the refutation of Dahlaan in the book entitled,
"Siyaanatul Insaan 'an Waswastu Shaykh Dahlaan"
(Aiding Mankind against the Whispers of Shaykh
Dahlan).

And Dahlaan was the Muftee of the people of Makkah. He was
superstitious
395
and came with many doubts concerning the
call of the Shaykh. He then began to lie upon him and wrote a
book entitled "Ad-Durar As-Sinniyyah fi Radd alal

395
Typically one who practices various acts of shirk such as seeking assistance with
the dead, making du'a to them, etc.

252
Wahabiyyah." In it, he mentions numerous fabrications upon
the Shaykh so as a result a scholar from the scholars of India
named Muhammad Basheer As-Sahsuwani responded by
writing " Siyaanatul Insaan 'an Waswastu Shaykh Dahlaan."
This book is in print and readily available. Likewise there is the
book "Ghaayatul Amaani fi Radd ala An-Nabahaani" written by
Mahmood Shukri Al-Aalusi.

From the fabrications of Dahlaan: "Indeed Ibn Abdul Wahhaab
wasting away and (as a result) wanted to claim prophethood for
himself however when he began to see that the people would
not believe him, he hid this idea even though it was in his
heart."
396
It is as if Dahlaan knew what was in the hearts and
knew the unseen! And there are many more laughable
fabrications. Indeed, the Shaykh is not alone in being accused
and having his call questioned (doubted). The Messengers
each took their share of accusations so their followers will
certainly have more right to be accused.

Allaah says,
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"Nothing is said to you (O Muhammad Sallallaahu 'alayhi
Wa Sallam) except what was said to the messengers
before you. Verily, your Lord is the Possessor of
Forgiveness, and (also) the Possessor of painful
punishment."
397

His saying "Sulaymaan ibn Saheem:" He was from
the Shaykh's adversaries during his time. He was the
local authority of Mi'kaal, which is a quarter located in
Riyaadh still known by its name today. The
superstitious people would gather in this quarter and
from them was Sulaymaan ibn Saheem. He lied upon

396
Siyaanatul Insaan 'an Waswastu Shaykh Dahlaan (Aiding the People Against the
Whispers of Shaykh Dahlaan) p.512
397
Fusilaat: 43

253
the Shaykh and wrote a letter causing the people to
laugh and joke about the fabrications and lies. The
Shaykh refuted the fabrications of Saheem in another
letter from his works and he points that out here. This
is the only reference to it here but the a more detailed
refutation can be found in a small letter written about
Sulaymaan ibn Saheem in which he writes,

((From Muhammad ibn Abdul Wahhaab to Sulaymaan ibn
Saheem, As to what proceeds, Indeed it has reached my
attention that you have said such and such))

And in every point he refutes him.
398

His saying, "that has reached you: It is as if he
knows that the question from the people of Qasim
concerning his creed came to him as a result of the
letter written by Saheem. So when the letter of Ibn
Saheem arrived, they wrote to the Shaykh asking him
about his creed. This is a duty! It is an obligation to
verify. So they did a good then regarding this. If
something reaches you about a person that he has
said such and such then it is an obligation to
substantiate it.

Allaah ,
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"O you who believe! If a rebellious evil person comes to
you with a news, verify it"

Meaning corroborate it!
& #7? $% '#g2 #s6`G ? $ `F=

398
"From the Writings of Shaykh Muhammad ibn Abdul Wahhaab" vol. 7, Chapter:
Personal Letters, letter 13, and letter 34

254
"..Lest you harm people in ignorance, and afterwards you
become regretful to what you have done."
399

Would that the students of knowledge and youth today followed
this methodology by verifying and leaving off discord and
hostility that exists between them. This is because they are
brothers and students of knowledge. Their creed is one wal
hamdulillaah. So if they should leave off insults and throwing
accusations at one another and verify matters; And if
something that has been said has been confirmed then they
should advise one another and not use it as an opportunity to
publicly lambaste, accuse, and fling words at one another.
This is not permissible ever! The obligation is to verify.
When it has been confirmed then the one who has fallen into
error and flaw is to be advised as there is no one from mankind
who is infallible.

There is another individual by the name of Abdullaah ibn
Saheem who was from the students of the Shaykh. He was a
good man so do not get Abdullaah ibn Saheem confused with
Sulaymaan ibn Saheem.

399
Al-Hujuraat: 6

255

And indeed Allaah knows that this man has
invented matters against me that I did not say
and the majority of them have not even come
to my attention.

From them, his statements that:

I revoke the books of the four schools of
thought.
I say "for six hundreds years the people
were not upon anything."

Explanation

Is it correct that the Shaykh revokes the four schools of
thought? This is one of the biggest of lies. The Shaykh
studied under the Hanbalee school of thought. He was not
restricted to the Hanbalee school of thought but he would also
take the evidences from the Shaafi'ee, Maalik, and Hanafee
schools of thought. This was the methodology of the Shaykh.
However his foundation was the Hanbalee school of thought
but in religious verdicts he would take from the dominant
evidence whether it be from the Ahmed ibn Hanbal's school of
thought or other than it. He did not blindly follow a school of
thought and desired the truth. This was his methodology in
religious verdicts and teaching. He would take the strongest
opinion based on the evidences from the four schools of
thought but he would not go beyond these four schools.


256
So the accusation of Ibn Saheem that the Shaykh "revokes
the books of the four schools of thought" is a lie. This is
because he may Allaah have mercy upon him never went
outside the four schools of thought. Rather he benefited from
them and gave verdicts from them using the strongest opinion
based on the evidence regardless of whether it agreed with the
Hanbalee school of thought or not as he desired the truth.

His saying "for six hundreds years the people were
not upon anything," meaning he declares the people
to be disbelievers. This is from the fabrications of Ibn
Saheem, that the Shaykh declares the people to be
disbelievers. Why does he declare them to be
disbelievers (according to Saheem)? Because he calls
to Tawheed and forbids Shirk. So with this he alleges
that he deems the people to be disbelievers. Rather
he has done nothing more than call to Tawheed and
forbid Shirk and has not declared the people to be
disbelievers. He has not declared anyone to be a
disbeliever except that which has been confirmed by
evidence from the Book and the Sunnah as is
presented in the ten nullifiers of Islaam which he wrote.


257

I claim ijtihaad
400
(for myself) and that I am
beyond taqleed.

Explanation

"I claim ijtihaad (for myself)." They say that he
alleged independence regarding ijtihaad and that he
was able to compete with the four Imaams. This is a
lie as the Shaykh was Hanbalee but not a blind
follower of the school or the Imaam. He took the
dominant opinion based upon the evidence even if it
were in other than his school of thought as he desired
the truth. Similar to Shaykhul Islaam Ibn Taymiyyah,
Ibn Qayyim and other than them were not blind
followers rather they took the position established by
evidence but they would not go outside of these four
schools which is that of the four Imaams in which they
studied, understood, compiled words about, and to
which the Muslims have inherited from generation to
generation. So he does not claim unlimited religious
jurisprudence, meaning he does not view himself on
the level of the four great Imaams such as Aboo
Haneefah, Maalik, Shaafi'ee, Ahmed and even Al-
Awzaa'ee but they lie upon the Shaykh.

His saying, "beyond taqleed." Taqleed is accepting
the statement of a scholar without knowledge of its
evidence. Taqleed is of two categories:

Blind taqleed which is blind fanaticism to a statement
of a scholar even if it be in opposition to the evidence.
The Shaykh Muhammad was not affiliated with this.

400
Permissible interpretation and opinion derived from evidences of the Qur'aan,
Sunnah, and understanding of the Salaf. The scholars are the only ones qualified to
partake in ijtihaad.

258
Taqleed with the truth. This is the take a statement of
a scholar that coincides with the evidence. This is
taqleed with the truth and following the people of truth.
They refer it to this as taqleed or following as the
meaning is basically one. Yoosef said,

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"And I have followed the religion of my fathers, Ibraheem
(Abraham), Ishaaq (Isaac) and Ya'qoob (Jacob)."
401

So this is in fact following the truth.

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Muhaajiroon) and also those who followed them
exactly."
402

This is referred to as "following" so whoever is upon the truth
then we follow him.

401
Yoosef: 38
402
At-Tawbah: 100

259
I have said differing amongst the scholars is a
wrath.

Explanation

This is yet another lie upon the Shaykh because differing
amongst the scholars in the various subsidiary matters of the
religion and ijtihaad is not a wrath. The scholars work hard,
research, and investigate. If they are correct then they get two
rewards and if they error then they are given one reward. So
the process of ijtihaad is something desired and differing
concerning this matter is not to be considered blameworthy.
The Companions may Allaah be pleased with them would
differ concerning religious verdicts, each of them stated that
which became apparent to him from the evidence. This type of
differing is praiseworthy as it is researching of the truth.

As for the blameworthy differing then it is actual differing
concerning the truth itself. It is not permissible to differ
concerning the truth after it has been made clear. Rather it is
an obligation to take the truth and not deviate from it.

So ikhtilaaf (differing) is of two types:

Blameworthy differing as Allaah says,
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"And hold fast, all of you together, to the Rope of
Allaah (i.e. This Qur'aan), and be not divided among
yourselves."
403

403
Aali 'Imraan: 103

260
We see that dividing and differing are both blameworthy.
Anything that leads to rejection of the truth and blind
following of falsehood is blameworthy.

Differing in which the truth is being searched for.
This is praiseworthy and whoever is correct then
he gets two rewards and whoever errors gets one
reward. If it comes to our attention that he has
made an error then we do not take his statement
rather we take the statement of the one who was
correct. This is what is demanded.

So as a result, we see that the scholars of fiqh (jurisprudence)
say: There is no disparagement in matters of ijtihaad. For
example, greeting the masjid at times when prayer is
prohibited. Some of the scholars say that it is prayed following
the statement of the Prophet , "When one of you
enters the masjid then do not sit until he prays two rak'ats."
They say that this is general and includes the prohibited times
and other than that because it contains an underlying
reason.
404
Likewise, there is a group who say that you do not
pray at these times, not greeting the masjid or any other
voluntary prayer because the Prophet forbade
praying after the Asr prayer until the sun sets. He also forbade
praying after Fajr prayer until the sun completely rises.
405
So
they place the general prohibition and apply it to a general
action. Thus, whoever takes this opinion is not to be
disparaged just as the one who take the first opinion is not to
be disparaged because both of them have their references.
These are matters of ijtihaad that are not permissible to hold
enmity or hostility as the Companions differed in the subsidiary
matters and they were all brothers.

404
The voluntary prayers can be divided into two categories: 1) Those that are
performed without specific reason, such as one's desire to pray at any time with no
other purpose other than to increase his good deeds. 2) Those that are performed for
a specific reason such as the two rak'ats after wudhoo'. The reason: one performed
wudhoo and desired to follow the hadeeth of the Prophet which
encourage these two rak'ats.
405
Al-Bukhaaree (588) Muslim (825) from the hadeeth of Aboo Hurairah

261
Upon the Prophet's return from Al-Ahzaab he
prepared his Companions to go into battle with the Jews of
Bani Quraithah and he said, "None of you should pray the 'Asr
prayer except in Bani Quraithah."
406
Some of the Companions
said that the intent of the Messenger was that
they should be prayed on time and not that they should actually
pray until they arrive at Bani Quraithah so they prayed on the
road while others said that the Messenger specifically stated, "
None of you should pray the 'Asr prayer except in Bani
Quraithah" so they delayed the Asr prayer until they arrived at
Bani Quraithah. When they asked the Prophet ,
he did not disparage either of the two groups as each of them
had a source of evidence. Thus, ijtihaad of this type is not to
be disparaged nor should it be said that it is a "wrath." Rather
we say it is ijtihaad and researching for the truth.

406
Al-Bukhaaree (946 and 4119) Muslim (1770) with the wording "Thuhr" from the
hadeeth of Ibn Umar

262
I deem a person who seeks nearness to Allaah
through the righteous as a disbeliever, I deem
Al Boseery a disbeliever for his poem: "O
noblest of creation," and that I have said: "If I
had the ability to destroy the dome of the
Messenger of Allaah that I
would have indeed destroyed it"

Explanation

His saying, "I deem a person who seeks
nearness to Allaah through the righteous as a
disbeliever." This restricted ruling is incorrect.
Seeking aid here has a detailed explanation. If
any part of worship has been delegated to the one
whose aid is being sought such as the worship of
graves and those who slaughter to the dead,
swearing an oath by them, seeking assistance
through them, then all of this is major shirk
because it is worship to other than Allaah.
However, if nothing of worship has been delegated
to them and one merely seeks closeness to Allaah
through them or an intermediary between him and
Allaah then this is an innovation and not disbelief.
Examples of this include asking (Allaah) by ones
prestige or reputation, by the right of so and so, or
saying, "by your Prophet," or "by your servant so
and so," all without delegating any act of worship
to them and merely using them as an intermediary
between Allaah to accept his supplication then this
is an innovation. Allaah has commanded us to
supplicate to Him without an intermediary.

Their statement: The Shaykh declares one who seeks
nearness to Allaah as a disbeliever unrestrictedly, is false. The
Shaykh is free of this.


263
His saying, "I deem Al Boseery a disbeliever for
his poem: "O noblest of creation." This is a
matter of a specific declaration of disbelief however
it is as if the Shaykh did not intend a specific
declaration of disbelief even though the speech of
Al-Boseery was clear disbelief such as his poem
addressed to the Prophet in which
he says,

"O noblest of creation there is no one that I turn for protection when
something occurs of evil besides you.
Verily the dunya is from your bounties and indeed the knowledge of The
Lawh and The Pen lies with you.
If you do not take hold of my hand in the hereafter for safety then indeed I will
be lost.
Indeed I shall be cared for by him for my name is Muhammad and verily he is
the most trustworthy of creation to care for the people."

To the end of what he said in "Al-Burdah" which is disbelief.
However it could be possible that this individual has not
received the evidence or made an incorrect interpretation. In
that case, he is not declared a disbeliever until the proofs have
been established against him. Also, the Shaykh did not know
what was finally written for him.

His saying, "and that I have said: If I had the
ability to destroy the dome of the Messenger of
Allaah that I would have indeed
destroyed it."

And this is from the lies upon the Shaykh. It is well known that
the Messenger was buried in his house safe
from extremism. His house consists of walls and a roof. This
roof was present at the time of his burial . What
exists there now is the removal of the original roof and it being
replaced in the form of a dome. The Shaykh does not see this
as a evil thing. The Messenger was buried in
his home and continues to be buried there as a preservation
from extremism. Likewise, Aa'isha, upon mentioning the

264
prohibition of the Prophet from extremism with
graves said, "Had it not been so, his grave would have been in
an open place. But it could not be (in an open place) due to his
fear that it might be taken as a masjid."
407
This narration makes
it clear that he was buried in his house as a preservation
against extremism. So they accuse the Shaykh by making the
dome of the Messenger similar to other domes built upon
graves as a sign of veneration and this is incorrect. Domes
built upon graves are an opposition to the Sharee'ah.
Meaning; For a dead individual to be buried and have a
structure or dome built over his grave or it be taken as a masjid
is what the Messenger forbade as it is a path to
shirk. The Companions were the best of generation of this
nation yet they were buried in graveyards and nothing was put
over their graves. Indeed the Messenger was
isolated and placed in his home as a safeguard against
fanaticism. And there is a difference between that which was
built upon it for the sake of glorification and that which was built
upon it for the sake of preservation from extremism.

Building on graves for glorification is forbidden as it is a conduit
to shirk and it is that which the people become attached to.
However, the grave of the Messenger has not been built upon
for this purpose but rather he was buried in his home and its
reasoning was to preserve him. What do you think if the
Messenger were buried in a graveyard? What will be in his
presence from huge crowds, extremism, and the actions of the
ignorant? But Allaah accepted the supplication of His Prophet
when he said, "O Allaah, do not let my grave be made into an
idol to be worshipped."
408

407
Al-Bukhaaree (1330) Muslim (529) from the narration of Aa'ishah (Allaah be
pleased with her) .
408
Narrated by Imaam Maalik in his Muwaatta (414) from the hadeeth of Ataa ibn
Yassar . It has also been narrated by Ibn Abdul Barr in a connected chain from the
hadeeth of Aboo Sa'eed Al-Khudree in the book At-Tamheed (5/43) also
refer to Al-Istithkaar (2/359). Also narrated by Imaam Ahmed in his Musnad (2/246
#7358) and Al-Humaidi in his Musnad (2/445 #1025) and Ibn Sa'd in At-Tabaqaat Al-
Kubra (2/241) from the hadeeth Aboo Hurairah with the exclusion of the word
"worshipped."

265
So Allaah answered his supplication and he was subsequently
buried in his home as preservation.

Ibn Qayyim rahimahullaah said in a poem,

"So the Lord of the Worlds answered his supplication and surrounded him
with three walls - through his supplication, his surroundings became a glory,
a protection, and defense"
409

So this is the difference between the grave of the Prophet
and the grave of others that have been built upon.
So let us not compare the two by saying that because the
grave of the Messenger has been built upon and has a dome
then it must be permissible to build upon other graves and
place domes on them as is said by the superstitious.

409
Sharh An-Nooniyyah by Ahmed ibn Eesaa (2/352)

266
If I had the authority over the Ka'bah then I
would take its drain and make it into a drain
made of wood. I prohibit visiting the grave of
the Prophet . I prohibit visiting
the grave of ones parents and other than them.
I declare the one who makes an oath upon
other than Allaah a disbeliever.

Explanation

This is yet another lie upon the Shaykh. Allegedly he says, "If I
had ability to take the drain of the Ka'bah," because the drain of
the Ka'bah is presently made from gold. They claim that the
Shaykh says, "If I had the authority I would indeed take it and
place in its place a drain made of wood." This is a lie upon the
Shaykh. There is no problem with the drain of the Ka'bah
being made from gold because gold does not erode or change.
However, if it were made from wood then it would be eaten by
termites and deteriorate. They Shaykh has never said anything
concerning the drain of the Ka'bah yet they accuse him of this.
They accuse even to the point of alleging that he said, "Verily
my stick is better than the Messenger because the Messenger
is dead and is not benefiting anyone. As for my
stick, then I benefit from it and hit with it." This is from the
greatest of lies upon the Shaykh.

Likewise they claim that the Shaykh prohibited visiting the
grave of the Prophet and this is also incorrect.
Rather he may Allaah have mercy upon him would visit the
grave of the Prophet . The grave of the
Messenger is visited just as other graves are visited. He
said, "And visit the graves as they are a reminder of
the hereafter."
410
So inclusive in this is the grave of the
Messenger . It is visited and peace is conveyed
to him just as other graves are visited and peace is conveyed

410

267
to them. So the Shaykh did not prevent visiting that is done
according to the Sharee'ah. Rather he prevented visitations to
the grave of the Messenger and other than him that were done
upon innovation or shirk. So whoever visits graves for the
purposes of supplicating the dead, seeking aid with its
inhabitants, or seeking blessings from them or the dirt they are
buried in then this was prohibited by all of the scholars the
Shaykh and other than him. As for visitations according to the
Sharee'ah whose intent is to convey the salutation upon the
dead or supplicating, and taking a lesson from the graves then
is not disparaged by anyone from the scholars.

So the Shaykh disparaged visitations to the graves that were
upon shirk and innovation and not visitations upon the
Sharee'ah but those making accusation try to deceive the
people with this speech.

His saying, "I prohibit visiting the grave of ones
parents and other than them." This is on the
basis of their allegation that he declared those who
came before him to be disbelievers so the people
would then say (mockingly) do not visit your
parents because they are disbelievers and this is a
lie. The Shaykh idea concerning those who died
or what they died upon. The foundation of course
is to have the best assumption regarding Muslims
who have died. So once again, this is yet another
lie upon the Shaykh rahimahullaah.

His saying, declare the one who makes an oath
upon other than Allaah a disbeliever." Such is
the ruling for swearing and oath by other than
Allaah. The Messenger said,
"Whoever swears by other than Allaah, then he
has indeed committed disbelief or shirk."
411

However, this does not mean the disbelief that
removes one from Islaam, rather it is minor
disbelief. Minor shirk as well, does not remove one

411
Aboo Dawood (3251) At-Tirmidhi (1535) Ahmed (2/125 # 6072) from the hadeeth
of Ibn Umar

268
from Islaam. So the one who says that swearing
and oath by other than Allaah is disbelief or shirk
and he intends minor shirk and kufr then this is
correct. This is because the Messenger referred to
it as both disbelief and shirk. However, if he
intends that it is disbelief and shirk that removes
one from Islaam then this is falsehood.


269
I consider Ibnul Faaridh and Ibn Arabi
disbelievers and I have burned "Dala'ilul
Khairaat" and "Rawd Ar-Riyaheen" and I refer
to it instead as Rawd Ash-Shayateen.

Explanation

Ibn Al-Faaridh is the author of a poem on wahdatul wujood
,412

which contains disbelief and infidelity and indeed Allaah's
refuge is sought! However the Shaykh did not declare it's
author to be a disbeliever because he did not know what his
end was nor whether the argument was ever established
against him or not. He said that it contains disbelief and heresy
but when it came to its author he stopped. This is the
methodology of Ahlus Sunnah wal Jama'ah. They do not bear
witness that anyone is in either paradise or hell except whom
the Messenger of Allaah has bore witness to.

As for Ibn Arabi then he is well known. He was Muhyee Deen
ibn Arabi At-Taa'ee, the Imaam of the people of wahdatul
wujood. Ibnul Faaridh was a follower of Ibn Arabi.
Nevertheless the Shaykh did not determine they were
disbelievers even though they both said statements of disbelief,
misguidance, and heresy. However, a specific declaration of
disbelief requires evidence because he could have repented
and he may have died upon repentance and Allaah knows
best.

Another lie on the Shaykh as well is their allegation that he
burned the book Dala'il Khairaat. Dala'il Khairaat is a book
of "Peace and blessings upon the best of creation" and it
contains extremism. It also consists of supplications for the
Messenger . So it is definitely a book of

412
Pantheism or the belief that Allaah is everywhere and in everything or that
everything is in fact Allaah and we seek Allaah's refuge!

270
falsehood but the Shaykh did not burn it. Instead he would
advise reading beneficial books that were free of misguidance.

Likewise the book Rawd Ar-Riyaheen was a book of
fanaticism concerning the Prophet but burning
it would have no point.

They have lied upon the Shaykh and said that he referred to
the book as Rawd Ash-Shayateen and all of these are of
course fabrications upon the Shaykh.


271
My response to all of these matters are:

Glory be to You (O Allaah) this is a great lie
and before him (Ibn Saheem) there were those
who lied upon Muhammad
alleging that he insulted Eesa the son Maryam
may the peace and blessings be upon them
both and that he insulted the righteous. So
similar are their hearts with their lies and false
statements.

Allaah says:
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"It is only those who believe not in the Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc.)
of Allaah."
413

And they fabricated lies upon him
alleging that he said the angels, Eesaa, and
Uzair are all in the fire. So Allaah revealed
concerning this,

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413
An-Nahl: 105

272
"Verily those for whom the good has preceded from
us, they will be removed far there from (Hell) [e.g.
'Eesa (Jesus), son of Maryam (Mary); 'Uzair (Ezra),
etc.]."
414

Explanation

These matters in which they have fabricated, the Shaykh
rahimahullaah responds by saying, "Glory be to You (O
Allaah) this is a great lie." All of that which has been said in
these words are great lies that the Shaykh has not said and is
free of. May Allaah's far reaching mercy be upon him.

His saying "and before him there were those
who lied upon Muhammad ."
"Before him" meaning Ibn Saheem there were
those who fabricated lies on the Messenger of
Allaah from amongst the
disbelievers and polytheists. The Shaykh is
basically saying, "So I indeed have an example in
the Messenger , if Ibn Saheem
fabricates lies against me then indeed the
Messenger was lied upon with
matters far greater than this."

They said about the Messenger, that he insulted Eesa the
son Maryam" and thus the verse of the Most High was
revealed,

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414
Anbiyaa: 101

273
"Certainly! You (disbelievers) and that which you are
worshipping now besides Allaah, are (but) fuel for Hell!
(Surely), you will enter it."
415

They said that Muhammad insults Eesaa and his mother
because Eesaa is worshipped besides Allaah so this means he
is in the fire.

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"And say: Are our aaliha (gods) better or is he ['Eesa
(Jesus)]?"
416

Meaning 'Eesa . So Allaah revealed,

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"Verily those for whom the good has preceded from Us,
they will be removed far there from (Hell) [e.g. 'Eesa
(Jesus), son of Maryam (Mary); 'Uzair (Ezra), etc.]. They
shall not hear the slightest sound of it (Hell), while they
abide in that which their own selves desire."
417

This verse was revealed concerning the one who is worshipped
and is pleased with such worship. Eesaa was not pleased with
worship nor commanded them to worship him rather he
commanded them to worship Allaah .
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415
Anbiyaa: 98
416
Az-Zakhruf: 58
417
Anbiyaa: 101

274
"Never did I say to them aught except what You (Allaah)
did command me to say: 'Worship Allaah, My Lord and
Your Lord."
418

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"['Eesa (Jesus) said]: And Verily Allaah is my Lord and
your Lord. So worship Him (Alone). That is the Straight
Path. (Allaah's religion of Islaamic Monotheism which He
did ordain for all of His prophets)" [Tafseer At-Tabari]."
419

So Eesa did not call the people to worship him, rather
he renounced it. Furthermore, those who called the people to
worship them are those who shall be in the fire with the one
that worshipped them.

As for Eesaa, Uzair, and other prophets then they disparaged
such things in their lifetime. When they died, it was the people
who did this after their death. Eesa said,

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"But when You took me up, You were the watcher over
them, and You are a witness to all things. (This is a great
admonition and warning to the Christians of the whole
world)."
420

So the prophets, messengers, and righteous never ordered the
people to worship them.

418
Al-Maa'idah: 117
419
Maryam: 36
420
Al-Maa'idah 117

275
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"And if any of them should say: Verily, I am an Ilaah (a
god) besides Him (Allaah), such a one we should
ecompense with Hell. Thus we recompense the
Dhaalimoon (polytheists and wrong-doers, etc.)."
421

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"It is not (possible) for any human being to whom Allaah
has given the Book and Al-Hukm (the knowledge and
understanding of the laws of religion, etc.) and
prophethood to say to the people: Be my worshippers
rather than Allaah's."
422

So Allaah freed the prophets from this speech. Eesaa never
told his people, "Worship me" but rather they began to worship
him after his death.
423
Hence there is not blame upon him
and Allaah responded to them by saying,

"Verily those for whom the good has preceded from Us.
"
424

421
Al-Anbiyaa: 29
422
Aali 'Imraan: 79
423
After his death meaning according to their beliefs as the Muslims do not believe
that Eesaa died.
424
Al-Anbiyaa: 101

276
From them was Eesa , "They will be removed far
there from (Hell) [e.g. 'Eesa (Jesus), son of Maryam (Mary);
'Uzair (Ezra), etc.]. They shall not hear the slightest sound
of it (Hell), while they abide in that which their own selves
desire"

And He said,
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"And when the son of Maryam (Mary) is quoted as an
example [i.e. 'Eesa (Jesus) is worshipped like their idols),
behold! Your people cry aloud (laugh out at the
example)."
425

They say if our gods are in the fire then surely Eesa is among
them because he is also worshipped besides Allaah. They
wanted nothing more than to reject the Messenger
. Allaah says,

"They quoted not the above example except for argument.
Nay! But they are a quarrelsome people. He ['Eesa
(Jesus)] was not more than a slave. We granted Our favor
to him, and We made him an example to the Children of
Israel (i.e. his creation without a father)."
426

Thus, Allaah refutes them in two places; in both Soorah Al-
Anbiyaa and Az-Zakhruf. Such is the Qur'aan, it refutes the

425
Az-Zakhruf: 57
426
Az-Zakhruf: 58-59

277
people of falsehood and rebuts their doubts and all Praise is
due to Allaah.

So surely if they accused the Messenger of
declaring The Messiah a disbeliever and that he is in the fire
because the Christians worshipped him then how are they not
going to accuse Shaykh Muhammad ibn Abdul Wahhab?!

"And they fabricated lies upon him
alleging that he said the angels, Eesaa, and
Uzair are all in the fire." Because they were
worshipped besides Allaah and because the verse
says,

"That which you are worshipping now besides Allaah, are
(but) fuel for Hell!"
427

So they say this is general and includes the angels, Eesaa,
Uzair, and the righteous.

The response to this has preceded, and that is none of these
people desired worship to be done to other than Allaah rather
they condemned it during their lives so they are far from the
fire, "They shall not hear the slightest sound of it (Hell),
while they abide in that which their own selves desire."
They are Eesaa, Uzair, and anyone whose good has
righteousness has been mentioned by Allaah then he is far
from the Fire. If he were worshipped after his death then this
does not harm him in the least as he used to condemn it while
alive.
Our Prophet Muhammad is worshipped after
his death. He is worshipped by superstitious Soofees and
polytheists. Is the Messenger to be blamed for

427
Al-Anbiyaa: 98

278
this? Or do we say that Muhammad is in the Fire because he
is now worshipped besides Allaah?! No, because he
condemned such acts during his lifetime and would fight
against it with the sword. As for him being worshipped after his
death then no such blame goes back to him.


279
And as for the other issues and they are:
That indeed I say:

1. A persons Islaam is not complete until
he knows the meaning of Laa ilaaha illa
Allaah and I inform anyone who comes to
me of its meaning.
2. I declare the one who makes a vow by
other than Allaah a disbeliever if the
intention of his vow is to draw closer to
other than Allaah and takes this vow for that
reason as a disbeliever.
3. And that any slaughter made to other
than Allaah is disbelief and hence such a
sacrifice is forbidden.

Then these issues are the truth and I have
stated them and I have evidence from the
speech of Allaah, the speech of his Messenger
, and the speech of well known
scholars such as the four Imaams. And if
Allaah makes it easy for me I will present this
answer in a small letter Inshaa Allaah.

Finally, know and reflect on Allaah saying,


280
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.
"O You who believe! If a rebellious evil
person comes to you with a news, verify it,
lest you harm people in ignorance, and
afterwards you become regretful to what you
have done."
428

Explanation

His saying, "A persons Islaam is not complete
until he knows the meaning of La ilaaha illa
Allaah." This speech is correct. The Shaykh
would teach the people that the meaning of Laa
ilaaha illa Allaah is: None has the right to be
worshipped in truth except Allaah and anything
besides Him that is worshipped is false and shirk.
Is this something that the Shaykh should be
rebuked for? The answer is no as this is the
methodology of the prophets.

His saying, "I declare the one who makes a vow
by other than Allaah a disbeliever." This is also
correct. Whoever vows by other than Allaah then
he is a disbeliever because he has displaced and
aspect of worship for other than Allaah. So again,
there is no rebuke upon the Shaykh, or other than
him for that matter, if he declares this one to be a
disbeliever due to this action.

428
Al- Hujuraat: 6

281
His saying, "And that any slaughter made to
other than Allaah is disbelief." This correct as
well. As Allaah says,

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"Say (O Muhammad ): Verily, my Salaat (prayer), my
sacrifice, my living, and my dying are for Allaah, the Lord
of the 'Aalameen (mankind, jinns and All that exists). He
has no partner."
429

Likewise in the Sunnah,

"The curse of Allaah is upon the one who slaughters by other
than Allaah."
430

His saying, "such a sacrifice is forbidden." This
is because another name has been invoked
besides Allaah's and Allaah says,

#=2'? $ `9 .` ``# !# =
"Eat not (O believers) of that (meat) on which Allaah's
Name has not been pronounced (at the time of the
slaughtering of the animal)."
431

M`m `3= G9# `$!# `t: :# $ & 9 !# /

429
Al-An'aam: 162-163
430
Muslim (1978) from the hadeeth of Alee ibn Abee Taalib
431
Al-An'aam: 121

282
"Forbidden to you (for food) are: Al-Mayta (the dead
animals - cattle-beast not slaughtered), blood, the flesh of
swine, and the meat of that which has been slaughtered as
a sacrifice for others than Allaah."
432

His saying, "Then these issues are the truth and
I have stated them." Because they are the
conformance with the Book and the Sunnah. So
there is no blame upon the Shaykh, but rather he
should be thanked for this and supplicated for.
However, they desire to exchange the good for
evil!

And so this completes this explanation of this blessed letter
and Allaah knows best.
May the peace and blessings of Allaah be upon Muhammad,
his family, and his companions.

And All Praise is due to Allaah, The Lord of the Worlds.

Muharram, 1, 1426

432
Al-Maa'idah: 3

The Creed of The Imaam, The Reviver, Muhammad Ibn Abdul Wahhaab

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The Creed of The Imaam, The Reviver, Muhammad Ibn Abdul Wahhaab

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