Monotheism The Way to the One True God · Dedication To my loving brothers and spiritual family, in South Africa and the world

Monotheism

The Way to the One

True God The Sunni Tenets of Faith

By

Knower of Allah, Coach to the Seekers of God, Head of the Qadiri Shadhili Tariqa

Of Asha’ari Creed, Hanafi Legal School, and Hussaini Descent

Shaykh Hazem Abu Ghazaleh

الحقإلله الواحد اطريق : التوحيد

رشح عقيدة أهل السنة والجامعة

حازم نايف أبوغزالةالشيخ

العارف باهلل، مريب السالكني، شيخ الطريقة القادرية الشاذليةاألشعري السلفي عقيدة، الحنفي مذهبا، الحسيني نسبا

Copyright © 2016 Hadi Abu Ghazala

All rights reserved.

ISBN-13: 978-1533185136

www.hazemabughazaleh.com

http://www.hazemabughazaleh.com/

Dedication

To my loving brothers and spiritual family,

in South Africa and the world.

Monotheism:

The Way to the True One God

التوحيد:

طريق اإلله الواحد الحق

i

Contents

Chapter 1: Introduction ____________________________________ 4

1.1 Background ..................................................................... 4 1.2 The Benefit ..................................................................... 5 1.3 Descriptions .................................................................... 6 1.4 Origins ............................................................................ 7 1.5 Legality ........................................................................... 8 1.6 The Appearance of Divisions ............................................ 9 1.6.1 Emergence of Mutazilah ................................................ 13

1.6.2 Re-appearance of the Sunni School ............................... 15

1.6.3 Disputes ......................................................................... 18

1.7 The Honour of the Intellect ............................................... 19 1.8 Al-Ghazali on Teaching the Creed ...................................... 23

Chapter 2: Judgment Subdivisions ___________________________ 26

2.1 Logical judgment .............................................................. 26 2.2 Legal Judgment ................................................................ 27 2.3 Standard Judgment .......................................................... 28

Chapter 3: The Necessary, Inconceivable and Conceivable for God _ 31

3.1 The Necessary Attributes of God ....................................... 31 3.1.1 The Self Attribute: Omnipresence ................................. 31

3.1.2 Negator Attributes ......................................................... 64

3.1.3 Affirmative Conceptual Attributes................................. 77

3.1.4 Affirmative Qualitative attributes ................................. 86

3.1.5 Divine Transcendence .................................................... 88

3.1.6 Negation of Divine Motive ............................................. 93

3.1.7 Negation of Effect by Embedded Force in the Cause .... 95

3.2 The Inconceivable for God ................................................ 99 3.2.1 Inconceivable Plurality ................................................. 102

3.2.2 Inconceivable Similarity to Incidents ........................... 102

3.2.3 Inconceivable Compulsion ........................................... 104

3.3 The Conceivable for God .................................................. 105 3.4 Divine Wisdom ................................................................. 118

Chapter 4: The Perfection of the Prophets ___________________ 120

Shaykh Hazem Abu Ghazaleh الشيخ/ حازم أبوغزالة

ii

4.1 Introduction ..................................................................... 120 4.2 The Necessary, Inconceivable and Conceivable ................. 127

4.2.2 Truthfulness ................................................................. 131

4.2.3 Trustworthiness ........................................................... 132

4.2.4 Conveyance of the Message ........................................ 134

4.2.5 Astitutness ................................................................... 136

4.3 What is Conceivable for Prophets ..................................... 137 4.4 What is Inconceivable for Prophets ................................... 139 4.5 The Flawlessness of the Prophets ..................................... 145

4.5.1 What is the Meaning of the Flawlessness of Prophets 147

4.5.2 The Views of the Scholars on the Flawlessness of Prophets 147

4.5.3 The Perfect Prophets ................................................... 150

4.6 The Flawlessness of Honourable Angels ............................ 199 4.7 Protection of Men of God ................................................. 209 4.8 A Final Word of ................................................................ 210

Chapter 5: Belief in the Unseen _____________________________ 217

Chapter 6: Islam and Iman In Contrast _______________________ 222

6.1 Introduction ..................................................................... 222 6.1.1 Linguistic Level ............................................................. 222

6.1.2 Exegesis Level .............................................................. 223

6.1.3 Legal Level ................................................................... 225

6.2 Determinism and Free-will ............................................... 226

Chapter 7: Appendices ____________________________________ 231

7.1 Jawharat Al-Tawheed ...................................................... 232 7.2 The Creed of Imam Al-Tahawi .......................................... 247

Chapter 8: Ultimate Summary _____________________________ 264

Chapter 9: Bibliography __________________________________ 265

Chapter 10: About the Author: ______________________________ 267

Monotheism:


: التوحيد


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Acknowledgement

I would like to express my innermost thanks, first and for all, to my

Most Loving and Caring Almighty Lord for all His blessings. My

deepest appreciation is also to our Most Compassionate Prophet

Mohammad, blessings be upon him, for all his guidance. Further, my

sincere gratefulness is to my spiritual chain masters for their work on

our spiritual development.

I would also to thank my loving brothers and spiritual family in South

Africa and the World. I would also like to express thanks to translators,

proofreaders and support group without whose help this work would

never have been completed.

Finally, special thanks are to our spiritual son Dr. Ibrahim Al-Harthy,

of Jordan, for his scientific contribution; Mr. Aref Rasheed, Mr. Saeed

Al-Haqq, of New Zealand, as well as Mr. Salih Manie, of South Africa,

for their invaluable proofreading efforts. Last but not least, may Allah

reward my son Hadi Abughazalah for his efforts in translation and

production of this book. May Allah as well reward those who

contributed for the final print and distribution of this blessed effort.

Thank you for your patience, guidance, and support.

Monotheism:


: التوحيد


1

Introduction مقدمة

All praise is due to Allah, the True God Who

suffices the needs of His creation. Due

greeting is offered to those slaves Whom

He elected for His Presence.

وسالالالالالالالالالالالالال كفى اإلله احلق الذي احلمد هلل اصطفى حلضرته. الذين عباده على

Allah declared the ultimate purpose behind

our creation in His book “I have not created

the Jinn and the Human except to worship

Me”1. Majority of scholars interpreted this

‘worship’ as “knowledge” of Him Most

High.

ما بعد، فقد أوضالالالالالالالالالالال احلق تبا وتعا أ كتالالابالاله الع ي اهلالالدم من قلق الالا فقالالا

(. وما خلقت اجلن واإلنس إال ليعبدون ) وقالالالالالر ارع العلمالالاس تف الالالالالالالالالالالالالالال الالذه

. يعرفون اآلية الكرمية أي إال لالال

Accordingly, to achieve this ultimate

purpose, Allah has sent Messengers to call

people to the pure Oneness of the Almighty

Allah, and to clear misconceptions about

the essence of the Most High. This call

addressed the innate nature of human

beings that acknowledges the presence of

the True God Who takes care of the

universe around.

هللا سالالالالالالالالالالالالالالالالال أ ولتحقيق الالذه اليالالايالالة، فقالالد ال الالالا إ الكرا سالالالالالالالالالالالالالالاللالالاله تبالالالا وتعالالالا

ب هلل اخلالالالالالالالالالالال الالالتالال الاليالالالالالالالالد إ داعالالن من قالالالطاالالا ممالالا العقالالا الالد وت قيالالة ، العالالا ن

. ج لالالاله جالالال هللا ك الالاله عن وقرافالالالا زيغ و الالالذه الالالالدع ع جالالالاس تلبيالالالة الالالا ا فطر عليالالالاله الطبالالالالا ة ال الالالالالالالالالالالالالالالليمالالالالة من االع ام

ه األك ان. ب ج د إله ق مدبر هلذ

The basis of the call of the Messengers was

the knowledge of Allah, His attributes and

actions, through affirmative thinking and

sound belief, without involving the intellect

in things that fall beyond its capacity.

كالان األسالالالالالالالالالالالالالالالالا الالذي ب علياله األ بياس و الكرا دع هتم معرفالالالالالالالالة هللا تعالالالالالالالالا ، ومعرفالالة صالالالالالالالالالالالالالالالفالالاتالاله وأفعالالالالاله والتعرم عليالاله معرفة تفكر جاز واعتقاد سالالالالليم مة عد

إقحا العق أم ف ق طاقته.


2

Learning the Oneness of God is obligatory.

The benefit of such learning (Al-Hashimi,

1960, pp. 22-24), is:

the validation and success of our

devotions in this world, and

the attainment of God’s satisfaction

and bliss in the Hereafter.

هللا قد اهلامشي بن حممد سالاليدي ويق الت يد علم تعلم وفرضالالية ضالالرو ع سالالره

إن فا دته ومعرفته وجنا اا األعما صحة الد يا ، اآلقرع الف ز برضا هللا وج اته. و

This book demonstrates the tenets of faith

of the Majority Sunni Muslims. It clears up

some misconceptions and refutes false

claims on the subject, while at the same

time shows the tenets of faith of early

Muslims, later scholars and the renowned

imams following the most Honorable

Prophet, may peace and blessings of Allah

be upon him.

تربز عقيدع أ ال الالالالالالالالالالالالالالال ة ذه الرسالالالالالالالالالالالالالالالالة ة وت يالالالالالال مالالالالالالا علق علياالالالالالالا من واجلمالالالالالالاعالالالالالال

ا اجلا س التبالالالاسالالالالالالالالالالالالالالالالالالا د ح ، وتالالال واألدع ا ل ال الالالالال عقيدع ال الالالالال ياس، وتبن

ة األع من والعلمالالالالاس األتقيالالالالاس، واأل مالالالال ال الالالالالالال ع وأ أمة ق األان عليه أفضالالالالالالال

ال .

Chapter One introduces the rise of Islamic

monotheism and the appearance of

divisions. Chapter Two discusses the types

of logical judgments as the basis of

monotheism.

األو الف الالالالالالالالالالالالالالال للتال عري مقدمة علم ب الت يالالد وها الفرق اإلسالالالالالالالالالالالالالالال م و يالة.

الا اي الف الال بيان احلكم وأ اعه ابعتبا ه األسا الذي تالب عليه علم الت يد.

Chapter Three is the core of this book. It

presents what a believer must believe and

understand as related to the Creator Most

High. It illustrates the traditionally known

twenty core attributes of the Almighty God

that everyone must know about. Such

وأم ا الف الالالالالالالالالال الاالث فالا ضالالالالالالالالالال لب ا

ب على ا الالاله وفيالالاله عر الالال تالالال وق صالالالالالالالالالالالالالالال

ؤمن أن ا بحالالالا الاله يعتقالالالد ق هللا سالالالالالالالالالالالالالالال

وتعا وما ي الالالالالالالالالالالالالالالتحي وما ز. وباليال ر رين ال اجب معرفالتالاا فا العلالالالالالالالال ال الالالالالالالال

1Quran: Surah Al-Tur Verse - 56

Monotheism:


: التوحيد


3

attributes are the basis for other infinite

perfect Divine Attributes of God.

طل علياالالا علمالالاس ا الا اصالالالالالالالالالالالالالالال ه تالعالال قالال الت يالالالالالد ابع تبالالالالالا الالالالالا أماالالالالالا لي الالالالالا من

ا اال هللا تالعالالالالال فالالالالالا وإال فكمالالالالال ال الالالالالالالالالالالالالالال وصفاته ال تالعد وال ت ى.

As for Prophets, Chapter Four

demonstrates what every believer must

know about Honourable Prophets of God in

terms of what is necessary, inconceivable

and conceivable for them.

الرابة فيبحث ال ب وأم ا الف الالالالالالالالالالالالالال ه ق ا الالالالالب معرفالتالالالالال

ا عر الالالالال وفياالالالالال

الر س وما ي تحي وما ز.

Chapter Five, however, handles that part of

the tenets of faith related to the what we

have been told about as happening in the

Afterlife.

وأمالالالا الف الالالالالالالالالالالالالالالالال اخلالالالام فا يبحالالالث ال معي ا .

Further, as this book reflects the essence of

monotheism, I have included, at the end,

the text of two seminal textbooks on Sunni

tenets of faith:

“Jawharat Al-Tawheed” and

“Al-Aqidah Al-Tahawiyyah”.

الفالا الدع فقالد أحلق الا اقر الكتالاب وإلمتالا من أماالالالالالالالالا ال الالالالالالالالالالالالالالال كتالالالالالالالالابن

ا عتمدع عقيدع أ ال الالالالالالالالالالال ة واجلماعة ومها

ج رع الت يد ،العقيدع الطحاوية

May Allah Most High make this work

beneficial to all readers or listeners for the

pure knowledge of Him Most High. May

peace and blessings be upon our beloved

Prophet Muhammad, his folks,

companions, and those who followed the

right path until the Day of Judgment!

اب ذا الكتالالال فة ذالالال وأ ج هللا تعالالالا أن يال ال ه وأن مين علي الالالالالالا كالالالالالال من قالرأه أو عالالالالالال س

لى هللا ب الالالالالالالالالالالالالالفاس معرفة ابهلل تعا . وصالالالالالالالالالالالالالال د وعلى لالاله دان حممالال يالال وسالالالالالالالالالالالالالالالل م على سالالالالالالالالالالالالالالال حبه والت ابعن هلم الالالالالالالالان إ ي وصالالالالالالالال

الدين واحلمد هلل ب العا ن.


4

Chapter 1: Introduction مقدمة :1 الفصل

1.1 Background

Monotheism [Tawheed] is an Islamic

science that discusses what Muslims must

deeply and indisputably believe in their

heart about God, Prophets and Afterlife.

نظرة تمهيدية 1.1

هو العلم الذي ي بحث يف علم التوحيد

األمور الت يب أن ي ؤمن با املس لم

فيم ا يتعلت اىل ع ا ه بقلب يقين ا

واألنبياء واآلخرة.

It handles:

the necessary attributes of God Most

High, the imperfections that are

inconceivable for God, as well as the

conceivable actions of God.

Monotheism further illustrates what

Muslims should believe in, as related to

the necessary perfect human attributes

of the Prophets, what is conceptually

inconceivable for them and what is

conceivable for Prophets.

It also discusses the unseen that our

Most Beloved Prophet Muhammad

told us about concerning the various

aspects of the Day of Judgment, and

matters that the human intellect cannot

perceive.

فال ا ي بحث

فا ب هلل ت عا م ن ص م ا ع ليا، وما ي تحي ع ليه من

، وم ا ز قه من ال قا األف عا .

ب للر س وك ذلك ي بحث فيم ا فا عليام ال ع وال من ص ي الك ما الب لري، وما ي تح

ق ام، وما ز عليام من أفال ع ا .

يي با أو ويال ب حث أيضا ا

ا األق ب ا الي ي ب ية الا أق رب ان ذ م د ص لى هللا سي د ان حم عليه وسل م

عن أ ا ي الق يامة وأ ا ع امل

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ا ال ي إليه الع ق زخ ب الرب الب ل ري .

1.2 The Benefit

Learning aspects of monotheism, such as

what is necessary, inconceivable, and

conceivable for God is entirely for the

benefit of the believer. Similarly, all harm

resulting from misbelief will merely affect

the doer. The Almighty Allah would not

benefit from such beliefs as He is exalted

above all. No creature, whatsoever, could

extend any benefit to Almighty Allah or do

Him any harm. Furthermore, if all dwellers

of earth believed in Almighty God, this

belief would not increase His Kingship.

Likewise, if all dwellers of earth disbelieved

in God, such unbelief would not decrease

His Kingship.

الفائدة 1.2 ن ف ا د االع ت قاد ق ض ا ع لم الت يد إ

ا ب هلل ت عا وما م ا االع ت قاد ب ي تحي ، عا د على ق ه وما ز

، وض ر س س االع ت قاد ع ا د عليه اإل ان أيضا . فإن ف ا د االع ت قاد ا ال ليم ة

ذا الع لم ال ت ع د ابل فة على الذ ا اإلهل ية الع ل ية. فإ ه س بحا ه وت عا م ه

عن أن يال بال ل غ إ ان فعه أو ض ر ه . إذ ل يعا م ا زاد ذلك م ن أ األ م لك هللا ش ي ئا ، ول ك ف ر أ األ

يعا ما ال ق ذلك من ك ل ام م لك هللا شيئا .

When we proclaim that God must be

attributed with omnipresence, oneness,

pre-eternity, post-eternity, independence

of locus and determinant, ability, hearing,

seeing, will, and speech, and that it is

inconceivable for Him to be attributed

otherwise, we do not add anything new.

Rather, we are confirming a fact, whether

we are believers or not. Benefit or harm,

due to belief, is related to us, not Him. No

ب هلل تعالالالالا ال ج د، دمالالالالا ق الالالال فع الالالال د ، والي عن دا يالالة، والبقالالاس، والقالال وال الال مة، ، والقد ع، وال الالالالالالالالالال خ الالالالالالالالالال

ح وا

ا

والب الر، واإل ادع، والك ، تحي وي ال

لة داد ا. فاي أم اصالالالالالالالالالالالالالالال ه أضالالالالالالالالالالالالالالالال ق بحا ه وتالعا سالال اس م ا بذلك رته سالال حلضالال ر يع د أ مل ؤمن به. وإن ال فة والضالالالالالالالالالالالالالالال بحا ه. رع هللا سالالالالالالالالالال علي ا ولي على ضالالالالالالالالالال


6

one should think that he has done God a

favour due to his belief. Allah is exalted

above all. Similarly, Muslims believe that

human perfection is assured in all Prophets

as a grace of God. Our belief, or unbelief,

will not harm the honourable Prophets. In

fact, our belief in the optimal flawlessness

of Prophets, as can best be achieved by

human, does not benefit or discredit them.

Rather, it is all related to us.

وفا دع االعتقاد ال ليم عا د عليه، وضر عا د عليه أيضالالالالالالالالالا . أق اخلاطئ االعتقاد

ذلالالك ال ال يت م أ الالد الال ه ي الالالالالالالالالالالالالالالالدي را عن ضالالالالالالالالالالالالالالالرع هللا معروفا أو يدفة ضالالالالالالالالالالالالالالال

بحا ه وتعا ، أو عن أ بيا ه ضالالالالالالالالالالرع سالالالالالالالالالال عليام ال الالال ع وال الالال فام مرب نون عن بطلن وإن

ال ق الالالالالالذي يب الالالالاله بعح ا

الكما البلالالالري متحقق فيام بفضالالال هللا وم ته سالالالالالالالال اس م ا بذلك أ كفران به، وإن ر عا د علي ا ولي على ال فة أو الضالالالالالالالالالالالالالالال

ضرهتم عليام ال ع وال .

1.3 Descriptions

Monotheism is traditionally called

“Fundamentals of Faith”, as its

subject-matter is considered as the

basis of all other legal rulings.

"The Creed Science",

“The Greater Jurisprudence”, as

compared to regular jurisprudence that

deals with various acts of worship.

“the Scholastic Science” as it grants

the person who masters it the ability to

speak about the realities of faith, creed

and belief, so as to confront doubts or

obscurities about Islam.

أسماؤه 1.3

أطلت بعض العلماء على هذا العلم

علم أص و الد ين باحثه ألن م واها من وقض ا أص ن ملا

األحكام،

أو علم العقيدة ،

مق ارن ة بفق ه ، الفق ه األ ر املع امك . ذل العب اوا و

يسمى

ألنه يكسب صاحبه ، علم الككم درة ع ل ى ال ك كم يف ق رير ال ق اني ة والق درة على العق ا د اإل

. إزالة الشبه

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1.4 Origins

Seminal writings on monotheism in the 2nd

century after the Prophet included the

writings of Imam Abu-Hanifah2, Imam

Shafi’i, and the Asha’ari and the Maturidi.

That is why this science is sometimes

attributed to them.

أصوله 1.4ري اي اهل د مؤلفالالالالالالا القرن الاالالالالالال جنالالالالالال علي علم الت يالالالالد، ومن دا التالالالال بالالالال ذلالالالالالالك مالالالالالالا راه كتالالالالالالاب الفقالالالالالاله األكرب ا ا كتبالالالالالاله اإلمالالالالالال لإلمالالالالالالا أب يفالالالالالالة، ومالالالالالال ا . وبعالالد ذلالالك افعي من مؤلفالال اللالالالالالالالالالالالالالالالال

ات يدي ة، كتب األشاعرع وا

This science, however, was originally

dictated by God Most High by saying:

“Know that there is no god but God”3.

“He legislated for you a religion that He

commanded to Noah, that We revealed to

you, and that We commanded to Ibrahim,

Moses and Jesus”4.

لي ية علم والد ال قلي على فرضالالالالالالالالال الت يد فالال “ ق لالاله تعالالا اعلم أ الال ه ال إلالاله إال ا ”

سالالالالالالالالالالال ع حممد صالالالالالالالالالالاللى هللا عليه ، 91 ية )ن “ وسالالالالالالالالالالالالالاللم( وق له تعا ر لكم م شالالالالالالالالالالالالالال

ا وال ذي أو يال ا ى به الدين ما وصالالالالالالالالالالالالالالال ا يال إليك وما وصالالالالالالالالالالالالالالال ى به إبالرا يم وم سالالالالالالالالالالالالالالال

وعي ى (. 91 - الل ى ) ”

Accordingly, the message of Divine

Oneness has been carried by all Prophets

from Adam to our Honourable

Muhammad, peace and blessings be upon

them all. Hence, Islam is the religion of all

humanity. It is the first religion God

ordained, starting from Adam through to

all Messengers after him. God affirmed

“The religion acknowledged by Allah is

فعقيدع الت يد جاس ذا ك ب و سالالالالالالالالال ل ى هللا عليه يدان حممد صالالالالال من د إ سالالالالال وعليام أ عن. فالدين اإلسالالالالالالالالالالال مي دين

البلالالالالالالالالالالالالالالالر كلام و أو دين دان هللا بالاله قلقالاله. فقالالد دان بالاله د عليالاله ال الالالالالالالالالالالالالالال ابقن بق له تعا رسالالالالالالالالالالاللن ال الالالالالالالالالالال

و ية ا

( اإلسالالالالالالالالالالالالالالال إن الالالالالالالالدين ع الالالالالالالد ا ( )

2 (Imam Abu Hanifah, 150 H) 3 Surat Muhammad -19 4 Surat Al-Shura-13


8

Islam”5. The mission of Prophet

Muhammad was merely renewing, and

eliminating the misconceptions introduced

by previous misleaders in earlier nations;

he was a mercy to all worlds.

يدان حممد 91 - عمران ا بعث سالالالالالالالالالالالالالالال (. وإن ل م ددا له، وم ي ما ل ى هللا عليه وسالال صالال

علق به م ة ن ضال ال األمم ال الابقة للعا ن.

1.5 Legality

It is incumbent on every legally responsible

person to learn the general evidence of

monotheism. (Al-Hashimi, 1960, p. 17)

However, learning the detailed evidence is a collective obligation, where only a group of Muslims should know about. That is why it is incumbent on everyone to acknowledge by heart and utter by tongue

that there is no god but God, and

Muhammad is the Messenger of Allah. The

meaning of this acknowledgement [shahadah] is that:

None is truly existent except Allah,

He is One,

the Only-One,

Peerless,

Absolute Master,

He did not give birth to any, nor was He given birth to

None is equal to Him.

He sent our Honourable Muhammad to ALL people, giving good tidings to believers and carrying a warning of hell to disbelievers.

حكمه 1.5 ال عل م التوحيد الد لين اإلج فرض

، وف ر ك فاية على ن مكلف عني لي الت ف يلي. ول ذا ي بي ي اإلق را ابلد

لل ان لقلب وال طق اب واإل ذعان اب ب ل اادع أن ال إله إال هللا وأن حم م دا

س هللا .

ومع الل اادتن أ ه

ال م ج د بق إال هللا وأ ه وا د أ د فرد صمد مل يلد ومل ي لد ، ومل يكن له كف ا أ د وأن هللا سالالالالالالالالالالالالالالالبحا ه وتعا أ سالالالالالالالالالالالالالالال

يدان حممدا كافة لل ا بلالالالالالالالالالالالال ا سالالالالالالالالالالالال

5 Surat Al-Imran-19

Monotheism:


: التوحيد


9

للمؤم ن ة، ابجل الالالال افرين ذيرا للكالالالال و الالالال ابل ا .

1.6 The Appearance of Divisions 1.6 ظهور الفرق اإل كمية

Tawheed is the message of all Prophets

from Adam to Muhammad, peace be upon

them all. Allah's Messenger clarified all

issues related to this important knowledge during his life and left us on a clear path with no ambiguity as related to the oneness of God. The Prophet's honourable companions carried the same Message of Tawheed, both in their hearts and intellects. Only losers can deviate from His path.

ن هذا العلم هو ر الة جيي األنبياء إ

ي د كم حس من لدن آوم عليه الس

لى ه عليه ممد ص لم وآله . ومل و ي تق س هللا صل ى هللا عليه وسل م إ وقالر ية الرفيق األعلى إال وقد وضالالالالالالالالالال

لاا ق ضالالالالالالالالالالالالا علم الت يد وم الالالالالالالالالالالالا له، و حابته ضالالالالالالالالالالالالال ان هللا عليام قل ذم صالالالالالالالالالالالالال ذا تر عليالالالالالالاله ال الالالالالالالالالالالالالالال ع وعق هلم. فاكالالالالالالال ة بيضالالالالالالالالالاس ليلاا وال الالالالالالالالال األم ة على حم

ك اا ا ال ي يغ ع اا إال الك.

The first turmoil that divided the Islamic Ummah was the martyrdom of Caliph Othman . This turmoil resulted in wars between the Caliph Ali and Mu’awiyah, may Allah be pleased with them. The difference of opinion between them concerning the caliphate, resulted in three different Islamic groups as follows:

وك ا ر أو ف ت ة ق مر األم ة ف ت ة اس تلااد اخل ليفة الر اشد ع امان بن ع ف ان ضي هللا ع ه وم ا لع ع اا من روب

بن ع لي بن أيب ط الب ك ر هللا سيدان وج ا ه و ضي هللا ع ه و م عاوية بن سيدان

س فيان ضي هللا ع ه ، و لع من أيب االق ت م م ض اخل فة ث ث

فرق

1. Shia, those who called themselves

“followers of Imam Ali”.

يعة -1 و م الش من ادع ا أهنم أ الالالالا علي بن أيب طالب ضي هللا ع ه.


10

2. Khawarij, Dissidents who refused to

obey Imam Ali and declared ‘No

ruling except for Allah’, a slogan that

Imam Ali described as “A word of Truth,

but meant for falsehood”. This group had

gone further to accuse Imam Ali, may

Allah be pleased with him, of

blasphemy.

اخلوارج -2 ذين قرج ا عن و م الالالالالالالالال ال ا )ال كم إال هلل( اعتالالالالاله وقالالالالال طالالالالال ه فقالالالالا اإلمالالالالا علي كر هللا وجاالالالال

و ضالالالالالالالالالالالي ع ه كلمة ق ذا أ يد ابطالالالال . ومل يكتف ا ابخلروج عليالالاله

ب كف روه أيضا .

3. Murji’a, the deferrers. These were a

group of the companions, may Allah be

pleased with them, who disliked

indulging in the differences between

both disputing major parties and

claimed that they defer the judgment

on the disputing factions to God.

Among these companions were

Abdullah bin Omar, Sa’d bin Abi

Waqqas, Zaid bin Thabet and Osamah

bin Zaid, may Allah be pleased with

them all.

املرجئة -3 حابة و م اعة من ال الالالالالالالالالالالالالال ضالالالالالالالالالالالالالالي هللا ع ام كر ا اخل ت ازعن وأ جعوا احلكم فيام

عن ا شالال

إ هللا تعالالالالالا وم ام عبالالالالالد هللا بن عد بن عمر ضالالالالالالي هللا ع الاما، وسالالالالالال

، وأسامة ، وزيد بن ثبر أيب وقا بن زيد ضي هللا ع الام يعا.

The difference among these three groups

was basically on the selection of caliph.

Therefore, the difference was of a political

nature. There was no difference among the

Shia and Murji’a parties insofar as the basic

belief was concerned during the reign of

Imam Ali . The beliefs of both parties

were essentially the same. As pointed out,

the major difference between these two

ان واخل م بن الالالالالالذه الفرق الا ث كالالالالالال ق فا م الالالالالالالالالالعلة اخل فة واحلكم فا ع. ومل يكن ا لالالالالالال

ي ا ياسالالالالالال ق م سالالالالالال

رجئة يعة وا ق م عقيدي بن اللالالالالالالالالالالالالال

زمن اإلما علي ضالالالالالالالالالالالالي هللا فعقيدع ع ه، الفرقتن وا الالدع ، كمالال ا مل يكن بن الالاتن

الفرقالتن وبن أتبا معاوية ضالالالالالالي هللا ع ه اللالالالالالالالالا أي ق م العقيدع وكا ر

Monotheism:


: التوحيد


11

parties was merely political. Some enemies

of Islam, amongst the Jews, infiltrated the

Shia. The infiltrators pretended to be

Muslims. Among the infiltrators was

Abdullah bin Saba’, whose nickname was

Ibn-us-Sawdaa. These infiltrators brought

along some deviations into the Shia.

ال الالالالالالالالالالالالالالال الال ة عقيالالدع اجلمية ي عقيالالدع أ الال واجلماعة، وقد اقت ر اخل م بي ام على ياسالالالي فقأ. إال أ ه ا د ا ق ال الالال

يعة بعح أعداس اإلسالالالالالالالالالالال من فرق ة اللالالالالالالالالالالال اليا د الذين تبا روا ابإلس م ام عبد لقب اببن ال الال داس وأدقل ا

بع ا هللا بن سالال

بعح االنرافا يعة فيما على فرقة اللالالالالالالالالالال بعد.

Determinism and Free Will:

Later on, two divisions ensued as related to

the issue of determinism [Al-Jabr] and free-

will [ikhtiyar]. The Umayyad encouraged

the issue of determinism to support their

overtaking of the rule by force. They used

to justify their position by the prophetic

tradition “O Allah! Nothing can stop what

you have given; nothing can reverse what

you have decreed; no fortune will be of any

good before you.6” The Umayyad used to

interpret this Prophetic tradition as “O

Allah! You have offered the authority to the

Umayyad, and prevented it from Imam Ali.

Therefore, there is no use of disputing it.”

:الجبرية والقدرية

ث لالالالالالالالع بعد ذلك فرقت ان قضالالالالالالالية اجلر ة ب أميالال ة تي ار واالخ . فقالالد شالالالالالالالالالالالالالالال

لالالى تالاليالال الالاالالم عالال فالالكالالرع اجلالالرب تالالربيالالرا السالالالالالالالالالالالالالالالال ت لطة، اسالالالالالال ال الالالالالال ري ادا إ احلديث اللالالالالالال

ي ع الالالذي واه البخالالا ي عن و اد م ا

ل ى ي ع عن سالال هللا صالالعبة عن ا بن شالال

ل م أ ه كان يق قل ك هللا عليه وسالالالالالالالالال صالالالالالالالالالالالالالال ع )الل ام ال ما ة ا أعطير، وال

ا م عر، وال معطي يال فة ذا اجلد م ك

رون ذا احلديث ك اجلد.( وكا ا يف لطالالالة أو اخل فالالالة ة ال الالالالالالالالالالالالالالال أعطيالالالر بم أميالالال وم عتاا عن علي بن أيب طالب ف فا دع

خالفة. من ا

6 Valid prophetic tradition, narrated by Bukhari


12

However, this interpretation, did not

appeal to many people. This opposition

gave way to the philosophy of free-will.

Among the supporters of the free-will was

Saeed bin Abdullah Al-Juhani. He opposed

the first party and was extremely harsh on

them. He declared 'There is no

determinism. We have the freedom of

choice.' Saeed revolted against the

Umayyad and was killed accordingly. The

followers of Saeed were later known as

Qadariyyah.

ذا األمر مل يعالالالالالالالب كا ا من ولكن الالالالالالال ا دفة ا ممالالالالالال ال الالالالالال اه ام إ اال الالالالالال بعضالالالالالالالالالالالالالالال

عيد بن عاك و االقتيا وم ام سالالالالالالالالال ا

ا ابلر د ذي قالالال ابعي الالالال عبالالالد هللا اجلام التالالال ا عليام وابلغ ده وتط رم وقالالالال )ال

د واألمر قالالالالال ة أ ( وث على بم أميالالالالال اج س ة) فالقتله احل ي أتباعه و ( الالالالالالال 08 س

د د يالالالة ألهنم ي كرون القالالال ا بعالالالد ابلقالالال فيمالالال م يؤم ن ابلقد . ول ي ألهن

Thus, the total divisions in Islam became

five. Each of these divisions sought proofs

for the validity of their claims from the

Glorious Quran and Sunnah. They also tried

to counterattack the other divisions' claims.

At this point, many good and mediocre

opinions and viewpoints were entertained.

The disputed issues among these divisions

were the attributes of Almighty Allah. Each

division attempted to interpret the

analogical verses of the Glorious Quran in

its favour.

فرق تدين ك فعصالالالب اإلسالالال ذه الفرق ر الال ، والتم الالالالالالالالالالالالالالالالال ذ الالب م االالا بالال ة ال الب ية األدل ة من القر ن الكرمي وال الالالالالالالالالالالالالالال الفالالالالالالة وإثبالالالالالالا خالالالالالال

د ح ا الالالالالالذا الالالالالالب ا لالالالالالال

فا مالالالالالا ذ باالالالالالا. وتعالالالالالد د اآل اس وا مالالالالال

ودق ف من و ياا اليث وال ال كان من بن

فا القضالالالالالا ال ا دا هلا اخل م صالالالالال

هللا تعا وأقذ ك فريق ياو تف الالالالالالالالالالالالالالال

تلاذة ل ا مذ به اآل ا .

Monotheism:


: التوحيد


13

Those whose hearts were lit with true faith

exalted Almighty Allah, and ascribed no

resemblance to Allah the Exalted with His

creation, nor confined Him to a shape or

place. They shunned away from all types of

deviation attributed by the corrupt groups

and various opinionated divisions. They

adhered to the belief of ‘the Followers of

the Prophetic Traditions and the Majority

Muslims’ [Ahl As-Sunnah wa Al-Jamaa’h].

Imam Al-Hasan Al-Basri7 was among those

rightly guided Muslim scholars. Muslims

gathered around him asking him all types of

questions on issues that confused them as

a result.

ذين ال هللا قل ذم ابإلميالالالان احلق ا الالالال وأمالالال فقد ال ا هللا سبحا ه وتعا عن الت لبيه

الالالالالالالالالالالاليم وعن والت الفكري ة الا االنرافا ذا ب الفاسدع ومت ك ا بعقيدع لرهتا

ا

أ ال الالالالل ال الالالالا ، الا سير بعقيدع ال الالالالالالالالالالالالالالال ة واجلما وكان م ام احل الالالالالالالالالالالالالالالن ، عة

ت س ة الب ري الت ابعي ضي هللا ع ه ا

الالالالالالالالالالالالالالالالالالال فالت ال ا له ي الالالتفت ه 998 وي عل ه ما استلك عليام.

1.6.1 Emergence of Mutazilah 1.6.1 نشأة املعتزلة

Once the early Muslim Imam Al-Hasan Al-

Basri was asked in a lecture whether a

capital-sinner Muslim should be considered

as “unbeliever”, as the Khawarij claimed, or

whether he should be left to God’s

judgment, as the Murji’a claimed. Before

Imam Al-Hasan Al-Basri started to give his

answer to the question, one of his students,

Wasel bin Ataa, interrupted and replied “I

do not say that the person who commits a

capital sin is a believer or unbeliever, but he

is rather in a place between the two

و أ د األ سع أ د احلض اإلما ه هللا عن مرتكب احل الالالالالالالالالالالن الب الالالالالالالالالالالري افر كمالالالا يق اخل ا ج الكب ع الالال كالالال أ يرجالالع كمالاله إ هللا تعالالا كمالالا يق رجئة. وقب أن يب اإلما ت الالالالالالالالالالالالالالالد ى

ا

أ الد ت ميالالذه لل اب و واصالالالالالالالالالالالالالالالال بن ا أان ال أق عطالالالالالالاس وقالالالالالال مرتكالالالالالالب إن

افالر بالالالالالالالال ال بن ؤمالن وال كالالالالالالالال الالكالبال ع مال تالال ا )اعالال ه اإلمالالالالالالالال الال لالالتالالن. فالالقالالالالالالالالا لالالالالالالالال

ا الال

ل الال ا(. واعت واصالال بن عطاس وأسال بذلك فرقة جديدع سير عت لة(.

)ا

7 Died in year 110H.


14

positions.” Imam Al-Hasan Al-Basri at this

point commanded Wasel to 'Leave our

session.' Wasel left the audience of Imam

Al-Hasan Al-Basri and initiated a new group

called "Mutazilah", or the ‘dissenters’, after

the incident of leaving the session of Imam

Al-Hasan Al-Basri.

Mutazilah were able to dominate the

intellectual life of some Abbasid caliphs and

imposed their opinions onto the country by

force. They were the first to torture and use

violence against their opponents who

differed with their opinions. The trial of

Imam Ahmad bin Hanbal, may Allah shower

him with mercy, was one of the most

popular trials of that time. Imam Abu-

Haneefah 8 , may Allah shower him with

mercy, wrote his book entitled "Al-Fiqh Al-

Akbar" [The Grand Jurisprudence] to

illustrate the beliefs of the followers of the

Sunnah practices of Allah's Messenger,

peace be upon him and the majority of the

Muslim nation [Al-Jamaa’h]. This book is

considered the first book of its kind that

discusses the science of Tawheed. Imam Al-

Shafi’i9, may Allah shower him with mercy,

also exerted great efforts illustrating and

عت لالالالة على عق بعح يطر ا د سالالالالالالالالالالالالالالال وقالالال

ذ الالالالب ا وفرضالالالالالالالالالالالالالالال ا مالالالالال قلفالالالالالاس بم العبالالالالال ا ا أو ولالالالة ابلق ع، وكالالال االعت ا على الالالالد د تخد الع والت عذيب ضالالالالالالالالالالالالالالال من اسالالالالالالالالالالالالالالال يام الفكر، وفت ة اإلما أد معا ضالالالالالالالالالالال ذا الالالاله هللا ملالالالالالالالالالالالالالالالا ع الالالال بن بالالالال

ا . وكالالالالالان من بن العلمالالالالالاس الالالالالالذين ا الالالالال

دافع ا عن عقالالالا الالالد اإلسالالالالالالالالالالالالالالال اإلمالالالا أب ت س ة

يفة ا ه هللا. وقد 958 الالالال

أل كتالالابالاله ان عقالالا الالد األكرب الفقالاله باليالال ة، الالالذي يعالالد أو أ الال ال الالالالالالالالالالالالالالال الالة واجلمالالاعالال

كتاب علم الت يد، واإلما افعي اللالالال ت س ه

ا الالالالالال. الذي كان له جاد 482

حيحة عبيم بيان عقا د اإلسالالال ال الالال ه هللا الالالالالالالال والالالرد عالاللالالى الالال ا الاليالالن تالالعالالالالالالالالا .

(. 9111 ج ري، )

8 Died in 150H 9 Died in 204H

Monotheism:


: التوحيد


15

defending sound Islamic beliefs against

distorters10.

1.6.2 Re-appearance of the Sunni School

ظهور مذهب أهن الس نة 1.6.2 من جديد

As was the case with Wasel bin Ataa, who

differed in opinion with his teacher, Imam

Al-Hasan Al-Basri, and started the

Mutazilah group, Abul-Hasan Al-Ashari 11

also differed in opinion with his Mutazili

teacher, Abu-Ali Al-Jabbaee12 and returned

to the Sunni practices of Allah's Messenger,

peace and blessings be upon him. Al-Ashari

brought with him his educational

background in logic and philosophy. He

worked on refuting all the claims of

Mutazilah, using the same tools of logic and

philosophy. The scholars of all four schools

of thought, Hanafi, Shafi’i, Maliki and

Hanbali, gathered around Abul-Hasan Al-

Ashari.

وكما قال واصالالالالالالالالالالالال بن عطاس أسالالالالالالالالالالالالتاذه م احلس ن الب ري ال الالالالالالالالال ع فرقة وأ لالالالالالالالالال

عت لة، جاس ا عري أبو احلس ن األ

عت وقال أسالالالالالالالالالالالتاذه ا أاب علي اجلب ا ي

وعاد إ مذ ب أ ال الالالالالالالالالالالالالالال ة واجلماعة طق ليالالالالد ح

ث يالالالالة ، ولكن با ب من ا

عت لة الذين ت الالالالالالالالالالل ح ا اب طق به ا ا

أيضا. أي استخد س ام ليحا ذم به ويبار مذ ب أ ال الالالالالالالالال ة واجلماعة من

ديالالالالالالالالد، والتف حو جالالالالالالالال أبو احلس ن

ذاه ب األربع ة األ عري علم اء امل

األحناف والشافعية واملالكية واحلنابلة .

In an incident, while Abu-Ali Al-Jabbaee was

giving a lecture at a mosque concerning the

obligation of God to do the good things and

also the better ones, Abul-Hasan Al-Ashari,

one of his students, stood up and asked him

about a case of three brothers. The first of

ان أب علي ا كالالال ة فبي مالالالال ولالالالذلالالالك ق الالالالالالالالالالالالالالالالالال ت ىف س ة

اجلبا ي ا الالالالالالالالالالالال ياللقي د سا 181

د وج ب ال الالالالالالالالالالالالالالال الالالالالالالالالالالالالالالالالالال ا

ل على هللا سالال واألصالال بحا ه وتعا ، وق

10Jawhari, 1997. 11 Died 330 H. 12 Died 303H.


16

the three brothers died at an old age; he

was so obedient to Almighty Allah. The

second brother also died at an old age; but

he died disobedient to Almighty Allah. The

third brother died as a minor at a young

age. In response, Al-Jabbaee replied that

“The elder brother will be rewarded in

Paradise. The second will be punished in

Hell. The third would neither be rewarded

nor punished.”

له أب احل الالالالالالالالالالن األشالالالالالالالالالالعري ت ىف سالالالالالالالالالال ة ، ا

الالالالالالالالالالالالالال و أ د ت ميذه 118 وسعله عن ، ا ، د م كب ا مطيعالال ا أ الالال ث ثالالالة إق ع مالالال ي ا . يا ، والا الث صالالالالالالالالالالالال واآلقر كب ا عاصالالالالالالالالالالالال فقا اجلبا ي األو يااب ابجل ة، والا اي الالالالالث ال ياالالالالاب وال ب ابل الالالالا ، والاالالالال يعالالالالاقالالالال

يعاقب.

At this point, Al-Ashari commented 'What if

the third brother objected to God saying

"God! Why did you take my soul at early age

and did not give me the chance to obey you

and enter Paradise?" What would the Lord

reply?' Al-Jabbaee replied 'the Lord would

say “I surely know that if you grew up you

would disobey my commands, and so you

would enter Hell. That is why it was better

for you to die as a minor at a young age.”'

Al-Ashari further asked his teacher Al-

Jabbaee 'What if the second brother

objected "O God! Why did You not let me

to die at a young age in order that I would

not dwell in Hell?” What would the Lord

say?' Al-Jabbaee was flabbergasted and

could not offer an answer. The Mutazilah

school of thought totally collapsed in front

عري فإن قا الا الث ب فقا األشالالالال ا أبقيتم فالالعطيعالالك، ي ا ، ومالال مل أمت م صالالالالالالالالالالالالالالال

فعدق اجل ة؟ ماذا يق الر ب؟

ا ي يق الر ب إي أعلم أ الالال ك ا اجلبالالال قالالال كرب ع الالالالالالالالالالير. فتدق ال ا . فكان ل

األصل لك أن مت صي ا .

فقا األشعري فإن قا الا اي ب مل مل متتم أدق ال ا ، ماذا يق صي ا ف الر ب؟

ذ الالالب ا مالالالال ا ي. و كالالالالذا اهنالالالال فالباالالالالر اجلبالالالال عت لة أما

ا ألشعري وأما احلاضرين. ا

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of Abul-Hasan Al-Ashari and the rest of the

audience and students of Al-Jabbaee.

On the following day, Abul-Hasan Al-Ashari

stood up in the Mosque of Al-Basra before

all the students and declared 'O people! For

those who do not know me, I am Abul-

Hasan Al-Ashari. I joined Mutazilah for

decades; and I have discovered the faults of

their school. I am here at this mosque in

order to uncover their scandalous opinions.

I am removing myself from the Mutazilah

school in the same manner as I take off this

dress that I wear. Abul-Hasan Al-Ashari took

off his outer garment before the audience.

و الي الت ا وق اإلما أب احل الالالالالالالالالالالالن األشالالالالعري م الالالالد الب الالالالرع وقا أي اا ا من عرفم، فقالالالالالالالد عرفم ومن مل ال الالالالالالال حبر يعرفم فعان أب احل الالن األشالالعري صالال

عت لة علالالالالالالالالالر ا ا ال الالالالالالالالال ن وتبن قطع

ل ذا ا ال الال ذ بام وإي جالال مالال

الالالالد ألكلالالالال فضالالالالا حام. وإي ذا ا

عت لالالة كمالالا ذ الالب ا أقلة ف الالالالالالالالالالالالالالالي من مالال أقلة دا ي ذا، وقلة داسه.

Abul-Hasan Al-Ashari took a middle ground

between the school that followed the outer

meaning of the text without real

understanding [Dhahiri] and the Mutazilah

who unleashed their intellect without any

restrains. He refuted the claims opposing

the Sunnah and the common Islamic

practices agreed upon by the majority of

Muslim scholars. He wrote several books on

the subject13.

ا وسطا ا تاا أب احل ن األشعري م ا بن الب ا ري ة الذين يقذون ال الالالالالالالالالالالالالالال عت لة الذين اطلق ا للعق

ب فام وبن ا

خالفن لمذ ب أ الع ان. و د على ا

ع ال الالالالالالالالالالالالالالال الالة واجلمالالاعالالة، وأل ذلالالك عالالد ، الالالالالالالالالالالالالالاللمن، من 14 كتالالب

وتبعالاله علمالالاس ا

مذا ب أ ال ة األ بعة.

13 Rebutting the Anthropomorphic ["الرد على المجسمة"]; Essays of Muslim Scholars [مقاالت اإلسالميين];

Glimpses on Rebutting the Claims of the Deviants and Innovators [اللمع في الرد على أهل الزيغ والبدع]; and A

Statement of the Creed [اإلبانة عن أصول الديانة].

م ة م اا 14 الر و ع لى امل ج س م قاال اإل كم يني و الل مي يف الر و ع ل ى أ هن الز يغ والب و نة ع ن و د ع اإلا أ صو الدنة .


18

On the eastern part of the Islamic world, in

the same era, Al-Maturidi followed the path

of Al-Ashari, and wrote books rebutting the

claims of Mutazilah and their devious

thoughts.15

رق العامل اا شالالالالالالالالالالال وهار الف ع ف الالالالالالالالالالال ات يالالالالدي وا تاا

اإلسالالالالالالالالالالالالالالال مي اإلمالالالالا ا الالالال

مذ با قريبا من مذ ب األشالالالالالعري، وأل عت لة وأ البد

كتبا الر د على ا . 16

The followers of Al-Ashari and Al-Maturidi

represent the majority of Muslims in the

world. Their school known as ‘People of the

Sunnah and the Majority Muslims’ [Ahl-As-17Sunnah wa Al-Jamaa’h], or the Sunni .

ث ن أ ب اع األ عري و امل ا وري دي و

ا الغ البي ة الع مى للمس لمني يف الع

ويعرف مذهبهما ب مذهب أهن السنة

واجلماعة. 18

Ibn Taymiyah, at the time deviated from the

main stream of the Sunni scholars. He

adopted a violent methodology in rebutting

his opponents. However, he did not reach

to the extent of accusing his opponents,

including the Khawarij, Mutazilah, Ashari

and Maturidi, of blasphemy.

ذ قد و ابن تيمية شالالالالالال الالالالالاللمن عن علماس ا

وقد متيال أسل به ذلك ال قر. دع ابلل والع الر ه مل خالالالالفن ولك الالال

د على ا

عت لة ي الالالالالالالالالالالالالالال إ د جة تكف اخل ا ج وا

وأ ال الالالالالالالالالالالالالالال ة واجلماعة من األشالالالالالالالالالالالالالالالالاعرع ات وا يدية.

1.6.3 Disputes 1.6.3 االختكف

Historians, including Ibn-Katheer, stated

that a lot of issues related to logic and

philosophy, which divided the Muslim

Ummah, over a period of time, were

ؤ ق ن وم ام ذكر ا دايالالة ابن كا البالال

وال ااية أن كا ا من القضالالالالالالالالالالالالالالالالا الك مي ة ة أث ا أعداس اإلسالالالالالالالالالالالالالالال الا فالر قر األم

15 Among these books were The Disillusion of Mutazilah [بيان وهم المعتزلة], and The book of Monotheism

[كتاب التوحيد]

16 م ا م اا ك تاب ب يان و يد . ع ت ل ة وك تاب الت

17“Our Creed [Aqeedatuna]”book by Mohammad Jawhari, 1997, pp. 25-40. .28-45 ،9111ج ري، كتاب عقيدت ا حملمد بية 18

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19

initiated by some Jewish enemies of Islam.

For example, the problem that the

Mutazilah started concerning the claim of

the creation of the Glorious Quran was a

philosophical issue that the masses should

not be involved with. This issue occupied

Muslims for decades. The main promoter of

that claim was Beshr Al-Morsi19, who was a

descendant of a Jewish father. Another

promoter was Al-Mogheerah bin Sa’d Al-

Ijli 20 who was a follower of Abdullah bin

Saba, the Jew who established the devious

Shia sect. Other promoters included Al-Jaad

bin Derham who studied under Bayan Bin

Samaan, who was a student of Talut, the

nephew of Labid bin Aasam, the Jew who

claimed that Torah was created, and the

one who put a spell on Prophet

Muhammad, peace and blessings be upon

him.21

بي ا اا قضالالالالالالالالالالية من اليا د. وعلى سالالالالالالالالالال عت لالالالة و ي من

ا ا قلق القر ن الا أث الالال

القضالالالالالالالالالالالالالالالا الك مي ة ال ا ال يال بيي تال اوهلا الالالالالالالاللمن د را

يلر ا بن الع ا ، وقد شالالالالالالالال

ي رسالالالالالالالر ا من ال من. كان من دعاهتا بلالالالالالالال

ت ىف سالالالالالالالالالالالالالال ة ا الالالالالالالالالالالالالالالالالالالالالالالالالالالالالال و من أب 490

ي ع ابن يا دي. وكان من دعاهتا أيضا ا

لي ا ت س ة سعد الع الالالالالالالالالالالالالالال و 991 من أ بالالالالع اليا دي تبالالالالا عبالالالالد هللا بن سالالالالالالالالالالالالالالال

حرفة. وكان م ام يعة ا فرقة اللالال مؤسالال

أيضا اجلعد بن د م ال ذي أقذ عن بيان ال ابن بن سعالالان، الالال ذي أقالالذ عن طالال أقر لبيد بن األع الالالالالالالالالالالالالالالم اليا دي ال ذي

ان يق قلق الت اع كالالال ذا . ولبيالالالد الالال ل ى هللا عليه و له حر ال ب صالالالالالالالالالالالال الذي سالالالالالالالالالالالال

عروفة ال ع. وسل م الق ة ا 22

1.7 The Honour of the Intellect 1.7 شرف العقل

Islam elevated the status of intellect. There are several verses in the Glorious Quran that:

أعطى اإلسالالالالال العق مكا ة فيعة. ففي القر ن الكرمي جند

19 Died 218H. 20 Died in 119H. 21See, Ibn Katheer, "Al-Bedayah wal-Nehayah" [The beginning and the End], vol. 9, p. 352.

154 1ا بر ابن كا البداية وال ااية، ج 22


20

reiterate the role of the intellect, such as when the Allah confirmed that the Quran is for “those who have intellect”23.

denounce unbelievers for not using their intellect as “they were deaf, mute and blind, beyond any reasoning”24.

Further, the Prophet was reported as saying:

“No one can acquire anything better than an intellect that leads to guidance or prevents from destruction.”25

“When God created the intellect, He asked the intellect to come, so it came, and then He asked the intellect to go back, so it went back. Then God swore, by His pride and awe, that He did not create anything more honourable than the intellect”26.

كا ا من اآل تؤكالالالالالالد على دو ه تعالالالالالالا ) العقالالالالالال ماالالالالالال ق لالالالالالال لقوم

( يعقلون الكفا كا ا م ن اآل تذ عد ل

العق كق له تعا استعما صم ) م ب ك ون ل ق ع م ال ي ه م ف ع )

( 919 )البقرع،

من ال ة ق ال ب و

( م ا ا تس ب املرء مث ن عق ن ر يهدي ص احبه إ هدير أو يرو

27 . ( ر عن روير

( مل ا خلت ه العقن قا له أقبن ف أقب ن، ل ق ا ل هف أوبر ف أوبر فق ا وعزو وجكل م ا خلق ت

أ رف من ر خلقار .) 28

23 Surat Al-Baqara 2:164 24 Surat Al-Baqara 2:171 25 Narrated by Abu Thar through Omar, may Allah be pleased with them, as in Al-

Awsat of Tabarani. 26 Narrated by Al-Tabarani, Abu-Naeem,

أب ذ عن عمر ضي هللا ع اما، ما واه الطرباي األوسأ أقرجه 27

د 28 أقرجه الطرباي وأب عيم و واه ابن أ

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21

Comprehending the creed depends on understanding the three types of logical judgments. Since understanding the creed is a must, one must know about the logical judgments.

و يث أن فام العقا د مت ق على فام احلكم العقلي وأق الالالالالالالالالالالالالالالامه الا ثة، وبا أن ، فالالالالالإن فام احلكم فام العقالالالالالا الالالالالد واجالالالالالب العقلي أصب واجبا ، ألن ما يت ق عليه

ال اجب يك ن واجبا .

Intellect is one of the five entities the

preservation of which is unanimously

agreed among all religions:

1) Faith 2) Intellect 3) Life 4) Lineage 5) Wealth

الع ق من الك ل يا اخل م ال ا ي ت جب فب اا. و ي

الدين (1 العق (2 ال ف (3 ال ب (4 ا ا (5

Imam Abu-Hamid Al-Ghazali, may Allah

shower him with mercy, pointed out that

the honourable place of intellect does not

need to be proved. The place of intellect is

well-known to all. Knowledge is but a fruit

of intellect. Knowledge, with relation to

intellect, is like that of a fruit to a tree.

Intellect is the stimulating place and the

spring of all types of knowledge and

sciences. Almighty Allah honoured intellect

in the Glorious Quran and praised the

intellectual scholars. He stated 'There are

indeed signs for men of understanding in

the creation of heavens and earth, and in

ه وقد أ شا اإلم ا أ ب امد الي ا تاج إ هللا إ أن ش رم الع ق ال ي

إ ث با و ال رع ت بين ، والع لم م ا إال ث ل بة للع ق ك الامرع ، ف العلم اب الع ق ل بة للل رع ، ف كي ي اب اب

ش رم الع ق . و أ ص الع لم وم ال بال ع ه. وقد ك ر هللا س بحا ه وت عا الع ق وأ ث

ع لى أ ص حاب الع ق ) خ ل ت إ ن يف ت ك ف الل ي ن الس م او ا و األ ر ض و اخ

و الن ه ار آل أل و ل األل ب اب [ ) إ ن يف [ وقا تعا )918-عمران


22

the alternation of night and day.'29 Also,

'These are Signs for those who think!30'

ذ ل آل ل ق و م ي ت ف ك ر ون -( ]الرعد 1،]

Further, the Prophet was reported as

saying 'Everything has its own supporting

pillar; the supporting pillar of a believer is

his intellect; devotion is as good as one’s

intellect; haven’t you heard the unbelievers

regret “Had we been able to hear or

understand, we would not have been

among the people of the Hell”31.

اخل د ي ضي هللا ع ه و عن أيب س عيد

ق ا ق ا س هللا ص ل ى هللا ع ليه وس ل م ؤمن ع قله

ل ك ش يس د عام ة ود عامة ا

عت م ق ف ب قد ع قله ت ك ن ع بادت ه أم ا س ا ال ا الف ق ال ا ل ك ا م ة و ، ) أ و

ال ع ق م ا ك ا أ ص ح اب ال ع ) 32

It is worth mentioning here, however,

according to Imam Al-Ghazali33, that mere

ignorance may result by seeking the truths

of the creed just by reading books, using

their intellect, as different people have

different concepts behind different

terminology. Al-Ghazali is indirectly

referring to the fact that knowledge of the

faith should be taken only from scholars

who have taken their own faith from grand

scholars in a chain connected to the

Prophet . Getting connected to a

connected scholar will make you

connected; on the contrary getting

وقد ق ا اإلما الي ا ا ث ذه إن الت خ ب طا من ج ا أ ق ا ط لب ا احل قا ق

، فال ت خب ط ا ف يا ا ل ت خب أ من األل ف اظ اص ط ا ال ا األ لفاظ . و

أن ع لوم الد ين ذا إشا ع ل طيفة إ أن ؤخ ذ عن الع لماء ال ذين لقوا الب د

لسند امل ت ن ب ر و ه ع لمه م ا ص ل ى ه ع ليه و ل م ف املوص و

ملقطوع ، وامل وصو ا ملوص و م وصو ا

29 Surat Al-Imran 3:190 30 Surat Al-Raed 13:3 31 Surat Al-Mulk 10. The prophetic tradition was narrated by Abu-Saeed Al-Khudri,

in Ibn-Al-Mujber . ]أقرجه ابن اجملرب[98- لك س ع ا 32

33 Al-Ihyaa, Part-1, Chapter-7

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23

connected to a disconnected scholar will

leave you disconnected.34

. ف اذا الق د ك ام ب يان م قطوع ش رم الع ق وهللا س بحا ه وت عا أ ع لم .

Individuals who are interested to further

their knowledge about the tenets of faith

can refer to authentic Islamic scholars who

inherited their knowledge from Allah's

Messenger, peace and blessing be upon

him, through a chain of prophetic

inheritors. Such scholars can give access to

sane hearty divine knowledge that is

beneficial in this world and the Hereafter.

Nothing like this can come through

philosophy. Mind is limited, while

knowledge of the heart has no limits.

ومن ا ال صالالالالالالالالالال إ قا ق ا عرفة بعد

حققن ذلالالك فعليالاله الر ج إ العلمالالاس ا لى هللا عليه و له و ثة ال ب صالالالالالالالالالالالالال ل م، وسالالالالالالالالالالالالال

الالالذين ت ا ث ا العلم ع الاله يالالدا بيالالد ب الالالالالالالالالالالالالالال الالد م مت الالالالالال به عليه ال الالالالالال ع وال الالالالالال فإهن

عرفة القلبية ال افع الط ريق إ ا ة الد يا

ة عرفالالالالالة القلبيالالالال واآلقرع. وإن الطريق إ ا

من علم الك م الالالالالالالالالالالالالالالالالدودع ألن العقالال عرفة القلبي ة غ حمدودع.

حمدود وا

1.8 Al-Ghazali on Teaching the Creed

رأي اإلم ام الغزال يف دريس 1.8 العقيدة

The heart is the path to know Almighty

Allah. Therefore, we notice Imam Abu-

Hamid Al-Ghazali pointing out that a child

must be memorize Islamic belief at a

reasonably early age without detailed

explanations; the meaning will be exposed

to the child gradually as they grow. Imam

Al-Ghazali is of the opinion that a child must

begin his learning process about the Islamic

faith as follows:

والقلب الط ريق بحا ه لمعرفة هللا سالالالالالالالالالالالالالالال د أن الالالة اإلسالالالالالالالالالالالالالالال ذا جنالالال وتعالالالا . ولالالال اإلما أب امد الي ا ه هللا يرى أن م للط ف ن من ذ العقي دة ي نبغ أن ق د ال غر ليحف ها حف ار، بدون رح وال ر ينكش ف للط فن ف ين ألن معناها

يئار يئار فش ر . فا يرى أن ر االبتداس يك ن

34 For more details about this science from Al-Ghazali’s perspective, please see Imam Abu Hamid Al-Ghazali's book Ihya Ulum ud-Din [Revival of religious sciences], volume one, chapter seven.


24

Memorization; and later by

Understanding; then

Belief;

Certainty will follow in due time.

Meanwhile, Al-Ghazali confirms that

the faith that is acquired merely be

imitation is not free from weakness at

the start; that is to say it could be

replaced by the opposite if so

happened. That is why the need for

monotheism comes true, on need basis.

احلفظ ث يت بعد ذلك ، ث الفهم ، االعتقاو ، ث اإليقان والت ديت .

ويقر الي ا أن االعتقاد احلاصالالالالالالالالالالال برد الت قليد غ قا من من الض ع ه ل االبتداس بع أ ه يقب اإلزالة ب قيضالالالالالال ا يت دو علم ألقي إليالالالالالالالاله، أق و الالالالالالالال اسالالالالالالالالالالالالالالالالب للحاجة كما

الت يد ابلقد ا

أسلف ا.

The beginning of dissemination of that

sacred knowledge is like sowing the seed.

The supporting elements after that

resemble watering the seed and caring for

it. In the end, that seed becomes a full-

grown tree deeply rooted in good ground

while branches reach the skies. If such a

grown-up wanted to be one of the seekers

of the Hereafter, and Allah facilitated that

way for him, God would lead that seeker to

righteous company, fruitful work not futile

arguments, piety, and self-cultivation until

doors of guidance open up for that seeker

the innermost of this faith as originally

received from Prophets. This happens

through a divine light that God throw at the

innermost heart of the seeker due to the

seekers continued self-negation. Allah

فيك ن أو التلقن كإلقاس البذ ع، وتك ن قي ذه األسالالالالالباب كال الالالالال ال ي م ذلك

رع طيبة اسالالالالخة البذ ويالق ى ويرتفة شالالالال أصلاا ثبر وفرعاا ال ماس. وإذا أ اد الكي طريق اآلقرع أن يك ن من سالالالالالالالالالالالالالالالالالالالالال بحا ه وتعا اعده الت فيق من هللا سالالالالالال وسالالالالالال تي احلة ال اشالالال حبة ال الالال ودل ه على ال الالال

لعم وتر ا راس واجلد اب والز الت ق ى، ، وجا د ف الالالالالالالالالالالالالالالاله، ا فتحر له أب اب من عن قا ق ذه العقيدع اهلداية تكلالالالالالال ا ية األ بيالالالالالاس، ب إهلي اس ذالالالالال ال ا جالالالالال ا دع تقيقا

يقذم قلبه ب الالالالالالالالالالالالالالبب ا بحا ه وتعا ) والذين جاهدوا لق له سالالالالالالال

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25

Most High confirms this fact as “for those

who negated their selves for our sake, We

will guide them to our paths; Allah is verily

with those who worship Him as if they see

Him [muhsinin]”.35

ا وإن ا لمي ب لن دي ن هم ا لن ه فين المحسنني ) 36.

This is the utmost stage of the righteous’

faith; the innermost ‘thing’ that was

implanted in the heart of our Honourable

Abu-Baker Al-Siddique. The more one

negates oneself, the more one’s heart is

purged from ‘aliens’ other than Allah, the

more crystallized that innermost will be37.

The above opinion of Al-Ghazali is well

tested. I do recommend all educators in the

Islamic world to adopt it.

اجل ر ال في الالالذي و الالذا غالالايالالة إميان ال الالالالالالديقن وا قربن. وإليه اإلشالالالالالالا ع ر الذي وقر صالالالالالالالالالالالالالالالالد أيب بكر ابل الالالالالالالالالالالالالالال ال الالديق ضالالي هللا ع ه. وا كلالالام ذلك ال الالالالالالالالالالالالالالالر لالالاله د جالالالا ب الالالالالالالالالالالالالالالالالب د جالالالا اجملالالالا الالالدع، ود جالالالا طاالالالا ع القلالالالب عمالالالا سالالالالالالالالالالالالالالال ى هللا ود جة اسالالالالالالالالالالالالالالالتضالالالالالالالالالالالالالالالاسته ب

الالالالالالالالذا أي اإلمالالالالالالالالا ا 38 الالالالاليالالالالقالالالالن. لالالالاليالالالال ا ابقت الالالالالالالالالالالالالالالالا فيمالا يتعلق بتالد ي العقيدع اإلس مية. و أي سديد رب وأ ج أن يقالالالالالالذ بالالالالالاله ا رب ن اإلسالالالالالالالالالالالالالالال مي ن

ملا ق األ وميا ذا.

35 Surah Al-Ankabut 69

61-الع كب سورة 36

37 Al-Ghazali, Part-1, page 132. 914، 9الي ا ، ج 38


26

Chapter 2: Judgment Subdivisions الحكم وأنواعه :2 الفصل

The literal meaning of judgment is

confirming or negating a relationship

between two issues. There are three types

of judgments:

1) Logical Judgment,

2) Standard Judgment and

3) Legal Judgment [Sharia].

We will shed light on these types of

judgments in this chapter; understanding

the meanings of these types is essential for

the comprehension of the meaning of

monotheism and its issues.

احلكم ليالالة و أمر ألمر أو فيالاله إثبالالا ع ه. و ا ث ثة أ ا ي الالالالالالالالالالالالالالالالة للحكم

و ي

1) ، احلكم العقلي واحلكم العادي ، (2 3) ، واحلكم اللرعي

وسالالالالال م لقي الضالالالالال س على ك م اا ألن فاماا ضالرو ي لفام قضالا وم الا علم

الت يد.

2.1 Logical judgment 2.1 احلكم العقل

Understanding the tenets of faith depends

on understanding logical judgments. It

entails understanding what is logically

necessary, inconceivable, and conceivable.

We can only understand this when we

know the implication of each of the three

judgements:

1) Logically necessary 2) Logically inconceivable 3) Logically conceivable

إن فام العقالالالا الالالد يت ق على فام احلكم العقلي. إن فام العقا د يتضالالالالالالالمن فام أن

اا م الالالالالالالالالالالالالالتحي اا واجب وبعضالالالالالالالالالالالالالال بعضالالالالالالالالالالالالالال، وال اا جا ميكن فام ذلك إال وبعضالالالالالالالالالالالالال كل

إذا عرم ا أق ا احلكم العقلي

ال اجب العقلي (1 وا تحي العقلي (2 واجلا العقلي (3

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27

2.2 Legal Judgment 2.2 احلكم الشرع

Similarly, a legally responsible person is also

required to learn the legal judgment, that

is, the injunctive rulings [Al-Shar’i]. In

essence, this is the command of Almighty

Allah, to legally responsible people,

directing our actions under five categories:

كل معرفالالة احلكم وكالالذلالالك الالب على ا

اللالالالالالالالالالالالرعي و قطاب هللا تعا ا تعلق فعا ا كلفن. وأق امه ة و ي

1) Obligatory [Wajib],

2) Recommended [Mandoob]

3) Permissible [Mubah]

4) Disliked [Makrooh], and

5) Unlawful [Haram]

ال ج ب (1 وال دب (2 واإلاب ة (3 والكرا ة (4 والتحرمي. (5

A legally responsible person will not be able

to differentiate between the logical and

legal judgments unless he understands

these divisions. For example, when we say

that God must be existent and pre-eternal,

this obligation refers to logical judgment.

However, when we say that legally

responsible people must know the tenets of

faith, this refers to legal obligation. Hence,

legally responsible people must

differentiate between logical and legal

judgments in order to understand the

creed; otherwise confusion will arise.

فا كل ال ي الالالالالالتطية أن ميي بن أق الالالالالالا احلكم العقلي وأق الالالا احل كم اللالالالرعي إال

إذا فام الالالذه فما ع الالالدمالالالا األق الالالالالالالالالالالالالالالالالالا . د ق الالالب هلل ال ج د والقالالال )أي ب

ابتداس ( فإنا ق الالد ال ج ب العقلي كما سالال رى فيما بعد. وأما ع دما ق ب

كل معرفة العقا د فإنا ق الالالالالالالد على ا

ال ج ب اللالالالالالالالالالالالالالالالالرعي. إذن الالالالالالالالب على ا كل أن مييال بن ال اجالالالالالالالالب العقلي وال اجب اللالالالالالالالالالالالالالالرعي لكي يفام أصالالالالالالالالالالالالالال

الدين وإال وقة الل باا .


28

Finally, it is worth mentioning that

knowledge of the body of legal judgments

can either be:

Necessarily-accepted, or

Scholarly Disputable.

The necessarily-accepted body of legal

knowledge is that related to the essential

things of the creed that every single Muslim

should know about. Denial of any part of

the Necessarily-accepted part of faith is

considered as unbelief [Kufr]. An example

of that is the knowledge that God is One.

By contrast, the Scholarly-disputable body

of knowledge is that related to the details

known only by specialists. Lack of such

knowledge does not lead to unbelief,

according to many scholars.

ويق م احلكم اللرعي إ

ضرو ي .و بري

فالضالالرو ي ما ي جب إ كا ه الكفر. فمن أ كر ما معروم من الدين ابلضالالالالالالرو ع

فا كالالالالالالافر ابإل الالالالالالا ، ق م من أ كر اخلفي الالالذي ال يعلمالاله إال القليالال فالالإ الاله ال

يكم بكفره ع د كا من احملققن.

2.3 Standard Judgment 2.3 الحكم العادي

Legally responsible people are equally

required to know standard judgments. This

type of judgment refers to the

establishment of a contingency relationship

between one thing and another, resulting

from repetition, in both states of existence

or non-existence. Such a relationship may

fail, and one may never cause an effect on

the other. We should distinguish between

وكالالذلالالك الالب على ا كل معرفالالة احلكم العالالادي و إثبالالا الربأ بن أمر وأمر وج دا وعدما ب اسالالالالطة التكرا مة صالالالالحة ا اآلقر التخل وعالالالالد ث أ الالالالدمهالالالال

ة. وا بن الت ز العقلي من لتمييال البتالالالالالالالال العالالالالادي بن األسالالالالالالالالالالالالالالالبالالالالاب جاالالالالة ، والربأ

ا من جاالالة ث يالالة فع الالدمالالا ق و تالالا االال

Monotheism:


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29

the logical connection between things on

one hand, and standard link on the other.

For example, when we talk about an

established link between the substance and

the accident, we refer to the logical

connection; we cannot conceive any

disconnection between the substance and

its specifications; substance cannot be

separated from accidents.

ا ت ز بن اجلر والعر فإ ا ق د أل ه ت ال صالفة ال ميكن الت ز العقلي

م ف لة عن ا ص م فال فة ال ت فك عن ا ص م.

However, the association between food

and satiety is a standard connection that

can fail at times. Prophet Ibrahim, peace be

upon him and upon our Prophet, was not

burnt when he was thrown into fire: a

failure of the standard association. Despite

the presence of fire, no burning resulted. In

other words, the effect did not result

despite the presence of the cause. Hence,

there might be causes without effects.

Eating might not necessarily lead to satiety.

Accordingly, the link in standard judgments

is relational and not causal. It is

inconceivable for logical relationships to

fail, while standard relationships may fail.

وأما الت ز بن األك واللالالالالالالالبة فا بأ ه ماالالالالال الربأ بن عالالالالالادي ي الالالالالالالالالالالالالالال لفالالالالال اإل راق وال ا كما الالالالالالالالالالالالالالال ل الالالالالالالالالالالالالالاليدان

إبرا يم على بي ا وعليه ال الالالال ع وال الالالال ا ألقي ال الالالالا فلم ي ق، فرغم ع الالالالدمالالالال وج د ال ا مل ي الالالالالالالالالالالالالالالال اإل راق، أي أن ل غم وج د ب )ال تيالالالالالة( بالالالالال الالالالالالالالالالالالالالال

ا

ال الالالالالالالالالالبب، و كذا قد ي جد ال الالالالالالالالالالبب وال ت جالالالالد ال تيالالالالة، فقالالالالد ي جالالالالد األكالالالال وال ي جد اللالالالالالالالالالالالبة والعك صالالالالالالالالالالالحي . وبلية

ر فالالإن الع قالالة احلكم العالالادي الع الالالالالالالالالالالالالالال ع قة ا تباطية ولي ر ع قة سبالبالية.

In summary, knowledge of the logical,

legal and standard judgments, and

differentiation between them, is a must

upon every legally-responsible person

who is bound to understand the Islamic

خنل من الالالالالالالذا العر إ أن معرفالالالالالالالة احلكم العقلي ومعرفالالالالة احلكم اللالالالالالالالالالالالالالالالرعي ومعرفة احلكم العادي ومعرفة أق الالالالالالالالالا ك كل

م االالا والتميي بي االالا واجالالب على ا


30

creed with its traditional and logical

evidences.

الالالالالالذي يريالالالالالد أن يفام العقالالالالالا الالالالالد الالالالالالد ي يالالالالالة اإلس مي ة وأدلتاا العقلية وال قلية.

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31

Chapter 3: The Necessary, Inconceivable and Conceivable for God

الواجبات واملستحيالت :3 الفصل

والجائزات

3.1 The Necessary Attributes of God

هللا تعالى 3.1 الواجب في حق

God, Most Transcendent, has twenty

absolutely necessary attributes. The first

of them relates to Allah’s own essence,

“The Self Attribute”. Five others negate

imperfections, “the Negator Attributes”.

The rest affirm God’s perfections, “the

Affirmative Attributes”. The latter is

sub-divided as conceptual and

qualitative attributes. We will touch on

these attributes in more detail in this

chapter. Needless to say, the

perfections of God are infinite39. These

twenty, however, represent the

fundamentals of all attributes.

ف ف الببعشر بببببببببببب ف ف من الواجبب ف ح ن ف

، خمس نفسية

ا دة

صفة. منهع صفة

صبببببببفع، وبببببببصفية، الفعةح صبببببببفع، فو ية

ف منهع وبببفت اسبببات صبببفع،ف اسلع السبببفت

الفببببعيببببع، اسببببببببببببات ال ببببببببببببفببببع، اسل و ببببة

ببببببب يع علدف بببببببي ف يمع لد. ف وبببببببو

ف الببعشر ف ح الحقيقببةف ن الواجبب ح قببا ف

نمببببع ك نببببع

أكثر من بببببببببببب ن صببببببببببببفببببة

ف ن صبفة نههع اعنصبو ف سع وبوا ع الل ب

مبببعا، ف البببعشر ا ف من اللقبببع بببد. ا

ع املحققون )اليعشببببببببا ، ليع كمع

ههعية

( 57 ، ص 0691

3.1.1 The Self Attribute: Omnipresence

أوالرف ال فة النفس ية وه 3.1.1 ر الوجوو

True presence [Al-wujood] is related to

the very existence of the essence of

God. It refers strictly to the Self of God

Most Transcendent, without carrying

any additional meaning. It refers to

other attributes as necessary. True

نههع هح الذا، وميت نفسية يع. نفس

لر الذا، اإلليية قط

ه دالة

ف ف

ملنت زا د صيهع، د عسطع قة د ن ف

فع، علصز م. أي أنا يصزم ف لر قية ال ف

ع ي

ه وفحعنا العشر أن يكون من جود

ف

39 (Al-Hashimi, 1960, p. 75)


32

presence implies that He is attributed

with endless perfections that befit Him,

such as being living, speaking, hearing,

seeing, willing, able, and knowing.

، عسع

عدرا

م دا

يرا

وميلع

ع مدكصم

ف ف من صفع، ال مع الت مع اههعية شر

صي جاللا جمعلا وفحعنا العشر. ف ف

Does the Presence of God Need to be Evidenced?

هللا تعالى إلى هل يحتاج وجود برهان؟

Scholars were divided into two groups

as to whether the existence of God

needs to be evidenced. The first group

held the position that the presence of

God is self-evident. The second group

believed in the importance of showing

evidence.

ف انببقسبببببببببببببي ببصببمببببببع الببدببو ببيببببببدف ببو ببببببذا

السببلا ف شر سببمينو ان ي أن جود ف

الببببببعشر أم بببببببببببب ري أي ببببببديه ا

يحدبببعإ شر بببتمببب ف أدلبببة. الف

الثع رأ رة الدلي .

First Group: The first group held that

the presence of Allah does not need any

proof. His presence is logically

necessary, and acknowledged within the

innate nature of humankind. How can

the one who created proof need to be

proved? Among the followers of this

school are Imam Sha’rani, Ibn Atāillah

Assakandari, Abul-Hasan Alshadhili, and

the majority of the Sunni scholars. The

mission of Prophets was to uphold the

ي أن جود ال :الفريق األول عشر

أم ري أي ديه ا يحدعإ شر

تم ف أدلة؛ ننا أم م اوز ح

ف ف ف الفط ة اإلسعنية ن الحيوانع،

وفحعنا العشر علفط ة.

الل ال

يحدعإ شر دلي من أ جد

يف

الف منهي اإلمعم الدلي . ذا

الس دري ف ال ل ا ا ن طع

صمع أ ف أ و الحسن ال ع شح عمة ف

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33

oneness of God rather than prove His

presence. Consider the following:

ال و اعنت لدو يد ف ف الس ة؛ أن ميمة

. تم و ف ف ف ليس إل فع، جوده

Allah’s saying “Know that there is

no god but Allah”40

( فاعلم أنه ال إله ف ف ح ولا العشرو

هللا إال ).41

Allah’s saying “Your Lord has taken

the offspring of Adam, while in the

atom phase of creation, and asked

them to witness before themselves

with “Am I not your Lord?” and

they replied “Yes, we hold witness”

lest that you say on the Day of

Judgment we were not aware of

that.”42

( ن ف ف ح ولا العشرو م ك ر ب

ذ خ أ ذ إ

و

م ه ت ي ر م ذ ه ور

ه ن ظ م

م ي آد ن ب

ت س

ل م أ ه س

نف

ى أ

ل م ع ه د ه

ش

أ و

وا

ول

ق ن ت

ا أ

ن د ه

ى ش

ل ب

وا

ال م ق

ك ب ر ب

ا ذ ن ه ا ع

ن ا ك

ن ة إ

ام ي ق م ال و ي

ين ل اف

غ

).43

The first verse of the Quran was

“Read by the name of your Lord

who created everything”.44 This

implies that the presence of Allah is

taken for granted.

أ آية نزلت من الق آن ال ي

نمع جع ، عنم علق ا ة عوي

العشر لك ح ولا العشر

( ك ال

ب م ر اس ب

ر أ اق

ق

ل ي خ ذ )

( لر ا دفعر أن جود 0-)اللص

ي ا ص س وفحعنا العشر أم م

When the Prophet started his

mission, he did not start by proving

the presence of Allah. Instead, he

صلر صيا لي يفدأ روو

وصي دمع جي د و ا إ فع،

إ فع، أنا ف جود ، نمع دأ ف

40Quran: Surat Muhammad-19

19-مدمحالقرآن: سورة 4142Surat Al-Araf-172

172-األعرافالقرآن: سورة 4344Surat Al-alak-1


34

started to prove that he was a

messenger from Allah45.

علبر ة . ف م و من د ف بدأ

السالم. لر صدا صيا ال الة ف ف

46

Those who have not witnessed God

use logic and the pursuit of

knowledge of God’s creation. The

people who constantly witness God,

however, do not need to consider

any evidence. His presence is more

apparent to them than that of

anything else.

ف ف ن التردد ح اآل عر ال ظ ليهع

ف ف نمع و ن الدلي اسفدق ن

ف لص ظ ليا )أي شر (،

وا ا )أي ف ليسددل علدلي ( لر

ع أ ال يود يي . أم ف ف صعلا

، نن ظيور الح ف أغ يع ن ان

. ف د ي أظي من غيره

Ibn Atāillah Assakandari used to

address God intimately “God, how

can we seek proof of your presence

from those whose presence is

dependent on You! Can anyone

other than you be more apparent

than You! You have never been far

away so as to need proof to get to

You”. The one who is more apparent

than every proof can never need to

be proved. How can the one who

established all evidence need to be

evidenced?

ف لذاك أشعر ا ن طع

ف الس دري ر ما ح اس عجعة

الثعم ة ة قولاو ] له ف

كيف

و ح جوده ف يسدد صيك مع

لغيرك مفدق ليك؟ أيكون من

ف الظيور مع ليس لك؟ متت لد،

اآل عر هح الت وص تت كون

يحدعإ شر دلي ليك؟[.

يف

دلي ؟ أم ف من و أظي من ا

يفدق شر دلي من ن

كيف

الدلي

45 (Aljawhary, 1997, pp. 47-49)

46 (Aljawhary ،1997 49-47، الصفحات)

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35

Al-Mutanabbi, the well-known poet,

said: Minds will be no good if they

ever need to prove the existence of

daylight.

ح ح ان عن ش ا ليس يص ف ف

ف لي ا دعإ النهعر شر د

Abul-Hasan Alshadhili confirmed

“How would you know, by

knowledge, the One who taught you

such knowledge? How can

something prove the existence of the

One whose existence preceded any

existence! How would you take the

universe as an evidence of His

existence, when the universe needs

Him for its very existence”! Allah,

Most Transcendent says “Allah holds

heavens and earth lest they move

away; if they move away, no one

could ever hold them. He is most

tolerant and forgiving.”47

ع شح قو ويدي أ و الحسن ال

من عسلعر ف رض او كيف يل

يل

؟ أم كيف ا ت اسلعر

ف ف

ه ا ش ؟ ش من وف جود

يسدد صيا علكون الذي و

ف ف يف

ن ف ف ح جوده مفدق ليا. ع العشرو )

ز ا ن

ر ض أ

ان ا، ع م ك الس س م ي

الل

ف ف

ئ ن ز ال

ل

ف

ن

د م

ن أ ع م م ي

س م

ن أ ع

ف د

ف

ف

ا( ] عط ور ف ع غ يم ص

عن ا ا ن ه د

ل ف

ف ف ف

-

40.]

Ibn Atāillah confirms in his

aphorisms “God, blind is the eye that

does not see You as overseer; and in

loss is a [business] trade that does

not make Your love part of it”.

و ف ف ف ع ا ن طع ح ما

) له ميت ين ا اك صيهع

فد لي ، خس ، صفقة

يفع ر

.) جل ليع من فك ن يفع

Ibn Ajibah addressed God: “An eye

that does not see You as overseer is

blind. A deal that does not include

ع ا ن عجيفةو ن ا ر ما

العشر ف ين خصت من م افة الح ف ف

، ا صفقة خصت من ه ميع

47Fatir-41


36

your love as part of it is a loss”. The

Most Transcendent affirms that

“Allah is overseer of everything”48.

He further affirms that “Whatever

state you might be in, whatever

Quran you might read, whatever

action you do, we are a witness over

all of it”49.

محفة ه خعو ة. ع العشرو ف ف

ع( يف ر

ش

ر ا

ل

عن الل

ا ف )

ف

ع 72-]ان زاب م ع العشرو ) ]

ن ا م و م ص د

ع م ن

ت

ح ش

ون ك

ف ف

ف

آن ع

ك

ا

م ن م ون

ص م ل

ا

ا

ف

ف

س ا( ]يو ود ي

ي ش ي

ص

-90]

How can one imagine that God is

veiled by anything, while He is closer

to you than is anything else? God,

Most Transcendent declares “We

are closer to him than his jugular

vein”50.

يد ور أن يحجفا

كيف

ش

و أ ب ليك من ك ب

ف ش . ع

ف ن ا م ي

ل

ب

ن أ ح

ن ف العشرو )

ف ف ف

( ]ق ر د و ف ف ال

-09]

Hence, the difference is too great

between the One who is the source

of all evidence, and the one for

whom evidence is needed. He has

never been absent so as to need

evidence for his presence. He has

never been distant so as to need a

path of evidence leading to Him.

Allah, Most Transcendent, questions

“Is there any doubt in Allah, the One

دعن ين من يسدد ا من

متت غعب تت يسدد صيا. ا

د تت ل ، متت يسدد صيا ف

اآل عر هح الت وص ليا. كون

عط ك

ش

ح الل

و )أ ف ف ع العشر

ف

ف

( ) ا يي ض ر ان ا، ع م ف الس - ف

(. ذا ولا اوت كعري أي ا 01

ف ف عط السموا، ف ف شك ح جود

انرض.

48Surat Al-Ahzab-52 49Surat Younus-61 50Surat Qaf-16

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: التوحيد


37

who originated heavens and

earth!”51

Second Group: The second group

covered those who sought evidence to

prove the presence of God. They lacked

the Divine witnessing of the Truth, Most

Transcendent. Hence, they tended to

seek evidence from the created

universe for the presence of the One

who created the universe; they seemed

to be preoccupied with the effect and

not cognizant with the originating

cause. This group acknowledged the

presence of God in theory, but they

needed to work on evidence to prove

that presence, through meditation and

investigation. Their position was due to

the veil over them because of their

continued dependence on effects,

rather than the ultimate cause of those

effects. Corrupt environment, incorrect

raising of our children, our lower

tendencies and whims, and the cursed

devil’s work, have all led to the

deviation from our innate inclination

towards God and His oneness. That is

why the Quran kept alerting people so

as to remove their veil of forgetfulness;

God constantly exhorted people to

الثاني الفريق ف ف و ي أ الدلي البر عن

وفحعنا اسفدق ن شر م ع دة الح ف ف

ون عناوان ن ف العشر اسحجوب و ك ف ف ن اس

. الذين الحقيق ب س

ف ف بعنوفعب ن اس

ف

يق ن وجوده وفحعنا العشر ل نهي ف

ه أم نظ ي أي يحدعإ ي ن أن جود

شر مع نظ تم فحثون ف

ن اندلة الت ثبت جود وفحعنا ف ف

سب الحجعب ف العشر. مع لك ا

ف وفعب ف ولد من اا دمعد لر ان الذي

انربعب. علفيئة

الغفصة ن رب ف

ف

، اس علح الخعطئة

الفعودة، الدن ئة

، صيس الصلين اسيو ان وا اسعدية

ف ف ف أ وانا من شيعطين الجن اإلس أد،

الفط ة د كثير من ف ف شر انح ا

، غطت لر الفط ة السص ف ال عس ف يمة ف

ة ط الت ط ال عس صيهع هح ف

و يد وفحعنا العشر. لذلك ف ف

من الق آن ال ي ف ف جع ، آيع، كثيرة

لدنفا ال عس ز نهي حجعب الغفصة

سل ة ظ الدف ف ف ف حثهي لر ال ف

ض ر ح ان ا

ير و ف وفحعنا العشرو)

ف

ف

عنظ

ئ نش ي

ي الل

ص خ

ال

أ د

ف ي

ا ك ف

51Surat Ibrahim-10


38

contemplate and think in order to know

Him. He commanded us to “Travel on

the earth and see how God initiated

creation; and thus too will Allah start a

later creation. Allah has power to do

anything”52. Further, Allah exclaimed

“Do not the unbelievers see that

heavens and earth were at first united;

then We split them apart, and made

every living thing from water; will they

not believe?”53

ش

ر ا

ل

ن الل

ة اآلخ

ة ت

الن

ف

ف

ف

) ي د ف العشرو (. ع 21-الل فو،)

ا، ع م ن الس ف ا أ

ين ك ذ

ي ي ال

ل

ف )أ

ف

ع ص ل ج ع م ع ق د ف

ع ق

ع ر د

عن

ر ض ا

ان

ن ا ال ف م

أ

ح ح

ش ع ا

س

)

ون م ل ي

ف

(.31-اننبيع )

That group believed that if the presence

of God is taken for granted then nobody

would have disputed it; and there would

be no disbelievers on earth. Hence, they

believed the presence of the divine

Most High requires some contemplation

and consideration until man reaches,

through divine signs and evidences,

established faith in the presence of

Allah. This group supported their

position by evidence from the Quran

where Allah Most High commanded us

to contemplate and consider, in a way

that strengthens and supports faith,

releasing people of doubts and illusions.

The group made special mention of:

الف ف يقو لو ابعن ف لسبببببببببببببعن بع ف بذا ف

ا الببعشر أم ا

جوده وببببببببببببفحببعنبب

ببديهيببع

سببع

ببيبببببباف

ف اخببدببصببف

كببفبب ببلبب مببببببع ا بب ببببببعن،

ا وجوده، يحدبببعإ ال بببعس. لبببذف بببتمببب شر ف

ف ف تت ي بببببببببببب اإلسببببببببببببعن من خال ف

ف ف ف ف اندلببببةف البرا ين اآليببببع،ف الببببدالببببةف صيبببباف

خف ال ادبببببببب ف وجودهف ف ف ف ف وببببببببفحعنا شر اإليمعنف

وبببببببفحعنا العشر. يسبببببببت بببببببيد ن ف عآليع،ف

ف ف الق آنيةف الت د و اإلسببببببببعن شر الدف ف

ف بببببباف ف الببب بببظببب ف لبببكببب يببب ا بببقبببو

ت يبببمببببببعنبببببب ف

ببببببب ف ف ثببب

ف

ا، ببببدببببحبببب ر مببببن ال بببببببببببببببكببببوكف

خبببببب ف دببببببببببببببب ف بببب

ف

؛ لي شر اليقينف الثع تف مث ف ف ف ان عمف

52Surat Ankabut-20 53Surat Al-Anbiya-30

Monotheism:


: التوحيد


39

“Let man consider what he was

created from”54

ف ولا العشرو ) ص ي خ عن م س اإل

ي ظ

ص ف

ف ف ف

)

(7-)الطعرق

“These are signs for those who can

think”55

م ف ولا العشرو )و ق

ع، ل ك آلي ل

ح

ن

ف

ف

ف

ن ف د ي (96-ال ح )(

“These are signs for those who can

understand”56

م ف ولا العشرو )و ق

ع، ل ك آلي ل

ح

ن ف

ف

ف

ف

ون

ص ق

ل ي

ف

(4-( )ال د

“Show me your evidence”57 ( ف ولا العشرو وا

ع

ي

عن

)

(000-)الفق ة

The story where our Prophet

Ibrahim argued with his opponent,

al-Namrood “Did not you see the

one who argued with Ibrahim about

his Lord”58

نع ا يي ف ف ح ة مجعدلة ف ويد

اع ية، ع العشرو لخ ما ال م د برة ف

( ي

ل ف أ

ا

ح ر ب يي ا

آإ ي ذ ر ال

ف ف ش

ف ف ف ف

ف

)

(287-)الفق ة

Also, the story where Ibrahim

argued with his people “That is Our

evidence; We gave it to Ibrahim to

refute his people”59

ف ف كذلك محعجة ويدنع ا يي صيا

. ع العشرو ) ف السالم مت وما ك ص

ف

ر ل يي ع ا

ع ي ع آ د ج ح

ف ف

ا م

و ف ف

)

(83-)انلعم

54Surat Al-Tareq-5 55Surat Al-Nahl-69 56Surat Al-Raad-4 57Surat Al-Baqara-111 58Surat Al-Baqara-285 59Surat Al-Anaam-83


40

God argued for His oneness as

“Should there be any other god

than Allah in them [heavens and

earth], both would have been

ruined”60

ولا العشر ح مل ض فع، الو دانية ف ف ف

لا وفحعن و ) ا

الل ا

ة ي ع آل م يه عن

و ا

ل

ف

ف ف ف

ع د س ف

ل

(22-( )اننبيع

Also, Nūh sought to argue with his

people, “Nūh, you have argued a lot

with us”61

كذلك ويدنع نوح صيا السالم اعن ف

ا، ع العشرو ) وح يجعد وم ع ن ي

وا

عل

د ع

ال د ر ، ج

ث ك

ت ع د

ل عد ج

ف

-( ) ود

32.)

On the contrary, God exhorted us to

argue with unbelievers, “Argue with

them in the best way”62

شر ن وفحعنا العشر د عنع

هي ع العشرو ة اس ن مجعدلت ف محعج

( ح أ ت ه

عل ي

ي ل عد ج

ف ف

ف

ن ف س -( )ال ح

027)

Further on, the first one who started

argument with innovators in Islam was

our Honourable Ali bin Abi-Taleb . He

was reported as sending Abdullah bin

Abbas to argue with the Khawarij

dissidents; as a result 2000 of them

joined back with him. Similarly, it has

also been reported that Ali bin Abi-Taleb

argued with someone who claimed to

be in full control of his own good and

bad actions, or his own obedience or

disobedience. Ali asked the man

ف ابببعن أ من وببببببببببببن د وة اسفدبببد بببةف شر

ع لح ن أ

ف وببببببببببببيبببببدنببببب املجبببببعدلبببببةف بببببعلح

ف

ف

أروبببببب ط

عل رضبببببب ا، يل

فد

ف ن فبعس رضبببببببببببب نهمبع ملجبعدلةف

، جعدليي علحسببنت جت منهي الخوارإف ف

ف رضبببببببببب ف ألفعنف شر ملسبببببببببب ف لح . ف ف ا

لح ن أ طعل جعد ن وبببببببببببب يدنع

، اعن يقو أنع أمصك الخير ال ببببببب در ع

ع لح اسل ية. قع لا ويدن

الطع ة

مت ف أم د ن او أ مص يع

ف رضببببببببب الل

60Surat Al-Anbiya-22 61Surat Hud-32 62Surat Al-Nahil-125

Monotheism:


: التوحيد


41

whether he has such control together

with Allah or on his own. Ali explained

that if you claimed to have that control

together with Allah, then you are

claiming to be a partner with God; if you

claimed to have that control on your

own, then you are claiming to be a peer

to God. The man then expressed his

repentance to Allah63.

ف ف ؟ بببببإن صبببببتخ مص يبببببع مت ف قبببببدف

صبتو اد يبت أنبك شبببببببببببب بك مت ، ن

ع بد ن ف قبد اد يبت انلو يبة. ف أمص يب

دبببببعب ال جببببب لر يبببببديبببببا. )اليبببببعشببببببببببببا ،

(. 30 ، ص 0691

That was an introduction to

monotheism. I hope God Most

Transcendent will make it a benefit to

all readers and listeners; in the end I

hope God will facilitate a path to get to

our goals. We would like to show some

evidence on the existence of the true

God, Most Transcendent, just as a

reminder, though His presence does not

need any evidence. Praised is He who is

veiled by His glowing lights, and is

hidden by His extreme visibility; those

established in faith confirm that His

extreme exposure leads to His being

hidden. Light, for example, is the reason

behind seeing things around us, though

we do not see the light itself because of

its extreme visibility. Similarly, we

cannot live for a moment without air,

despite the fact that no one has seen

ف ح صيف الدو يبببدف مييبببد لص بببببببببببب ف ف ف يبببذا

من ف وببببببببببفحعنا العشر أن يجل راجيع ف

لكببب من أه أ وببببببببببببملبببا، يببباف الفبببع ببدة ف

ف ف أن ي ير اف الط ، يسي اف الوصو

شر استمو . ل لد شر اسق ببببببببببببود. لذلك

ف وبببببببببببب ل ض يمبببببع يلح ل اندلبببببةف لر

جودف ف وببببببببببببفحببببببعنببببببا ا لببببببعشر من ببببببعب ف ف

جوده ا يحدبببببعإ شر دليببببب الدبببببذكيرف ف

ف ف سببببببببببببفحببعن من ا دجبب ببإشبببببببببببب اقف نورهف

يقو اخدفى من شبببببببببببببببدةف ظيوره. كمببببع ف

ال ببفف خفع . إن ف أ الدحقيف شببدة ف

ف الضبببببببببو وبببببببببوا اعن بببببببببو ال بببببببببمسف أ

ف ف ببببببببببببو اس بببببببببببببع ي ف وبببببببببببببب ح ر ت بعف من

ل ع ا ن الضببببببببببو نفسببببببببببا ول ع مت

ف شبببببببببببببببدةف ظيوره. ا يم ن أن لي لو

د نف وا نت فسببببببببببببا مت ا دة

ف لحظة

بببببذا لي ي أ بببببد اليوا ل ن آ بببببعره هح

63Al-Hashmi, 1960, Page 31


42

the air, but we can see its effects. We

have enough examples in the innate

nature of man and in the Quran that

make it possible to supply evidence for

the presence of God. However, as Imam

Al-Ghazali states, we bring forth such

evidence in order not to leave anyone

any excuse for claiming ignorance. For

that purpose, we will list below six

arguments on the logical evidence

behind the presence of God.

اإلسبببببببببببببعن ف الت ببد صيببا. ن ح ط ةف

ف ف ف شببببببببببببوا بببببدف الق آنف مبببببع يغن ن بببببعمبببببةف

اإلوببببببببببببالمف ف البر عن. ل ع كمع ع حجة

اإلمببببببعم الغزاشح ر مببببببا لر وبببببببببببببيبببببب

ف ف ف ف ااوببببببببببببدظيببعرف اادببدا ف ببعللصمببع ف ال ظببعرف

نقو و

First: Evidence of Incidence دليل الحدوث - أوال

It is taken for granted that any incident

must have a trigger behind its incidence.

This universe, with all its content, must

have a trigger to its incidence. Incidence

means bringing into existence

something that was nothing before. The

universe is an incident. By the

universe we mean anything

other than God, the Almighty. It

was brought into being, from virtually

nowhere. The word incident always

denotes the fact that such an object was

created by some maker; and was not

there before it was made.

أن ف ح اللقو ف الفديهية ف ن من اسسببصمع،ف

ف ابببب ببببعدغ ا يسببببببببببببدغن ح ببببد بببباف ن

ف وببببب يحد ا. ن ذا الكون مع ياف ا

ع د ك ن يسببدغن ح د اف ن وببب . ف

وببببببببببببببع قبببع يلن الوجود لبببد ن

الحبببد غ

ص ع أن اللعلي عدغ اللدم.

اسق ود

لي و ا عللع مع وببببببببببببو ف وببببببببببببفحعنا ف

أي الببذي الببعشر

ملنت محببدغ

. ببعدغ

د أن د لبببببب أي لي ي ن ف جببببببف اببببببعن ببببببدمببببببع

)الخطي ، ص موجودا 21 .)

Monotheism:


: التوحيد


43

a) Evidence that Incidents Need a Trigger

دليل احتياج الحدوث إلى سبب (أ

It is logically taken for granted that any

incidence that takes place at a certain

time could have been possibly brought

forward or delayed. To be determined a

specific time, any incidence must

necessarily require a determinant to

appoint that time. In common language,

we say it needs a decision maker to

specify the time of its occurrence.

Accordingly, any incident must have a

trigger behind it, or a maker, or a

creator, that decides the timing of the

occurrence, and the way it should occur.

أن الفببببببديهيببببببة ف ف من اسسببببببببببببصمببببببع،ف اللقصيببببببةف

يببقببت ببح زمببن مببلببيببن يببجببوز ببح

الببحببببببد غ

بببتف الحبببد غف أ ف ف ف ف اللقببب ف قبببدي قبببدييف

تخيرفه. عخد بببببببببببعصبببببببببببا زمن ملين د ن ف

ف بببببببببببب

ف غيرهف يفدق بببببعلضبببببببببببب رةف شر م

ف ف

ن ذا الزمن، بصغةف اليومف يحدعإ شر فف ف ف يلي

ببببت الحببببد غ. صببببببببببببببببع بببب ف ار يحببببدد ف

غ أ ف ف بببعلدببعشح ا ببد لكبب ف ببعدغ من محببدف

ببببببت ببببببد بببببباف ف صبببببببببببببببببعت أ خببببببعل يق ر

. د اف ف كيفية

b) Evidence that the Universe is an Incident

دليل حدوث العالم (ب

We have mentioned earlier that

universe refers to anything other than

God. That is to say this expansive

universe including all its stars, galaxies,

objects, animals, plants, and non-living

things. By looking at the components of

this universe, we find that any

component can either be in motion or in

a static state. Motion is an incident, as it

happened to an object that was

previously static; that is, motion came

into existence after being non-existent

، أن اللعلي و مع وو ف وع قع

ف ك نع

أي بببببذا الكون ف يببببباف من الفسببببببببببببي مبببببع

ف ف نببجببوم مببجبب ا،ف أجسبببببببببببببببببعمف ببيببوانببببببع،

شببر نببفببببببع ببببببع، جببمببببببعدا،. ببببببإ ا نببظبب نببببببع

ا صو مكونببببع،ف ببببذا اللببببعليف نجببببد أههببببع ف ف

عد ة

نف الح كةف أ السكون. علح كة

ف ف

دح ك لت لجسبببببببيف اعن وبببببببعك ع ع نهه ف

أي أههبببع جبببد، لبببد أن لي ن ح لبببك

، خف خف ف ف ف الجسببببببببببببيف

كذلك السببببببببببببكون عدغ

ت لجسبببيف مدح ك سببب ن لد أن ف ننا


44

in that object. Similarly, stillness is an

incident, as it happened to a moving

object before it became still. Hence,

motion and stillness are both incidents.

Whatever is not free from incidence

must itself be an incident. Alternatively,

we can say that all the components of

this world are subject to change, and

everything subject to change must be an

incident, as it emerged from a non-

existent state. Being an incident entails

that it must have a trigger: it is logically

impossible to find an incident without a

trigger, or an action without a doer. This

is enough to prove the logical necessity

of having a creator of this universe. This

creator is Allah, God the Almighty, Most

Transcendent. This level of evidence is

obligatory for individual Muslims to

know and believe in.

اعن مدح اع السكون عد عن.

علح كة

مع ا ي صو نف الحوادغف يو عدغ

أ ف ف

اببصببيببببببع ف ف ن مببكببونببببببع،ف ببببببذا الببلببببببعلببيف ببقببو

ننا

لصدغيرف ا مدغير عدغ خع ببببببببببببلة

ف

جببببببد ببببلببببببد أن لببببي يبببب ببببن )الببببخببببطببببيبببببب ،

21 ص

(. ن ذا اللعلي مع ياف عدغ

ف

أي جبببد لبببد أن لي ي ن اونبببا بببعد بببع

ن يببحببدببببببعإ شببر مببن يببحببببببد ببببببا ننببببببا مببن

ال

ف أن يوجببد ببعدغ اسسببببببببببببدحيبب ف اللقلح

ف

ف

. ذا م غ أ أن يوجد ل ال ع ف دف ف ف ح

خف لالوببببببببببببدبببببدا ف لر جودف ف ف ف القبببببدر ابببببع

خببببببعل ليببببببذا الكونف و وببببببببببببفحببببببعنببببببا ف

ف العشر، ذا القدر من ااوببببببببببببددا ف و

ف الببببببذي يبببدبببلبببيبببن بببلبببر اسسببببببببببببببصبببيف مبببلببب بببدببببببا

اإليمبعن با، و مبع بر با لضببببببببببببيي

. ف ف ضف اللين

Alternatively, it is worth mentioning the

alternative evidencing methodology

established by Imam Al-Ghazali. He

posited that:

عك أوبببصوب آخ لالوبببددا ف وبببو

ف

ف أ رده يمع يلح لر ط قةف اإلمعم الغزاشح

ف ف حجببةف اإلوببببببببببببالمف ر مببا ، مت مز ببد من

ف ل ف الحعا،. ف الدو ي ف ح

1. Objects are subject to a state of

either motion or stillness. This is

something perceived by instinct and

does not need evidence.

ببببببع اإلمببببببعم الببببغببببزاشببببح ر ببببمببببببا و -1

ف ول ببعو ن اون انجسببببببببببببببعمف ا صو

ف ف ف ببنف الببحبب كببببببةف السببببببببببببببكببونف مببببببدرك

Monotheism:


: التوحيد


45

ف ف علفديهةف اا بط ارف ال يحدعإ شر

تم ا دكعر.

2. Both motion and stillness are

incidents. The evidence of their

incidental nature is found in their

alternating nature. We can

recognize this in all objects, seen or

yet to be seen. Whatever object was

in a still state, logic recognizes the

possibility of that object alternating

into a moving state; whatever was in

a moving state, logic recognizes the

possibility of alternating into a still

state. The resulting state is an

incident, because of its very

emergence. The previous state to

that emergence must also be an

incident because it was not there

prior. Unless we can prove the

beginninglessness of something,

incidence must be the case. Only an

object with no beginning can have

no end. In other words, if its

beginninglessness is evidenced, then

its nonexistence is impossible.

ع بببعد بببعن. أي الح كبببةف -2 ف ول بببعو ههمببب

السببببببببببببكون ببإن الببدليبب لر لببك

بهمع لك م ببببببببببببع د الع ف ح جميتف

و بد منهبع مبع لي

انجسبببببببببببببعمف مبع شبببببببببببب

ف

، مببببع من وببببببببببببببببعكن ا ي ببببببببببببببببع ببببد

، مببع ف ف اللقبب ببعض جوازف كدبباف

مبببن مبببدبببحببب ك ا البببلبببقبببببب ببببببعض

ف جوازف وببببببببببببكونببببا. ببببعلطببببعر منهمببببع

لط ببعنبباف السبببببببببببببع ببعدغ

ببعدغ

ف

ا لو بت دما اودحع ا. نن للدمف ف

دما.

3. Whatever is subject to incidence

must be an incident. This universe,

with all its contents, must be either

in a state of motion or stillness. Both

states are incidents. Accordingly, the

و نف الحوادغف -3 ببببببعو مببببببع ا ي ص

ف ف ول

يو ببعدغ. أي أن ببذا الكون مببع

و ببببنف الببببحبببب كببببببةف أ

ف ف ببببيبببببباف ا يبببب ببببصبببب

ف

، ف السبببببببكونف مع ن ا د ف عد عنف


46

universe must be an incident;

whatever is given an attribute by

incidence must itself be an incident.

فبببببا نن من صبببببببببببب أن يكون ببببعد ببببع

يو عدغ.

الحد غ

Al-Ghazali touched on other

methodologies of divine evidence, out

of the scope of this brief book64. For

further details, refer to the chapter of

“the Basics of Rulings” [Kawaed Al-

Ahkam] in Al-Ihya’ by Al-Ghazali, or

“Creed in Brief” [Al-Iqtisad fi Al-I’tiqad]

by Al-Ghazali.

ع أخ لالوددا ك ف عك ط ق

اإل حجةليع رة ف والم الغزاشح ا أر

دنع يا ف ف ح كدع ع ذا الذي

، ف ف ااخد عر دم الدلم الدف ي

صيرجت شر كدعب ف من أراد الز عدة

ف ف ف ف وا د اللقع د ح اإل يع أ كدعب

ف ف ف ااد عد ح اا دقعد لإلمعم أ عمد

الغزاشح ر ما .

The Quran has touched on the evidence

of incidence while relating the story of

Ibrahim’s argument with his people on

seeing the stars during his journey in

search of God. Referring to the stars,

Ibrahim told his people “I do not like

that which disappears”. He was

referring to the fact that the star was an

incident, because it was attributed with

disappearance and change. A similar

argument applied to the moon and the

sun. He wanted his people to appreciate

the fact that this universe is an incident,

and each incident must have a trigger

behind its creation. That is why at the

د ض الق آن ال ي دلي الحد غف ف

دنع ا يي لقوماف دمع فف ف ح محعجةف وبببببي ف

ع أ ع ا ف صم ع ذا ر

ف رأ اوكفع

أ بب اآل

صين. ملنت أن الكوكبب ببعدغ

ببببببعن و ف الدغيرف ببببببذا

ا ا ببببببببببببف ف ف ننبببببب

ف ف وبببببببعق الدلي لر القم ف ال بببببببمسف لر

ف ف وبببببببببببببي ف ااوببببببببببببدق ا ف لي بببببببببببب شر أن ذا

اببب بببعدغ ا بببد لبببا من

الكون بببعدغ

غ ي صقببببا لببببذلببببك وجببببا ح ههببببعيببببةف ف محببببدف ف

ف ف ف ف املحببببعجببببةف شر خببببعلف السببببببببببببموا،ف انرضف

ي يسدح أ صن أن ذا الخعل و الذ

س م ال ببب ع رأ م

ص اللفعدة. ع العشرو )...

ت ص

ع أ م

صبر

ك

آ أ

ف ذ

ا ر ع ذ

ة

غ عزف

ف

ف

64See Chapter of Kawaed Al-Aqaed, Ihya Ulum A-Din. See also Al-Iqtisad fi Al-

I’tiqad, by Al-Ghazali

Monotheism:


: التوحيد


47

end of Ibrahim’s argument above,

Ibrahim declared that he would turn his

face to the one who originated the

heavens and earth, and affirmed that

that originator is the one worthy of

being worshipped. Allah Most High

related “When he saw the sun rising in

splendour, he cried ‘this must be my

Lord; this is greater’, and when it sets,

he exclaimed ‘Oh! My people, I

disapprove of all that you associate

[with God], I firmly turn my face to the

one who originated the heavens and

earth without deviating; I am not of

those who would associate others with

God”65.

ع م فف في م

مف ف

و ع يع

ف

ف ف ف ف

ف

ون. ف

فا

بببببببببببب

ف ا

ف

ف

ع مببببب السبببببببببببب ط

ي ذف

صببببب لف هف ت ج يببببب ج

ف

ف ف ا،ف ف

ين( فكف

بببببببببببب ن اس مف

ع

نبببب

ع أ ع مبببب يفبببب ض ف ر

ف ف ان

ف

ف

(. 56 - )انلعم

God Most High encouraged us to move

around and reflect on the creation of

this universe, in order to ensure that it is

an incident that needs a trigger for its

very existence. The Most High

instructed “Move around earth and

consider how He initiated the creation,

and how He starts later creation”66.

This is a call from Allah Most

Transcendent to all humanity to practice

scientific research. That is what space

د د عنع وببببببببببببفحعنا العشر لصسببببببببببببيرف ف

ف ف ف الفحبببلف الدف ف ح بببذا الكونف ل دبببتكبببد

م صوق يحدببببعإ شر

نتيقن ببببتنببببا ببببعدغ

خعل ع العشرو )ر ي األ يروا ف ل س

ق

ينش م الل

ق ث

ل خ ال

أ د ب

ف ي

روا ك

انظ

ف

ة

ش

الن

ة ر اآلخ ف (. ذهف 21 - . )الل فو، (

من ف لإلسعنيةف سمعروةف الفحلف ف ف ف ف د وة

ف اللصا و مع عم اف صمع الفضببببببببع ف ح ف

، وبببببببب ذك ه ح الفق ةف ف السبببببببب وا،ف انخيرةف ف ف

الدعلية.

65Surat Al-Anaam-79 66Surat Al-Ankaboot-20


48

astronomers have done recently, as

detailed below.

c) Experimental Science and the Evidence for the Incidence of the Universe

ودليل حدوث العلم التجريبي (ج

العالم

For several years, physicists and space

scientists started investigation on the

origin of the universe. Earlier, the Static

Universe Theory was prevailing among

scientists. However, quick advance in

aerospace science, especially in the

second half of the twentieth century,

thanks to investigations in microscopic

and elementary particles physics, such

as the Quarks Theory, as well as

aerospace investigations, has resulted in

the appearance of the Big Bang Theory.

الفيزيببببع م ببببذ وبببببببببببب وا، ببببديببببدة صمببببع

صمببببع الفصببببك يفحثون ح بببببببببببببببتة ببببذا

الكون، اعنت ال ظ ة الفص ية السع دة

ين اللصمع نظ ة الكون اسسدق . ل ن

الدقدم الس يت ح صي الفضع ب عصة

ح ال بببببببببف الثع من الق ن الل ببببببببب ن

مبببع و من ملصومبببع، نتيجبببة ن حبببعغ

لية الفيزيع املجي ة يزيع الدع ان

مثبببببب نظ ببببببة الكواراببببببع،، أ حببببببعغ صي

اانفجعر الفضببببببببببببع أد شر ظيور نظ ة

اللظيي.

This theory proposes that this universe

has a beginning; the universe emerged

from a big explosion that started from

nil point i.e. from nothingness. That

means the universe was preceded by a

state of nothingness; it came into being,

after it was nothing. It was brought to

the attention of scientists that the

explosion would normally result in a

state of disorder. Yet, we have

witnessed that this universe follows a

ببببذه ال ظ ببببة لر أن الكون لببببا

داية أنا بببببببت من انفجعر كفير دأ من

نقطة ال بببببببببف أي من اللدم أي أن ذا

الكون مسبببببببفوق عللدم أي أنا جد لد

. ممبببببع لفبببببت انتفبببببعه أن لي ي ن موجودا

ببببببعدة يبلدي شبر اانبفبجببببببعر البلبصبمببببببع أن

الفوضبببببب ت، ل ن اس ببببببع د ح ذا الكون

ممببببببع يببببببد لر أن ليببببببذا . نظببببببعم دي

اانببفببجببببببعر الببكببون خببببببعلبب مببببببد بب ببفبببببب

Monotheism:


: التوحيد


49

very intricate system. This shows us that

this universe has a creator who

arranged its system before the

explosion and after it. It also implies

that this creator has been present

before the origination of time and

space. It thus implies that this creator is

transcendent above time and space; He

does not need space, is not confined to

space, and He was the one who created

space. This exploration is congruent

with the prophetic tradition that “God

was there, nothing was with Him, and

He is still as He was”.

لبببببده، أن بببببذا الخبببببعل موجود فبببب

لك أنا ندج ن خص الزمعن اسكعن.

ا يج ي صيببا زمببعن ا يحدببعإ شر مكببعن

ببببببديقع لقو وببببببيدنع محمد صببببببلر

صيا وبببببصيو اعن ا شببببب ملا و

. اآلن لر مع صيا اعن

Some cosmological studies propose that

the universe started with a big explosion

some 15 billion years ago. Observations

and measures also indicate that this

universe is expanding in all directions.

The speed of some galaxies away from

earth, according to Hubble’s Law, is

estimated as half the speed of light.

Space scientists expect this expansion

speed to be reduced with the passage of

time. However, science has not yet

resolved the future of the universe. If

the density of the universe becomes

greater than the critical density,

scientists expect such expansion to halt

and the universe to contract, leading to

ا ببببببببببببير ل الدجببببعرب الحسببببببببببببببببع ببببع،

الفص يبة شر أن اللبعلي بدأ بعنفجبعر كفير

ف واشح خمسبببببببببة ببببببببب صيون وببببببببب ة

كمببع ا ببببببببببببير القيببعوبببببببببببببع، اس بببببببببببببع ببدا،

الفص يببببببة أن الكون يتسببببببببببببت دمببببببدد ح

بببد بببدر، وبببببببببببب بببة جميت اا جبببع بببع،

ا دلعد ل املج ا، ن انرض س

عنون ع ببببببببببببف وبببببببببببب ة الضببببببببببببو

دوت صمببببببع الفضبببببببببببببببببع أن ت ببببببع

وبببببببببببب ببببببة مببببببدد الكون مت م ر الزمن

ل ن اللصي لي يحسببببببببببببي انم علنسببببببببببببفة

سسببببببببببببدقفبببببب الكون. ف ببببببعلببببببة ازديببببببعد

ال ثبببع بببة الكونيبببة ن ال ثبببع بببة الح جبببة

ف الدمدد ت صمع الفضبببع أن يدو يدو


50

what is called a closed universe. In turn,

this would lead to a state of high density

which could result in a new expansion

or a state of vibration, when we will

reach a state of a vibrating universe.

دأ الكون ببببببعلدقص يمببببببع يسببببببببببببات فبببببب

الكون اسغص، ممببببع يلدي شر ببببعلببببة من

ال ثببببع ببببة اللببببعليببببة الت ببببد ولببببد مببببددا

أ ولبببببد بببببعلبببببة من الدبببببذ بببببذب جبببببديبببببدا

ببمبب ببن أن يببطببصبب ببلببر الببكببون ببح ببببببذه

الحعلة الكون اسدذ ذب.

However, if the density of the universe

became less than the critical density,

estimated at three atoms of hydrogen in

one cubic meter, the movements of

galaxies will slow down to the outside,

and will continue to move to what we

call the ‘open universe’. If, however, the

density of the universe became equal to

the critical density, the universe will get

to a state where it neither expands, nor

contracts; a state that we call a ‘critical

universe’. Continued future scientific

research might expose more facts about

the origin and future of this universe.67

أمع ا أصفحت ال ثع ة الكونية أ

من ال ثع ة الح جة الت قدر ثالغ

را، يدر جين ح استر اس ل

الوا د إن املج ا، ودتفعطت ح كتهع

شر الخعرإ ل ن وتسدم ح السير

يسات الكون اسفدوح. أمع ا يمع

ال ثع ة الكونية شر ال ثع ة صصت

الح جة إن الكون وي شر علة ا

يسات ا مدقص ع

يكون يهع مدمددا

ح ذه الحعلة الكون الح إ. ن

ان حعغ اللصمية اسسدم ة د ف

ل ع ح اسسدقف قع أخ يمع

يدلص ن تة الكون مسدقفصا.

Additionally, it is beyond the scope of

this book to list the scientific

implications of the Big Bang theory,

which was discovered recently. For

Muslims, however, the Quran has

questioned 0,411 years ago “Did not the

اسقعم ا يتسببببببببببببت لذك اندلة الدج بية

ليذه ال ظ ة الت الد من ااكت بببببع ع،

الحديثة علنسفة لصلصمع اسلعص ن أمع

علنسبببببببببفة ل ع نحن اسسبببببببببصمين. قد أخبر

وبببببفحعنا العشر يهع ح الق آن ال ي

67Fishbane, et. Al, 1993, p1362-1372, and Serway, 1990, p. 1434-1441.

Monotheism:


: التوحيد


51

unbelievers see that heavens and

earth were first joined together as one

unit; but then we clove them

asunder”68. Note here that it was the

unbelievers who were addressed, the

same ones who discovered the Big Bang

theory today. This is one of the miracles

of the Quran. Furthermore, Allah Most

High established the expansion of space:

“We have built heavens with skilful

hands and We are expanding them

indeed”69.

Hence, the scientific approach that has

proved that the universe is an incident.

Since the universe is an incident, that is

a creation, it entails that it must have a

maker; that maker is God Most High.

قولا العشرو ) ف أر لة ببببب نع

أي

ل

ض ر مع ا،ف ان ن السبببببببببببب

ف ا أ

ين ك ذف

ي ال

ف

ف

ع ع مبببب فدق ببببع قبببب

ع ر دبببب

عن

ابببب

( 31 - ( )اننبيببببع

ا ظ أن الخطبببعب جبببا لصبببذين كف ا،

ن أههي ي الببببببذين اكت ببببببببببببفوا ببببببذه

البببقببب آن عبببجببببببعز البببحبببقبببيبببقببببببة ببببببذا مبببن

ولا العشرو ) ع ع ال ي. مع ي السبببببببببببب

ت فلون ف ووف

ع س ن د ف ي

ف ف

(. 45 - ( )الذار ع،

بببببذا يكون م بح الفحبببببل اللصا بببببد

وصببببببببببببببب ح النهببببعيببببة شر ببببد غ اللببببعلي،

يل أن اللعلي عدغ أي م صوق ن

ا بببد لبببا من خبببعل و وببببببببببببفحبببعنبببا

العشر.

d) The wording of ‘Presence’ الوجود معاني (د

Some words have common use between

the Creator and the created. The word

“Presence” [Al-wujood] is an example. It

refers to the presence of God, and at

the same time it can refer to the

presence of man. Our grand Shaikh ,

Muhammad Al-Hashmi, differentiated

between the two as:

؛ دطص عك اصمع، م تركة ف ح الصفظف

لر الخببعلف طص لر املخصوق. اصمببة ف

ف ف ف جودف من ببذه الكصمببع،ف اس ببببببببببببتركببةف الت

طص لر جودف الحف وبببببببفحعنا العشر، ف ف

ف كببمببببببع ببطببصبب ببلببر جببودف املببخببصببوق. لببببببذا

ف ينفغح الدمييز ين مل بببببع بببببع ح الحبببببعلدينف

عق. السي

68Surat Anbiyaa-30 69Surat Al-Dhariyat 47


52

In totality, the presence of God has

nothing similar to it. It is dissimilar to

the presence of any creation:

بعلجمصة وجوده ليس كمثصا ش ف ف

ع، ف ف و مفعين لوجود غيره من املخصو

The presence of God has no

beginning or end, while the

presence of any creation was

preceded with a state of

nothingness and will be followed by

a state of nothingness.

وجوده العشر و الذي ا ا ددا

لا ا انتهع ، جود غيره مسفوق ف

عللدم لحقا اللدم. ف

The presence of God is logically, as

well as traditionally, necessary and it

is inconceivable to negate, while the

presence of any creation is logically

conceivability and the negation of

which should not be inconceivable.

جوده و الواج الذاا قال

الذي يسدحي اندفع ه. نقال

ف ف جود غيره من اسم ع، جع ز ا

. يصزم من اندفع ا محع أصال ف

The presence of God is not confined

by any time or space, as He is the

One who created both time and

space, and He needs none of them.

In contrast, any creation is confined

to both time and space for its

presence.

ف جوده العشر ا يدقيد علزمعن

مع، ا يحدعإ اسكعن ننا خعلقي ف

ليهمع، جود غيره ا د لا منهمع ف

The presence of God is not

dependent on anything, while the

presence of creation is continuously

dependent on the power and will of

God Most High. Had it not been for

His blessings on the creation by

جوده العشر ا يفدق شر مست د

. جود غيره مست د شر ف أصال

، العشر، ف در ا راد ا ا ددا كذا

لر الصحي . صوا لعما د مع

، إيجعد ع ف لر اسكونع، لي وجد

Monotheism:


: التوحيد


53

bringing it into being, the creation

would not have been there. Had it

not been for His blessings on

creation by continuous provisioning,

the creation would have faded

away, as creation is subject to

becoming nothing at any time.

ف لوا لعما صيهع إمداد ع ح ا ف

هع لحظة ا مح جود ع؛ نه

ف قف اللدم ح ا لحظة.

Ibn Atāillah Assakandari was quoted as

saying “Two blessings have been vested

on each and every creation: bringing

into existence, and provisioning. First

He brought you into existence, and then

He provided you with His sustenance”.

This indicates that worlds have been

preceded with a state of nothingness,

will be turned into a state of

nothingness, and are subject to a state

of nothingness at any stage of its

existence. This fact is confirmed by

Almighty God saying “Everything is

perishing except His face”70. The

reference here is to continuous

perishment at all times: before the

existence of a specific creation, after

perishment of that creation, and as

during the existence of that creation.

Abu-Madyan, may Allah have mercy on

him, used to say in one of his poems:

ف ف ع ا ن طع ف ف السب دري ر ما

و مببببببع خبب إ مببوجببود ببلببمببدببببببعن ) ف ببح الببحبب ببيف

ف م صوق منهمبببع، لمبببة

نهمبببع ا بببد لكببب ف

اإلمببدادلمببة اإليجببعدف ف

. ألي صيببك أ ا

دواشح اإلمبببداد(. بببذا ، بببعنيبببع بببعإليجبببعدف ف

، ببببببعللببببببدمفببببببة ف ملنت أن اناوان مسببببببببببببفو

لحقيبببع اللبببدم، جوز صيهبببع اللبببدم ح

ف لحظببببببة ف ابببببب ف من أزم ببببببةف جود ببببببع. ببببببذا

ف اسق بببببببببود قولاف العشرو ) ك علف

شببببببببب ف ا

ا يبب ج ا ف أي ببعلببك (. 99 ( )الق بببببببببببب ف

ح جميتف انزم ةف قيقة

مسببببببببببببدم ا

الاع

ف ف

بببع ، مبببع فببب جودهف لبببد بببع ببباف ف ف

جوده. ح ذا اسلنت ع وببببببببببببيدي أ و

مدين الغوغف ر ما و ف

70Surat Al-Qasas-66


54

Say Allah, and leave alone the universe with all

its stuff, if you were aspiring to attain perfection.

For everything other than God, if you truly

examine,

Is nothing at all, individually or collectively.

Know that you and all other worlds, if it were

not for Him, would have been fading away and

diminishing.

Whoever has no subsistence of his own, his

existence would be impossible, were it not for

Him.

The knowers of Allah have been annihilated; they

did not witness anything other than the Most

Justly Proud and Lofty.

They saw all others in reality as perishing, at

present, in the past and in the future.

ببببب رف الوجود مبببببع و ن ف

كمع ف بصوغ

ف ك ت م عدا

ا دم لر علب ب د ن ف ن ققدب ف

ف ف الدف ي ف اإلجمبع ف

ك اللوالبببببببي كبببببببصبببببببيع لواه ح ا صي تن

ف محو ح ا محال ف

باف وجوده ن ا ف با مف مبن ا جود لذا ف ف ف ف ف

ف لواه ين مبحبع ف

ببببببببببببع ي يد ا شيئع

عللعر ببببببببببببون وا س

ف ف وو اسد برف اسدبلبع ف

ح رأ ا وبببواه لر الحقيقةف عل ببببببببببببببببع ف

ف ف اسعض ف ااودقفع ف ف الحع ف

Furthermore, it was His presence that

allowed everything else to appear. All

creations are dependent on Him; if it

had not been for Him, nothing would

have come into being.

كذلك إن جوده العشر و الذي

ن ا الخال ف أظي ا ش .

مفدق ة ، لواه مع ظي جود ش . ف ليا

His omnipresence entails that no real

presence of any other can be with Him.

Nothing could ever have been with Him.

The Prophet said “Allah was there;

nothing was with Him”.

ا و الذي ليس ملا ش . كمع . منهع أن

و )اعن ا ش ح الحديل ال ف ف ف

ف ملا و اآلن لر مع صيا اعن(

Monotheism:


: التوحيد


55

He is closer to us than ourselves. Allah

Most High said “We are closer to man

than his jugular vein”71

أنا أ ب ليك م ك. ع منهع أيضع

ف ن ا م ي

ل

ب

ن أ ح

ن ف العشرو )

ف ف ف

( ]ق ر د و ف ف ال

-09]

In conclusion,

nothing is like His presence;

nothing is like His hearing;

nothing is like His seeing;

nothing is like His speech;

nothing is like His perception;

nothing is like His face;

nothing is like His hand;

nothing is like His aboveness;

nothing is like His establishment on

the throne;

nothing is like His approach;

nothing is like His descending;

nothing is like His mercy;

nothing is like His self;

nothing is like His companionship;

nothing is like His closeness;

ف بعلجمصة

، جوده ليس كمثصا ش ف

، وملا العشر ليس كمثصا ش ف

ف ب ه العشر ليس كمثصا ش

، كالما العشر ليس كمثصا ش ف

، دراكا ليس كمثصا ش ف

، جيا ليس كمثصا ش ف

، ده ليس كمثصيع ش

، ليس كمثصا ش الفوق ف

، اودوا ه ليس كمثصا ش ف

، مجيئا ليس كمثصا ش ف

، نز لا ليس كمثصا ش ف

، ر مدا ليس كمثصيع ش

71Surat Qaf-16


56

nothing is like His essence;

nothing is like His attributes;

nothing is like His actions, and so on.

The same transcendence applies to

anything that might suggest similarity to

creation. We thank Allah for guiding us

to that; we would not have been guided

had it not been for Allah. The Prophets

of God have brought us the truth72.

، نفسا ليس كمثصيع ش

، مليدا ليس كمثصيع ش

. ف با ليس كمثصا ش

، ا ا ليس كمثصيع ش

، صفع ا ليس كمثصيع ش

. أ لعلا ليس كمثصيع ش

مع يو ي ظع ة

ذا يقع ح ا ف

ف ، الحمد هلل الذي دانع ليذا ف الت بيا

، لقد ع لنهددي لوا أن دانع مع ك

ف جع ، رو رب ع علح )اليعشا ،

(.011-65، ص0691

Contrast in Description اللفظي التشابه

The words “presence” [al-wujood], and

“the present” [almawjood], both can be

attributed either to God Most

Transcendent or to incidents, i.e.

creations. So, we would say ‘God is

present’, and we also say ‘the presence

of God’; meanwhile we would say ‘so

and so is present’, and would also say

‘the presence of so and so’. These are

common words; however the meaning

اسوجودف الوجودف اصمبببة

ن اصمبببة

ف يبببل

ف

ببببع ف ،ف ف ف طصقببببعنف لر الحببببعد ببببع،ف أي املخصو

طصقببعنف لر الخببعلف وببببببببببببفحببعنببا الببعشر ف ف

ف ببب بببقبببو مبببوجبببود نبببقبببو جبببود ف

وبببببببببببفحعنا العشر كمع نقو الن موجود

نقو جود الشبببببببببببب ف الفال . ه من ف

انلفببع ف اس ببببببببببببتركببةف الت ليببع ملببعن ببدة ف ف

ف ف ف ف ف حس ف الحع ف اسقعمف الق ا نف الصفظيةف

72Al-Hashmi 1960, page 97-100

Monotheism:


: التوحيد


57

becomes different depending on the

context. Hence distinction of

appropriate meaning should be made.

مييز مببع ي اد أ اسل و ببة. لببذلببك يجبب

يبببع بببذلبببك الصفظف من اسلبببع الت ا ببببببببببببمص ف

د طاليع.

Presence as related to incidents is

recognized when it occurs. God is

transcendent above such an occurrence.

There is no way to measure an attribute

of God against an attribute of an

incident; nothing is common between

them. There is no type, or meaning, or

occasion between the two except that

sort of relationship between a slave and

his Master. By contrast, “presence” [al-

wujood], and “the present” [almawjood]

in relation to God are one and the same.

Both refer to the self-existing reality

that enjoys the attributes of perfection

whose presence is logically necessary,

and who is the creator of every single

creation.

ف علوجود ح الحعد ع، يتا ملنت

ي ت ول يع ح الخعرإ أ ملن ف حقيق ع. ف ف

ل ا ا يصح أن يطص ذا اسلنت لر

وفحعنا العشر ن لك صوا

الح ف

نقيس صفع، العشر

؛ يف ف ف كفيرا

ف ف ف ف لر صفع ع الحعد ة مت دم الجعمت

هع بين ف ين ال نو ا ملنت العشر،

اللفد شر ربا ا سفة

ف ف ا م عوفة

ا. ن ف ف مفيوم الوجود اسوجود ف خعلق

، علنسفة هلل وفحعنا العشر ش ا د ف ف

هع اسد فة ذات

القع مة

و الحقيقة

ف

ف ف ف ف فع، ال مع الواجفة الوجود الت

موجود. ا

ف هح خعلقة

Further, the presence of God in essence

cannot be disclosed to any, and is

beyond our perception, imagination,

senses; it is also beyond any

comparison. Our mind, imagination, and

senses are all created, and hence are all

limited incidents; they can only perceive

similar or comparative creation. God is

far above incidence. Allah Most High

ن جود الح وفحعنا العشر من ف

، ا يدركا ن د

ا ا ي ف ال

يل

ف

، ، ا ي ليا الو ي الخيع ف اللق

يعس. ، ا يتا ح الق ف ا دركا الحواس

نن اللق الو ي الحواس جميليع

، ا ع، محد ع، محد دا، م صو

د ا ا املحد ع، من أمثعليع.

ف ر ك عل ف

ف ف العشر وفحعنا ز ج ن الحد غ


58

said “They did not do just estimate of

God”73. It will be a waste of time to ever

attempt to know the essence of God.

The essence of God and the essence of

His attributes are beyond the realm of

perception. The only way for a Muslim

who seeks the knowledge of God is to

follow the standard way of the seeker of

Allah: Stick to the letter and soul of the

teachings of His Prophet, and seek a

properly authorized coach who has

taken that sacred knowledge, by way of

a chain of order starting from the

Prophet through to that coach.

ر ا الل د ع . ع العشرو )م

كفيرا

صوا

) ر ه د ف ف

(. من أراد 60 )انلعم

ا. د مل دا من ذا الوجا قد يت ف

ا صفع ا ا ا ا العشر ك

ف نن ك

ف

، الجز )الغزاشح ف ن اللق . محجوب

( ليس 010ان من اإل يع ، ص

الح

ف لصمسصي الذي ي د مل ة

ف

ف ف وفحعنا العشر ا وصوك ط القوم

بعط ع

و ة ويد اس وصين ظع ا ا فع

ف

ب ن شيخ م

، أن يفحل ملنت

سع

يد س د مد تت الليد يدا

أخذ

ي، ف ف روو ر صيا وص

صل

ف

Once that seeker found what he sought,

worked with diligence and good

character for winning, and was

courteous with his coach and fellow

brothers, the divine providence and

prophetic light may get through to him

and enlighten his heart. At that stage,

one might taste some of the knowledge

of Allah Most Transcendent. This

knowledge is only for the heart to taste;

it is not for the tongue to express. No

نت إ س ا ا صدق ح نيد د ي غ ق

ف ف ا ل

ف

ا، را قا الدو ي ا أخال

أ لعل

، وصك ط اندب مت شي ا ف ف اإلله

خوانا ظع ا ، ف

بعط ع د دركا

، اننوار املحمدية

اإلليية

الل عية

ه، د ع ا ن ح صدر دض صف

من مل ة شيئع

ف د يدذ ق

ف وفحعنا.

ا يم ن الدلفير نهع ية

هح مل ة

صسعن. من ص ليهع ا يم ا ف

الدلفير نهع عللفعر ا،.

73Surat Al-Anaam-91

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: التوحيد


59

one who got that knowledge would ever

be able to express it in words.

Ultimately, we know from the above

that the presence of the Truth Most

High is different and dissimilar to the

presence of creation. There is no

common definition for the two. The

concept of each presence is in contrast

with the other and has different

implications. The presence of God is

merely for Himself, not for any other

reason. There is no room for His non-

existence, at any point over eternity, for

every single creation stands in need of

Him. The presence of whom the

creation needs for their very existence

must be logically necessary, rather than

just conceivable; otherwise we will end

up with an infinite loop of creators,

which is logically impossible. The logical

evidence of His presence is found in the

visible creations. If the Most

Transcendent God was not existent, He

would be non-existent. If He was non-

existent, nothing of the creation would

have been there. As the creations are

existent, the presence of God is

evidenced.

من كالميي رضبببببببببببب نهي أن يلخبببذ

ف وببببببببببببفحببعنببا مفببعين م ببعلف جود الح

ف

لببوجببودف الببخببصبب. ببال يببجببمببلببيببمببببببع اببلبب بف

ف

ف لبوازمبيبمببببببع. ف ا ببببببد لبدب ببببببع بيبهبمببببببع اخبدبال

، ال ف ف وجود ف الببببببعشر لببببببذا بببببباف ا للصببببببة

يببقببفبببببب الببلببببببدم ا أزا ف لببوجببوبف أ ببببببدا ا

ف ف ف ف ا دقعرف اللعليف ا جز من أجزا اف لياف

ف البببببعشر، اببببب من جببببب ا دقبببببعر اللبببببعليف

، ا لببببيببببببا، ا يببببكببببون جببببوده ا اجببببفببببببع

، ا لزم الد ر التسبببببببصسببببببب مع جع زا

ف ف أم انف مسببببببببدحيالن. علدلي لر جودهف

، ننا وفحعنا ع،ف من اللق ف ذهف املخصو ف ف ف

ا لكعن ملد مع

لعشر لو لي ي ن موجودا

لي يوجد شببب من ذهف ف لو اعن ملد مع

ببببببع،. بببببيببببببل أن اسبببببوجبببببودا،ف ف املبببببخبببببصبببببو

؛ ه الدلي لر ، محسببووببة

موجودة

ه. ف جودف


60

Second: The Evidence of Conceivability

دليل اإلمكان - ثانيا

First Premise: This universe is

conceivable

Second

Premise:

Every conceivable

needs a trigger to bring

it to existence

Conclusion: This universe needed a

trigger to bring it into

existence. That trigger

is Allah, most high.

ان شرو ذا اللعلي مم ن. اسقدمة

الثبببعنيبببةو اببب اسقبببدمبببة مم ن يحدبببعإ شر

وب يم حا الوجود.

البب ببتببيببجببببببةو ن الببلببببببعلببي مببحببدببببببعإ شببر مببن

يببمبب ببحببببببا الببوجببود ببببببذا الببببببذي يببمبب ببحببببببا

الوجود و وفحعنا العشر.

Comments on the first Premise:

Conceivability, in the first premise, is

something that has equal ends: to be or

not to be, to become existent or not.

The evidence that this universe is

conceivable is that every single being in

this universe, in its very essence, is

subject to being or non-being.

و مبببع ان شرو اسم ن ف و ببببببببببببي اسقبببدمبببةف

الوجود اللدم

يسدوي ط عه من يل

الدلي لر أن اللعلي مم ن و أن ا

ف ف ابببببع ن ح بببببذا الوجودف صببببببببببببببببعلح ح ا ببببباف

ف لصوجودف اللدم.

The second premise is rather clear.

Deciding on either of the possibilities

needs someone to do it. Otherwise, a

decision could have been made without

a decision maker; that is logically

impossible. It is also logically impossible

to have the same possibility decide for

نن ه ا ببببببببببببحبببة

الثبببعنيبببة

أمبببع اسقبببدمبببة

ف ف جي أ دف اا دمعلينف يحدعإ شر وبببببب

أ بببببع ببببب ي زحبببببا ا لزم الترجي ال

، م زح ذا أم محع قال يسببدحي

ف أن يببكببون وببببببببببببببببببببب الببتببرجببيبب ف ببو نببفببس

اسم ببببببع،ف ا لزم قببببببدم الشبببببببببببب لر ف

Monotheism:


: التوحيد


61

itself; that would entail the coming of

the possibility itself ahead of its own

existence. It entails coming ahead of its

own being as a trigger, and get behind

its own being as a triggered one. That is

impossible. Hence, the trigger behind

the existence of all possibilities must be

from outside the domain of possibilities.

Beyond the domain of possibilities we

have two domains: the logically

necessary and the impossible. The

impossible cannot be a trigger, as it is

non-existent; so it cannot trigger

existence of others. We are logically left

with only one domain: the logically

necessary. The one who decided

whether possibilities should be or not to

be must be the one whose existence is

logically necessarily; that is Allah Most

High and transcendent.

ا. ننا يدقدم لر نفسبببببببباف ف نفسببببببببف ف ع دفعرهف ف

دتخ ن نفساف ع دفعرهف ف ف وبفع ،

فع مسب

أي أنببببا يصزم اونببببا فبببب أن يكون ببببذا

محع . ذا يدلين أن يكون السب ح

غير مم ن. غير جودف اسم ببببببع،ف أم ا ف ف

اسم نف و الواج اسسببببببببدحي . يل

ف

ن اسسببببببببدحي ا ي ببببببببلح أن يكون ع ال

يم الوجود ننببببببا

غير موجود يف

لغيره. ن الفببببع بببب الببببذي رزح الوجود

لر اللبببدمف و البببذا، الواجببب الوجود ف

و رب اللعسين وفحعنا العشر.

Third: Evidence of Creation دليل الخلق - ثالثا

First Premise: All beings have

been created. They

were not there,

and then they

came into being.

نههع ان شرو اسوجودا، م صوة

اسقدمة

د،. ف لي ن موجودة ي جف

و ا م صوق لا خعل. اسقدم الثعنية

ة

و ن لصلعليف ف ال تيجة ذا الخعل خعل،

و وفحعنا العشر.


62

Second

Premise:

Every created

being must have a

creator

Conclusion: This universe must

have a creator.

This creator is

Allah Most High

Fourth: Evidence of Answering the Desperate

دليل إجابة المضطر – رابعا

That is what man feels at time of

extreme difficulty about the existence of

a capable merciful and graceful being

that would answer the prayers and ease

up the difficulty, if man turns to him for

help. This is also called the psychological

evidence.

بتف ف ف و مبع ي ببببببببببببل باف اب سبببببببببببببعن ح

ف ف ف ال بببببببببدةف الضبببببببببيف من جودف عدر عن

يبببببب الببببببد ببببببع ببفبب إ البب بب ب مبب ببببببعن يببجبب

لياف اإلسبببببعن. السبببببو ا لجت

ف بببببف

الدلي ال فس . يسات أيضع

Fifth: Evidence of Employment دليل الت سخير - خامسا

This evidence is based on what we see

of the employment of this universe for

the service of man. This employment

and harmony represent convincing

evidence that there is a capable and

wise one who must have employed this

universe to the service of man on earth.

The harmony among all parts of

من دمد ذا الدلي لر مع ببببببببببببع ده يل

ف ف ف ف ف اسبببببببببببببببخبببيبببرف ابببببب ف أجبببزا ف البببكبببونف لبببخببببببدمببببببةف

اإلسبببعن، ذا التسبببخير صك اسوا قة

لر جودف ببببع ببب ببببعطلببببة

ف يببببدانف دالببببة

ف

ببذا الكون لخببدمببةف خ ف ببعدر يي دبببببببببببب

جميتف أجزا ف ببببذا ف ف اإلسبببببببببببببببعن. موا قببببة

سخيرف يد لر جودف ف ف الكونف لر ذا الت ف

Monotheism:


: التوحيد


63

universe to effect this employment

evidences the presence of a capable

mighty organizer who has put it into a

strict system. Sun, moon, stars, and

clouds, as Al-Shirazi posits, are all

subject to a strict system in obedience

to the instructions of Allah for the

benefit of man on earth. Hence, it is not

fair for you to be disobedient of Allah in

blatant contradiction to the system of

this universe.

ي عدر ع و الذي دبخ ع ف ف م ظ

د نظي ال بببببببببببع ع ظ نظعم مح ي.

مفعده أن ل ا ال بببببببببيرازي علفعروبببببببببيةف شبببببببببف ف ف

ال بببببببببببمس القم ال جوم الغيوم اصيع

ن ام ف ف اسير نظعم م ضفط مطيلة

ف ف ف من أجبببب ف خببببدمدببببك أيهببببع اإلسبببببببببببببببعن.

ف أن ف ف ف صيس من شببب اف اللد ف اإلن بببع

ل ظعمف اونا. هللف م علفع

ف كون عصيع

ف

Sixth: Evidence of Incapacity ز - سادسا دليل العج

This universe consists of solids, plants

and animals. All of them are incapable

of creating their own selves or others’.

Man is also incapable of creating his

own self or another’s. This implies that

there must be some sort of super power

outside the domain of those mentioned

that has created them and brought

them into being from nothing. Further,

this super power must be the one who

continuously supports the viability of

these creations. Sustainable life

depends on continuous breathing to

ensure continuous supply of oxygen,

and continuous palpation of the heart to

ensure continuous blood circulation.

يدكون اللببببببعلي من جمببببببعدا، نفببببببع ببببببع،

ن أن ي ص يوانبع، اب منهبع بعجز

نفسبببببببببا أ ي ص غيره. كذلك اإلسبببببببببعن

، ف ف ف عجز ن خصف نفساف أ خصف ال ف غيرهف

د ن من جودف درة صيع خعرجة ن ف

هببببببع ، هح الت خصقت دا ةف ببببببذهف انشببببببببببببيببببببع ف ف ف ف

هببع من اللببدم. كببذلببك ببإن ببذهف ف أ جببدت

الببببلببببصببببيببببببع هببببح الببببتبببب ببببمببببببد ببببببذهف ف الببببقببببببدرة

ببببببع،ف بببببب ف عوببببببببببببببدبببمببب ار ببببببةف جبببود ببببببع. ف املبببخبببصبببو

ف نفسببببببببببببباف ببعجز ن مببد

ف ف ببعإلسبببببببببببببعن مثال

يعة

عوبببببببببببدم ار ةف الحيعة. عوبببببببببببدم ار ة

ف

لر اودم ار ةف فساف ف ف اإلسعنف ملدمدة ف

ف ف نههبببع مبببده بببعنكسببببببببببببجينف الالزمف ، ف للحيبببعةف


64

Both processes work through

involuntary muscles; man has no control

over any; they do not follow man’s

command. The one who has control

over their action is the Creator most

high. Allah confirmed such insight “Nay,

man is well aware of himself, even

though he might tender excuses”74 All

of creation feels completely helpless in

supporting the continuity of their own

creation, and continuity of this universe.

There remains nothing except admitting

the creator most high who has

honoured us with existence and

sustenance. Gratitude is really due to

Him, Lord of all beings.

لر اوببببببببببببدم ار ببةف نف ف ف ف كببذلببك ملدمببدة

ف ف صفاف ننا يلم لر اوببببببببببببدم ار ةف الد رةف ف

ف ف ح جسبببببببببما. اللمصيدعنف المالنف ف الدمو ةف

لضببببببببال، ا رادية ليس لصم ف وببببببببيط ة ف

ف ببصببيببهببببببع ا ببدببحبب ك ببببببإراد بببببباف ن الببببببذي

يببببع و الخببببعل وببببببببببببفحببببعنببببا يح ك الببببعشر،

ر لبببذلبببك بببع البببعشرو )عن ل سبببببببببببببب ف اإلف

ببب ف ف

اف سببببببببببببببببف ف ف ف ن

يرة ببببببببببببفي ه ) ف ع ف قى ملببببب

لو أ

ف ( ل

)

ببببببع،ف [ كبببببب من ا 04 - ]القيببببببعمببببببة ف ملخصو

ف ف ف ف ي ببببببببببببل ببببببعلتجزف الدببببببعمف نف الدببببببت يرف ح

ف اوببببببببببدم ار ةف أوببببببببببفعب ف ف اوببببببببببدم ارف جودهف

ببببببذا الببببوجببببود. لببببي يببببفبببب ا اا ببببتببببرا

بببعلخبببعلف وببببببببببببفحبببعنبببا البببعشر البببذي م ف

ف اإلمداد، ف صي ع عإليجعدف ف الحمد هللف رب ف

اللعسين.

3.1.2 Negator Attributes 3.1.2 السلبي ة ال فا - ر اثنيار

God Most Transcendent has five

necessary attributes called “the Negator

Attributes”. These are:

سات ج هلل العشر خمس صفع، ا ف

هح ال فع، السصفية :

Pre-eternity ، القدم

Post-eternity ، والبقاء

Dissimilarity to Creation ، للحوادث واملخالفة

74Surat Alkiyamah-14

Monotheism:


: التوحيد


65

Independence of locus or

determinant

والغنى عن املحل

، واملخصص

Oneness

والوحدانية

These attributes are described as

‘negator’ because they negate from our

minds incorrect concepts. They do not

negate anything from God Most High.

They are negators as applied to our

minds not to God’s attributes

themselves. Our grand Shaikh,

Muhammad Al-Hashmi, confirmed

“linguistically, to negate is to remove

away; negation is in contrast with

affirmation; we would negate only

something that has been asserted as

true. Without knowing these Necessary

Negator Attributes about God, fallible

people like us would have asserted

erroneous concepts about God. Hence,

it ensures eliminating such corrupt

concepts from our minds, and replaces

them with transcendence above all that

does not befit the most high. Our

declaration of monotheist belief in

Allah, however, does not add anything

new to Him. He is the Necessarily

Existent, whether there existed human

intellect or not. He is One, Alone, and

Absolute Master even before our

نههع اسص ن قول ع وميت وصفية

، ليس أههع اسص ن مفيومع، خعطئة

وصفية ض . تسمية

ة شيئع

ف ف

ف علنسفة ل ع، ع شيخ شيوخ ع محمد

ف اليعشا ر ما و اس اد علسص

مل عه الصغوي و انخذ و ااخدالس

ا يسص من ، يهذا اسلنت الثفو، ف

د بت لغير لا. ف الش ا مع اعن ع دع

ح اسل وم م ع الخطت ف ور ملنت ف

ف ف ف اإللا ف مل د ع وجوب ال فع،

السصفية الواجفة ح قا العشر، يكون ف ف ف

لك اا دقعد الفعود ن ف ف مل ع ع زالة

ع حصيتهع دنزيا العشر مع ا قول ف ف ف

ع ، ا دو يدن يصي ا هلل ح ي ف

و العشر اج الوجود ، ف عص

د ق أم ا. و ا د ف لذا ا ووا ج ف

، مدنزه تت ن د ف جودنع أ د صم ف

نزيه ع. حن اسفدق ن ليا العشر شر ف

مع يسدحي ح قا ف مل ة مع يج

ف ولعد ع ح الدنيع ، لدو ف مع يجوز

ف اآلخ ة لر لك


66

existence; He is transcendent above any

humanly transcendence of Him. We are

the ones in need of Him, and in need of

knowing what is necessary for Him,

what is inconceivable and what is

conceivable. Our happiness in this world

and in the Hereafter depends on that

knowledge.

Thus, the term ‘negator’ becomes clear

to us: by knowing these names,

unbefitting illusions are removed from

our intellect about Allah Most High. The

more we know about Allah Most High,

the more ignorance about Him is

removed from within us; there is no end

to the knowledge of Allah Most

Transcendent and Exalted; there is no

end to the elevation of a Gnostic in

elevating God Most High above any type

of doubt, association of deity or

illusion75.

ف للر ذا الوجا ع وصفية اسميته

هع اسص ظع ننا مل ت ف علنسفة ل ع ف

ك ع نظنهع ح ن قول ع أمور مية ف

ا يصي تلو يدا ج العشر ممع

ع ع ا العشر وص زاد صم ف ز. كصمع

ا العشر ال جيال ف ف لصلصي عهلل، ا ههعية

ح نزيا العشر ههعية لترةح اللعر ف ف ف

ف ف ف قديسا ن أنوا ال ك ال ك

. )اليعشا , -56ص ،0691 الو ي

81)

Pre-eternity الق د م

Pre-eternity [Al-Qidam] in monotheism

refers to beginninglessness. There is no

beginning to the existence of Allah Most

High. So, He has not been subject to any

creation. He is the one without

م د م ح صي الدو يد د ق د علق ف ف ف ف

ف ف ان لية لوجوده العشر. أي ا أ

، أي ا ا ددا لوجوده العشر. ف لوجوده ف

د م د الحد غ. ج هلل العشر ف الق ف

75Al-Hashmi 1960, Page 79-80

Monotheism:


: التوحيد


67

beginning. Beginninglessness is the

opposite of incidence.

Beginninglessness is a necessary

attribute of God Most High. Incidence is

inconceivable for God. Allah proclaimed

His pre-eternity in the Quran as “He is

the First and the Last”76. That is, He is

the First without any beginning, and He

is the Last without any ending.

،

حع ح قا العشر الحد غ م م د الق

ف ف

ف ف ف الدلي لر دما العشر من ال ق

و ولا العشر -( ]الحديد ف و ان اآلخ )

اآلخ ال ههعية. داية ان ال [ أي 3

Now logically, consider creation itself. If

He had a beginning, then He must have

been created. If He had been created,

then nothing of creation would have

existed. If He was subject to creation,

then He must have needed a ‘creator’;

that ‘creator’ must in turn have needed

its own ‘creator’. This would continue

endlessly in an infinite loop. Logically,

this is inconceivable. The matter must

have started with one whose existence

has no beginning. This one is the

innovator and creator of this universe.

ما من اللق ذه د ف ف ف ف الدلي لر

ع، . نن العشر لو لي ي ن املخصو

لي لو اعن عد ع

لكعن عد ع

ديمع

نا . ب ع ع، يوجد ش من ذه املخصو ف ف

ا دعإ شر أيضع أنا لو اعن عد ع

ف محدغ ا دق محد ا شر محدغ

و محع . مع اههعية اسصس لك شر

شر اج ف ن ا د أن ينده انم

لوجود الذي و صعت اللعلي مفد ا ا ف ف

مفد ا محد ا بعر ا و

وفحعنا العشر.

Post-eternity البقاء

Post-eternity [Al-Baqa’] in monotheism

refers to endlessness. There is no end to

the existence of Allah Most High.

Endlessness is a necessary attribute of

د بببعلفقبببع ف ح صيف الدو يبببدف بببدم يق بببببببببببببب ف ف ف

لبببعشر اآلخ بببةف لوجودهف البببعشر. جببب هلل ا ف ف

لوجودهف ف الفقبببع أي ا آخ محبببع البببعشر

76Surat Al-Hadid-3


68

Allah Most High. It is inconceivable for

God to stop being. Consider Allah’s

declaration “He is the First and the

Last”77; and “Only the Countenance of

Your Lord remains”78

ح قببا الببعشر الف ببع و بببببببببببببد الفقببع .

الدلي لر قع اف من ال ق ف ولا العشرو ف ف

( ]الحديد ) و خف اآل

ف ان

[ أي اآلخ 3 -

ك ف الف ه فا ربب قى جب ولبا البعشرو ) ف ف هبعيبة.

) امف ك جال ف اإلف

ال

ف

ف ف

( أي 58 )ال من

ا العشر. يفقى ا، وفحعن

Now logically, consider creation. If Allah

was not ever-lasting, then he must be

perishable. If He was perishable, then

he must have been an incident, subject

to creation by something else. If He was

an incident, then nothing of creation

could have existed. Perishing is

inconceivable for the one who has been

established to have no beginning.

ف ف ف الدلي لر قع ا من اللق ذه

ع،. نن العشر لو لي ي ن املخصو

لكعن لو اعن عنيع

لكعن عنيع

عيع

لي يوجد ش من لو اعن عد ع

عد ع

ا م د ع،. نن مع بت ذه املخصو ف ف

ا. م د اودحع

Dissimilarity to Creation حوادث في ذاته المخالفة لل وصفاته وأفعاله

By dissimilarity [Mukhalafa lil

Hawadith], we mean God must be

incomparable to His creation in essence,

attributes and actions. His essence is

not similar to any of the incidents’.

Similarly, His attributes and actions are

dissimilar to those of incidents. Consider

للحوادغ ح ف ج هلل العشر املخعلفة ف

ا ا صفع ا أ لعلا. ذا ا العشر ا ف ف

ا فا ا، الحوادغ. صفع ا العشر

ليست ك فع، الحوادغ أ لعلا العشر ف ف

ف ليست ات لع الحوادغ. محع ح

للحوادغ ح الذا، ا العشر اسمع صة

ف ف ق ف ف

هع من ف ال فع، ان لع . الدلي صي

77Surat Al-Hadid-3 7878Surat Al-Rahman-78

Monotheism:


: التوحيد


69

Allah’s confirmation ‘Nothing is like

Him”79

س ) ف ال ق ولا العشرو ي ل

ا ش ص

ث م

ك

ف ف

ف

)

(.00)ال ور

Now logically, consider creation. If He

were not dissimilar to incidents, He

would then be similar to incidents. If He

were an incident, nothing of creation

would have ever existed. It follows that

God Most Transcendent is not a

substance80; He transcends space.

Further, He is not a body composed of

substance or parts; it would be

impossible for such a composed body to

be free of separation, joining, motion,

stillness, shape and size. These are

attributes of incidents. If He were an

incident, nothing of creation would have

existed. Furthermore, if He were

composed of parts, then He would be in

need of those parts and in need of

something bringing the parts together.

Need is an evidence of incidence.

Incidence is inconceivable for God, as

He is the Necessarily-Existent.

ف ف الدلي صيهع من اللق ذه

ع، نن العشر لو لي ي ن املخصو ف

ليع، لو للحوادغ لكعن ممع ال

م علفع

ف

ع، لو مثصي ليع لكعن عد ع

اعن ممع ال

لي يوجد ش اعن عد ع ف من ذه

ع،. ندج ن لك أنا وفحعنا املخصو

العشر ليس جو يدلعشر دقدس

ن م عوفة الحيز أنا العشر ليس ف ف

خ من جوا ف جسي مللف أ م ك

أجزا نن ا جسي م ك يسدحي

خصوه ن ف ف ااجدمع الح كة اا تراق

ف ف قدار ذه ومع، ف ف السكون الييئة اس

لي يوجد ش الحوادغ. لو اعن عد ع

لو ع،. ب عنا أيضع من ذه املخصو ف

شر اعن م ك من أجزا لكعن محدعجع

شر من أجزا ا كذلك لكعن محدعجع ف

، ف ي كفا. اا ديعإ دلي الحد غ

؛ ننا اج صيا محع

الحد غ ف

الوجود.

79Surat Al-Shura-11 80 See Endnotes for details on the actual meaning of term


70

Independence of Locus or Determinant

الغن ى

Independence [Al-Ghina] in this context

refers to self-sufficiency. God Most High

requires no locus or determinant. He is

Self-sufficient. That entails the

following:

نت ح صيف الدو يدف القيعم ق ببببببببببببد علغف ف ف ف

ت بن ببببببعلب بفبس. ف بجبببببب هللف ابلببببببعشبر البغبنب

. إنا وببببفحعنا العشر ف ف بببب

خ

ف امل

ح امل ف ف

ف

، ف ع ي فساف

His essence does not depend on

another for existence;

ال يحدعإ شر ا، يقوم يهع لكونا ا ع ف

He does not need space or any other

such thing to exist.

ف ف شر مكعن ا غيره من انشيع ا يحدعإ

While He is independent of any,

everything stands in need of Him.81

ش ا ش ف يو الغن ن ا

ب، 0354)الخطي ، ف محدعإ ليا

( 20ص

He does not require a determinant,

that is, someone to determine

specifications for His essence, Most

Transcendent. His beginninglessness

and endlessness, as evidenced

earlier, are necessary attributes of

Him.

د أي موج

ف ف ا يحدعإ شر م

ا بقع ا العشر كمع م د ف ف يوجده لوجوب ف ف

أوصف ع.

It is inconceivable for Him to be in

need of a locus or determinant.

Consider the divine confirmation

“People, you stand in need of Allah;

ح

حع ح قا اا دقعر شر امل ف م

ف

، الدلي لر غ عه العشر

خ

امل ف

عس ا العشرو ) ف من ال ق ول ع ال ه ي ع أ ي

81Al-Khatib 1374H, Page 21.

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: التوحيد


71

Allah is the All-Sufficient and All-

Laudable”82.

ن غ

و ال

الل

ر الل

ش ا

ق ف ي ال ند

ف أ

ف

ف

يد م ح

ف ال

[ 07 ] عط ب(

Now logically, consider creation. If God

was not independent of locus, then He

must be just an attribute. Attributes

cannot exist on their own; they need an

essence to be ascribed to. He would be

in need, if He was not independent of

locus, of a central essence to attach to.

If He were not independent of a

determinant of His attributes, then He

must be an incident, as incidents require

a determinant of their attributes.

Further, incidents require a trigger. If He

were in need of either locus or

determinant, He would be an incident,

and nothing of creation would have

existed.

ف ف ف الدلي صيا من اللق ذه

ع،. نن العشر لو لي ي املخصو ن

ا ال فة

ن املح لكعن صفة

غ يع

ف ف

شر املح

ف قوم فسيع، لكعن محدعجع

ن ف شر ا، يقوم يهع. لو لي ي ن غ يع

قير

الحعدغ لكعن عد ع

املخ

ف

لي يوجد ش ، لو اعن قيرا ملحد ا ف

ع،. ف من ذه املخصو

Oneness in Essence, Attributes and Actions

ية في الذات والصفات الوحدان واألفعال

Oneness [Wahdah] is a necessary

attribute of God Most High. He is one in

essence, attributes and actions. This

means His essence is dissimilar to that

of creation.

ح ا ا ف ج هلل العشر الو دانيةالعشر ف

ف صفع ا أ لعلا. ملنت لك

82Surat Fatir-15


72

Unlike the essence of creation, His

essence is not composed of parts;

His essence is singular and unique.

ف أن ا ا العشر ا ا فا ا، الحعد ع،

، أمع من أجزا ع، م كفة ذ ا، املخصو ف

من أجز ا ا العشر ليست م كفة ا .

There is no essence from creation

that is similar to His, nor is there any

attribute from creation that is

similar to His.

ع، ا، كذا ا ا ف ليس ح املخصو

صفع، ك فع ا.

He does not have two different

attributes of the same kind, such as

two different capabilities, two

different wills, or two different

knowledges. His capability is one.

His will is one. His knowledge is one.

ف ليس لا العشر صفدعن من جنس ا د

، كقدر ين أ راد ين أ صمين مثال ف ف ف

، صي ا دة

، رادة

ا دة

لا درة

ذا. ا د

He is the one behind every

occurrence. There is no one besides

Him who could have any influence

on any of His actions.83

يع ال ف أنا العشر اس ف د عن لع اص ف

مل ملا ح ل من ان لع .

(019، ص0691اليعشا ، )

His actions are not like that of

incidents, as God does things

without a medium or tool. The most

high confirmed “His command, when

He wills for something to be, is just

to say ‘be’ and it will be”84

لدقد أن أ لعلا ا ا فا أ لع

الحوادغ نن اسوشر وفحعنا العشر ف

، كمع ح يفل انشيع ال اوطة ا آلة

ن ع أ ئ ي

ر اد ش

ا أ

ه م ع أ م ن ولا العشرو )

ف

ف ف

( ]يسن بون

ك ي

ن

ا ك

و ل ق ي

80،]

83Al-Hashmi 1960, Page 106. 84Surat Yaseen-81

Monotheism:


: التوحيد


73

He does not do anything out of

need, or for amusement; He is Most

Wise and Expert.85

أنا وفحعنا العشر ا يفل شيئع

ليا أنا ف ا ديعجا فثع

ا يفل شيئع

ننا وفحعنا العشر يي خفير.

(.20)الخطي ، ص

Plurality, in contrast with oneness, is

inconceivable for God Most High. For

evidence of His oneness, consider

Allah’s command “Say, Allah is an only-

one.”; and Allah’s declaration ‘Your God

is a One-God; there is no deity but He,

the most Gracious and Merciful”86

محع ح قا العشر الدلدد الذي و ف

ف د الو دانية. الدلي لر دانيدا

ف العشر من ال ق ولا العشرو ( و

أد ولا العشرو ) .(... د ا ا

ل

ي ي

ل

ف ف

ف

يي ن ال م و ال ا

ا ل

ف ا

ف

ف

( )الفق ةب

094.)

Now logically, again consider creation. If

He were not one, He would be multiple.

If He were multiple, the universe would

have been in utter ruin87 and nothing of

creation could have existed.

ع، نن ف ف ف الدلي من اللق ذه املخصو

لكعن العشر لو لي ي ن ا دا

لي يوجد ش . لو اعن مدلددا

مدلددا

ع،. ف من ذه املخصو

This summary of evidence provided

should be sufficient to satisfy the

requirements of individual legal

obligation. Further detail is a communal

obligation rather than individual. Below

is detailed evidence.

ف ذا القدر من الدلي اإلجمعشح ي ف

، أمع اسز د من الدف ي ف ف ف لف ض اللين

من أراد ف ح البر عن يو ض كفعية

اسز د صيق أ الدف ي يمع يلحو

85Al-Khatib, Page 21 86Surat Albakara-164 87 as referred to in Surat Al-Anbiya 22


74

Detailed Evidence: تفصيل البرهان

Nullifying plurality of essence entails

nullifying plurality in attributes and

actions; both attributes and actions are

related to essence by their necessary

attachment to it. We have explained

earlier that the essence of God is not

composed of parts; such a composing

would make His essence similar to that

of incidents. Such a similarity is

invalidated as this would mean

incidence which is inconceivable for God

Most High.

ف ف ن طع الدلدد ح الذا، يلدي شر إ

ف ف ف ف طع الدلدد ح ال فع، طع

ف ف الدلدد ح ان لع كذلك نن م جليع

ف شر الدد الذا،. لقد وف أن ي ع أن

من أجزا نن ا ا العشر ليست م كفة

هع للحوادغ ف لك يسددعح م عيهت

نههع لدي عطصة

اس عيهة

ف شر الحد غ

ف ف و محع علنسفة هلل العشر.

Negating plurality of His essence, that is

negating the existence of more than one

divinity, is evidenced by the continued

existence of the heavens and earth. If

we assume the existence of two or

more divinities that carry the attributes

of a true god, then we have only two

logical possibilities: their will can either

be in agreement or disagreement. Let us

consider each case further.

ف ف أمع دلي نف الدلدد ح الذا، ملنت

دم جود ليين أ أكثر يو جود ف

وا، انرض. صو ع جود السم ف

فع، مد فة

ف ليين أ ال ة

ف

ف ف ف انلو ية ي عك ا دمعان قصيعن ا

ليمعو إمع أن دف رادتهي أ

علل

ا علة لر دةو دصف. ل تخذ

First: In case of agreement

In the case that these deities were in

agreement to create something, there

are four scenarios:

اا فببعقف لر خصف شبببببببببببب مببعو و ببعلببة

ف ف أ ا

ا دمعا، قصية كمع يلحو عك أر لة

Monotheism:


: التوحيد


75

1. Create that same thing

independently and simultaneously.

This is the creation of the very same

item without cooperation. This

scenario would be impossible, as it

would lead to the combining of two

or more causers upon the one

effect.

بببلبببر وببببببببببببببببببيبببببب ف -1 ف أن يببب بببصبببقبببوه مبببلببببببع

ببببببت ا ببببببد و ف ااوببببببببببببدقال ف ح

ف ف مبببحببببببع ننببببببا يبببلدي شبببر اجبببدبببمببببببع

و مل ن أ أكثر ح ا ا ببببد

محع .

2. Create that thing in succession; in

other words, the first deity creates

it, and then the other deity creates it

again. That is again impossible as it

is an identical creation and thus

redundant.

2- أن يببب بببصبببقبببوه مبببلببببببع ف بببلبببر وببببببببببببببببببيبببببب ف

؛ ببتن يوجببده أ ببد مببع ي ف التر يبب ف

يبببوجببببببده اآلخببب بببو مبببحببببببع ننببببببا

ح ي عص .

3. Create that thing in cooperation;

that is that each necessarily helps

the other. This is impossible as it

would imply that each is incapable

of doing it on its own, and needs the

other(s).

ة، أن يوجبدا -3 ه لر وبببببببببببببيبب اسلببع نب

و محع ك منهمع يلع ن اآلخ

ف منهمببببببع ف ننببببببا يصزم م ببببببا عجز ابببببب

لآلخ . ا ديعجا

4. Create that thing in parts; that is

one deity creates one part and the

other deity creates another part of

the same thing. That is also

impossible as it implies their

incapability. Each does not have a

say on what the other has done.

ف ف أن ي صقوه لر وببببببببببي ف الدقسبببببببببييف -4

ا اآلخ تن يوجد أ د مع لضبببببببب

لضببببببا اآلخ و محع ننا يصزم

، كببب منهي ا ف منهي ف م بببا عجز اببب

ف يمع ف يقدر لر الد بببببب بببببب

ف ياف اآلخ .


76

Hence, all logical scenarios in these

cases are false. ح

ن جميت اا دمعا،ف اللقصيةف عطصة ف ف

. ذهف الحعلة ف

Second: In case of disagreement

In the case these deities were in

disagreement about creating

something, such as one deity wanting to

create heavens and earth, while the

other does not, we have only three

logical scenarios:

ة ة ةى ق ةثاايااايالةاايخاافةعلى خلق ةق ةة ةة ةة ة ةق ة ةة ة ةةة ةةة ةةاةة ةةةةشاااا ة ةة ةلةكأنةيريدةأدهمي ةةة ةمي ةةةة ة ةة ةةةةة ةةة ةةةةة ةى ة ةة

ةالةيريدةع ىرة ةاعالريق ةةعخسااااااماعرق ة ة ةةةةة ةةةة ة ةق ة ة ةة ة ةق ةة ة ة ةةةهااااي هاااين ةةى ق ة ة ةةة ةع مااايلر ةةةةةةكةةة ف ة ةثخثااا ة ةة ةة ةة ة ة ة ةةة

ةة ة ق ف ةلةرعبع ةخهي ل ة ةة ةةة ةة ة ة ةةةة

1. The will of each one is executed.

This is impossible, as two contrasting

wills would come together: to create

or not to create.

، و محببع -1 م اد ي ملببع

أن ي فببذ

لص قيضببببببببببببين )الخصف ف ننبببا اجدمبببع

.) ف دمف الخص

2. The will of neither is executed. This

is also impossible, as that would

prove both incapable.

، ببو -2 مبب اد ببي مببلببببببع

يبب ببفببببببذ

أن ا

محببع ننببا ر ت لص قيضببببببببببببينف صزم ف

م ا عجز ي ، جميلع

3. The will of one is executed, while

the will of the other(s) is not. That

entails the incapability of the one(s)

whose will is not executed.

3- م اد أ ببببببد يف ا ي فببببببذ

أن ي فببببببذ

ف

ا مببببببب اد اآلخببببببب أ اآلخببببببب بببببببن بببببببذ

يسبببببببببببدصزم عجز من لي فذ راد ا

أن الثببببببع أ بمببببببع مثصببببببا اآلخ ن

. يي عجز ن أيضع

Monotheism:


: التوحيد


77

As all logical scenarios in both cases of

agreement or disagreement are false,

the claim for multiple deities is nullified,

and hence the oneness of God Most

High is established. This evidence

disproves the trinity doctrine of the

Christians and the duality doctrine of

Zoroastrians.

يببل ن جميت اا دمببعا،ف اللقصيببةف ح ف ف

ف اندفى بببعطصبببة ف ف بببعلت اا فبببعقف ااخدال

هللف ف القو دلددف اإللاف فتت الو دانية ف ف

ابببببببلبببببببعشبببببببر. يبببببببهبببببببذا البببببببببببببببر بببببببعنف اسببببببببببببببببببقبببببببط ف

، كمببببع ف قيببببدة الدثصيببببلف ببببد ال بببببببببببببببعر

جوس. الث و ةف د امل

قيدة

اسقط

ف

3.1.3 Affirmative Conceptual Attributes

اثلثارف ال فا الثبو ية 3.1.3 ر

These refer to every attribute that

refers to an affirmative meaning held by

His essence Most High. These are also

called the ‘conceptual attributes’. Seven

of these affirmative attributes confirms

concepts about God, and are referred to

as “conceptual attributes” [Sifat Al-

Maani]. These include: ability (1), will (2),

knowledge (3), life (4), hearing (5), sight (6),

and speech (7). Every legally responsible

Muslim is required to believe in these

attributes. The remaining seven of

affirmative attributes relate directly to

these conceptual attributes, and are

referred to as “Qualitative attributes”

[Al-Sifat Al-Ma'nawiyah], which will be

discussed later.

هح ا صفة د لر ملنت فوا ع ي

صفع،ف اسلع ف ذا اف العشر. اسات أيضع ف

( جبببببب هللف الببببببعشر 06 )الخطيبببببب ، ص ف

، وببببببببببببفت صببببببببببببفببببببع، هح القببببببدرة اإلرادة

، السببببببببببببمت، الف بببببببببببب ، اللصي، الحيببعة

ف مكصف اا دقببعد ال الم. جبب لر ابب ف

ف يهع، نورد ع شببببببب ف من ا ف لدف بببببببي ف يمع

و ف يلحف


78

Ability القدر ة

This is an affirmative pre-eternal

attribute integral to the essence of God

Most High, by which God brings into

being, or removes, all creations, in

accordance with His will. There are

seven requisites to this attribute, in

which every legally responsible Muslim

must believe: His Ability is:

بذا باف بع مبة

ف بديمبة

فو يبا ف هح صببببببببببببفبة

ف

ما لر ف اسم ن يلدفد يهع ف العشر يوجف ف ف

يجبببعد اسم نف دة. أ قو يدبببتاى يهبببع

ف اإلرا

وببببببببببببفلببة

اإلرادة. ليببع

ببدامبباف لر

ف

مطببعلبب ين

ح أن يلمن يلدقببد اسكصف فغف

ف

هع يهع. هح أه

1) Existing موجودة

2) Pre-eternal ديمة

3) Post-eternal بعية

4) Dissimilar to our temporal ability ، الحعد ة ر ع

لقد ف م علفة

5) Independent of any determinant ، ن املخ

ف غ ية

6) One ، ا دة

7) Pertaining to every single creation . الدلص جميت اسم ع، ف ف عمة

It is inconceivable for God to be

attributed with the opposite of ability,

that is, inability. Consider Allah’s

confirmation “Verily Allah is able to do

anything”. Logical evidence of ability is

presented in creation; if God was not

able, He would be unable. If He were

unable, nothing of creation could have

existed.

ا العشر د ع و التجز محع ح ق

ف الدلي لر در ا العشر من ال ق ف

ن ولا العشرو )أ ) ي د

ش

ر ا

ل

ف الل

ف

ع، نن من اللق ذه املخصو ف

علقدرة لكعن فع

ف العشر لو لي ي ن مد ف

علتجز علتجز لو اعن مد فع

ف مد فع

ف

ع،. ف لي يوجد ش من ذه املخصو

Monotheism:


: التوحيد


79

Will اإلرادة

Will is a necessary attribute of God Most

High. It is a pre-eternal attribute integral

to the essence of God Most High.

Through this attribute, His creations are

assigned their respective determinants,

such as time, place, direction, or size, in

accordance with the pre-eternal

knowledge of God Most High. Legally

responsible Muslims are required to

believe in this divine attribute. It entails

believing that the Divine’s will is post-

eternal, is dissimilar to our temporal

will, is independent of any other

determinant, is one, and it entails that it

pertains to all that is conceivable, and

that it is inconceivable for God to be

attributed with the opposite, i.e.

constraint. Allah confirmed this

conceptual divine will “Verily, Allah does

whatever he has willed [without

constraint]”88.

هببح صببببببببببببببفببببببة

ببجبببببب هللف اببلببببببعشببر اإلرادة

ف

ذا اف العشر يدتاى ع مة

ديمة

جودية ف

ع ببببببببببببي اسم نف فل ف مبببع يجوز ف ف يهببب

ف ف ف ببببصببببيبببببباف مببببن ال ببببببببببببببببل نف ان ببببوا ف أاببببببعن

ن أ مكعنف أ جية ف ي بببببببببببب زمعن ملي

ف ف ف أ مقببببدار من اسقببببعدي ف لر ف صمبببباف

وببببببببببببفحعنا العشر. ج لر اسك فف أن ف ص

ع م ببعلفببة إلراد ببف بببتههببع ببعيببة

ف يلمن يهببع

ف ف ا دة

ن املخ بببببببببببب الحعد ةف غ ية

ف ف

ف

الدلصف جميتف اسم ببع،. محببع ف ف ببعمببة

هح ال ا بببببة

ف البببببعشر بببببببببببببببببد بببببع

ح قبببببا

ف

من ال قبب ف ولببا . الببدليبب صيهببع

اللقصيببة ف

ع ي ف ببببد( مبببب لبببب يف ن الل ف الببببعشرو ) ف ف - ]الحح

04 .]

Logical evidence of this divine will is

presented in creation. If God was not

attributed with free-will, He would be

attributed with being compelled. If He

was subject to compulsion, nothing of

creation could have existed. Legally

من اللق ذه ف ف ف الدلي صيهع

، نن العشر لو لي ي ن ع املخصو

ة عل ا

عإلرادة لكعن مد فع

فع ف مد

ف

عل ا ة فع ف اللقصية لو اعن مد ف

ف اللقصية لي يوجد ش من ذه ف

88Surat Al-Haj-14


80

responsible Muslims must believe that

Allah is attributed with absolute free-

will, and that nothing happens in His

domain except with His will, judgment,

arrangement, wisdom and desire.

Whatever Allah wills shall be, and

whatever Allah does not will shall never

be. There is nothing that could stop the

judgment of Allah, and there is none

that can reverse His judgment, except

by His permission and grace.

ف أن ع،. ج لر اسكص ف املخصو

عإلرادة ف يلدقد أن العشر موصو

يج ي ح مص ا العشر ش ا ا ا أن ف ف

در ا مدا ضع ا ف ف ف ف إراد ا

، مع شع اعن مع لي ي م يئدا

ت لي ف

ملق ، ا راد لح ما ا ي ن ، ف ف لقضع ا

. ف ف ا دو يقا ر مدا

Knowledge لم ع ال

Knowledge is an absolutely necessary

attribute of God. Knowledge is a pre-

eternal attribute integral to the essence

of God Most High, by which He knows

things in detail and in totality, as they

actually are, without earlier being any

less knowledgeable. Nothing could have

been hidden from Him. His pre-eternal

knowledge is dissimilar to our temporal

knowledge. His knowledge pertains to

all that is absolutely necessary,

conceivable or inconceivable. Further, it

is inconceivable for God to be attributed

with the opposite, that is, ignorance. For

traditional evidence, consider Allah’s

ج هللف العشر اللصي ف جودية

هح صفة

ذا اف العشر عية يلصي يهع

ع مة

ديمة

ف

هح لر مبببع

جمبببعا

انشببببببببببببيبببع ف ببببببببببببيال

للصم ع

، م علف فف خفع صياف د ن وف

ف ف ف

ف ف الحببعدغف ببعم الدلصف جميت الواجفببع،ف ف

ف الجببببببع زا،ف اسسببببببببببببدحيال،. محببببببع ح

ي . الدلي قا العشر ببببببببببببده و الج

لر صيف ف العشر من ال ق ف ولا العشرو ف ف ف

يي( )الل فو، صف

ف شبببببببببببب

كبب ف

ن الل ف ) ف

ف

ف

- ف

92 )

Monotheism:


: التوحيد


81

confirmation “Verily, Allah is

knowledgeable of everything”89.

Logically, consider creation. If God were

not attributed with knowledge, He

would be attributed with ignorance. If

He were attributed with ignorance,

nothing of creation could ever have

been there.90 Imam Al-Ghazali explained

that the knowledge of Allah Most High is

pre-eternal, and encompasses whatever

is going on from within the deepest

layers of earth up to the highest of

heavens. He knows the footsteps of

black ants on solid rocks in the darkness

of the night; and He knows the motion

of particles inside the air; He knows the

secret and the innermost secret. He

knows the innermost concerns,

occurrences, and undisclosed thoughts.

This knowledge is known from pre-

eternity; He never comes to have any

new knowledge imparted to Him.91

ع، نن

بببببب مبن البلبقبببببب ف ببببببذهف املبخبصبو

ف ف

بببعللصيف لكبببعن فبببع ف

ف البببعشر لو لي ي ن مد بببببببببببب ف

علجي ف فع علجي ف لو اعن مد بب

ف مد ببفع

ف

بببببع،. ف ف لي يوجبببببد شبببببببببببب منف بببببذهف املخصو

ببببع (. 019 ، ص 0691 ، )اليببببعشببببببببببببا

مبا لصي ف بديي ف اإلمبعم الغزاشح ر ف ف

ين ومف انر ف مع يج في من

ف ف أزشح محيط

ف

، يلصي د ي ال مصةف ف ف شر أ لر السبببببببببببمع ا،ف

ف ف ف السببودا ف لر الصببخ ةف ال ببمع ف ح الصيصةف ف

ف الببببذر

صمببببع ، ببببدرك كببببة

ف الظ

ف ف ح جو

، يلصي السببببب أخفى، طصت لر ف اليوا ف

، ف واجسف ، ف اع،ف ف الضبببببببببمع ف ف الخواط ف

يببع، لصي ببديي أزشح لي ف السبببببببببببب ا ف ، خف ف ف

بباف ح أز ف ف ف يز موصببببببببببببو ببع ا لصي اآلزا ،

ف ف ببح ا بببببباف ببببببعلببحببصببو ف مببدببجببببببدد ببببببعصببببببببببببببببب

، كدبببعب وا بببد 0 الغزاشح، إ ااندقبببع . )

(. 025 اللقع د، ص

Life الحياة

Life is an absolutely necessary attribute

of God Most High. It is an eternal

attribute that pertains to the essence of

هح صببببببببببببفببببببة

جبببببب هللف الببببببعشر الحيببببببعة

ف

بذا باف البعشر هح شبببببببببببب ا

بع مبة

جوديبة

ف

89Surat Al-Ankabut-62 90Al-Hashmi 1960, Page 106 91Al-Ghazali, Part-1, Kawaed Al-Aqaed, Page 127


82

God. Life is a logical necessity for the

conceptual and qualitative attributes of

God. Divine life is dissimilar to ours,

independent of any determinant and is

one. It is inconceivable for God to be

attributed with the opposite of life, that

is, demise. Consider the confirmation of

the Most Transcendent “Allah, there is

no god but He, the Living and Self-

Subsisting”92.

Logically, His life is evidenced by His

creation. If He were not attributed with

life, He would be attributed with

demise. If He were attributed with

demise, nothing of creation could have

ever existed. The poet said93

خف قلح ح اا ببببببببع ف ف ف ف ف ف ببببببببفع،ف اسلع فخف

ع الحعد ةف لحيع ف. هح م علفة ف ف اسل و ةف ف

ف ف ا دة. محع نف املخ بببببببببببب

ف ف غ ية

ف

،. الدلي ف ع و اسو ا العشر د ف

ف ح ق ف

ا لبب ا ف

صيهببع من ال قبب ف ولببا الببعشرو )الل

ف

ف

وم( ]الفق ة قي حح ال

و ال

ا ف

[ 277 - ف

ببببببع،. نن ف من اللقبببببب ف ببببببذهف املخصو ف

بعلحيبعةف لكبعن ف البعشر لو لي ي ن مد ببببببببببببفبع

عسو،ف ، لو اعن مد ببببفع عسو،ف

ف مد ببببفع

ف

ع،. ع ه املخصو ف لي يوجد شببببب من ذف

ف اس شدف اسلينو ح

“If He were not living, willing,

knowledgeable, and all-able, you would

not have seen any world”

ع س

را عدف

ع عسف

م دا

يع لو لي ي ن

ف

ف

ع رأيت عس

So, we must believe that God is living,

all-able, subject to no deficiency or

inability, and that He owns both the

seen and the unseen domains; He owns

أن لدقببد أنببا الببعشر حح جبب صي ببع

لببذا

عدر ا يلترياف ببببببببببببور ا عجز أنا ف

، لببببببا اسصببببببكف اسصكو،ف اللزةف الجبر ،ف ف ف ف ف

الخص انم .

92Surat Albakara-255 93Al-Murshid Almoeen

Monotheism:


: التوحيد


83

the pride and might; the inspiration of

the souls belong to Him.

Hearing ع م الس

Hearing is an absolutely necessary

attribute of God. Divine hearing is an

attribute integral to the essence of God

Most High, by which every existence is

disclosed to Him in its true, intricately

discernible, reality. It is pre-eternal,

post-eternal, independent of any

determinant, one, dissimilar to our

temporal hearing and pertains to all

existence. It is inconceivable for God to

be attributed with the opposite, that is,

deafness. Consider Allah’s confirmation

“He is the all-hearing and all-seeing”94;

“Nothing is like Him; He is the all-

hearing and all-seeing”95.

Logically, consider creation. If God were

not attributed with hearing, He would

be attributed with the opposite,

deafness. This is an imperfection that is

inconceivable for God.

جببببب هللف البببببعشر السببببببببببببمت و صببببببببببببفبببببة ف

يهع

ذا اف العشر ي بببببببببببف ع مة

جودية

ف

ابب موجود لر مببع و صيبباف ان ببببببببببببببع ببع ف

ديمة

، هح صبببببفة

يفعين وبببببواه ببببب رة

ن املخ بببببببببببب ف ا ببدة

غ يببة

بببعيببة

ف

ع الحبببببعدغف بببببعمبببببة لسببببببببببببمل بببببف

م بببببعلفبببببة

ف ف

الدلصف جميتف اسوجودا،ف وببببببببببببوا اببعنببت ف ف ف

ف ديمة كذا اف العشر صببببببببببببفع اف أم عد ا ف

ع صبببببببببفعف ع أصبببببببببوا ف ع. محع ح ف ف ف كذ ا ف

مي. الدلي قاف العشر ببد ع و ال بب ف

و

ن الل من ال قبب ف ولببا الببعشرو ) ف صيهببع

ف ف

ير( ]غببع ف ببببببببببببف يت ال مف

ف السبببببببببببب ف

ولببا 21 - ]

مف و السبببببببببب

اف شبببببببببب صف

ث مف

س ك ي

ف العشرو )ل

ف ف ف

يت

ير( ]ال ببببببببببببور ف الف ببببببببببببف ف [ من اللقبب ف 00 -

ببببع،. ننببببا الببببعشر لو لي ي ن ببببذهف املخصو ف

ه و ضبببببببدف

علسبببببببمتف ا بببببببف ف مد بببببببفع

ف

ف ببو نببقبب البب ببقبب ببصببيبببببباف ال ببببببببببببببمببي

محع .

94Surat Ghafir-20 95Surat Alshoora-11


84

Sight البصر

Sight is an absolutely necessary

attribute of God Most High; a pre-

eternal, and everlasting attribute, by

which every single being is made

distinctively apparent to Him. It is

dissimilar to our temporal sight,

independent of any determinant, one,

and it relates to all of existence. It is

inconceivable for God to have the

opposite, that is, blindness. Consider

Allah’s confirmation that “Nothing is

like Him” and that “He is the All-

hearing and All-seeing”96.

جببببب هللف البببببعشر الف بببببببببببب و صببببببببببببفبببببة ف

ببببذا ببباف ببببع مببببة

ببببديمببببة بببببعيببببة

ف جوديببببة

ا موجود لر مع و صياف يهع

ف ي ببف

يفببببعين وببببببببببببواه ان بببببببببببببببع ببببع ح ه بببببببببببب رة

ن نبببع الحببببعدغف غ يببببة لف بببببببببببب ف

م ببببعلفببببة

ف ف

الببدببلببصببف ببببببعمببببببة

ف املببخ ببببببببببببب ا ببببببدة

جميتف اسوجودا،ف وببببببببببببوا ابعنبت بديمبة ف ف

كذ ا عف ف كذا اف العشر صبببببببببفع اف أم عد ة ف ف

. محع ح قا العشر ببببببببد ع صببببببببفع عف ف

ف و اللات. البببببدليببببب صيهبببببع من ال قببببب ف

ولببببببا الببببببعشرو )

اف شبببببببببببب صببببببف ث مف

س ك ي

ل

ف ف

ف

و

ير يت الف ف مف ف الس ف [ 00 - ( ]ال ور

For logical evidence, consider creation.

If God were not attributed with sight,

He would be attributed with the

opposite, that is, blindness, which

implies imperfection. It is inconceivable

for God to be attributed with any

imperfection.

ع،. ننا ف ف الدلي من اللق ذه املخصو

علف ف العشر لو لي ي ن مد فع

ضده و اللات و نق

ف ا ف

. ال ق محع ح قا

Further, Imam Al-Ghazali confirmed that

every legally responsible person should

believe that Allah Most High is all-

seeing, all-hearing; He hears and sees.

ع اإلمعم الغزاشح ر ما . ج ل ر

، ر وميت ير اسكصف أن يلدقد أنا العش ف

ت يسم ف ن وملا لزب ا ي

96 Surat Al-Shura 11

Monotheism:


: التوحيد


85

Nothing audible evades His hearing no

matter how subtle. Nothing evades his

sight, no matter how small. His hearing

is not impaired by distance. His sight is

not impaired by darkness. He sees

without an eye or eyelids; He hears

without ears. He knows without a heart;

He strikes without a limb; He creates

without a tool. His qualities are

dissimilar to those of His creation, and

so is His essence.97

ا ، ا يغي ن ر د ف مسمو ن خف

. ا يحج خ ن دق لد ف م ئ ا ومل

ا ظالم. ي من غير دة ا ف ف يد ت ر د

، يسمت من غير أصم ة ف أجفعن

يلصي من غير ف آ ان. كمع فط ص

ا ، ص من غير آلة، غير جعر ة ف ف

ا ، كمع ا فا صفع ا صفع، الخص ف ف

ف ا فا ا ا ا، ال . خص ، 0، إ)الغزاشح

(.028-025ص

Speech الكالم

Speech is an absolutely necessary

attribute of God Most High. It is a pre-

eternal, post-eternal attribute that is

independent of any determinant,

dissimilar to our temporal speech, one,

and it relates to all that is necessary,

inconceivable and conceivable. It is

integral to His essence Most High. It

demonstrates the entirety of all that is

knowable. His speech is not a letter or a

voice.98 His speech is dissimilar to ours;

our speech is created, and we use

means such as a mouth, tongue, and

lips, while His speech does not.99

بجبببببب هللف ابلببببببعشبر الب بالم بو صبببببببببببببفببببببة ف

بببنف ببببببعبببيببببببة غببب بببيببببببة ببببببديبببمببببببة

ف جبببوديببببببة

ف ، ف املخ بببببببببببب ل المف ببع الحببعدغف

ف ف م ببعلفببة

الدلصف جميتف الواجفع،ف ف ف ف ا دة عمة

اسسببببببببببببدحيال،ف الجببببع زا،. هح ببببع مببببة ف

، ليس بببذا ببباف البببعشر بببد لر اببب ملصوم ف

ا صو،. )اليعشا ، ص (. 003 ح

ا كالم ببببع، الم ببببع مببببا ا ي ببببببببببببفببببف ن كال ف

ف م صوق ي ببببببع، بواوببببببببببببطببببببةف آلببببببة من ي

شببببببفدينف كالما وببببببفحعنا ليس لسببببببعن ف

(. 23 ، ص )الخطي كذلك.

97Ghazali, Part-1, Page 127-128 98Al-Hashmi, Page 113 99Al-Khatib, Page 23


86

Imam Al-Ghazali confirmed that a legally

responsible person should believe that

Allah Most High is all-speaking,

commanding, forbidding, promising,

threatening, through a self-subsistent

eternal speech that is dissimilar to our

temporal speech. It is not a voice that is

produced by venting air or contacting

parts; it is not a letter that is terminated

by the closing of the lips or the

movement of the tongue.100 It is

inconceivable for God to be attributed

the opposite, that is, muteness.

Evidence from the Quran is “Allah has

verily talked to Moses”101.

Logical evidence is presented in

creation. If God was not attributed with

speech, He would be attributed with the

opposite, that is, muteness. This implies

imperfection, which is inconceivable for

God.

مببا و ببع اإلمببعم أ و ببعمببدف الغزاشح ر ف ف ف

يجبببب لر اسكصفف أن يلدقببببد أنببببا الببببعشر ف

مدكصي آم نببببعه ا ببببد مدو ببببد الم أزشح

ص. ، ا ي ببببببفا كالم الخ ديي ع ي ذا اف ف

من اسبببببال ف وا

ف صيس بببببو، يحدغ

ت أ ي قط ، ا ح ا دكببببببعكف أج ام ف

الغزاشح، ) لسبببعن ف ف إطفعقف شبببفة أ ح كف

(. محببببع حف قببببا الببببعشر 028 ، ص 0 إ ف

د ع و الف ي. الدلي لر كالماف ف بببببببببببب

البببعشر من ال قببب ف ولبببا البببعشرو ) ف

ي الل ص ا

ع يم صف ك

ت ف موس

[ 094 - ( ]النسع

ببع،. ننببا الببعشر ف ف من اللقبب ف ببذهف املخصو

بببعل المف ا ببببببببببببف ن مد ببببببببببببفبببع

لو لي ي

ف

ف ضببببببدهف و الف ي و نق ، ال ق

ا العشر. محع ح ق

3.1.4 Affirmative Qualitative attributes

رابعارف ال فا املعنوي ة 3.1.4 ر

There are seven attributes that are

connected to the conceptual attributes.

ل فع، هح وفت ، هح مالزمة

أيضع

ف ف اسلع السفلة

100Ghazali, Part-1, Page 128 101Surat Al-Nisa-164

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87

1) ‘Able’ is paired with divine

ability;

قعدر يالزم القدرة

2) ‘Willing’ is paired with divine

will;

ة م د يالزم اإلراد

3) ‘All-Knowing’ is paired with

divine knowledge;

علي يالزم اللصي

4) ‘Living’ is paired with divine life; حح يالزم الحيعة

5) ‘All-Hearing’ is paired with

divine hearing;

وميت يالزم السمت

6) ‘All-Seeing’ is paired with divine

sight; and

ب ير يالزم الف

7) ‘All-Speaking’ is paired with

divine speech.

مدكصي يالزم ال الم

Each conceptual attribute is paired with

a qualitative attribute, and reciprocally,

each qualitative attribute is paired with

a conceptual attribute. Conceptual

attributes are inseparable from

qualitative attributes. As qualitative

attributes are so connected, their

evidence is the same as that of the

conceptual attributes.

ع اعن الدالزم من الجعنفين اعن ا

ف س

ف

كونا از مع

ح نفس انم مد فع

منهمع

ف ف

ف ف

يصح ا دفعر ا منهمع، إنا مصز مع

ف يلق الدالزم ين اسم ين من غير ت ير

. )اليعشا ، صن د مع ح ا آلخ 009-

منهمع دلي مصز ما 005ف ف ( دلي ا

و دلي القدرة، دلي ف دلي القعدر

ف اس د و دلي اإلرادة ذا

. ف ف علنسفة لص فع، السفت


88

3.1.5 Divine Transcendence 3.1.5 التنزيه

Divine transcendence and sanctification

is one of the most critical issues in

monotheism. Many verses of the Quran

address this issue. Consider the Divine

declarations:

نزيا ف ف ن ضية وفحعنا العشر

ف ف من القضعيع اليعمة ح صي ف قديسا

من اآليع، ال مة ف ف الدو يد. نجد كثيرا

ف القضية ف ف ف ح الق آن ال ي ت ع ذه

و مث ولا العشر ف

“Nothing is like Him.”102 (

ا ش ص ث م

س ك ي

ل

ف ف

ف

[00-( ]ال ور

“He is not within the grasp of any

eye, but all eyes are within His

grasp.”103

ولا العشرو )ا و عر

ا ان

ر ك

د

ف

عر ر ك ان

د ي ف

[013-( ]انلعم

“He is the First, the Last, the

Apparent, the Inward, and He

knows everything.”104

ولا العشرو و ع ) الظ اآلخ

ف ان

ف

يي ص

ش

ك

و ن عط ف ال ف

ف

ف

ف )الحديدب(

3.)

Many of the chapters of the Quran start

with words of God’s transcendence.

Consider God’s declarations:

من وور الق آن ف تت ن ع نجد كثيرا

علتسبي ف ال ي فدأ ف

“Whatever is in the heavens and on

earth declares the praises and

glory of God; He is the Unattainable

and Wise.”105

ف مث ولا العشر ح وورة الحديدو ) ف ف و

ز ز ل و ال ض

ر ان ا، ع م ح الس ع

م ف لل

ف

ف ف

ف ف

يي ح

ف ال

)

102 Surat Al-Shura-11 103 Surat Al-Anaam-103 104 Surat Al-Hadid -3 105 Surat Al-Hadid-1

Monotheism:


: التوحيد


89

“Whatever in the heavens and on

earth glorifies Allah”106

ولا العشر ح وورة الح و ) لل

ف س ف ي ف ف

ض ر ح ان ع

م ا، ع م ح الس ع ف م

ف

ف ف )....

“Glorify the name of your Lord, the

Most High.”107

ولا العشر ح وورة ان لرو ) ي او ف ف ف و

ر ل

ك ان

ب ر

ف

)....

“All that is in the heavens and on

earth glorifies God.”108

ولا العشر ح أ وورة الجملةو

ح ) ع م ا، ع م ح الس ع

م لل

ف س ف ي ف ف

ف ف ف

ض ر ف ان ).

Transcendence refers to holding God

above any similarity, or identification

with, creation. Prophet used to say

“Two words are so easily said and

heavily rewarded ‘Transcendent is

Allah, and Most Praised’ [Subhana

Allah Wa bihamdih]”

ف التسبي و الدنزيا ن م عيهة

تهع. ح الحديل ع، أ ممع ص ف ف ف املخصو

ف خفيفدعن لر ف اصمدعن ) ف ال ف

، وفحعن الل ف ف ف ف الصسعن قيصدعن ح اسيزان

(. ف بحمده

Hence, scholars gave special attention

to this issue. Imam Al-Ghazali, in his

interpreting the Sunni tenets of faith

said, as related to the declaration of

Shahadah:

ف لذلك ا دي اللصمع يهذه القضية. ع

ف اإلمعم الغزاشح ر ما ح جمة

ف ف ف ف قيدة أ الس ة ح اصمت ال يعدة

الت هح أ د مفع .اإلوالم

Thanks to Allah, the one who initiates

creation and then raises them again; the

one who does whatever He wills; the

ف الحمد هلل اسفد اسليد الفلع سع

، الل ش املجيد الفط ف ف ف ي د

اللفيد شر ا ، اليعدي صفوة ف ل ديد ف

106 Surat Al-Hashr-1 107 Surat Al-A’la 108 Surat Al-Jumaa-1


90

owner of the Great Throne; the

Almighty; the One Who guides the best

of servants to good conduct and the

correct way. He is the one who blessed

His servants with the witness of His

oneness, and then guarded their tenets

of faith from the darkness of suspicion

and hesitation; the one who took by the

hand His servants towards following in

the footsteps of His Chosen Messenger

and the honourable companions, in

terms of support and adherence. He is

the one who presented Himself through

His essence, His actions, and His

beautiful attributes, in a way that

cannot be comprehended except by

those who listen attentively with a

conscious mind. The One who disclosed

to His servants that He is One with no

partner; uniquely peerless; absolute

master with no counterpart; the pre-

eternal One without beginning; the

post-eternal One without end; the self-

subsistent without fail. He has always

been associated with the attributes of

awe. He never ceases to be, with the

passing of time. He is as Allah described

“the Pre-eternally First, the Post-

eternally Last, the outwardly and

، اس لي ف ف ف ف اس بح ال شيد اسسصك السديد

ف ف ف صيهي لد شيعدة الدو يد ح اوة

ف ف ف قع د ي ن ظصمع، الت يك

، السعلك يهي شر ا فع روولا ف ف ف ف ف الترديد

ف ف آ عر صحفا انك مين ادفع اس طفى

، اسدجلح ف ف اس مين علدتييد الت ديد

ف ف ف ف ليي ح ا ا أ لعلا محعون أ صع ا

يع ا من ألقى السمت و الت ا يدرك ف

يع ي أنا ح ا ا ا د ف شييد. اسل

ا ش ك لا، د ا مثي لا، صمد ا

د لا، م ف د ا ند لا، أنا ا د

لا، خ ا داية شح ديي ا أ لا، أز

دي ا ف مسدم الوجود ا آ خ لا، أ

وم ا ي لا،

ههعية

لا، دا ي ا انقطع

ان ام لا، لي يز ا يزا موصو ع

ف ثفو، الجال ، ا يقض ت صيا ف

ف ف ف ف عانقضع اانف ع د م اآل عد

، كمع ع العشرو ف ف انق اض اآلجع

ن ) عط ف ال ع

الظ اآلخ

و ان ف

ف

ف

و

يي ص

ش

ك ف

ف

(. 3ب )الحديد( ف

Monotheism:


: التوحيد


91

inwardly present, and He is

knowledgeable of everything”109.

He, the Most Transcendent, is not an

imaged body, nor a measurable

substance. He does not have similarity

to objects in terms of proportions or

parts. He is not a substance, nor is

substance embodied in Him. He is not

an accident, nor are accidents embodied

in Him. He has no similarity to any, and

none has similarity to Him. “None is like

Him. He is the All-Hearing and All-

Seeing”110. He is not like anything. No

proportion can quantify Him; no limits

can contain Him; no direction can

surround Him; heavens and earth

cannot contain Him. He is established

on His throne the way He described it,

and the way He meant it to be. The

throne does not carry Him. Rather, the

throne and the carriers of the throne

are all carried by His subtle ability; all of

them are subdued under His control. He

is above the throne, above heavens, and

above everything to the bottom of

earth. This aboveness does not make

Him closer to the throne or heaven; it

does not make Him any further away

أنا وفحعنا العشر ليس جسي

، ا جو ر و م ر، أنا د ق محد د م

ح ح الدقدي ا ف ف ف ا يمع انجسعم ا

ا ص ح

انسعم. أنا ليس جو ا

ا ص ح

ض ا

ل ، ا الجوا

ف

، ا ، ا يمع موجودا ان اض

و

ا ش ص ث م

س ك ي

، )ل ا موجود

يمع ص

ف ف

ف

( )ال ير يت الف م ف الس ف (. ا و 00ورىب

، ا ده مقدار د ح مث ش . أنا ا ي ف

، ا الجيع، ، ا حيط ف حو ا انطعر ف

، ون ا السمع ا، فا انر ا د ف

ف أنا مسدو لر الل ش لر الوجا ف

، بعسلنت الذ الذي علا اودوا أرادهي

ة معو ن اس

ف منز ع

ف ف ااودق ار الدم ن

صا الل ش ف الحصو ااندقع . ا يحم

صطف ا محمولون د

ص م ف الل ش

و ، ح فضدا ، مقيور ن ف در ا ف

ا ش ، وق الل ش السمع

وق ف ف

شر ا ز ده بع

ية شر وم الثر ، و

ف

ن الل ش السمع ، كمع ا ز ده لدا ف

. و ر يت ر انرض الث ف الدرجع،

، كمع أنا ر يت ن الل ش السمع ف ف ف

. و مت رجع، ن انرض الثر ف ف الد

109 Surat Al-Hadid 3 110 Surat Al-Shura 11


92

from earth. He is higher in status above

the throne, heavens, and earth. Despite

that, He is so close to all existence. He is

closer to man than man’s own jugular

vein. He is a witness over everything111.

، و أ ب لك من ا موجود

ر د ف ف شر اللفد من ف و) الو لر

) يد ي

خ ش ش ف ا

(. 45ب )وفت ف

His closeness is not similar to that of

objects. Equally, His essence is not

similar to that of objects. He does not

incarnate anything; and nothing can

epitomise Him. He transcends

confinement to any space. Similarly, He

transcends confinement to any time. He

was present before the creation of

space and time. He is now as

transcendent as He always was. He is

different from His creation in attributes.

He is One in essence. Nothing is within

His essence except Him; and His essence

is not contained in any other thing. He

transcends change and movement.

Incidents do not epitomise Him; no

incident’s effect comes within His realm.

In His unshakable majesty, He

perpetually transcends above cessation.

His attributes of ultimate perfection

cannot attain any further perfection. His

presence is acknowledged by intellect.

The eyes of the righteous may well see

His countenance in the Afterlife, as a

با ب انجسعم، كمع ا ا يمع

يمع ا ا ا، انجسعم. أنا ا يح

، العشر ن ، ا يح يا ش ح ش ف

قدس ن أن يحدو اأن ، كمع مكعن

ه زمعن. اعن ف أن خص الزمعن يحد

ن لر مع صيا اعن. أنا اسكعن و اآل ف

، ليس ح ا ا صقا فع ا ف ف ع ن ن خ

، أنا مقدس ، ا ح وواه ا ا وواه

ن ا

ر ااندقع ، ا حصا الحوادغي غ لد

ف

، ا يزا ح ف ا التريا اللوارض

ن الز ا . ح فو، جاللا مدنز ع ف ف

ن ز عدة ف صفع، كمعلا مسدغ يع ف

ف ااود مع . أنا ح ا ا ملصوم الوجود ف

عللقو م ئ الذا، عن عر لمة ف ف ف ف

عن ار ح دار ف ف م ا لطفع ،ا ف لق ار

م ا لص ل معمع ف ف ف يي عل ظ شر جيا

-029، ص0الغزاشح، إال ي. )

025.)

111 Surat Saba’ 47

Monotheism:


: التوحيد


93

gesture of His grace and kindness, in

culmination of His blessings.112

Similarly, Imam Laqani113advised us to:

“Seek an explanation for texts that

might appear to be indicating

resemblance.

Or, take it as it was meant to be by God,

and glorify Him above any

resemblance.”

عن الدين ن ا يي اإلمعمع

الصقع ح جو ة الدو يدو

ض و ا أ

ل ي الت فيهع أ أ

ف ا ن

ف

نزيهع م ر

3.1.6 Negation of Divine Motive 3.1.6 الغرض املنف عنه عا

Our grand Shaikh, Muhammad Al-

Hashmi, may Allah have mercy on him,

explained that “Part of God’s

dissimilarity to creation is the negation

of motives behind His actions and His

rules. Such a negated motive refers to

the benefit sought from an action; the

incentive that would motivate an action;

such interest that is pursued to seek to

gain some benefit or prevent some

damage”114. There is no interest or

incentive behind the actions of God. It is

بع شببببببببببببيخ شببببببببببببيوخف بع اإلمبعم ا ليبعشببببببببببببا ف

ح املخعلفةف للحوادغف ف ف ر ما و دخ

ضف ن ف الببببببعشر ح أ لببببببعلبببببباف ف نف الغ ف ف

. الغ ض اس ف ا العشر و أ كعماف ف

، الفببع ثببة لر الفلبب ف

استر فببة

اس ببببببببببببلحببة

ف

لصفببع بب ف ببعلفلبب ف لجصبب ف ، اسطصوبببة ف ف ف صيبباف ف

ف ف م فلة أ د تف مضبببببببببببب ة. محع صياف أن

يكون لصا لغ ض

112 Al-Ghazali, Part-1, Page 126-127 113 Jawharat Al-Tawheed 114 Miftah Al-Jenna, Al-Hashmi


94

inconceivable for God to have any

interest or motive behind His actions.

Should there be benefit that accrues to

Him, this would entail that God is an

incident; that would mean He is in need

of that benefit. That is inconceivable for

God. A benefit would not accrue to the

one seeking it until after the action or

rule is complete or implemented

respectively, both of which would be

incidents. We have discussed earlier

how it is inconceivable for God to be

attributed with incidence.

On the other hand, should there be a

benefit that accrues to His creation; this

would entail that God needs some sort

of means through which to pass benefit

to His creation. This type of need is

false.

ن اعنت جت ليا العشر نن اس لحة ف

لزم ف العشر علحوادغ لي دم يهع ا ع ا

ا ح لا اس لحة

، و محع

لد ا ا د ف ف ف لفل أ الح ي الحعد ين

. ا ع ا العشر علحوادغ ف م اودحعلة ف

جت شر خصقا العشر ف ن اعنت اس لحة ف

, لزم ا ديعجا العشر ح اعلثواب نحوه ف ف

ف ف ف ي ع اس فلة لخصقا شر اوطة

ا ديعجا عط . ف جا اندراجا ح

ت

املخعلفة للحوادغ أنا ا يد ف

ن ف ف

، ف ف أ لعلا لألغ اض ا املخصوق

Dissimilarity to incidents is represented

by the fact that only human actions

have incentives behind them. Similarity

to humankind is false, as discussed

earlier. His actions and rules have no

incentive behind them; they come out

as pure option and grace; He is not

, قد اوتفعن أن أ لعلا عطصة

اسمع صة ف

، نمع ف ف ج ز أ كعما ا للصة ع ثة

هح مح ، ا ف ف ااخديعر الفض

ل ف ن د صيا العشر. ) ف ع ي م ت س ا ي

ون

ل ت س ي ي

لع سع [، ) 23-( ]اننبيع

ن [ )09( ]البر إ ب ي د غ

و ال

ن الل إ

ف

ف

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95

answerable before anyone. “No one

can question what He does; they are

the ones to be questioned”115. “He

does whatever He pleases”116. “Allah is

indeed most Self-sufficient and

Praiseworthy.”117 “Say Allah is Only-

One; Allah is the Absolute Master

[Samad]”118. The word ‘Samad’ here

refers to the one who is not in need of

any one, while everythingelse stands in

need of him.

يد م ح

ف ال

[ )23( ]الحديدب

و الل

د أد ( 0) م ال

الل

د ( 2) ص ي ي

ف ل ي

ل

د ول ي د ( 3)

أ

وا ف

ا ك

ن ل

ي ي

ل

(4 .) )

، ف ال مد و الذي يحدعإ ليا ا ش

ا يحدعإ و شر ش .

3.1.7 Negation of Effect by Embedded Force in the Cause

نف الت أبق بقوة مووع ة يف 3.1.7 األ باب

Our HonourableShaikh, Muhammad Al-

Hashmi, explained that “part of

dissimilarity to creation is negation of

any effect resulting fromany intrinsic

force of normal causes”119. The essence

of Allah, as well as His attributes and

actions, are dissimilar to those of

creation. The actions of God Most High

are not similar to those of humankind;

we need some medium and force, while

God is the Creator of all that is

conceivable without any medium,

ع اإلمعم اليعشا ر ما و ي ع ش ف

نف دخ ح املخعلفة للحوادغ أيضع ف ف

الدت ير قوة أ د يع العشر ح ف

ف ف انوفعب اللعدية. ذا، العشر

، للحوادغ ف صفع ا أ لعلا م علفة

ع، ف ف ت لعلا العشر ليست ات لع املخصو

، شر الووع ط الح اع، مفدق ة ف ف

يع ال ف ف العشر و الخعل لصمم ع، اص

ف اوطة ا ملعلجة ا ملين قولا

العشرو ) خ

الل

ون ص م ل

ع ا م ي

ق

ص

ولا )

115 Surat Al-Anbiya 23 116 Surat Al-Buruj 16 117 Surat Al-Hadid 23 118 Surat Al-Ikhlas 119 Miftah Al-Jenna, Al-Hashmi


96

process or assistance. This fact is

confirmed by His saying “Allah has

created you and what you do”120.

“Nothing is like Him; He is the All-

hearing and All-seeing”121. “His order, if

He desires anything, is obeyed just by

saying ‘be’ and it will be”122

يت العشرو ) م و الس

ا ش ص

ث م

س ك ي

ف ل

ف ف ف

ير ف الف ر اد (. ع العشرو ) ا أ

ه م ع أ م ن

ف

ف

ون

ك ي

ن

ا ك

و ل ق ن ي

ع أ ئ ي

ش

( )يس ب

82.)

Normal causes of effects are those

causes related to standard judgement

discussed earlier. This, essentially, is the

establishment of a link between two

things, whether they exist or not,

through their repetition, where failure is

possible. The relationship between

human ability and action is one of

typical association that is subject to

possible failure where a cause may not

result in the normally associated effect

at all. In contrast, the relationship

between the ability of God to do things

and their actual happening is a

relationship of real effect and creation

that is not subject to any kind of failure.

هح انوفعب اسنسوبة

انوفعب اللعدية

. الذي عه وع قع

للح ي اللعدي ف

ف

ف قيقدا فع، ال بط ين أم أم

واوطة الد ار مت دمع

ف ف جودا

ف ف ف ف صحة الد صف دم ت ير أ د مع ح

اللفد علفل ف اآلخ ف ف الفدا. دلص درة

، ي مع الص و الص تران ربط

ف ف ف درة علفل و الص ت ير خص.

Hence, the human influence is dissimilar

to that of the Divine. The human cause

ف ف ف مفلو الحعدغ ليس كمفلو

العشر نن مفلو العشر مفلو لا ف

120 Surat Al-Saaffat 6 121 Surat Al-Shura 11 122 Surat Yaseen 82

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97

and effect is based on normal

association, while the cause and effect

of the Divine is based on His causing

things to happen through His Divine

effect. Furthermore, cause and effect in

the human domain needs some

medium, while God does not need any

medium for cause to result in effect.

Allah has created us and all that we do.

، ي مع اسفلو ف ف ف ط اايجعد الخص

ف ف لصلفد مفلو لا ط ااتران ف

ف ل اللفد يفدق شر ال س .

ف الووع ط ليس لا من مصا ا ف

ليا الفض ظع ا

ف ال س و سفة

ف

د أ الس ة، العشر و الذي ف

الل خصقا خص لصا قولا العشرو )

ف

.)ون

ص م ل

ع ا م ي

ق

ص خ

Ignorance of standard judgment, as

explained earlier, may lead to believing

in a logical connection between normal

causes and their effects resulting

without fail. Such a belief would lead to

heresy [Kufr]. It would also lead to

denying the miracles of the men of God,

and of Prophets, blessings and peace be

upon them. These miracles represent

the failure that is a part of standard

judgement. It would also lead to

denying what we have been told about

the state of death, the grave, and the

Afterlife: all things where the expected

standard causes fail to result in their

standard effects. Further, ignorance

might also lead to believe that standard

causes can bring about an effect by

some intrinsic force that God had

embedded in them; something that

would make God similar to creation by

د ف الحعص أن الجي علح ي اللعدي ف

ين ف يلدي شر اا دقعد علدالزم اللقلح ف ف

هع سع فعتهع مالزمت ف ف ف انوفعب اللعدية مسب

عرههع أنا ا يصح يهع الد صف. يذا

اا دقعد يل ع فا شر ال ف ننا ف ف

ف ف ف يلدي شر نكعر ك امع، ان ليع

متجزا، اننبيع صيهي ال الة ف ف

، نكعر السالم ف مع أخبر ا ا من

، لك اصا أ وا اسو، القبر ااخ ة ف ف ف ف

يا

ف من عب خ ق اللوا د الذي د صف

ف ف ف

د يلدي مع يقعرههع. انوفعب اللعدية

شر ا دقعد أن انوفعب اللعدية

أيضع

ف

ل قوة أ د يع العشر يهع، يصزم

ع ا ف صيا ممع صدا العشر ملخصو ح ف

ف ف ف ف ا ديعجا شر الووع ط ح ل ل

، و وفحعنا عطصة

اسم ع،. اسمع صة

يكون

، يف مع وواه

غن ن ا

ف


98

being in need of a medium in order to

effect whatever is conceivable. Any

similarity between God and creation is

void. God, Most Transcendent, is the

Independent; He does not need any

medium to effect certain actions. God

knows best.

شر اوطة ح ايجعد ل ف ف مفدق ا

، العشر أ صي, ان لع ف

Jawharat Al-Tawheed provides similar

confirmation:

He created His servants and their

actions; and He opened up the way for

those who want to reach attainment.

We believe that servants do what they

have been ordered to; however, no

deed would have any effect on its own.

If He gives us reward, it must be out of

pure favour; if, however, he punishes

us, it must be out of pure justice.

و يدو ف ع ح جو ف الد

سن أراد ف ببببببببببب ، مو عل للفدهف مع مف ف ف ف

أن ي ب

فبببببببببببببع، اف ل ن لي ف صع لصلفدف كس ا

ف ف دن

ف

بع ع ف

يل

ف

ب ، ن يلذ ب ع فمح ف الفضببب ف يثف

إن ف ف ف

ف ف فمح ف اللد ف

Similarly, Dardeer123elaborates:

Effect by pure action cannot be except

for God Most High.

Belief in effect as a result of intrinsic

force, or inherent nature, is blasphemy

in Islam.

ف ببببببع أ بببو البببببببراببببببع،ف أ بببمببببببد بببن مبببحبببمببببببد

ب ر ما و 0210 الدردي اسدو ح عم

ف ف البفبلبببببب بح البدببببببت بيبرف لبيبس ا، لبصبوا ببببببدف

القيعرف ج ال ف

123 Abulbarakat Ahmad bin Muhammad Al-Dardeer, died in 1201H., may Allah have

mercy on him.

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ف ، ذاك ك عللصببببببببةف من يق علطفتف أ ف ف ف ف

ف ف د أ ف اسصةف

3.2 The Inconceivable for God 3.2 املستحيالت

The following are inconceivable for

GodMost Transcendent:

: ف يسدحي ح قا العشر

1) Non-existence, اللدم

2) Incidence,

الحد غ

3) Perishment الف ع

4) Similarity to Incidents, للحوادغ ف اسمع صة

5) Dependency, ف اا دقعر

6) Plurality, ف الدلدد

7) Inability, ف التجز

8) Compulsion, ف ال ا ية

9) Ignorance, ف الجي

10) Demise, ،ف اسو

11) Deafness, ف ال مي

12) Blindness, اللات

13) Muteness. ف الف ي

Also, the True God cannot be: ف اونا العشرو

1) Unable, عجزا

2) Compelled, أ اعر ع

3) Ignorant, أ جع ال

4) Dead, أ ميدع

5) Deaf, أ أصي

6) Blind, أ أ ات

7) Mute. أ أ ي


100

The inconceivable represents the

second major section of the creed that

should be known by every legally

responsible person. These were some of

what is inconceivable for God. As the

perfections of God are limitless, the

inconceivable is accordingly not limited

to these twenty. However, these which

are inconceivable for God each

represent the opposite of their

corresponding necessary attributes. For

example, it is inconceivable for God to

be non-existent as it is in contradiction

to His omnipresence.

ف و ل مببع يسببببببببببببدحيبب ح قبباف الببعشر

ليببع كمببع ف الببعشر ا ههببعيببة

نن كمببعا،ف الح ف

ف

قدم. كذلك اسسببببببببدحيال، ا ح بببببببب

ف ف ف ح ذهف الل بببببببب نف ا أههع كمع اعنت ذهف

ف اسسببببببببببببدحيال، م بببببع يبببببع، سبببببع بببببعم صيببببباف

الببببببدلبببببيبببببب بببببح البببببواجبببببفببببببع،، ببببببعن مبببببن

، ف اسسبببدحيال،ف يقع ان من ف الواجفع،ف

البثببببببعب يبقببببببع بببببب البثببببببعب ، ب ببببببذا... لب .

يسببببببببببببدحيبببب ح قبببباف الببببعشر اللببببدم ننببببا ف

ي ع ح الوجود،

It is inconceivable for God to be an

incident, or become existent after not

being so. Further, it is inconceivable for

God to have any resemblance to

incidents in essence, attributes or

actions. Similarity to creation can take

any of the following ten forms:

،

يسببببببببببببدحيبببببب ح قبببببباف الببببببعشر الحببببببد غ

ف

. ف مل ببببببعه الحقيق الوجود لببببببد اللببببببدمف

يسبببببببببببببدبحبيبببببب بح بقبببببباف ابلببببببعشبر اسبمببببببع صببببببة ف

اسببمببببببع ببصببببببةف لببلببحببوادغف . أنببوا ف ف لببلببحببوادغف ف

ةو

1) To be a physical object

2) To have specifications, like an

object

، ج مع

ان أن يكون

أي صفة( الثع( ع

أن يكون

، ف يقوم علج م

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3) To be in a relative direction to an

object

4) To have a specific direction

5) To occupy a certain space

6) To be in a specific time

7) To be epitomised by incidents

8) To be attributed with size, small

or large

9) To have interest or incentive,

behind action

10) To have standard causes as

independent effecting forces

alongside Him; this would entail

similarity to creation in terms of

need for medium. God is

transcendent above that.

، ح جية للج م أن يكون

ف الثعلل

، لا و جية

ال ا ت أن يكون

، ح مكعن الخعمس أن يكون

، ح زمعن السعدس أن يكون

، للحوادغ محال

ف السع ت أن يكون

عل غ أ مد فع

ف الثعمن أن يكون

، ف ال بر

عنغ اض مد فع

ف الدعوت أن يكون

، ف ف ح ان لع ان كعم

ملا مل من اللعش أن يكون

ف ف انوفعب اللعدية ح ل من

اا لع قوة أ د يع يهع سع ف

ف ف ف يصزم صيا من اسمع صة للحوادغ ح

ا ديعجا شر الووع ط العشر ف ف

. كفيرا

ن لك صوا

Further, it is inconceivable for God to be

attributed with blindness, as opposed to

seeing. Also, it is inconceivable for God

to be attributed with muteness, as

opposed to having speech. Muteness

refers to inability to express things

exactly as they are. Further, it is

inconceivable for God to be unable,

ف يسببببببببببببدحيببببب ح قببببباف البببببعشر اللات و

ي ببببع ح الف بببببببببببب اللببببعم. و أم جودي

ف يضبببببعد الف ببببب . يسبببببدحي ح قاف العشر

الف ي و ي ببببببع ح ال الم. ملنت الف ي

ف ف خ إ شبببببببببببب من اسلصومببببع،ف ن دالببببةف

. يسببببببببببببدحيب اونبا البعشر كالمباف جب ز ف

أ أصببببببببببببي أ ميدع

أ جع ال

أ اعر ع

عجزا


102

compelled, ignorant, dead, deaf, or

mute. These are the oppositesof the

qualitative attributes, and the same

evidence applies to them.

ف أ أ ات أ أ ي هح أ ببببببببببببداد لص ببببببببببببفع،ف

اسل و ببة. أدلتهببع هح أدلبب مببع وببببببببببببف من ة

اسسدحيال،.

3.2.1 Inconceivable Plurality 3.2.1 التعدو املستحين

Plurarity is inconceivable for God.

Plurality refers to affirming the effect of

standard causes by an inherent nature

of standard causes. No doubt this stands

in contradiction with the oneness of

Allah in His action. Should any standard

cause have effect on its own, that would

imply its independence of God Most

High. That is inconceivable, as

everything in creation stands in need of

Allah Most High in every aspect of

existence.

ف ف بببببدخببببب ح الدلبببببددف اسسببببببببببببدحيببببب ف فو،

ف ف ف الدت يرف طفتف انوببببببببفعبف اللعدية. ا شببببببببك

ف ف ف ف أن فو، الدت يرف طفتف انوببببببببفعبف اللعديةف

و لصو دانيةف ح أ لعلاف العشر. م ع ف ف

ف ال مومف جا اندرا من أنوا نو ف ف ف جاف ح

؛ أنببببببا لببو اببببببعن شبببببببببببب بب مببن الببو ببببببدانببيببببببةف ف

ف ف ف ف انوببببببببببببفبببعبف اللبببعديبببةف يل طفلببباف صدببباف

لصزم أن يسببببببببببببدغن لببك ان ن موانببع

و الببببذي يفدق ليبببباف

ف جبببب ز. كيف

ف ع . لر ا

ف ا مع وواه مومع

3.2.2 Inconceivable Similarity to Incidents

واوث املمابلة املستحيلة للح 3.2.2

Part of the inconceivable similarity to

incidents is the claim of interest behind

the actions and rules of God. Only

creation can be attributed as having

interests behind their actions. Hence, if

God had interests behind His action,

then He would be similar to creation;

we have already proved that similarity

ف ف ف صةف للحوادغف اسسببببببببدحيصةف دخ ح اسمع

ف ف ف بببفبببو، البببغببب ضف هللف ابببلببببببعشبببر بببح أ بببلببببببعلبببببباف

ف ف ف أ كببببعمببببا. جبببباف انببببدراجبببباف ح اسمببببع صببببةف

ببببببعلغ ضف ح

ف للحوادغف أنببببببا ا يد ببببببببببببف

ف

أ لبببعلببباف ا املخصوق. صو ابببعنبببت أ لبببعلبببا ف

الببببعشر أ كببببعمببببا لألغ اضف لكببببعن ممببببع ال ف

ببببد وببببببببببببف البر ببببعن لر أن لصم صوق.

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to creation is inconceivable for God,

Most High. Motives and interests are

only followed by someone who is in

need of such interests; someone who

has been forced to follow that interest.

This is inconceivable for God. We have

already seen the logical evidence that

God must be independent of creation,

and must be self-subsistent.

لل اسمببببع صببببة ح قببباف

ف حوادغف مسببببببببببببدحيصببببة ف

لصفع ف ف العشر. نن الغ ض و م ببببببببببببلحة

، لبببا لر الفلببب ف أ الح يف بببع ثبببة

ف ف صبببة

ا يببفببلبببببب لببببببك ا املببحببدببببببعإ شببر ببصببببببك

، اسقيورف البببببذي ا ببببببببببببط شر ف ف اس ببببببببببببلحبببببةف

هببببببع. كال انم نف محببببببع ببببببعلنسببببببببببببفببببببةف ف ف ف طصبف

و لحضبببببببببببب ةف ف وببببببببببببفحببببعنببببا الببببعشر. ف ف

ف ملبببخبببدببببببعر البببغبببنببب بببن جبببمبببيبببتف البببفببببببع بببببب ا

ببعلببدليبب ف ببد رأي ببع وببببببببببببببع قببع ببع،. ف املخصو

ف أنببببببا يجبببببب لببببببا الببببببعشر الغنت ن اللقلح ف

، كمببببع يجبببب لببببا القيببببعم ببببعل فسف ف اللببببعليف ف

وفحعنا العشر.

Further, part of the inconceivable

similarity to creation is the claim of an

effect by some sort of force God

embedded in standard causes. This

claim is flawed. Only creation needs

medium to perform actions. If God were

in need of any medium to perform His

action, then He would have a

resemblance to creation. Resemblance

is logically inconceivable, as already

stated. Hence, it is inconceivable for an

effect to occur by some power God

embedded in standard causes. Such a

claim would lead to negation of the fact

that the ability and will of God

comprehensively include absolutely

ف ف ف دخ ح اسمع صةف للحوادغف اسسببببببببدحيصةف

ببببفببببو، الببببدببببببع ببببيببببرف ببببقببببوة أ د ببببيببببببع ببببح ف

لصم علفةف ، هح م ع ية ف انوفعبف اللعديةف ف ف

ف للحوادغ. جبببببا انبببببدراجبببببا ح اسمبببببع صبببببةف

ببع

للحوادغف أنببا ا يد ببببببببببببف

ف ديببعجبباف شر ف

ف الووبببببببببببببببع طف ا املخصوق. صو ابببعن البببعشر

، ح ل ف أ لببعلبباف شر اوببببببببببببطببة ف ف محدببعجببع

ببعطصببة

، اسمببع صببة لصم صوقف

لكببعن ممببع ال

ف

ف علدلي ف اللقلح كمع وبببببببف. ذا يتفين

ف ف أن فو، الدت يرف قوة مود ة ح انوفعبف

ف اللعديةف محع كمع قدم، ننا يصزم صياف ف

ف ف ف ف ف ف مومف الصف القببببدرةف اإلرادةف جميتف ن

اإلرادة

، ببببببتن دلص القببببببدرة اسم ببببببع،ف

ف

يع قط. ف فلضف


104

everything of the conceivable, rather

than part of it.

3.2.3 Inconceivable Compulsion

الكراهة املستحيلة 3.2.3

Part of the inconceivable compulsion is

the claim of God’s self-enforced

obligation to create.That is, attributing

the reason behind the presence of

creation to God, without considering

that God hadfull discretion over their

existence or not. We have already

proved that the Will of God include ALL

that is conceivable. Hence, it is

inconceivable for anything to happen

without the Will of God Most High. The

claim of God’s self-enforced obligation

to create is the origin of the heresy of

the Mutazilah.

ف ف بببدخببب ح ال ا بببةف اسسببببببببببببدحيصببببةف فو،

، و وبببببببببببب عد الكع ع،ف ف ف اايجعبف الذاا ف ف

ف ف أ ف ف شر ف الببببببعشر لر وبببببببببببببيبببببب ف الدلصيبببببب

بببببد الطفتف من غيرف اخديبببببعر لبببببا البببببعشر. ف ف

الدلصف ف البببعشر بببعمبببة

ف صمبببت أن رادة

ف

وف ، يصزم اوبببببدحعلة ف جميتف اسم ع،ف ف ف

ف ف شبببببببببببب منهببع غيرف راد بباف الببعشر. اإليجببعب

ف الذاا و أص كف ف الفالوفة.

An anecdote is related about Judge

Abdul-Jabbar Al-Hamadani, who was a

Mutazili. He came to visit the council of

Al-Sahib bin Abbad. Al-Esfarayeni, a

Sunni scholar was present in the council.

The following conversation took place

between the two:

Al-Hamadani: “Praised is God who

transcends indecency”

ى حكف

ف أن القعض فد الجفعرف اليمدا ف

ع دخبب لر ال ببببببببببببببع بب ف نف ف ف اببعن ملتزليبب

ااوببببببببف ايين اعن فعد ده انوببببببببدع

ع و وفحعن من صمع رأ انودع

ونيع

ه ن الفح ع ف ف نز

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Al-Esfarayeni: “Praise be to Allah in

Whose domain nothing happens other

than what He desires”

و وفحعن من ا يقت ح قع انودع

ف مص ا ا مع ي ع .

Al-Hamadani: “Does God desire to be

disobeyed?

لص ت. و أي د رب ع أن ي قع فد الجفعر ف

Al-Esfarayeni: “Is God disobeyed against

His will?”

لص ت رب ع و أي

قع انودع

.س

ا

Al-Hamadani: “See. Suppose God

prevented me from guidance, and

doomed me as misfortunate. Was He

good or bad with me?”

ض ت و أرأيت ن م لن اليد قع

لح عل د أأ سن شح أم أوع .

Al-Esfarayeni: “If He prevented you from

something that belongs to you, He must

have done bad with you. However, if He

prevented you from something that

belongs to Him, it is up to Him to favour

whomever He likes with His grace”.

, و ن م لك مع و لك قد أوع ع

ف ن م لك مع و لا ي د مدا

من ي ع .

3.3 The Conceivable for God 3.3 ى أو الجائز في حقه تعال

املمكنات

This is the third part of the creed that

every legally responsible person should

know. We had twenty necessary

attributes of God, and we had

respectively twenty opposite

inconceivable attributes. The necessary

attributes can be infinite, and so can the

inconceivable. By contrast, what is

الجع ز ح قاف العشر و القسي الثعلل

ف

فف ف الببببببذي يجبببببب لر اسكص مل دببببببا من

ف اللقبع د. سع اعن الواج ح قباف البعشر

ف ا يح ه د ا د. ع من الواج ف

ف ح قاف العشر بببببببببببب ن صببببببببببببفة. كذلك

اسسبببدحي ح قاف العشر ببب ن صبببفة ف

ف هح أ ببببببببببببداد الل بببببببببببب نف ان شر. سع اعن


106

conceivable for God can be summarized

under one generic controller: To do, or

not to do, anything that is conceivable.

Allah does not have a duty to do

anything. This stands in opposition to

the Mutazili who claimed that God

should do what is good, and in

opposition to the philosophers and

naturalists who claimed the self-

enforced duty of God. It is not

inconceivable for God to do or not to do

anything that is conceivable. Abuburhan

Muhammad Al-Dardeer124 was quoted

as saying:

الجببببببع ز ح قبببببباف الببببببعشر يم ن بببببببببببب ه ف

ضع ط ي م أ اد الش ف ا لا ف

ف أيضبببع. ع و بببع طا و ل ا عللد ف

ف مم ن أ كببببببا. أي ال يجبببببب لر ف

لر اسلتزلبببببةف ح وليي ف لببببب شبببببببببببب ردا

ف يج لر ف ال بببالح انصبببلح. كذلك

لر القببببع صين ببببعإليجببببعبف الببببذاا من ف ردا

ف الفالوببببببببببببفةف الطفعئليين. ا يسببببببببببببدحي

ف مم ن. ف لر ف ف الفل الترك لك

It is conceivable for God to create, or

not to create;

to make people miserable or happy.

Whoever says that doing good is a duty

upon God, must have truly misbehaved

ك ر اف اإليببببببببببببببببجعد الت ف

جببببببببببببببببع ز ح ببببببببببببببببق ف ف

اإلولعد اإلشقع

ال ببببببببببببالحف جفببببع لر لبببب ف ف من يقبببب ف

د أوبع اند ع اإللباف ف

Hence, action, or the lack of it, is neither

a duty nor an inconceivability for God. It

is conceivable for God to do whatever is

conceivable, that is, to bring into being

or not. It is conceivable for God, as well,

not to do any of the conceivable, that is,

ببببببعلبببببفبببببلبببببب البببببتبببببرك لبببببيبببببس بببببواجبببببب ا

ف مسببببببببببببدحي يجوز ح قاف العشر ل

مم ن أي يجبببعده بببدامبببا. جوز اببب

ح قببباف البببعشر ك اببب مم ن أي كبببا ف

124 Al-Khuraidah Al-Bahia fi Al-‘qaed Al-Tawheediay

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to leave the conceivable in a state of

nothingness or a state of existence.

. علفل ي م أ كا موجودا

ملد مع

و ك اايجعدف ك اإل دام. ف ف الوجيينف

We have already explained that logical

judgment falls into three categories:

necessity, inconceivability, and

conceivability. The irrefutable logical

necessity is the existence of the essence

of God Most High and His attributes.

The irrefutable logical inconceivability is

the existence of partners with God. The

conceivability includes the existence of

that which can be confirmed or denied,

such as creation. The conceivable is not

an attribute of God. Rather, it is the

relationship between the divine

attributes of God’s ability and His Will,in

relation to whatever is conceivable. His

sublime essence cannot be attributed

with anything that is conceivable. The

guiding rule for that which is logically

conceivable for God is to do or not to do

anything that is conceivable125.

ببد وببببببببببببف أن ك نببع أن الح ي اللقلح

ي ح بببببببببببب ح الغف أسببببببببببببعم هحو الوجوب ف

ااوببببببببببببدحعلة الجواز. علواج الذاا

ف ف و الذي ا يقف ال ف حع كذا،ف ف

ا. املحع الذاا و الذي ف العشر صبببببفع ف

ف ف ا يقف الثفو، حع اعل كف هللف العشر

ع الجع ز الذاا ف وببببع ف اسسببببدحيال،. أم

بببببيبببببو الببببببذي يبببببقبببببفبببببب الببببب بببببفببببب البببببثبببببفبببببو،

ع،. صيس الجع ز صبببببببببب يقوم اعملخصو فع

راجت لدلصف

ف ذا اف العشر، و صبببببببببف

ف

ف ف ببببدر بببباف الببببعشر راد بببباف ببببعسم ببببع،. ببببإن

بببببببفة جع زة.

الذا،ف اللصيةف ا د بببببببف

ف ف

الجبببع ز اللقلح بببعلنسببببببببببببفبببةف هللف ف ف ببببببببببببببع ط

ف الببببببعشر و لصببببببا لكبببببب ف مم ن أ كببببببا.

(. 070 - 071 ، ص 0691 )اليعشا ،

The conceivable may become an

incidental duty when the knowledge

and speech of God were related to its

confirmation, such as the admittance to

البجببببببع بز الببببببذااب يبمب بن أن يبدبحبو شر

ف اجبب ضبببببببببببب ا الص صي ف الببعشر

ف ف ف كالمببببببا ثفو بببببباف مثبببببب دخو ف الل بببببببببببب ةف

د يدحو شر ف اسب ببببببب ن علج ةف الج ة.

125 Al-Hashmi, 1960, Page 150-151


108

Paradise of the ten people who were

promised Paradise. Further, the

conceivable may become an incidental

inconceivability if the knowledge and

speech of God were related to its denial,

such as the admittance of non-believers

to Paradise. These two categories can

be added to the three categories of

logical judgments mentioned earlier,

i.e., the incidental duty and the

incidental inconceivability, both of

which were originally categorized as

conceivable.

محع ضبببببببب ا الص صي ف كالما ف

ف ف ف فياف مث دخو ف ال فعرف الج ة. ذا

شر أسعمف الح يف اللقلح الثال ة

ف ف يضع

مببعنف آخ انف مببع الواجبب ف ف السبببببببببببببع قببة

خف اعنع حع الل ضببب الصذانف ف ف الل ضببب امل

. ا يع

عنص ف جع زا

ف

Examples of the conceivables are

countless, including the branching

incidental duty, and incidental

inconceivability. Examples of the

conceivable category include, among

others:

bringing creation into existence,

assistance for creation

provisioning for creation

providing good health or sickness,

Such things are not duties, or

inconceivable for God. Rather, they fall

under the conceivable. This category

ف أمبببع أ اد الجبببع زف نهبببع البببذاا مبببع ف

ف أ املحع الل ض ف من الواج ف الل ض ف

ثيرة ف ا ح عللد. من أ ادهف

ف يجعد الخصف

تهي عن

ف مد ي عنرزاقف

لك. ف ف وقعمف غيرف ان ف الصحةف

ف ك ذهف ليسببببببببببببت واج ا محع

ثا لص وبببببببب ف ل هع أيضببببببببع ف من الجع زا،. من

السبببالم؛ يو من الجع زف ف صيهي ال بببالة

لر ف ف ليس اجفع وببببببببفحعنا ا محع .

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109

also includes the commissioning of

Messengers, peace and blessings be

upon them. It is conceivable, rather

than inconceivable or duty. Allah has

commissioned them out of His favour

and grace. Messengers have no actual

effect in bringing whatever interests to

people. The interests of people can only

be attained by the act of God; He

creates and selects whatever He likes;

He is not answerable before anyone for

giving guidance or granting

interests.This stands in contrast to the

Mutazili corrupt claim that God must do

what is good and better.

مببببع ل ن ف ف الببببعشر مح ف ضببببببببببببصبببباف ثهي

، ا أ لص وببببببببببببب ف صيهي ال ببببببببببببالة ك مباف ف ف

ف ف ف السببببببببببببالم ح يجعدف اس ببببببببببببعلحف الدينيةف أ

الدنيو ةف لصلفعدف نمع ان هللف وبببببببببفحعنا ف ف ف

البعشر ي ص مبع ي بببببببببببببع دبعر، ا

ن ببد لر موانببع جبب ز ح ببدايببة ا

ح م ببببببببببببلحببة دنيو ببة أ أخ ببة ، خال ببع

صياف العشر ف لصملتزلةف ح وليي ههع اجفة ف

ببببع لر ملدقببببد ي الفببببعوبببببببببببببببد من أنببببا

ف ف يج لر ف ل ال الحف انصلح،

Similarly, rewarding obedient servants

falls under the conceivable for God. He

is not answerable before anyone. God

does not get any benefit from the

obedience of anyone. Further, the act of

obedience itself is actually created by

God, with nothing on the part of the

servant. It is also conceivable for God to

punish the disobedient. Imam Laqani126

said:

ف ف كذلك من الجع ز ح قا ة العشر ع

ا ا ن د صيا العشر.

اسطيت.

ف

، ذا ف نفت لا ج ز طع ة أ د

نفسيع هح من ن أن الطع ة

ضال

ف خص وفحعنا العشر، ليس لصلفد ف ف

ا أ لا

يهع ا ال س اا ع

. كذلك من الجع ز ح قا ف ف يهع أصال

اللعص . ع اإلمعم العشر ملعفة

ف الصقع ح جو ة الدو يدو

126 Jawharat Al-Tawheed


110

If He rewards us, it must be by His pure

grace;

if He punishes us, it must be by His pure

justice.

The claim that He must do good is false;

there is no duty on Him.

Did not they see the paingiven to

children, and the like; beware of the

inconceivable for God.

ب ف ب ع فمح ف الفضببببببببببب ف ن يلذ يثف

ف إن ف ف ف

ف ف فمح ف اللد ف

يببببببببببببببببببببي ن ال بببببببالح اج صياف ز ر ول ف

ف مع صياف اج

يبع حع رف ف ف ألبي ي ا يالمبا انطفعا شبهف

حعا امل

Justice and injustice can be contrasted

in the domain of the creation, not the

divine. For God, justice is contrasted

with His pure favour. It is inconceivable

for God to do injustice. Injustice is to

conduct oneself with the possessions of

others without their permission. As

there is no ownership except that of

God, no partner with Him, no peer or

counterpart in heavens or earth,

injustice is inconceivable. Praised is the

one who declared

“Blessed is the one who owns the

visible domain, and has power over

everything”127.

ف ف اللببببببد الظصي نمببببببع يدقببببببع النف ح ف

، أمببع الخببعل جبب ز ببعسقببع ب ف املخصوقف

للدلاف ضبببببببصا العشر؛ علظصي ا يد بببببببور ف

ح ف ف الببعشر ننببا محببع ح قببا. ف ف

ح مصكف الغيرف غيرف ف ف ف الظصي و الد بببببببببببب

نببا ا مصببك لغيرف ف

ف ف نف مببعل ببا. يببل

ف

العشر ا شببببب ك ا ند ا بببببد لا العشر

؛ ال يد ببببببببببببور ف ا ح اسصببكف ف ا ح اسصكو،ف

و ف م ا الظصي. سفحعن القع ف

رك و ل

صب هف اس دف يب ي ف ذف

عرك الب فب

(

ف ف ف ف

ي ( ]اسصك دف

ف ش

ف ا

ف

- 0 ]

ف

و، ا

ك

هف مص يدف ي ف ذف

حعن ال ف سبببببببب

ف )

ف ف ف ف

جلون( ]يس اف ي

ل ف

ش

ف

ف

- 82 ]

127 Surat Al-Mulk-1

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111

“Transcended is He who owns the

invisible domain, and to Him you

return”128.

“To Him belongs whatever is in the

heavens and on earth. No one can

dare to approach Him for

intercession except by His

permission”129.

مببببب ح السبببببببببببب ع فا مببببب

ف )... لببببب

ح ع ف ف ع ا،ف مببببب ف

ده فت ف بب

ي ي بببببببببببب ذف ا البب

ضف من

ر ان ف

ف

ف

اف ...( ]الفق ة نف إف ف

ا ف ف ف

ف ف

[. 274 - ف

The corrupted understanding of

injustice was behind the corrupt belief

of the Mutazilah philosophers. So, the

Mutazilah claimed God should do what

is good and better, thinking that this

way would remove the injustice from

God. Mutazilah did not perceive that

injustice is simply inconceivable as

related to God. The pitfall of Mutazilah

was that they perceived the concept of

injustice as related to human and then

applied that concept to God.

ح ييف ملنت الظصيف و الذي ف ف ن الخطت

ح اا دقببببببعدف الفببببببعوبببببببببببببببببد. ف أ ت اسلتزلببببببة

ف ف ت جفوا ال بببببببالح انصبببببببلح لد تف الظصيف

ا ح ز ميي. لي يدراوا أنا ا يد بور

ف ف ف ف الببببببعشر كمببببببع م . ن الظصي ح

ف املخصوقف ا ف ف ببببببببببببور ملنت الظصيف ح ف

ف ف يجوز ح قاف العشر. ن خطت اسلتزلةف ح

يجعبف ال ببالحف انصببلحف صياف العشر بت ف ف ف ف

ف ف ببن خببطببيببهببي ببح ببببببببببببببورف مببلببنببت الببظببصببيف

ف ف مسبببع اتهي ين الخعلف املخصوقف ح ذا

الد ور.

Further, it is conceivable for the created

to see the Creator Most Transcendent in

a way befitting of Him, without

any limits of direction, or of body or of

space, or without ascribing “howness”

[kayf] or confinement to His existence

ف ف كبببذلبببك من الجبببع زف ح قببباف البببعشر بببد

املخصوقف سوانع ج ز ف ر ة

ف أ ف الح ف

ف

ف ف لر مبببببع يصي ببببباف فبببببعرك البببببعشر من غيرف

ز بحي

ة ا يببب مف جيبببة ا جف

ال كيف ا ف ف

؛ ننا العشر موجود يصببببببببببببح أن انح ببببببببببببعر

128 Surat Yaseen 82 129 Surat Al-Baqara 254


112

or presence. The Most Transcendent is

existent and present, so it is valid for

Him to be witnessed, in a way that

befits His presence. For believers, this

witnessing is confirmed for the

Hereafter. Non-believers will not be

entitled to such a witnessing of the

Divine. Majority of scholars have agreed

that our Honourable Muhammad has

witnessed his Lord, Most Transcendent,

during the Night Journey [Israa and

Miraj] (without howness, confinement

or direction; a witnessing that befits the

majestic presence of Allah). Allah, Most

High, has chosen him for this

witnessing. Any other one who may

claim a witnessing, during the day in a

wakeful state, must surely be misled.

Moses was refused such a witnessing

when he asked for it. However, the

Divine vision during sleep has happened

to several righteous people. Clearly it

refers to a sort of vision by the heart,

not the eye.130

ف الح

ف ي مع ي عوببب جوده قت ر ة

م منهبببببع ، ح لصملم ين ح البببببدارف اآلخ ةف ف ف

قت. ال فبببببعر. أمبببببع ح البببببدارف البببببدنيبببببع ال ف

ف ال ازح د اللصمع ف أن وبببببببببببيدنع محمد

ا وببببببفح ي رأ رب ر صياف وببببببص

صببببببل

ف

عنا

اإلوبببببببببببب ا ف اسل اإف ) ال كيف ف ف العشر ليصة

صي ، ر بببببة ا بببببعطبببببة ا انح ببببببببببببببببعر

حضببببببببب ةف ف وبببببببببفحعنا(؛ نن اخدعره ف ف

ف ليذا اسقعم. من اد ع ع ح اليقظةف ممن

د م ت منهع

وببببببببببببواه يو ببببببببببببع ، كيف

لت ل ثير ف اصيي . أمع ح اس عمف قد

، من ال ف ف علحين من وصفف انمةف خصفيي

م ع دة يكون علقص ف ف ا خفع أههع نو

، 0691 ا ببببببعلببببببلببببببيببببببن. )الببببببيببببببعشببببببببببببببببببابببببب ،

( 094 ص

In addition, it is conceivable, rather than

necessary or inconceivable, for God

Most High to create effect upon the

presence of standard causes; He may or

may not create that effect upon the

execution of standard causes, and that

كذلك من الجع ز ح قا العشر ايجعد ف ف

ف ف ف ت يره العشر د انوفعب اللعدية ا يهع

ا قوة أ د يع يهع. انوفعب

ا

حيل قصيع

ليست وبفع

اللعدية

130 Al-Hashmi 1960, P.164

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113

determines whether the effect has results

or fails to have results. The effect is not

created by the standard causes, nor by

any intrinsic force God embedded

therein. Standard causes do not represent

a logical reason that will not fail; God

made it a standard to create effect upon

association with standard causes; effect

is not created by the standard causes

themselves or by any force embedded

within them. There is always a

possibility of default. For example, God

may create burning effect upon its

association with fire, light effect upon its

association with the sun, or healing

effect upon its association with

medicine. Thus none can claim that the

medicine itself has healed; Healing is

only God’s. The medicine was only a

cause of the healing created by God. The

Quran has confirmed such standard

causes, but denied any real or actual

effect for them except by the will of

God: “When you shot the arrow, it was

not you who shot that arrow; it was

actually Allah who shot the arrow”. We

cannot deny the existence of the standard

causes. Otherwise the wisdom of

employing the standard causes in life

would be ineffectual. But we cannot

claim the effect to be as a result of the

standard causes, as this would entail

associating others with God. It is

logically necessary for God to be behind

the invention of all beings, without any

medium, and the way He pleases. Thus,

claiming effect from standard clauses

stands in contradiction to the established

.. نمع اسوشر فعرك

ف ح يهع الد ص ي ص

ف

أن ي ص ان د العشر أج اللعدة

مت صحة ف انوفعب ا يهع, أ يهع عدة ف

، اإيجعد ت يره د درة اللفد ف ف ف ف ف الد صف

، ، ايجعد اا تراق د ال عر ف ف الحعد ة ف

، ال ي د ف الضو د ال مس

، ال فع د الد ا قد رد ال ب ف ف

ف ف ال إ فع، انوفعب اللعد ف ية نف

ع م ف ف الدت ير نهع كمع ح ولا العشرو )

ى ( م ر

ن الل ل ت ي م ر

ت ي م ر

ف

ف

ف [ من أن جود ا، 05-]اننفع

، انوفعب اللعدية قد ط الح مة ف ف

ف من س ليع الدت ير قد أش ك عهلل

ف العشر؛ ننا م ع سع د صيا اللق

ف ف ف ف ن جوب انف اده العشر إخترا جميت م

الكع ع، ال اوطة لر مع شع ف ف

سع د صيا ف ج ال،، م ع أيضع

وصف ذه جمع ف ف ال دعب الس ة

انمة ف ظيور الفد من أنا ا خعل ف ف ف

ا العشر ن مع شع اعن مع لي

ي ع لي ي ن.


114

Quran and Prophetic Tradition that there

is no creator [of any effect] except God;

whatever God wills will be; whatever

God does not will, will not be.

Further, Al-Sanousi related three schools

of thought as regarding the reality of

actions. They are the Jabriyyah, the

Qadariyyah, and the Sunni.

و د ك اإلمعم الس وس ح مقدمع ا ف

و مذ ) اسذا ح ان لع ال ة ف

، مذ ، مذ القدر ة ف أ ف ف الجبرية

الس ة.

1) The Jabriyyah: they believed that all

actions take place purely by the

effect of the divine Eternal Power,

without any association whatsoever

with any incidental (humanly)

power.

الجبرية (1 فمذهب ف جود ان لع

من غير ف اصيع علقدرة انزلية قط ف ف

مقعرنة لقدرة عد ة.

2) The Qadariyyah: they believed that

optional actions take place purely by

the effect of our (humanly) direct or

indirect incidental power.

ف جود ان لع القدرية ومذهب (2

ف ااخديعر ة علقدرة الحعد ة قط ف ف

. مفعش ة أ ولدا

3) The Sunni: The Sunni school

believed that all actions take place

purely by the effect of the divine

Eternal Power, while optional

actions are associated with our

(humanly) incidental power but

جود أهل السنة ومذهب (3

ان لع اصيع علقدرة انزلية قط ف ف ف

هع ان لع ااخديعر ة ف ف مت مقعرنت

لقدرة عد ة ا ع ير ليع مفعش ة

.( )اليعشا ، ا وليدا 0691 ،

(.083ص

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which has no effect, direct or

indirect, on its own.131

The Jabriyyah believe in the pure

predestination or predeterminism by the

divine alone. This is heresy as it would

make the rulings of the Sharia

redundant. The Qadariyyah denied the

Divine pre-arrangement of things from

eternity. Some scholars declared them to

be ‘kafir’ - we do not believe so. The

Sunni believe that Allah Most High is

the only Creator of our actions.

However, they believe that the optional

actions of people are associated with

incidental (humanly) capacity but that

that capacity or power has no real or

actual effect of its own. Such optional

actions fall within the domain of the

servant, as Allah implies when He

proclaimed: “Allah does not impose

tasks on any soul beyond its capacity”.

That is, beyond our capacity as it would

ordinarily appear to us. In reality,

however, we in fact have no capacity of

our own whatsoever.

It should not be understood from this

that the Sunnis believe in pure

predestination: the prohibited aspect of

pure predestination is that which

extends predestination to the outward

يقولون بببببعلجبرف املح ف ي ف ف بببببعلجبريبببببة

نف كفببعر لدلطيصيي ال بببببببببببب أ كببعمببا.

بببيببب ببب ببب ن بببقببببببديببب ف ف أمببببببع البببقببببببدر ببببببة

د وببببببموا دم. ف ف وببببببفحعنا لألشببببببيع ف ح القف

ببببببد بيبببببب ف ببببببعلبقببببببدر ببببببةف لب ببفببيببهببي البقببببببدر.

، انصببببببببببببح ببببدم كف ي. أمببببع ف ي

أ بببب السبببببببببببب ببببةف يقولون ببببتن فببببعرك ف

الببعشر و الخببعل ن لببع ف اللفببعدف ببده ف ف

منهبببع قبببعرههبببع غير أن ان لبببع ااخ ديبببعر بببة

. من غيرف ت ير ليع يهع أصببببال

عد ة

درة

ف

ف ف ف ببببببذهف ان بلببببببع بح وبببببببببببببتف اسبكبصبفف بلر

. ع العشرو ) ف ف سببببب ف مع د صياف ال ببببب

ليع( )الفق ة وببببب ا ع ف

سببببب ف ن

الل

ف ف

ص يك

ا

ف

ف

-

ف ( أي ا مع اسببببببببلا طعتهع حسبببببببب ف 289

ف ف ف مع ح نفسف ف الظع ف اللعدة. أمع حس

يع ل ، صيس ح وببببببببببببلف ف ف ف انم ف أي الواتف

يفيي من لبببببك من ان لبببببع . نفغح أا

أن أ الس ةف يقولون علجبر. نن الجبر ف

املحظور و الجبر الحسبببببببببببب كمبببع ببب

ف ليبببببباف الجبريببببببا. أمببببببع الجبر اللقلح و

وببببببببببببص الخعلقيةف نف اللفدف يو مدوجا ف ف ف

131 Al-Hashmi 1960, P.183


116

physical performance of actions, as in

the case with Jabriyyah. Conceptual

predestination, however, refers to the

negating of human capacity to create

any action by ourselves. That is part of

our faith as the Sunni believe.

ف ف جببمببيببتف الببفبب قف ا يضبببببببببببببب بببببب ببو ببلببر

اإليمعن ع ا،

In general, the Sunni school stands in

contrast to the other two corrupted

schools of belief. The Sunni were able to

reconcile between the reality (of

everything and every action being

created by Allah), and the outward law

(of physicality). Thus, the Sunnis

escaped, by grace of Allah, from the

heresy of the two schools of Qadariyyah

and Jabriyyah.

ف ف ف بعلجمصةف مذ أ ف السبببببببببببب ةف مجعن

ف ف لصمذ فينف الفعوببببببببببببدينف نههي جملوا ين

من ف ف الحقيقةف ال ببب يلةف وبببصموا دو ي

ف ف ف ف ف مببببن ببببببد ببببببةف الببببفبببب ببببقببببيببببنف الببببقببببببدر ببببببةف

الجبرية.

A man once asked Imam Al-Hasan Al-

Basri , “Has Allah forced his servants?

Al-Hasan replied “God is more Just than

(to do) that”. The man asked “Has Allah

left it to people to act however they

please?” Al-Hassan replied “then the

whole Shariah would not have any

meaning. It is something between the

ف رض ك أنا ي للحسنف الف ي ف ف

ببباو أأجبر فبببعده؟ ببع و أ ببد

من لك. قي لاو أ وض ؟ قع و ليهي

و أ ز من لك. ي ع و لو أجبر ي مع

ض ليهي سبببببع ابببببعن لألم ف ف بببببذيهي. لو و

، هللف ياف ين اسنزلدينف ف ف ف ملنت. ل نهع منزلة

وبببببببببببببببببب ا اببببببلببببببصببببببمببببببونببببببا. )الببببببيببببببعشببببببببببببببببببابببببب ،

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two; we do not know the wisdom of

Allah”.132

بببن البببفبببيبببجبببوري 30 ،ص 0691 ، نبببقبببال

لر كفعية اللوام(

We believe that the issue of

predestination and free-will should be

considered from two different

perspectives. When we talk from the

perspective of following our general life

pursuits and actions required by our

outside physical form, we are required

to follow the etiquette at our discretion

to achieve our goals; we have a choice.

However when we look from the faith

and Divine Preordainment perspective,

we are predestined, with no choice

except for God’s. On the outside, man

has a free-will; from the inner belief and

understanding, we are predestined. So,

man is actually predestined while having

a free-will.

الجبر ااخديعر ف ف نحن ن أن ضية

ف ينفغح ال ظ ليهع من مسدو ين

م دصفين. إن ع إ ا حد ع ح مسدو

ف ف ف انوفعب ان مع الظع ة لر

عنخذ ف الجوارح إن ع متمور ن ف

ديعر. ل ن دمع ف عاوفعب ل ع يهع اخ

ف ف ن ظ لصقضية من مسدو اإليمعن

ف ف مسدو القضع القدر إن ع

انم اصا هلل ليس ل ع ف مجفور ن

ف اخديعر. ف مسدو الظع اإلسعن

ف م ير ح مسدو الفعطن اإلسعن

؛ عاسعن ن م ير مسير ملع مسير

ح آن ا د.

We should not confuse these two levels

by interconnecting them; they are

separate. By looking at the level of

‘Islam’ with all its legal duties, we find

we definitely have free-will. Once we

move to the level of ‘Iman’ - deep faith -

ين اسسدو ين. ل ن ا ينفغح أن ي صط

ف إ ا نظ نع ح مسدو اإلوالم

سعن م ير. ف ف الدكعليف ال ية عإل

ف ا اندقص ع شر مسدو اإليمعن القصب ف

مث طلة ف عإلسعن مسير. علقضية

132 Al-Hashmi 1960, reporting Al-Baijouri on Kifayat Al-Awam


118

man is predestined. It is like a coin. You

look at one side of the coin by your

choice; but you have no choice to see

the other at the same time, though you

know what the other side is.

ف ف ال قود اسلدنية أ د جييهع اخيدعر

اآلخ ا ط ار ا اسدطيت ال ظ ا

ف لوجا ا د مت مل دك مضمون

ف ف الوجا اآلخ ال يم ن أن الوجيين

ح نفس اللحظ ف ملع ة.

3.4 Divine Wisdom 3.4 مة ك الح

It is conceivable for Allah Most High to

create (humanly perceivable) wisdom in

His actions and rules. Such a conceivable

wisdom refers to the resulting benefit

that we logically or intellectually

perceive, associated with the action,

and without that benefit becoming the

motive behind that action. Such a

benefit is applicable to creation not to

God. Such a benefit entails that God

does to His creation something that has

a good outcome. Such a benefit,

however, can never be attached to

anything that is inconceivable. Allah

Most High declared that “No one can

question what He does; meanwhile

they are held accountable for their

actions”133.

ف ف ف من الجع ز ح قا العشر خص الح مة

، علح مة ا ح أ لعلا العشر أ كعم ف

ح أ لع الجع زةا هح ف ف ف لا العشر أ كعم

لر اإلدراك اللقلح

استر فة

ف اس لحة

ف

صيا. ع ثة

لصفل من غير أن كون

ف ف

ع، هح أن لصم صو هع راجلة ف م لحت

ا يصزم ميدة

يفل يهي معلا عفة

حع . يع م )ا ف ف لر جود ع ا لر دم

ت س ي ي ل ف ع ي م

ت س ي

ون ل

( ] اننبيع ب

23 ]

The Divine name of “the Wise”, for the

Ashari, refers to the absolute monarch

who does whatever He desires, without

ف أمع اوما العشر الح يي د انشع ة

مل عه اسصك اسطص يفل مع ي ع ا

133 Surat Al-Anbiya 23

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being answerable to anyone, while

others are answerable to Him. The

Ashari believe Divine Wisdom is the

eternal perfect knowledge, and

perfected refined creation. The opposite

of wisdom is foolishness.

يست مع يفل ي يستلون.

ن لعلا العشر أ كعما الالزمة

الح مة ف

هح اللصي انزشح الدعم د انشل ي

ا. ف ف ص ت اسدقن د ع الس


120

Chapter 4: The Perfection of the Prophets

اولئك الكاملون األنبياء :4 الفصل

4.1 Introduction 4.1 تمهيد

All praise is due to Allah, Who Alone brings into existence, and Who Alone maintains existence. He creates what He wills and He chooses whom He wills; He did not leave choice to any.

الحمد هلل اس ف د عايجعد اامداد،

ي ع دعر، مع اعن ليي الخيرة.ي ص مع

May the blessings of Allah be on our Most Honourable Muhammad, whom Allah selected from amongst His servants, protected from any imperfection, and blessed with every quality of perfection that is attainable by a human. May the blessings of Allah also be upon all other selected Prophets, who are the best of all creation and whom Allah protected from imperfections, and upon their families and followers.

ص الصيي لر ويدنع محمد، الذي

اخدعره من ين خصقا فعدة

اصطفعه، ما ن اي صفة نق ،

الي صيا ك صفة كمع نفغح

اسعن، لر جميت ال بيين اس طفين

يي ااخيعر اسل ومين، الذين جفت ل

ا مة كمع يجوز ان يد ف ا

اسعن، لر آليي وصي اسصيمع كثيرا.

Allah, Most Blessed and Exalted, sent Messengers (Upon whom be blessings and salutations) to guide humankind, to educate them about good and to lead them in justice. Thus, He brought humankind out from the darkness and into the light by sending the Prophets .

لل فعرك العشر ال و صيهي

ا ض ال الة ا ي التسصيي داة

عدة د من اج لص عس، ملصا خير

دالة ال عس صيا وفحعنا، عخ إ

ال عس عنبيع ا صيهي ال الة السالم من

الظصمع، اشر ال ور،..

Allah selected these Prophets from amongst the choicest of His creation, and He blessed them with special attributes of His care and by imparting His

من خيرة خصقا، اخد يي اصطفع ي

وفغ صيهي جز أ ل عيدا الصيما،

ا ا.آ ضصا

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knowledge to them, and He poured over them His rich favours and blessings.

Hence, Prophethood can never be

acquired through any deed, but it is

the favour of Allah, which He grants to whom He wills. Allah is certainly One of Generous Bounty! “Verily, Allah has

selected Adam, Nuh, the family of

Ibrahim and the family of ‘Imran over all

the worlds” (Q 3: 33).

، والنبوة ال تنال بعمل وال كسب

ا ض يل يا من ي ع ، ل

ان اصطفى ادم الفض اللظيي )

نو ع آ ا ا يي آ م ان لر

[.33]آ م ان (اللعسين

The Meaning of Prophethood مفهوم النبوة

The title “al-Nabi” is a derivation of “Nubu’ah”, which refers to the telling, or reporting, about Allah Most High.

أمع قيقة ال فوةو. عل فوة من ال فو ةو

هح ااخفعر ن العشر،..

Therefore, the Prophets (Upon whom be blessings and peace) report to people what Allah Most High has ordered them to convey, with full sincerity and trust. Allah has protected them from committing minor sins, let alone the major sins, and He has elevated them to the position of the highest forms of role models so that people can emulate them in their deeds, etiquette and patience with the decree of Allah the Most Blessed and Exalted.

عانبيع صيهي ال الة السالم ي بر ن

دق امعنة ن العشر مع ام ي

تفصيغا، ميي وفحعنا ن

ال غع ، ضال ن ال فع ، جلصيي

نمو جع عليع لالددا يهي ح ا معليي

اخاليي صبر ي مت فعرك العشر.

The Difference Between a Prophet

and a Messenger

الفرق بين النبي والرسول

The Prophets fall under two categories: Prophets who are not Messengers; and

اننبيع صيهي ال الة السالم لر

فينو انبيع ليسوا و ، انبيع ص


122

Prophets who are Messengers. The majority of the scholars of philosophy and the belief in the Oneness of Allah have said about the attributes of the Prophets, when affirming these attributes, ‘These may not be separated from the Messengers, because it is not an easy task to differentiate between the Prophets and the Messengers’.

علت جمي ة صمع ال الم رو ،

الدو يد ح ا فع، صفع، اانبيع مع

يج ح ال و ا ان من ال ل

الدف ين اانبيع ال و .

The scholars have further stated, ‘Every Messenger is a Prophet but not every Prophet is a Messenger. The Qur’an does not explicitly state whether the Messengers who are mentioned are Prophets or Messengers. Therefore, it is better for us to entitle them with the basic title of “Al-Ambiya” (Prophets) so that we do not degrade their status in any way, when we speak of the Messengers conveying the message.

علت اللصمع و ا روو نب ليس ا

ال و اسذاور ن ح الق آن .نب روو

ال ي غير ملكد لفلضيي اههي انبيع ا

رو ، عا ض ا طع ي الصق ااصلح

و اانبيع تت ا ن ق من قيي

دمع ن ف ال و عل وعلة تديتهع،

Moreover, if we say that a Prophet used to seclude himself in his house and not remind the people about Allah, and at the same time, we entitle the one who calls others to Allah by saying that he is giving “Da’wah” (Propagation) and conveying the message of Islam, it means that we have not spoken truthfully about the Prophets. The person who propagates Islam is surely inviting others to Allah, and thus a Prophet is more worthy of being the one who does so. Undoubtedly, the clear difference between a Prophet

حن دمع ن ف ال ب عنز ا ا ح

لط الدا ية اشر يدا غير مذك عهلل،

صفة الد وة الدفصيغ عن ع ن ق

من قيي صيهي ال الة السالم..

علدا ية يد و اشر العشر من عب

ا شر ان يكون ال ب دا يع اشر ربا، ل ن

ح الذي ا م ا يا ين الف ق الجل

ال وو ال ب ان الد وة اشر ملكدة

لر ال و غير ملكدة لر اانبيع .

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and a Messenger is that the propagation of the Messengers is definite, while it is not so for the Prophets. Shaykh Al-Buti says in his definitions of “Al-Nubuwwah” and “Al-Risalah”, and the difference between the two of them:

قو ال يخ الفوط ح ال فا لك من

وة ال وعلة الف ق ينهمعوال ف

“Al-Nubuwwah” is a derivation of “al-Naba’”, which conveys the meaning of informing others about something, and it denotes that information from Allah to those whom Allah has chosen of His servants to receive the message through the chain of Prophethood, fully deliver His message. Hence, “al-Nubuwwah” explains the relationship between the Prophet and his Creator, Most Magnificent He is, and this relationship is one of revelation and information.

الخبر، ).. ال فوة معخو ة من ال فت ملنت

مل ع ع صو خبر من ط الوحح

اشر من اخدعره من فعدة لدصق لك,

عل فوة فسير لصلالة الت ين ال ب

الخعل ج جاللا، هح الة الوحح

اانفع ...

On the other hand, “al-Risalah” refers to the responsibility that Allah places on one of his servants to deliver the message to others. This message may contain a legislative law or a particular ruling. “Al-Risalah” is therefore an explanation of the relationship that a Prophet shares with the rest of people, and as a result, it is a relationship based on the Prophet receiving his mantle of Prophethood and imparting the message over to others.

امع ال وعلة دلن كصيف ا د فعده

ع الغ ااخ ن ا ي ملين، ه

فسير لصلالة الت ين ال ب وع

ال عس، هح الة الفلل ااروع .

The difference between a Prophet and a Messenger lies in the following: Both of them are human beings to whom Allah has sent revelation through the means of

امع الف ق ين ال ب ال وو يو ان

اصيهمع اسعن ا حر اليا واوطة

جبري صيا السالم ان يفصغ عمة ال عس

م ا من ف العشر، عن ا ئة منهي ا


124

Jibril (Peace be upon him), so that the Messenger may deliver the message that he received from Allah to all people or to a community. However, the one whom Allah gives revelation to but does not order him to convey it is only a Prophet.

ا حر اليا عم لي يعم ه تفصيغا يو

نب قط(.

Importance of Believing in the

Messengers

منزلة اإليمان بالرسل عليهم

الصالة والسالم

Belief in the Prophets (Upon whom be blessings and peace) constitutes the second portion of the categories of belief, because belief composes of three categories:

اايمعن عانبيع صيهي ال الة السالم

و الجز الثع من اسعم اايمعن، ان

اايمعن م ك من ال ة اسعمو

Belief in Allah Most High .اا و اايمعن عهلل العشر

Belief in the Messengers (Upon whom be peace)

عنيهعو اايمعن عل و صيهي السالم.

Belief in the Angels, the Divine Scriptures, the Last Day, Divine Decree (Good or bad) and other aspects that we have heard about.

علثهعو اايمعن عسال ة ال د

القدر خيره السمع ة اليوم ااخ

ش ه غير ع من السمليع،.

What is the Reality of Belief? ..سل ة قيقة اايمعنو

Faith [Iman] is a matter that we hold in our heart, and which only comes after recognising what we should know about Allah Most High, His Angels and His Messengers, what is impossible and what is permissible concerning Allah and them. There is another definition that states, ‘Belief is to acknowledge with the tongue, to carry out the essentials, and to have

و ديل ال فس الدع ت عايمعن

لصمل ة مع يج هلل العشر مال دا

روصا مع يسدحي مع يجوز جع ح

ال فا ايضع و ا ار علصسعن م

عاراعن ا دقعد علقص .

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faith without a shadow of doubt in the heart’. The reality of believing in the Messengers

is that we have to believe in those whom Allah Most High has named of His Messengers and Prophets in His Book; and also we have to believe that Allah Most High has sent Messengers other than these Prophets; and there are also Prophets whose number is only known to Allah Most High, who sent them.

و اايمعن من عل و قيقة اايمعن

وات العشر ح كدع ا من روصا انبيع ا

اايمعن عنا ز ج ارو روال

د ي اا ووا ي انبيع ا يلصي د

العشر الذي اروصيي.

Allah Most High has told us: “We have

sent Messengers before you, some of

whom We have related to you and

others whom We have not related to

you”.

لقد اروص ع روال من فصك ع العشر )

منهي من ع صيك منهي من لي

(.نق صيك

A. Belief in scriptures, in their totality

and detail. We know of four

scriptures: o The Torah that descended on

Prophet Moses, o The Bible, that descended on

Prophet Jesus, o The Psalms, that descended on

Prophet Dawood, o The Quran that descended on

our Honourable Muhammad .

ف يال

نلمن عل د السمع ة جمصة

ف ف

و منهع أر لة

ل

نع الت أنزلت لر ويد ف الدوراة

موس ت،

، نع دا د الزبور لر ويد ف

،نع يس ت ف اإلنجي لر ويد

الق آن ال ي الذي أنز لر

ر صيا وصي نع محمد صل ف ويد ف

We believe in our Honourable

Muhammad as being:

ر صيا ف نلمن تن ويدنع محمد صل

: وصي و

The Last Prophet and

The best of Prophets.

Human

ف خع ي اننيفع اس وصين

أنا أ ضصيي


126

Came from the Arab nation, the

Quraish tribe, and the Bani-

Hashem family;

His father Abdullah bin Abdul-

Muttalib; his mother Aminah bint

Wahb.

Born in Mecca and migrated to

Madinah where he was buried.

He was sent to ALL nations:

Arabs and non-Arabs; humankind

and jinnkind

He will be commissioned for the

Great Intercession [Shafa'a].

He was selected for the Night

Journey [Al-Israa and Al-Miraj].

The faith he brought superceded

all previous faiths.

God has favoured him over other

prophets, and made him the best of

humans, and best of all creation

Allah supported him with

apparent miracles and signs, such

as the splitting of the moon, the

audible praise by pebbles, the

blessing of food increase, and the

flowing of abundant water from

between his fingers, as well as his

lasting miracle of receiving the

Quran which cannot be affected

by change.

ف أنا من الب

ف من الل ب من ي من ن

عشي.

ف ف ه ويدنع فد ن فد أن أ ع

، نت اسطص أما آم ة ف

اس مة عج شر ا لد م ة

ف أن

ف ف اسدي ة اس ورة د ن يهع.

ف ف ف أنا م و شر اع ة الل ب التجي

ف ف الجن اإلس

ف أنا صع ال فع ة ال بر

ف ف صع اإلو ا اسل اإ

أن ش يلدا سخت ف جميت ال ائت

، ف السع قة

أن وفحعنا العشر ضصا لر

وع اننبيع اس وصين جلصا ف ف

ف ف ويد الب ويد الخال

، أجملين

،اآليع ، ف ف ف أيده عستجزا، الظع ة

ف ف ف ف الفع ة اع قعق القم اسبي

، نفت اسع ف ف ف ف الحص ت ثير الطلعم

ف ف من ين أصع لا ال فة. أن

هح الق آن متجز ا ال بر الدا مة

ف ال ي الذي ا يت يا الفعط من

ف ف ين يديا ا من خصفا.

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Number of Prophets and

Messengers

والرسل عليهم األنبياءمجموع عدد


Their total number is around 124 000 Prophets (Upon them be salutations and peace), of which 314 are Messengers. The noble Prophetic reports have narrated this to us.

ار لة مجمو دد ي واشح مع ة

ن الف نب صيهي ال الة

السالم، منهي واشح ال مع ة ار لة

رووا كمع رد، ح لك اا عر

ال فو ة ال فة.

4.2 The Necessary, Inconceivable and Conceivable

عليهم األنبياء ما يجب في حق 4.2


Allah has made it in the nature of man to love attributes of beauty and perfection, and his heart naturally inclines towards the comfort that he finds in beautiful character, a good way of life and perfection in human qualities. From this viewpoint, Allah, the Most Blessed and High had sent the Messengers to humanity, in whom He embedded all qualities that will attract creation to respond to their propagation. The heart would thus find a deep inclination to follow the Messengers and walk in their footsteps. Allah had therefore, not placed in them any attribute that would repel people, such as any flaw in character, or any shortcoming in their faith, or any nonconformity in their creed, or any inclination towards desires of the ego, or any deviation from the truth. Furthermore, they did not conceal any

ط فعرك العشر ااسعن لر

صفع، الجمع ال مع ، اسي اشر مع

عح اليا القص من جمع الخصقة ي

سن السيرة كمع ال فع،

ااسعنية، من ع ارو الح فعرك

العشر ال و اشر ال عس ا لع يهي

ال فع، الت يم ن ان جدذب الخص اشر

د وتهي اسدمي القصوب اشر ا فع يي

ااددا يهي، مع جل يهي اي صفة

، ا م ف ة لص عس، كت وه ح الخصقة

نق ح الدين، ا انح ا ح اللقيدة،

، ا زيغ ن الح، ا ا مي مت اليو

اخفع لحقع ام ا صيهي السالم

تفصيغيع، ا دم درة لر محعد ة

الخص، ا مجعدلة ا فع، ،..


128

aspects of the truth that Allah had commanded them to convey (May peace be upon them), and they were fully capable of conversing with the creation and arguing to verify the truth. This is so because the call to Allah Most High by promoters is based on the Divine revelation of the promoter’s Creator, and not the promoter’s own whims. Promoters exert their utmost in order to lead the way for humanity to find their Creator and recognise Him, Most Blessed and High He is.

ا ان الدا ية اشر العشر د و ا

حح ربا، ليست من و مسدقعة من

نفسا، ا يدخ جيدا ح ارشعد ال عس

اشر خعلقيي ال فيي صيا فعرك العشر..

This is why Allah, the Most Blessed and High mentions the attributes that the Noble Messengers represent, so that no accusation may be spread about them…

لك ك الح فعرك العشر ال فع، لذ

الت مثصت ح انبيع ا ال ام، تت يفلد

نهي ا شفا ال قت يهي..

The Books that discuss the Unity of Allah have described these qualities in detail that we may not separate from the Messengers. This is in order to repel any accusation and to invalidate any allegation that they may face (Upon them the best of salutations and the most complete peace).

جع ، ال د الدو يدية لدف ذه

ال فع، ال مة الواجفة ح قيي د لع

لك شفا ا طع لك اتهعم رموا ا صيهي

التسصيي.ا ض ال الة ا ي

Accordinly, there are four qualities that may not be separated from them (upon them peace and salutations). These are:

من ع ممع يج ح قيي صيهي

ال الة السالم ار ت صفع،، هحوب

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1- Truthfulness

2- Trustworthiness

3- Conveyance of the

message

4- Astuteness

الصدق – 1

االمانة -2

التبليغ -3

الفطانة. -4

The Jawharat Al-Tawheed provides:

Part of the conceivable for God is to send all Messengers out of His grace, not out of obligation upon Him.

Trustworthiness, truthfulness and astuteness, together with conveyance of the message they had, are necessary qualities of them.

The opposites of the above are inconceivable for Prophets as established in tradition.

ف ع ح جو ةف الدو يدو

ال ، وبببببببببببببببب ف ف ف م بببببا روببببببببببببببببع جمتف ال

مح ف الفض ف ف ف ف ف جوب

يي، صبببببد

يي انمعنة ف

اج ح ق

ف

لا الفطعنة

ف ف

ف

وا، يسببببببدحيع أ

يي س

مث ا فصيغ

ع كمع ر ا د

There is no doubt that having firm belief in these qualities constitutes a part of faith. Sheikh Sa’id Hawwa (Allah has mercy on him) expresses in his definition about this portion of belief and the reality thereof:

ا شك أن اا دقعد يهذه ال فع،

ال مة جز من مطص اإليمعن، ح ذا

يقو ال يخ وليد و ر ما ح

ال فا ركن اايمعن قيقداو

Belief in the Messengers constitutes believing in them with all their details, where the Qur’an imparts this to us, and having concise belief in them where the

)اايمعن عل و ي م اايمعن يهي

ف يال ا ا الق آن اجمعا ا ا

اجم ي اايمعن ديي متهي


130

Qur’an does so. Thereafter, we must believe that they are truthful, blameless of sins, highly intelligent and that they delivered the message to their utmost efforts. Their honesty means that their words are the basis that others rely upon…

طعنتهي فصيغيي اوههي صعدين يلن

ان كالميي و ااوعس الذي يقعس صيا

غير ي...

Moreover, everyone else who contradicts the Messengers is dishonest. Their intelligence means that they are the best role models for sound intellect, and every deviation from following in their footsteps is a downfall of the intellect, just as it is a downfall of one’s spiritual journey.

غير ي ا ا خعلفيي اع ب اوههي ط ع

يلن اههي اسث اا لر ح اللق ا

خ إ ن ااددا يهي انحطعا قلح

كمع انا انحطعا وصوا (.

What is more, oh my believing brother, is that we are obligated to recognise the Messengers, because our belief will not be complete without this. This is because a believer may have faith in them but does not recognise them. Because of this, such a believer speaks about the Messengers in a manner that is impermissible. Recognising the Messengers therefore, signifies fully appreciating their value, having respect for them and refuting all the unsubstantiated misconceptions that have formed concerning the Messengers (Upon whom are the best of salutations

and the most complete peace). We will not have true faith unless we know what is necessary, what is

نحن مكصفون اخح اسلمن مل ة ال و

ا ا ا يدي ايمعن ع اا ذلك عسلمن د

ينس يلمن يهي ا يل يي، بعلدعشح

اليهي مع ا يجوز، مل تهي قدض

مل ة در ي اادب مليي د ت

ال بهع، الت ال قت يهي صيهي ا ض

ال االيمان وان .ال الة ا ي التسصيي

لهم يجب ما بمعرفة اال لنا يحصل

.يجوز وما يستحيل وما

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inconceivable and what is conceivable for them.

4.2.2 Truthfulness 4.2.1 ال دق Truthfulness, my believing brother, relates to every aspect that they have conveyed from Allah, Glory is to Him the Most High. They uttered not a single lie concerning any of this, neither intentionally, based on the unanimous consensus of the scholars, nor in a state of unawareness, in the eyes of those who have verified the texts. It is hence, a necessary quality of the Messengers that they were fully honest, and one who has a sound mind will not deny this. Their honesty means that the information that they imparted concurs and is in accordance with the actual reality. It is also in concurrence and accordance with their belief system. On the other hand, the opposite quality is lying, and this is impossible concerning the Prophets (Upon them be peace).

عمع ال دق اخح اسلمن ف ا مع

يفصغون ن وفحعنا العشر ا يقت

منهي ال ذب ح ش من لك ا مدا

عجمع اللصمع ا ويوا د املحققين,

عل و صيهي ال الة السالم اج ح

قيي ال دق ال يصح لصلق السصيي

ان ينس دما ملنت صدييو ان مع

لصوات موا لا اخبر ا ا مطع

كذلك مطع موا ا دقعد ي

ده ال ذب يو مسدحي ح

اانبيع صيهي السالم

The textual evidence of this is the words of Allah Most High, ‘And mention in the

Book, Ibrahim. Surely, he was a Prophet

most truthful’, and the words of Allah Most High, ‘And mention in the Book,

Ismaìl. Surely, he was truthful to his

promise and was a Prophet Messenger’.

The evidence for this, based on the intellect is as follows: They manifestly performed miracles with their own hands

الدلي صيا من ال ق ولا العشرو

اعن انا ا ا يي ال دعب ح ا ك )

ولا العشر ) ا ك ح نبيع صديقع )

ال دعب اومع ي انا اعن صعدق الو د

اعن رووا نبيع(.

من اللق و ظيور استجزا، لر ايديهي

ايد ي وفحعنا صيهي السالم مع


132

(Upon them be peace). Allah only supported them with these miracles so that they could raise the station of proof over humanity, to show their truthfulness. This is because a miracle of this nature lies in the meaning of the words expressed by Allah Most High, ‘My servant has been truthful in everything that he has related about Me’. If they had uttered any lie in their message and Allah stated that they spoke the truth, then this statement of His would be a lie, because saying that a liar is speaking the truth is actually a lie itself, which is impossible for Allah.

عستجزا، اا عنع لص عس لر صديي

يل ان استجزة نز منزلة ملنت ولا

.العشرو صدق فدي ح ا مع ي بر ا ن

صو كذ وا يمع اخبر ا ا ديي

عستجزة لكعن ديقا ليي كذ ع ان

دي الكع ب كذب ال ذب لر

مسدحي .

Hence, it is completely impossible for any of Messengers to have lied.

ا ا لزم ان يكون ال ذب ح ال و

صصوا، والما صيهي اجملين

مسدحيال.

4.2.3 Trustworthiness 4.2.2 االمانة

Another one of the qualities that may not be separated from the character of the Messengers (Upon whom be blessings and salutations), is their trustworthiness. This relates to the protection of all their outer and inner actions from any unlawful or disliked act, or anything that is less than excellent. This trustworthiness of theirs may also be explained as observing the boundaries for something, for indeed conveying the legislation of Allah is a great trust. Allah Most High has stated, ‘Verily We

ممع يج ح ال و صيهي ال الة

السالم انمعنة، هح فظ جميت

و جوار يي الظع ة الفعط ة من الو

و .ان شر ح مح م ا م ه ا خال

كمع علت السعدة اسعل ية )اا من

اس ه نزيهع(. اامعنة هح ت الش ح

معنة أمحصا ااصلح دفصيغ ال يلة

لر اامعنة ع نع )لقولا العشر

( يسات الجفع اارض السموا،

مي ع ح جيدا من املخعلفة. أصع بهع

انمعنة هح فصيغ ال يلة اللم يهع.

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presented the Trust to the heavens, the

earth and the mountains’. The one who

bears this trust holds the title of “Ameen” (Trustworthy) in the message that he has to convey, and he does not contradict that in any way. The opposite of this is “Betrayal”, which is impossible for the character of the Messengers (Upon them be salutations and peace). The proof that this is a trust is in the words of Allah Most High, ‘And whatsoever the Messenger has given you take it, and whatsoever he has forbidden you from abstain from it’. Allah Most High also says, ‘Say: If indeed you love Allah then emulate my example, Allah will love you’. Therefore, the Messengers (Upon them be peace) are the trust bearers of the revelation, and they only enjoin what is good and fully convey what Allah has commanded them to convey. Moreover, the Holy Prophet (May Allah bless him and give him peace) used to be called “As-Sadiq Al-Ameen” (The Truthful and the Trustworthy) before Allah entrusted the responsibility of Prophethood on his shoulders.

سيع الخيعنة هح مسدحيصة ح قيي

. صيهي السالم

معو العشر )معنة ان الدلي لر

ا ههعكي مع ذ ه ال وو ا عكي

ولا العشر ) عنتهوا حفون ك دي ان (

( يي صيهي يحفف ي ع فلو

السالم ام ع لر الوحح ا يتم ن اا

ال ب صلر ، ير فصغون مع يلم ن

صيا وصي اعن يسات ف لثدا

عل عدق اامين.

Logical evidence lies in the fact that if

they were not trustworthy, by

committing some dishonest action, that

dishonest action becomes an action of

devotion for us to follow. That would

have resulted in doing acts of

disobedience, which is inconceivable, as

؛ أنا لو اندفى نهي الدلي اللقلح

ت منهي م ه انمعنة تن خعنوا و

ف صف

، من مح م أ م ه ل عر لك ا

، كون ح قيي

اس ه ا طع ة

ا. و متمور ن ف فل اس ه ف

؛ لقولا العشرو ) ن مسدحي ف

الل

ام

ت ي


134

“Allah does not order indecency”134;

And: “Allah orders justice, kindness, and

alms-giving to relatives; He forbids

indecency, evil, and aggression”135.

ع

ح ف عل

ولا العشرو 28( )ان ا ب ف )

ن ) ف

الل

م ت ي

د ل عل ف

عن ف س اإل ع ف ف يد

ف ي ف

ى ق ال ت ه ن

ع ف

ح ف ال

اس ف

ح غ ف

ال ف

(.61( )ال ح ب

4.2.4 Conveyance of the Message

التبليغ 4.2.3

Another one of the qualities that may not be separated from the character of the Messengers (Upon whom be salutations and peace), is that they fully conveyed the message. This means that they delivered everything that Allah Most High had ordered them to convey, and they did not leave out any part thereof, whether by forgetting or deliberatly. The opposite of this quality is the concealment of the message. The proof that they conveyed the message fully is in the words of Allah Most High, ‘The only

obligation of the Messenger is to

convey’.

يج لص و صيهي ال الة السالم

الدفصيغ، ملنت اههي صغوا ا مع ام ي

العشر تفصيغا لي يتراوا م ا شيئع ا

ده ال دمعن دليصا ،سيعنع ا مدا

اا ال وو لر معو العشرو )

(. الفالغ

Therefore, if they did not bear this quality and if they were guilty of concealing any portion of the message that Allah ordered them to impart, then this would have been obedience to Allah on their part, and we would have been ordered likewise, in order to follow them. This act of concealing the message is unlawful

صو اندفى نهي صيهي السالم الدفصيغ عن

كدموا شيئع ممع ام ا تفصيغا ل عر لك

ال دمعن طع ة ح قيي كون نحن

معمور ن عل دمعن فلع لذلك, ال دمعن

انملصون ع صا لقولا العشر )مح م

الفي ع، من انزل ع مع ي دمون الذين

ال دعب ح لص عس ي عه مع لد من اليد

134 Surat Al-Araf 28 135 Surat Al-Nahl 90.

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and the person who does so is cursed, taken from the verse, ‘Verily, those who conceal what We have revealed of clear signs and guidance after We have clarified it to the people in the Book, they are the ones whom Allah curses and His creation curse’. Since we have just verified that, the Messengers have definitely conveyed the message to the fullest and they only work under the obedience of Allah, which is compulsory and recommended. This is so because they do a permissible act with a pure intention, which becomes a means for them to get closer to Allah. Moreover, we have to be aware that the knowledge that Allah Most High has taught the Prophets are of three types. The first form contains knowledge that He has ordered them to conceal, as none other besides them are capable of bearing (Upon them blessings and peace), which is the knowledge of Prophethood, and they are not allowed to divulge it because it is a secret between them and their Creator. The second form is knowledge that they have been given a choice to impart to those who are prepared to bear the responsibility, which is the knowledge of righteousness (Al-Ihsan). The third form is the knowledge of the legislation (Al-Shariàh), which they have to convey to the general masses and the elite, such as in the Hadith of the Holy Prophet’s night journey to Jerusalem.

كمع .(لال ون صلنهي يصلنهي ا لئك

عن ال و صيهي السالم ملكد اوصف ع

ان ا لع اانبيع . صيهي فصيغ ال وعلة

صيهي السالم مح ورة ح الطع ة هح

الواج اس د ب اههي انمع يفلصون

ممع .اسفعح ح نية صعلحة ي ير بة

يجدر الد بيا اليا ان اللصوم الت ا طع ع

انبيع ا صيهي السالم لر الغ

بو صي ام ا دمعنا ا ا يقدر

صيهي ال الة ا د لر مصا غير ي

السالم و صي ال فوة ا ا يجوز ليي

ان يفو وا ا يو و ينهي بين ريهي,

صي خير ا يا ان يفصغوه ا

ااودلداد و صي اا سعن, صي

ال يلة ام ا تفصيغا اشر اللوام

الخواص كمع ح ديل ااو ا .


136

4.2.5 Astitutness 4.2.4 الفطانة Another quality of theirs that is obligatory for us to believe in about their character (upon them the blessings of Allah and His peace), is their sharp intelligence and comprehension. This was to equip them to be successful against those who argue with them, to establish the proofs in front of them, and to point out the falsehood behind their claims. The opposite of this quality is senselessness. The proof of their intelligence is found in the verse, ‘And that is Our Proof that We gave

Ibrahim to convince his people’.

لالنبيع صصوا، والما صيهي ج ي

ان .اجملين الفطعنة هح الذاع الحذق

يكون لديهي درة لر الزام الخ وم

محعزجتهي ا طع د وا ي, د

الفطعنة الفالدة دليصيع و العشر

( صك حجد ع ا ي ع ع ا ا يي لر وما)

Therefore, if they did not have this attribute then they would not be able to establish the evidence in settling disputes. However, it is inconceivable for them not to have that ability for that, because the Noble Qur’an proves that they ascertained their proofs against those who argued. Furthermore, the conveyance of the message is built on their intelligence, and it needs a high level of having the ability to make people realize the truth, and also an understanding of the subtleties of the legislation and how to make the message appealing to the people.

صو اندفت نهي الفطعنة سع در ا لر

اعمة الحجة لر الخ وم ل ن دم

درتهي لر لك مسدحيصة ان الق آن

ال ي د لر اعمتهي الحجح لر

ف لر الخ ي ان الدفصيغ مدو

الفطعنة الدفصيغ ايضع يحدعإ اشر درجة

من اا ع يي لدع ال علية

طعنة ح اجدذاب الخص.

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4.3 What is Conceivable for Prophets

هم 4.3 الجائز في حق

There is one attribute conceivable for Prophets; that is related to human pursuits that do not lead to any imperfection that may undermine their raised status. This aspect includes eating, drinking, and the way in which their people afflicted them with harm. Marriage and ailments that do not chase people away are also part of this aspect. It is inconceivable for them not to have such human pursuits.

جوز ح قيي صيهي السالم ا دة هح

الت ا لدي اشر نق االعرا البشرية

ح م ا بهي اللصية اعاا ال ب ا اية

الخص ليي, التز إ اس ض الغير م ف

يسدحي ح قيي دم جواز اا اض

لت ا لدي اشر نق ح م ا بهي الب ة ا

اللصية.(.

According to our Honourable Shaikh Al-

Hashmi, people held three types of

perspectives as to the reverence of

Prophets: Extreme, Liberal and Moderate.

Extremists and liberals are the losers. The

Moderate people are the ones who are

saved by the grace of Allah. When we

said it is conceivable for them to have

‘incidental human pursuits’, we are

thereby precluding any pre-eternal divine

attribute, which can only attributed to

God. Prophets cannot be attributed with

any pre-eternal attribute of the Divine.

و ع شي ع اإلمعم اليعشا ر ما

ف ف ال عس ع دفعر الظيميي لص و صيهي

، ف ا و م أسعم السالم ال ة

ف ال الة

؛ و ، مدووط ؛ مع علكعن ا

ف م ف

ع يجوز ح ال عجح فض العشر. قول ف ف

يي ان اض ف ق ؛ هح ال فع،

الب ة

، ا ترزنع ا ن اسدجددة

ف ف الحعد ة

ف ف ال فع، القديمة الت ا يصح أن

يهع غير ز ج .

ف يد ف


138

Christians became heretical when they

breached that limit and took Jesus to

the extreme level of reverence. They

made the attribute of the pre-eternal

knowledge personified within Jesus’

temporal and perishing body, and made

him a deity. Consider this logical conflict

into which they fell: they made the pre-

eternal within an incident, which is

inconceivable. That is something like

confining the infinite within that which is

limited.

قد كف ال عر م علفتهي ذا القيد

اطيي ح يس ت صيا ال الة ف ف

اللصي القديي ف ف السالم جلصوا صفة

الفع جلصوه

جسده الحعدغ ع مة

ف

ف ليع. عنظ شر ذا الد ع اس طق ف

لوا جلصوا القديي ح الذي يا ف

؛ نههي مث الذي ف الحعدغ و محع

ح املحد د. يح الالههعية

Again, by describing Prophets with

‘human incidental pursuits’ such as

eating, drinking and marriage, we are

excluding them from being like angels.

Unlike humankind, by their very nature

angels do not need to engage in eating,

drinking or getting married. Prophets are

not required to be free from such human

incidental pursuits; such engagement

does not stop them from being Prophets.

The pre-Islamic people were

blasphemous when they rejected this

limitation of Prophets engaging in human

incidental pursuits, and when they

claimed that such human pursuits are

imperfections, and that angels are better

suited for this mission. That was how

they remained unbelievers and belied the

ف ف أمع ول ع ان اض الب ة اعنا

ف ف ف ال ب التز إ يو ا تراز من صفع،

، قد السالم اسال ة صيهي ال الة ف

ف أغ ع ي وفحعنا العشر ن ذه

ان اض الت ليع وفحعنا ح ف

غنت ال و ف الطفيلة الب ة. ال ي ترا ف

صيهي ال الة ف ف السالم ن ان اض

د ف ال وعلة صيهع. ف ف ف ف الب ة للدم و

ف كف أ الجع صية م علفتهي ذا القيد

ف ف اطيي أيضع ز ميي أن ذه ال فع،

، ا صي م فة ال وعلة ف ف الب ة نع ة ف

ف نمع صي يهع صفع، اسال ة ز ميي.

ال و صيهي ف ف ا كذ وا سب لك

علوا يمع أخبر ز السالم. ال الة

و ) ع ج نهي د ن ه ي

أ

(، 9ع ن ب ( )الدغ

كمع ح ولا العشرو )

ا

ي ند ن أ

ف

ف

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Prophets. Allah narrated their rebellious

declaration: “Are those who guide us

humans?”136At another time, unbelievers

mocked Prophets: “you are only human

like us”137, and at another they sneered

“what happened to this Prophet: he eats

food and walks in the market”138.

ع ص ث

م ف

( ، كمع ح ولا 01ي ب ( ) ا ي

العشرو ) ا

ت و ي ا ال و

ذ ع وا م

عل

ف

ف

اق ال و و ح ان ش م عم ل

ف ط

ف ف

عن ب ( )الف

5.)

Allah Most High has favoured people, out

of His grace and His kindness, by sending

to them Prophets who have human

appearance and angelic, or even superior,

hearts. That is how Prophets were able to

communicate with both humans and

angels. In brief, we should always find an

explanation in order to interpret anything

that appears to be an imperfection of

Prophets.

ببد من وببببببببببببفحببعنببا الببعشر لر الخصف ف

ف ف ف مقدضبببببببببب ت الفضبببببببببب ف ال مةف الصطفف أن

ليهي

لببل

من أنفسببببببببببببيي ظببع ي روببببببببببببال

، بعطنهي ف ف بببببببب ي من صبببببببب فف اسفلوغف ليي

مال ك ببب أ لر؛ ليبببذا ااسببببببببببببلبببت صويهي

السببببالم ملخعطفةف الف قينف ف ف صيهي ال ببببالة

ف ف م ا ببعةف الجببعنفين. بببعلجمصببةف ابب مببع أ ي

ف السالم أ ح

ف ح قييف صيهيف ال الة

ف ف

ج اسال ةف نق ع ا. ف

ت ص

4.4 What is Inconceivable for Prophets

هم 4.4 املحال في حق

In the explanation of Al-Jauharah, the author says: It is inconceivable for the Prophets to have any attributes contrary to the necessary attributes of Prophets (Upon whom be blessings and peace). The opposite of their trustworthiness, i.e.

) يسدحي ح الجو ة وصع قو

قيي صيهي ال الة السالم د

ال فع، اار لة الواجفة ح قيي

يسدحي صيهي د اامعنة هح الخيعنة

د ال دق و ال ذب د الفطعنة

هح الغفصة دم الفط ة, د الدفصيغ

136 Surat Al-Taghabun 6 137 Surat Ibrahim 10 138 Surat Al-furqan 7


140

betrayal, is inconceivable for them, and so is deceitfulness, which is telling lies, and the attribute contrary to intelligence, which is negligence and foolishness, and the attribute contrary to the full conveyance of the message, which is concealment of anything that they have to deliver. By saying that these qualities are impossible for them, we imply that these qualities are not asserted for them. This is established by Islamic proof. However, sicknesses that will not cause people to run away from them, may be attributed to the Prophet (Upon them be peace). One may also say that some of them fainted, but for a short period, contrary to madness, or being lured to anything, or leprosy or blindness, which may not be attributed to them.

ام ا تفصيغا ملنت و ال دمعن لش

اودحعلتهعو دم فوليع الثفو، لك

علدلي ال عح جوز ح قيي صيهي

السالم اس ض الغير م ف لص عس

غير الطو ال الج ون ااغمع

البرص اللات. م الجذا

The ailment of Prophet Ya`qub blinded his eyes due to his continuous crying. We may not ascribe forgetfulness of conveying the message to the Prophets (Upon them be peace) before their missions are done. This may be possible after the mission is done, but there is no way for Shaytan to misguide them.

امع علنسفة ليلقوب صيا ال الة

السالم م ا يو حجعب لر اللين

, من واص الدمو

النسيعن ممد ت ح الفالغيع، ف

فصيغيع امع لد الدفصيغ جع ز ليس

لص يطعن صيهي وبي .

Every attribute of perfection in character and physical nature has to be linked to our Honourables, the Prophets (Upon them be peace). The reason for this is because if they do not have those attributes then their attributes would be

يج لسعد ع اانبيع ا كمع خصقع

اعن أ خصقع، بعن وا اا لع ، ان

دميع يلدي اشر ا ع يي ضد ع و

من ع .لة كمع يج م عل وع

يسدحي ح قيي صيهي ال الة السالم

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the opposite, and this is destructive to the message. Therefore, it is impossible for them to have attributes that are contrary to perfection. Therefore, their attribute of honesty is contrary to dishonesty, their attribute of trustworthiness is contrary to betrayal of that trust, their complete conveyance of the message is contrary to concealing part of it, and their intelligence is contrary to senselessness, etc.

ع ضد ع، عا ع عل دق اا

ب، اا ع ده اا ع عل ذ

ع علخيعنة، عنمعنة ده اا

ع لدم ع علدفصيغ ده اا اا

ع علفطعنة ده الدفصيغ، اا

اا ع علفالدة ذا.

Their attributes of perfection in character and physical nature, and like that in their states and actions, are in contrast to any deficiency in all of these. They are all protected from that deficiency (Upon them be blessings and peace). Sufficient for us regarding the attributes of the Prophets (Upon them be the best of blessings and the most complete of peace), is the words of Allah, Most Glorious and Most High, ‘And surely, you

have the greatest of character’. A praise

for one Prophet is also for all the Prophets (Upon them be peace). The proof for the perfection in their physical nature is the words of Allah, The Glorious, ‘When they saw him, they

praised him beyond praises’. Had it not

been for the perfection of Prophet Yusuf’s (Upon him be peace), they would not have exaggerated in their praise of him, as the narration of the Holy Prophet’s (Salutations and peace upon

الخصقية الخصقية اا ع عل معا،

اا وا اا لع د ع اا ع

عل ق الخصق الخصق اا وا

اا لع ، عشع ي صيهي ال الة

السالم، في ع ح صف اخاليي

ي التسصيي و أ ض ال الة أ صيهي

نك لللر خص فعرك العشرو )

( مع اعن ع لر نب اعن ع لر ظيي

اانبيع صيهي السالم، الدلي جميت

صمع لر كمعليي الخصق ولا وفحعنا )

( صوا كمع جمعلا صيا كبرناأرأي ا

د رد ح ديل أالسالم مع كبرنا

ااو ا ان يووف صيا ال الة السالم

ا شط الحسن.أد


142

him) night journey and ascension reports that Prophet Yusuf (Upon him be peace) was given one half of handsomeness. Thus, we may not attribute to the Prophets (Upon them be peace) any flaw that causes people to run away from them. One of the attributes of a person who calls others to Allah is that he should not have in him any quality of deficiency or any flaws in character. The Qur’an has mentioned about Prophet Ya`qub (Upon him be peace), ‘And his eyes became

white out of sorrow and he fell into

silent melancholy’. We may discuss this

verse just as we mentioned previously, and the scholars have reached unanimous consensus that Prophet Ya`qub (Upon him be peace) was unaware at that moment, due to his profuse tears and sorrow. If the reason for his unawareness was blindness then Allah would have said, ‘And his eyes became white from blindness’. The proof for this is that Prophet Ya`qub (Upon him be peace) only smelled the fragrance of the shirt of his son, Prophet Yusuf (Upon him be peace), and when he turned around he could see again. Furthermore, the ailment of Prophet Ayyub (Upon him be peace) that the narrations mention, when they say that the worms came out of his body, and so forth, are not more than fabricated Jewish reports, which we should not consider. Moreover, were the

ي أ ال يجوز ح اانبيع صيهي السالم

ي م ف لص عس ا ان من صفع،

الدا ية اشر اندفع صفع، ال ق

الليوب الخصقية مع ك ه الق آن

ا يضت ي عه من ال ي ح ولا العشرو )

مع اوصف ع د ( الحزن يو كظيي

اجمت اللصمع لر ان لك اعن غ ع ة

دة جصفتهع كثرة الدمو الحزن، صو مل

ا يضت اعن وب الغ ع ة اللات لقع و

دلي لك انا صيا ، ي عه من اللات

السالم مج د ان شي مي لده

ان مع .يووف صيا السالم ار د يرا

ك من م ض ويدنع ايوب صيا ال الة

لسالم من خ إ الد د من جسما مع ا

اشر لك، مع هح اا اخفعر او ا يصية اع ة

ا صك اليهود اا سب .ا يلفت يهع

طع ليي لر انبيعئهي صمعئهي قوليي

انمع اعن م ض ويدنع ايوب صيا ، صيهي

السالم داخ جصده م ض ا يفلل لر

ال فور فمج د ان ب جصيا نفت اسع

ع ن ب ع عه العشر.

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Jews destroyed for any reason other than their obstinacy against their Prophet (Upon them be peace) and their scholars, and for the lies that they spoke against these Prophets (Upon them be peace)? The ailment of Prophet Ayyub (Upon him be peace) was inside his body and it did not cause the people to run away. He only had to strike his foot on the earth and the water gushed forth by the leave of Allah, from which he drank and through which Allah. The Most High cured him.

Based on this understanding, all the states and actions of the Prophets (upon them be peace) are ones of perfection, and thus, we have to interpret the verses of the Qur’an that outwardly appear to be talking about deficiencies in them, to imply that they are infallibile (Upon them be blessings and peace). There are many obscure verses in the Noble Qur’an, and which are grasped only by some practicing scholars. As such, Allah, the Most Glorious and High, has indicated to this by declaring, ‘And these examples

We give for humankind; only those of

knowledge are able to comprehend

them’.

ذا ا ا وا اانبيع صيهي السالم

ا وا كمع ا لعليي أ لع كمع ،

ينفغح ل ع ان ندت ا مع رد ح الق آن

حقيي ، مع ال ي ممع ظع ه الد قي

يضمن فظ متهي صيهي ال الة

السالم، كي ح الق آن ال ي من آية

م دبهة ا يلقصيع اا اللصمع اللعمصون

كمع اشعر فعرك العشر اشر لك قولا

صك اامثع نض يهع لص عس مع يلصقيع )

(.اا اللعسون

A note of utmost importance: ميةوب بيا ظيي اا

The flawlessness of the Prophets (Upon them be blessings and peace) and their protection from committing minor and

ا يلن مع ك نعه من مة اانبيع من

ال فع فظ ليي مقعر ة ال غع

كمعليي صيهي السالم ان لك م عركة


144

major sins, and Allah’s protection for them and their perfection, does not mean that they have a share in the perfection of Allah’s Deity. Their perfection (Upon them be blessings and peace) is in them being the most perfect of personalities that Allah, the Most High, has created. This is so that they should be the best role model and exemplars to humankind, so that man may emulate them in order to succeed in their faith and their worldly life. The proof of this is the words of Allah, the Most High, in His Noble Book, concerning our Honourable Prophet Ìsa (Upon him be peace, ‘And We made him an example for the children of Israel’, in other words, a role model and a flag bearer that they could emulate. We take this from the words of Allah, the Most High, ‘Those are the

ones whom Allah has guided, and so

emulate them in their guidance’.

ل مع االو ية انمع كمعليي صيهي

ا ض ال الة ا ي التسصيي اعكم

شخ يع، خصقيع العشر لدكون

نمو جع مثعا عليع لص عس ليقدد ا يهي

تت يسلد ا دينهي دنيع ي، دلي

ح لك ولا العشر ح كدعب ال ي

ويدنع يس ت صيا السالم ) جلص عه مثال

لفن او ا ي (] [ اي مثعا صمع يقدد

ا لئك الذين د ا لقولا العشر )

(] [ بهدا ي ادده

What's more, the human attributes that are verified for them and which the children of Adam (Upon him be peace) always have so that they can live, like eating, drinking, walking in the markets, selling, buying, and forgetting some of the worldly affairs, we may attribute to the Prophets (Upon them the purest blessings and peace). Additionally, this does not undermine their statuses in any way. The Most Glorious and Blessed Creator has certainly been Most Wise by making the Prophets (Upon them be

امع اا اض الب ة الت ا فتت ح

ا د لص عس منهع تت قيي الت

اسدقيي يعتهي اعلطلعم ال اب

اسش ح ااوواق الفيت ال ا

سيعن ش من امور الدنيع يو جع ز

ح قيي صيهي ازاى ال الة ا ي

التسصيي، ا ي ق لك در ي

اللظيي، من مدا ز ج ان جل

لا اانبيع ال ام من جنس الب ،

مع ح ال عس من صفع، جل يهي

طفعئت ة للصما فعرك العشر فط ة

ااسعن ميصا اشر مع ي عاصا من اص ع

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peace) from the human race, and giving them human characteristics and nature because He is fully aware of the essence of a human being. The human being naturally inclines to a being that resembles him in species and category, just like an angel inclines to other angels who are like him, and a Jinn inclines to other Jinn of its type. In the same manner, a human being inclines and turns towards to other human beings who are from the human race, and then it becomes easier for the Messengers (Upon them be peace) to have the people follow them and implement their teachings. On the contrary, if Allah Most High Truth, had made the Prophets (Upon them be peace), from the angels, then the creation would have found this problematic, and they would have faced difficulty in following and understanding the Divine Legislations from the noble angels (Upon them the best of blessings and peace). Allah the Greatest has undoubtedly, spoken the Truth, when stating in His Noble Book verifying the human characteristics of the Noble Messengers, ‘Say: I am a human being

like you, who receives revelation’.

اج عس, عسصك يمي اشر مع ي عيها من

اج عس اسال ة، الجن يمي اشر مع

ي عاصا من جنس الجن، ااسعن يمي

دجا اشر مع ي عيها من جنس الب ,

صيا ال و ال ام بعلدعشح يجد مع يمصيا

وي اا فع الدطفي، لو جل الح

فعرك العشر ال و من اسال ة

اودو الخص لوجد ا صلوبة ح

ا فع ال ائت ال بعنية الفيي ن

اسال ة ال ام صيهي ا ض ال الة ا ي

التسصيي، صدق اللظيي ع يقو ح

ال ام كدع ا ال ي مثبدع ة ال و

( انمع انع مثص ي يوحر اشح)

4.5 The Flawlessness of the Prophets

عليهم الصالة األنبياء عصمة 4.5

والسالم

We have just learnt how Allah Most Blessed and Great, has emancipated His

ممع وف نجد كيف ان فعرك العشر

ي انبيع ه ال ام من جميت د


146

Noble Prophets (Upon them be His peace) from all blameworthy qualities that indicate any blemish in them, whether these qualities are in their character or physical nature. Allah has further nurtured in them and honoured them with all human perfection, and He has selected them from amongst His entire creation, and made them most obedient, Pure, Sincere Prophets who fully conveyed the message……

لص ق ، ووا ال فع، الذميمة اسوجفة

. فع ي ش يي اعنت خصقية ام خصقية

، فع، ال مع ااسع اس

اجدفع ي من ين خصقا اجملين، انبيع

رة اطيعرا صعدين مفصغين,...

In this section, we will explain the words of the meritorious scholars in the way they have defined the flawlessness of the Prophets (Upon them be peace). We will also present the views of the four Imams (Upon them be the pleasure of Allah the Great) and the sayings of the majority of the scholars of Qur’anic Exegesis. We desire that Allah the Most Blessed and Great to illuminate our hearts so that our hearts can grasp the true nature of the Noble Prophets (Upon them be peace). We ask Allah to free our hearts from the veil of heedlessness and bad conjecture so that we will interact with these Righteous Prophets in the manner that Allah the Most Blessed and Great Truth, has ordered us, and with all respect so that Allah the Most Blessed and Great, will not be angry with us and punish us severely.

اوا ح ذا الف وو ح

اللصمع الفع صين ح ال فيي لل مة

اانبيع ، و ل ض ارا اا مة اار لة

صيهي ر وان العشر اوا جمي ة

اسفس ن، ن جو من فعرك العشر

ان ي ير القصوب تت ف قيقة

اانبيع ال ام، ان ي ف ن صوب ع

حجعب الغفصة وو الظن تت ندلعم

البررة كمع ام نع الح فعرك مت لا

العشر، كعم اندب تت ا ندل ض

لغض فعرك العشر قع ا ال ديد.

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4.5.1 What is the Meaning of the Flawlessness of Prophets

األنبياء ما املق وو بع مة 4.5.1

We may define “flawlessness” as: Allah’s protection for His Messengers and Prophets from all acts that go against His commands.

جع ح ال فيع و الل مة هح الحفظ

االه ل و انبيع ا من جميت

املخعلفع، ال ية.

Flawlessness means that we should believe that the Prophets (Upon them be peace) are the most perfect of creation in their knowledge and deeds, and the most truthful of them and the most perfect in character. Furthermore, Allah Most High, has granted them special merits that none other of His creation equal them in, and He has emancipated them and raised them above being those who talk lies, who betray, who conceal any part of the message, or who have not conveyed the message in any way. He has also saved them from all major sins, minor sins and mistakes.

اا دقعد عههي اكم الخص الل مة هح

اخالع، صمع مال اصديي اكمصيي

ان العشر خ يي فضع ا يلحقيي

يهع ا د، انا ميي نز يي ن

ال ذب الخيعنة ال دمعن الدق ير ح

الدفصيغ، ن ال فع اصيع ال غع

الزا،.

4.5.2 The Views of the Scholars on the Flawlessness of Prophets

األنبياء آراء العلماء يف ع مة 4.5.2 عليهم ال كة والسكم

Let us now listen attentively, oh my brother, what the author of “Al-Shifa” (May Allah have mercy upon him) has said about the views of the learned four scholars (Upon them be Allah’s pleasure) concerning the issue of this flawlessness: ‘The Muslims have reached unanimous consensus that the Prophets are

لنسدمت يع اخح اسلمن اشر مع علا صع

ا آلر ال فع ر ما العشر، ح ا

اا مة اار لة صيهي ال وان ح مستلة

جمت اسسصمون لر مة "أالل مةو

اانبيع من الفوا ال فع

ي ،، و و عاجمع" اسوبقع،

كدمعن ال وعلة ال غع مل ومون من


148

protected from committing immoral acts, major sins and any act that will incur the wrath of Allah. This statement is based on unanimous consensus. They are further, protected from concealing any part of the message and from not trying their utmost efforts in conveying the message. All of this signifies the flawlessness of the Prophets (Upon them be peace), and the basis of this is the Unanimous Consensus from a sufficient number and from the majority.

الدق ير ح الدفصيغ، ان ا لك

يقدض الل مة مت ااجمع لر لك

من الكع ة الجميور،..

Some scholars have stated that the Prophets are protected from indulging in any disliked acts intentionally. Scholars have proven that the Prophets are protected from minor sins, because we have to adopt their lifestyles and emulate their footsteps and their spiritual journey in any way that we can. The majority of the scholars are of this view, from amongst the companions of Malik, Al-Shafi`, and Abu Hanifah with no commitment to any factual context. Some of them even state that this protection is completely permanent. Al-Qadi Ìyad has stated in another place of “Al-Shifa”, ‘And the leaders of the four schools of thought unanimously agree about the flawlessness of the Prophets (Upon them the best of blessings and the most complete peace) from committing any sins or disobedience to Allah, whether minor or major. Certainly, the

لضيي اشر متهي من موالة

د اودد اا مة لر اس ه دا،

اشر امدثع عنم متهي من ال غع

.ا لعليي ا فع ا عر ي وير ي مطصقع

جميور اللصمع لر لك من اصحعب

معلك ال ع عح ا يفة من غير

.التزام ة مطصقع د لضيي

قو القعض يعض ح مو ت اخ من

د اجمت اصحعب "كدع ا ال فع و

اسذا اار لة لر مة اانبيع

صيهي ا ض ال الة ا ي التسصيي من

ع اترا الذنوب اسلعص صغير

ن اا ليع صيهي ر وان . كفير ع

و ح د فظيي العشر من الو

ال فع خ يي عارشعد الدف ير من

شر ان يل ي الح انبيع ه ال ام أ عب

من ار كعب ال غع ا الد ميي لر

بررة اس مصون املجدفون اترا يع ي ال

."اس طفون

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Awliya (men of Allah- upon them the pleasure of Allah); Allah has protected them from indulging any major sins, and He has given them special guidance and spiritual vision. Therefore, it is more correct for the Most Absolute Truth to save His Noble Prophets from committing any minor sins or even planning to indulge in sins, and they are the Righteous, perfect, chosen and specially selected servants of Allah’. Sheikh Àbd Al-Wahhab Al-Najjar has said regarding this in his book, “Qisas Al-Ambiya”, ‘The majority of jurists from amongst the companions of Malik, Abu Hanifah and Al-Shafi` that the Prophets (Upon them be peace) are protected from all types of minor sins just like they are protected from major sins. This we prove through Allah’s command that we have to emulate them in their actions, their footsteps and their lifestyles, without any choice for us that, and without any factual evidence. If we thus, say that they indulged in minor sins, then it would not be possible for us to follow them, because it would mean that the point of their acts are not to get closer to Allah, or allow the deed in question, or prohibit it or disobedience to Allah. In that case, it would not be right for us to have to follow them in any act which may be a sin, especially in the view of those who prefer that actions are presented

ح لك يقو ااودع فد الو عب

ال جعر ح كدع ا اانبيع و ع

الفقيع من اصحعب معلك جميور من

ا يفة ال ع عح اههي صيهي السالم

مل ومون من ال غع اصيع كل متهي

من ال فع ان ع ام نع ع فع يي ح

ا لعليي ا عر ي وير ي ام ا مطصقع من

غير التزام ة, صو جوزنع صيهي

ال غع لي يم ن ااددا يهي ا ليس

ه من الق بة ا ل من ا لعليي مق د

اا ع ة ا الحظ اسل ية ا يصح

ان يلم اس عمدثع ام للصا مل ية

ا ويمع د من ي قديي الفل لر

القو ا ا العر ع.


150

ahead of words if there is any conflict between them. Now, brothers, let us enliven ourselves with the Qur’an, by giving exegesis on some of its holy verses, which many are confused about and believe that these verses indicate deficiency or sin in the character of the Noble Prophets of Allah (Upon them be peace). Let us therefore, interpret these verses in a manner that is befitting for them (May Allah send blessings upon all of them).

اان ايهع اا فة ح ص حيع مت الق آن

ح فسير ل اايع، ال مة الت

و ي نق ع ا نفع ح نب من انبيع

ال ام صيهي السالم دت ليع الدت

الال يهي صلر صيهي اجملين.

4.5.3 The Perfect Prophets 4.5.3 األنبياء أولئ الكاملون

Allah has surely favored His Messengers with perfect character and looks, besides protecting them from sins. Every verse in the Book of Allah that may appear outwardly to some that it mentions deficiencies in their nature (Upon them be blessing and peace), is not so. On the other hand, each of these verses should be interpreted in a way that suits their honourable status in front of their Creator, Most Blessed and Great He is. The explanation of this follows.

العشر ا لر ال و من ن ن ممع م

ة، ال فس الكعمصة اس دمصة لد الل م

لر جميت ال معا، الخصقية الخصقية،

ا مع رد ح كدعب العشر ممع يو ي

ية نق حقيي صيا ال الة آظع ه

السالم، صيس انم كذلك، ا لا

ت يت عو مت صو مقعميي ال ف

د ريهي فعرك العشر، لي ي الدف ي .

The Flawlessness of Our Honourable Adam

سيدنا ادم عليه عصمة 4.5.3.1


Allah Most High, states, ‘And Adam

disobeyed his Lord and so deviated’.

The actual meaning of disobedience and

ع العشرو ) ( ص ت ادم ربا غو

علدحقي ان اس اد عسل ية الغواية

الت ،و صورة املخعلفة الغوايةانمع

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deviation here is just the name of it. Deviation refers to leaving wise actions, whether intentional, unintentional, or by way of misinterpretation of Allah’s commands. The Quranic context did not talk about legal deliberate disobedience while one knows that the act is unlawful. Deliberate disobedience of this nature did not occur on the hands of Adam (Upon him be peace), but he rather did so forgetting, or misinterpreting.

ت مدا ا ، ك اس اشد حه ووا

اسل ية الغواية ا سيعنع ا ع ال

ال يعن مع املخعلفة مدا مت اللصي

عن املخعلفة لر ذه ال فة . علدح ي

لي قت من ويدنع ادم صيا السالم انمع

لت م ا سيعنع ا علدت .

Imam Ibn Al-Àrabi, may Allah have mercy on him, said: The Prophets are above what ignorant people have said about them; Allah Most High, through His overwhelming wisdom and pre-decree, made Adam (upon him be peace) submit to eating from the tree deliberately, and he forgot the covenant of Allah. Therefore, Allah says about his deliberate act, ‘And Adam disobeyed his Lord and he deviated’. Allah also says about Adam’s excuse, ‘And indeed, We took a covenant from Adam before, and he forgot’. The covenant is not related in any way to the forgetfulness, and it may be possible that Allah the Most Blessed and Great, to say about His servant, ‘he disobeyed’, so that he may be censured with the blame, i.e. he may be reprimanded. Thereafter, Allah returns with His grace to Adam and says, ‘And so he forgot’, in order to draw him closer. Furthermore, none of us is allowed to

ي اامعم ا ن الل يل ع و

يج نزيا اانبيع صيهي السالم ممع

ل ا وفحعنا س اليهي الجيع

ضع ا السع اوصي ح مدا ال ع ذة

ادم صيا السالم اشر ااا من الشج ة

غير مدلمد، النسيعن نعويع الليد

، " قع م و , " ص ت ادم ربا غو

ع ح يعن ذره ) لقد يدنع اشر ادم

( مدلص الليد غير من ف نس

جعز لصموشر فعرك .مدلص النسيعن

لحقا " ص ت"ر ان يقو ح فده العش

، و خطعب ين آدم ربا ثريفع اي دع ع

يلود صيا فضصا يقو ي ز ج .

ا يجوز ا د م ع ان ذرا لا. "س "

يطص لك لر ويدنع ادم صيا السالم

ا يذك ه اا ح ال ة الق آن ا ح و

ال ب صيا السالم.


152

speak about that concerning Adam (Upon him be peace) except when reciting the Qur’an or when reading a saying of the Prophet (Upon him be peace). Al-Qadi Ìyad further comments in “Al-Shifa” on Allah’s words: “And indeed, We

took a covenant from Adam before; but

he forgot; and We did not find any

intention on his side to disobey”. He

forgot about Iblis’ enmity for him and the covenant of Allah taken from him concerning that, in the words: “Verily, he

is an open adversary to you and your

wife”. This implies that he forgot about

that due to what Iblis showed them. The scholars have also said that the two of them (Adam and his wife) did not intentionally go against the command of Allah and allow it for themselves, but the oath of Iblis deceived them, when he told them: “Surely, I am one of those who

give advice to you”. They were under the

impression that no one will take an oath by Allah and be a liar. Ibn Jubayr said: “Iblis took an oath by Allah to them until he tricked them, and a believer may be deceived”. Others have said: “Adam forgot and did not intentionally disobey Allah’s command, and for this reason Allah stated: “And we did not find any

intention on his side to disobey”.

ولا قو القعض يعض ح شفع ا

لقد يدنع اشر ادم من ف نس العشر )

اس ت د اة ا صيس لا . ( لي نجد لا زمع

ان ذا مع يد اليا من لك قولا )

( ي سيت لك مع د لك لز جك

ي و لي يق دا املخعلفة اظي ليمع

ا صيس اودحالا ليع ل نهمع اغترا حصف

ليمع ا ل مع سن ال عصحين و مع ان ا

ع ا ن جفيرو ا د يحصف عهلل عنثع

اسلمن ، صف عهلل ليمع تت غ مع

د ي س لي ي و املخعلفة ي د

( اي لي نجد لا زمع صذلك ع العشرو )

عملخعلفة. ا د

Imam Ibn Ishaq Ahmad Ibn Ibrahim Al-Naysaburi has mentioned in “Qisas Al-Ambiya” that Adam (Upon him be peace)

جع ح اانبيع لالمعم ا ادح

ا مد ن ا ا يي ال يسع وري ان ادم

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refused to accept from Iblis his trick of making him eat from the tree. Iblis consequently, took then an oath by Allah that he is only advising them, and he thus deceived the two of them in that way. They never thought that anyone would take an oath by Allah falsely. Hence, Hawwa first went forward and ate from the tree, and she tempted Adam, who then ate from the tree.

سالم ا ى ان يقف من ا صيس صيا ال

اغوا ه لا عا الشج ة عسي ليمع عهلل

انا ليمع من ال عصحين عغترا ذلك مع

اعنع يظ عن ان ا دا يحصف عهلل كذ ع

فعدر، وا اشر ااا من الشج ة ي

.ز نت ادم تت اا

The words of Adam (Upon him be peace), ‘Our Lord, we have wronged ourselves’,

were uttered under his state of submission and he considered the commands and prohibitions of Allah to be of paramount importance. For the servants of Allah, it is a right over them that they should not go against the commands of Allah in any way, if they are able to prevent that. That should not be done deliberately or in forgetfulness, nor by committing wrong nor by misinterpretation. Prophet Adam (Upon him be peace) pointed out that there is no case for the servant who acts against the command or prohibition of his Master and Protector, nor does he have any excuse. Furthermore, the Great Creator is not required to overlook his fault through his forgetfulness or misinterpretation. On the contrary, the case is for Allah the Most Blessed and High under all circumstances. The judgment that Allah will then pass over

رب ع ظصم ع امع و ادم صيا السالم )

( قو صدر لر وبي انفس ع

ااودكعنة الدلظيي لجعن ا ام

العشر نوا يا حيل يح لر اللفيد ان

لو اعن اام عيديهي ان ا يقت منهي

م علفة وجا من الوجوه, ا مدا ا

اشعر صيا .سيعنع ا عنتهعك ا دت

ال الة السالم انا ا حجة لصلفد لر

ويده مواه ا يلدذر ل فسا يمع

ي علف ام ه العشر ههيا ا لا لر

اسوشر اللظيي ان يلذره نسيعن ا ت

ا الحجة لصموشر فعرك العشر لر

ع ما لر فده عنا ملذ ر ح

ل اا مع مح ض م ا ج

ال لا ان يلذب من ي ع ي من

ي ع و املحمود اسنزه ن ال ق

الظصي لر ا ع .


154

His servant is that He may excuse His servant in some acts due to His bounty, Most Magnificent and Great He is. Allah also has the right to punish whom He wills and have mercy upon whom He wills. Allah is Most praiseworthy and above all defects and oppression.

The Flawlessness of Prophet Ibrahim

نا ابراهيم عصمة سيد 4.5.3.2

عليه الصالة والسالم

Ibrahim and the Stars Allah the Magnificent and Great, has said about our Honourable Ibrahim (Upon him be peace): When the night overshadowed him, he

saw a star and exclaimed: “This is my

Lord”. However, when it went away, he

exclaimed: “I do not love those who go

away”. When he saw the moon shining

clearly in front of him, he exclaimed:

“This is my Lord!” However, when the

moon went away he exclaimed: “If my

Lord does not guide me, I will surely be

one of the wrongdoers”. When he saw

the sun shining clearly in front of him,

he exclaimed: “This is my Lord! It is the

greatest of them all”. When the sun

went down, he said: “Oh my people, I

am innocent of the partners that you

ascribe to Allah. Indeed, I turn my face

towards the One Who has created the

heavens and the earth, as a sincere

servant, and I am not of the

polytheists”.

والكواكب إبراهيم سيدنا

امع و ج ال ح ويدنع

صمع جن صيا ا ا يي صيا السالم )

الصي رأ اوكفع ع ذا ر صمع ا

ع ا ا اا صين, صمع رأ القم

عزغع ع ذا ر صمع ا ع لئن لي

.ااونن من القوم الضعلينيهد ر

صمع رأ ال مس عزغة ع ذا ر ذا

اكبر صمع ا صت ع يع وم ا ممع

ا اون ا جيت جه لصذي ط

السموا، اارض يفع مع انع من

(.اس كين

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This is where Ibrahim (Upon him be peace) established the proof over his people to highlight to them that these celestial beings are just creations that they have worshipped and for which they ascribed deity. Thus, Allah the Most Magnificent stated after indicating to His words, “And his people disputed with him”, “And that is our evidence that We gave Ibrahim over his people”. These verses certainly do not imply that Ibrahim (Upon him be peace) used to believe that the celestial bodies may benefit him, or that he had any doubt, just as many people who do not understand are confused over this. The Prophets (Upon them be peace) are protected from disbelief before the responsibility of Prophethood and after it, in their youth and old age. Moreover, they are protected from all forms of disobedience, whether minor or major, generally based on what we have verified. The meaning thus, of his words, ‘This is my lord’, would be: “If this is my lord?” meaning that this is my lord according to your claim, or he could just be mentioning their dispute so that he could establish the testimony in declaring their belief false. The appearance of these celestial bodies are they were not there were for him to point out to the people that they are creations, just like something that eventually goes away and that has flaws in their change. His grounding of proof

يو اعمة الدلي م ا صيا السالم

لقوما لر د غ ذه ااج ام اللصو ة

و ية لالت فد ع وما اد وا ليع اا

لد اشعر ا لذلك ع ج من ع

صك حجد ع ( عجا وما قولا )

ا انا صيا ا ي ع ع ا ا يي لر وما

السالم اعن يلدقد ربوبيتهع ا ي ك يهع

كمع و ما كثير ممن ا يي ده ان

اانبيع صيهي السالم مل ومون من

ال ف ف ال فوة لد ع ح صغ ي

كبر ي ي مل مون من جميت

ير ع كفير ع مومع لر مع اسلعص صغ

ملنت ولا صيا السالم .وف حقيقا

(؟ اي ذا ر لر مع ز مون ا ذا ر )

من عب ك د و الخ ي اعمة

البر عن لر ا طعليع انمع طصو ذه

الكواك لد ان لي ن و ح

اا انا ااوددا ا لر د ثهع اعا و

وددا لر صيا السالم انمع اخ اا

من هع اشر ر ة ا وليع سع ح اا و د ث

الدغيير عل ق عن دالدا لر د غ

ية ب صك الكواك دم صال يتهع لص بو

ا ح لصذا الغب .


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for the creation of these celestial bodies and their inadequacy to be creators is clear to every intelligent and stupid person. The author of “Al-Shifa” says in his explanation of the essence of Ibrahim’s (Upon him be peace) argument with his people regarding the celestial bodies, ‘The scholars have said that Ibrahim (Upon him be peace) was a child at the time, and he was beginning to contemplate and attest, even before his age of responsibility’.

قو صع ال فع ح فيي ا لحقيقة

السالم لقوما ح مستلة محعزجدا صيا

ة كواك و ي اعن لك ح ون الطفولال

ف لز م ا ددا ال ظ ااوددا

الدكصيف..

Most of the intelligent scholars and scientists of Exegesis hold the view that he said that in order to show his people their stupidity and to form an attestation over them.

ملظي الحذاق من اللصمع

اسفس ن اشر انا ع لك مف دع لقوما

مسددا صيهي..

Others hold that Ibrahim (Upon him be peace) was trying to make them understand by renouncing their ways, and this implies that he meant, ‘Is this my lord?’ Al-Zujaj said, ‘His words: “This is my lord”, meant that this is based on your claim and your statements?” This is just like the verse: “Where are My partners in worship?” in other words, according to your claim. The best interpretation of His saying “that is my Lord” is reading it as an

affirmative phrase with implied reference to the creation of his Lord. It becomes as

ي مل عه ااودفيعم الوارد مورد

ع الزجعإو اانكعر اسوارد ا يذا ر ؟

ولا ذا ر اي لر د ز م ي لر

ول ي؟ كمع ع اين ش اعئ ؟ اي

دكي..

القو انصح أنا نت " ذا خص ر "،

نن اننبيع ا ي طقون ا صدع.

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if saying “this is the creation of my Lord”. Prophets would never tell a lie. Another proof that Ibrahim (Upon him is peace) did not worship any of that nor did he ever ascribe partners to Allah as much as the blink of an eye is the verse, ‘Behold, when he said to his father and

his people: “What are you worshipping?” … ‘Have you seen what you have been

worshipping, you and your early

forefathers? Surely, all of them are

enemy to me, except the Lord of the

worlds’. Allah also described Ibrahim as ‘he came to his Lord with a sound

heart’, i.e. pure from ascribing partners to God. Also, the verse, ‘and save me

and my children from the worship of

idols’.

يلفد شيئع من لك ا د لر انا لي

ا اش ك ط عهلل ط ة ين ولا العشر )

وما مع الفد ن ( ي ع ع ا يا

ا ايدي مع ك دي الفد ن اندي ا ع كي )

( اادمون عههي د شح اا رب اللعسين

ع العشر ) ( اي ا جع ربا قص وصيي

ولا ) اج فن بن ان وصيي من ال ك

(لفد ااص عم

If you then retort, ‘What then does the verse: “If my Lord does not guide me, I

will certainly be of those gone astray”

mean?’ He meant: “If my Lord does not support me with His assistance, then I will be like you in your misguidance and your worship. He had pity for them and wanted to warn them. He is most truly, protected from going astray since before Allah created him.

لئن لي يهد عن صت مع ملنت ولا )

( ي انا ر ااونن من القوم الضعلين

ن لي يل د ملوندا اكن مثص ي ح

ااشفعق اللد ي فعد ي لر ملنت

الحذر اا عنا مل وم م ذ ااز من

الضال .

Sheikh Ibn Kathir says in his book “Stories of Prophets”, explaining this position:

ح ا ن كثير ح كدع ا الحع ظ قو

فو اننبيع شعر ع ذا اسو


158

This stance of his is a point of his debate and elucidation with his people that these celestial beings that give light and which they can see, are not appropriate to benefit them and not worthy of their worship next to Allah the Great. They are but creations subservient, made to follow a system and subject to serving man, which rise and set from time to time, and are then absent from these worlds. On the other hand, Allah the Most Blessed and Great, is not absent from anything nor can anything be concealed from Him. He is the Ever Existing, All Remaining and does not cease to exist.

ذا اسقعم مقعم م عظ ة لقوما بيعن

ليي ان ذه ااج ام اس ع دة من

الكواك ال يرة ا لح لاللو ية ا ان

ة نالفد مت ز ج ههع م صو

م بوبة م و ة مد ة مسخ ة طصت

خ دغي ن ذه أ ت عرة

عشر ا يغي ا اللوالي, ال ب فعرك ال

ش ا ي فى صيا خع ية و الدا ي

الفعةح ال ز ا .

Our Honourable Ibrahim (Upon him be peace) and the Idols

واالصنام السالم عليه ابراهيم ناسيد

The words of Ibrahim (Upon him be peace) regarding the idols, ‘Nay, but the biggest of them did that, so ask them if they can speak’, interpret as follows. The scholars have said in the exegesis of this, oh my believing brother, that our Honourable Ibrahim (Upon him be peace) was referring to his big finger, so that they would not accuse him of lying. The most suitable view is that our Honourable Ibrahim (upon him be peace) placed the axe over the neck of the biggest idol after smashing the idols, i.e. he smashed their faces. Hence, his words: “Nay, but the

biggest of them did that” meant that he

was asking them: “Is this big idol capable of saving itself from being smashed to

امع و ويدنع ا ا يي صيا السالم ح

ذا ، لصا كفير ي ااص عم )

( قد ي ح و ي ان اعنوا ي طقون تل عو

فسير لك اخح اسلمن ان ويدنع

ا ا يي صيا السالم انمع نت ذلك

.اصفلا ال فير تت ي فى ا ال ذب

القو ااصلح ان ويدنع ا ا يي صيا

السالم اعن د ت الفتس ح

ال ي ال فير لد ان طي ااص عم اي

( اي لصا كفير ي ذاشو يع قولا )

اودطع ذا ال ي ال فير ان يد ت

ي ن نفسا ا ن الت و ا الدحطي

. انصح أنا د غيره من ااص عم

، ي ع " ذا و فير ي ز ج

الح، عوتلو ي ن اعنوا ي طقون" ح

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pieces? Or can it do that for any of the other idols?” In another explanation: “Prophet Ibrahim (Upon him be peace) placed the axe in the hand of the big idol, as an indication that the one who really did so is Allah.

وورة ال ع ع، ع الح لر لسعن

ويدنع ا يي " خصق ي مع

المصون".

Accordingly, there is no restriction on the protection of our Honourable Ibrahim (Upon him be peace), and it is not right for him to be labelled a liar and as one who went astray. He is truly, the leader of those who worship One Allah. He only brought into context these attestations as a methodology of his invitation to Allah Most High, which is used by those endowed with wisdom.

ال اخال اخح اسلمن ل مة ويدنع ا ا

ا ا يي صيا السالم ا يصح ان ينس

اليا ال ذب الضال ا انا و امعم

اسو دين انمع وعق ذه الحجح

اعوصوب ح الد وة اشر العشر ا

يسدلمصا اا الح مع .

Our Honourable Ibrahim (Upon him be peace) and Nimrud: -

والسالم عليه ابراهيم سيدنا

والنمرود

The words of our Honourable Ibrahim (Upon him be peace) to Nimrud regarding his wife, were that she is his sister, because Nimrud wanted to marry her. There is another authentic narration that the disbeliever Nimrud wanted to marry the wife of Prophet Ibrahim (Upon him be peace), and he would only have had the chance to do so if he killed Ibrahim, her husband. That is why Ibrahim (Upon him be peace) said to him that she is his sister, meaning: his sister for the sake of Allah. This was because a war between them would cause both of them to end up in the worst. Ibrahim (Upon him be

صيا السالم امع و ويدنع ا ا يي

لص م د ن ز جدا اههع اخدا ا اراد ع

كمع ح الصحي يل ان لك –ل فسا

ز جة وعر ة الكع اراد الز اإ من

ويدنع ا ا يي صيا السالم ا يتسنت لا

لك اا قد ويدنع ا ا يي صيا

السالم ز جيع, تت ع لا ويدنع

ا ا يي صيا السالم اههع اخدا اي اخدا

ح يل ان الح ب خد ة مع نط

صيا السالم اا ح قولا هح اخت .. اي

هح اخدا صيا السالم ح ااوالم.


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peace) only spoke the truth when he said that, ‘She is my sister’, In other words, his sister in Islam (Upon him be peace).

This entire situation may be summed up by saying that the king desired her for himself, but she refused. He then wanted to grab hold of her, and consequently she supplicated against him, which caused his hand to freeze. He then asked her to ask Allah to remove that problem on condition that he does not try that again. She did so and the king tried again to grab her but his hand froze even more than the first time. The king again asked her to ask Allah to remove his problem, and that occurred. The king then let her go, and in this way Allah Most High, protected the wife of Ibrahim (Upon him be peace.

ف ان اسصك اراد ع ل فسا م د اسو

ع ت صيا عراد ان يمس يع د ت صيا

جمد، يده ستليع ان ي ت ا

ذا الفال لر ان ا يلود د ت لا مد

جمد، اكثر من يده اليهع م ة اخ

اا ستليع ان د و ريهع لي ف ا

الفال فا عطصقيع فظ العشر

لر ا ا يي صيا السالم ز جدا.

The issue that Nimrud had with Ibrahim (Upon him be peace) was a stratagem that is lawful in Islam, or he casually uttered an untruth, which is permissible for a believer in times of embarrassment and when it means that, he will be victorious against enemies. It is even compulsory in times of dire need.

ان مع اعن من ام ا ا يي صيا السالم

مت ال م د.. و من عب الحي ال ية

ن ف اسلعر هح جع زة ا ال ذب م

لالسعن اسلمن لصد ص من اسواف

الح جة ااند عر لر اا دا هح

اجفة د الحعجة.

Our Honourable Ibrahim (Upon him be peace) and the birds:-

والطيور السالم عليه ابراهيم سيدنا

Another example of this is the statement of Ibrahim (Upon him be peace) where Allah mentions:

من لك و ويدنع ا ا يي صيا

ع االسالم ح ولا العشر )

رب ار كيف حح اسواى ع ا ا يي

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And when Ibrahim said: “Oh my Lord,

show me how you bring the dead back

to life”. Allah replied: “Do you not

believe”? Ibrahim replied: “Yes certainly,

but only for my heart to be contented”.

Allah replied: “Then take four different

birds, cut them into pieces and place on

each mountain a portion of these birds.

Thereafter, call them and they will come

running to you. And know that Allah is

Mighty and Wise”.Scholars hold that

these birds were a pigeon, a chicken, a peacock and a crow, which Allah ordered him to sacrifice and mix up, and then place them on different mountains. They have also said that Allah Most High, used to let him ride on the Buraq, and he would fly on it wherever he wished. Then Allah addressed him and told him to leave the birds and call them. The birds then flew to him through the permission of Allah, with their own bodies but no heads, and each bird then put its own head on its body.

لمن ع لر ل ن ليطمئن صب يا ل

ع ذ ار لة من الطير ن اليك

ي اجل لر ا جف منهن جز ي

اد ين يع ي ك وليع ا صي ان ز ز

( ي ح جنس صك الطيور اههع يي

معمة ديك طع س غ اب يل ام ه

ن يذ حيع ي ي صطيع مت العشر ا

جفع ل لضيع لضع ي يوز يع لر

الدنيع قع ان العشر اعن يسخ لا

البراق يركفا طير صيا يل ي ع ي

جا العشر اليا الخطعب عن يد ين

ع ا يهن يقفصن صيا ع ن عجسعم

لت ا ا دة من غير ر س ي

لعشت إ ن منهن رأويع ح جسميع

العشر.

Prophet Ibrahim’s words (Upon him be peace), ‘Yes certainly, but only for my heart to be contented’, i.e. for the hearts of those who have believed of his people to find contentment, as he said that while he was inviting the people to believe in Allah Most High. Allah the Most Absolute and High Truth, has said about this on the tongue of His Prophet Lut (Upon him be peace), when his people approached him looking for the noble angels, who they

قولا صيا السالم ) لر ل ن ليطمئن

صب ( اي ليطمئن ص من آمن من وم

انا ع ذا القو ح عب د و ا لص عس

اشر العشر ح لك ع الح فعرك

العشر لر لسعن نبيا لوا صيا السالم

ليا وما ح طص اسال ة دمع جع

ال ام ي يظ ون من الب ليل ي

لا ا ا يي ع ليي صيا السالم ) ح

( اي ان صي ي الز اإ من ز جع ي عا

ع، وم ين اطي ل ي من نكعح


162

thought were human beings, and who they wanted to hurt in order to satisfy their carnal desires. Lut (Upon him be peace) said to them, ‘Approach my

daughters’, implying that you should

approach your own wives, the girls of your own people. They are purer for you than committing indecent acts with men. Lut (Upon him be peace) described the girls of his people as his own daughters.

ال جع و ت صيا ال الة السالم

سبهن اليا . ع، وما ح مو ت ع ا

As for his words, ‘He took a look at the

stars and said: “I am sick”’, it only

meant that he was fed up and weary of seeing his people worship the stars and the idols, but not Allah.

ظ نظ ة ح امع ولا صيا السالم )

( اس اد ذلك ال جوم قع ا وقيي

وقي ال فس مصصيع من ر دا لقوما

يلفد ن ال جوم ااص عم من د ن .

Hence, there is no possibility to claim that Prophet Ibrahim (Upon him be peace) lied. His case of being fed up may also be described as a sickness just like a physical ailment is described. One may not claim that these reports speak about a sin that Prophet Ibrahim (Upon him be peace) committed. The scholars of Monotheistic Doctrine have affirmed that any narration that appears to state that any of the Prophets spoke lies, should be correctly interpreted if it is definite and rejected if its soundness is an assumption.

ع ا يع اخح اسلمن ا مجع لنسفة

ال ذب اليا صيا السالم ح ذا املجع

علسقي كمع انا يم ن ان يطص لر

السقي الحس يم ن ان يطص كذلك

لر السقي اسل وي ا يقع ان ح ذه

اا عديل سفة مل ية اشر ا ا يي صيا

د ر صمع الدو يد ان مع السالم

ة مل ية اشر نب من رد يا سف

اانبيع عن اعن مقطو ع ا ج ع صا

ان اعن مظ ونع ج رده.

If you pose the question ‘Why then did the Holy Prophet (blessings and peace

be upon him) call them ‘lies’, in the hadith of intercession? “Ibrahim did not

عن صت يذا ال ب صلر صيا وصي

ع و لي ي ذب ا ا يي يسميهع كذ ع،

ع ح ديل اا الغ كذ ع،,

ال فع ة ذك كذ ع ا مل عه انا لي

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speak a lie except in three” This only means that he did not speak a lie in its actual form, even if these appear to be lies in their inward form, but he only made these three statements. In reality, these words were ‘inserted’ by the reporting companion, and actual wording of the Prophet.

يدكصي الم صور ا صورة ال ذب ان

قع ح الفعطن اا ذه الكصمع،. اعن

ل الح أن ذا ال الم مدرإ ح الحدي

)أي من كالم الصحع ة(.

So, because this may be outwardly perceived as a lie, contrary to its implied meaning, Ibrahim (Upon him be peace) feared out of extreme awe and modesty before Allah, that Allah will hold him accountable.

خال عطنهع سع اعن مفيوم ظع ع

اشف ا ا يي صيا السالم ملاخذ ا

يهع يفة من يع .

Part 3: The flawlessness of our Honourable Ya`qub

يلقوب ويدنع مة 4.5.3.3

السالم صيا

As regards the description of Allah Most High of Ya`qub ‘And his eyes became

white out of sorrow’, the closest meaning

is that his eyesight became weak from profuse sorrow and crying, until there was a covering over his eyes that temporarily prevented him from seeing. His eyesight did not actually go away, and proof of this is when the good news came with the shirt of his son, Yusuf , he turned around and his eyesight returned to normal. Moreover, the sorrow of Ya`qub (Upon him be peace) for his son Yusuf (Upon him be peace), was because he had lost an heir who would succeed him and be a Prophet after him (Upon

امع ولا العشر ح يلقوب صيا

ال الة السالم.. ) ا يضت ي عه من

ب ان مل عه لف ه الحزن( عا

صيا ال الة السالم من كثرة الحزن

الفكع تت صعر لر اسعن اللين

غ ع ة معلة من ال ظ صي يذ

ه اصال لك مج د ان جع ه الب ير

قمي لده يووف صيا ال الة

السالم ار د يرا ان زن ويدنع

يلقوب صيا السالم لر قد لده

لسالم اعن لك لفقده و يووف صيا ا

الخال ة ال فوة اسوجودة يا صيا

السالم د ن اخو ا لر الدحقي مع ان

جع ه الب ير تت اودلعد ه ع


164

him be peace), and not his brothers. So, just after he received the good news his eyesight returned, out of joy to meet his son, who would succeed him as a Prophet.

صقع صع الس

ال فوة. .

Part 4: The flawlessness of our Honourable Yusuf

يوسف عصمة سيدنا 4.5.3.4

عليه السالم

On the subject of the event of Yusuf (Upon him be peace) in the verse “And

the woman in whose house he was

staying sought to make him forget

himself, and she closed the doors and

said: “It is you I desire”. He exclaimed:

“Allah forbid. Indeed, He is my Lord Who

has done well to me. Verily, those who

do wrong are unsuccessful”. She was

concerned with him, and he would have

been concerned with her if he did not

see the affirmation of his Lord.”

امع مع رد ح ويدنع يووف صيا

را د ا الت و ولا العشر )السالم ح

علت يتهع ن نفسا غصقت اا واب

يت لك, ع ملع انا ر ا سن

مثواي انا ا يفلح الظعسون لقد مت ا

( ي يهع لوا ان رأ عن ربا

We notice, oh my brother, that Zulaykha, the wife of the governor, had just attempted to seduce him, to which he shouted out and exclaimed, ‘Allah forbid!’ This proves that his heart had a connection with Allah Most High and that he was flawless. The meaning of, ‘Allah forbid’, is that, ‘I seek protection and emancipation from Allah’. The expression, ‘Allah forbid’ is higher than ‘I fear Allah, He is my Lord’. We may verify this by stating that his aim in saying this is that his True Lord is Allah Most High, The One Who nurtured him to where he

ال ظ اخح اسلمن انا مج د ان ر اد ا

زلي ة ام أة اللز ز ن نفسا صعح يهع

ع الو ملع يذا يد لر ص صفا

ال الة السالم عهلل العشر صيا

مدا ملنت ولاو )ملع ( اي انن

ا دا ا ح ن ا ) اصمة ملع (

ا لر من اخع انا ر و الدحقي ان

ده ذلك صيا السالم ان ربا ح

الحقيقة و العشر الذي ربعه لر

ي ا ا سن ايوا ه ما من الوو

من السقوا ح مواطن ح الح ام معه

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reached and looked after him in the best manner, emancipated him from indulging in unlawful acts and protected him from giving in to the evil of mere thinking of the unlawful acts.

السو الذي و مج د الدف ير ح ل

املح مع،.

As for her, the wife of the governor, the verse is clear that she was concerned with him.On the other hand, our Honourable Yusuf (Upon him be peace), if he had not witnessed the proof of his Lord, i.e. His protection, he would have been concerned with her. This implies that he just saw the spiritual light of Allah and His emancipation in his honourable heart, and this made him keep away from even becoming concerned with her. He did not indulge in any evil deed or illicit act. The evil implied here is just being concerned. The scholars also say that he was concerned to make her see the evil of her attempt and he admonished her

. Allah undoubtedly, cleared him from indulging in the illicit act just by her words, ‘It is you I desire’, meaning ‘I am ready for you’, he exclaimed loudly, ‘Allah forbid’. Here, we learn the meaning of the Hadith of the Noble Messenger of Allah manifestly clear to us in this situation of Prophet Yusuf’s (Upon him be peace). The Messenger of Allah says about the seven categories of people to whom Allah will grant His shade on the Day when there is not shade but His: And a man who is enticed by a woman with

امع هح اي ز جة اللز ز عاية ص حة

اههع د مت ا امع ويدنع يووف صيا

ال الة السالم صوا ان رأ عن ربا

ليي يهع كمع ح ااية ال مة.) لوا ح الصغة

امد ع لوجود اي لوجود ر دا

عن ربا اي مدا ليي يهع اي لوجود

نور مدا ح صفا ال ف امد ت

ن اليي يهع صي يدورا ا ح وو ا ح

ح ع السو ع اي مج د اليي يهع

ي ي يهع اي ي زج ع ظيع صيا

د أه العشر من ال الة السالم

و ح الفع ة مج د وليع يت الو

لك اي تهيت، لك ي ي يهع ع ال ملع

ن ملنت ديل روو صلر

صيا وصي يدجلر ل ع ا حع ح ذا

ف ال فوي ال ف يقو ح السفلة اسو

الذين يظصيي ظصا يوم ا ظ اا

ظصا. ) رج د دا ام أة ا، م

جمع قع ا اخع (.


166

beauty and status, to who he replies: Verily, I fear Allah’.

Our Honourable Yusuf and his Brothers واخوته السالم عليه يوسف سيدنا

On the subject of his story with his brothers, there is nothing that we should consider there. Al-Qadi Ìyad has stated, ‘They did not become Prophets and therefore, we should not speak about their deeds in that way. The aim of the Qur’an mentioning the brothers and their offspring together with the Prophets, is to point out those who were honoured with the Prophethood from amongst the children of these tribes, like Yusuf and other Prophets.

امع دا صيا السالم مت اخو ا صيس

يهع بر امع اخو ا قع القعض

عشرو لي ثبت نفوتهي يعض ر ما ال

تت يصزم ال الم لر ا لعليي, امع ك

ااوفعا ح الق آن مت ك اانبيع

) السفط و لد الولد( اس اد يهي من

اك م عل فوة من ا ع ااوفعا كيووف

غيره من اانبيع ..

There is another view that states that the brothers of Yusuf (Upon him be peace) are Auliya (beloved men of Allah), from the viewpoint that they are protected, and may commit minor sins but do not indulge in major sins. Allah knows best.

ح و اخ ان اخوة يووف صيا

السالم ا ليع لر ا دفعر ان اا ليع

ال غع محفوظون د ح منهي

د ن ار كعب لص فع العشر ا صي.

The Flawlessness of our Honourable Shuàyb

عصمة سيدنا شعيب 4.5.3.5


On the topic of the blindness of Prophet Shuàyb (Upon him be peace), not a single Prophet was blind, and it is not authentic that Prophet Shuàyb (Upon him be peace) was blind. Our Honourable Shuàyb (Upon him be peace) was the one who nurtured our Honourable Musa

مع رد ح ويدنع شلي صيا

نا لي يلي نب ط السالم من اللات ع

لي يثبت ان شليفع صيا السالم اعن

ا ويدنع شلي صيا السالم

اش لر بية ويدنع موس ت صيا

ال الة السالم و ال ب اسل وم

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and Prophet Shuàyb (Upon him be peace) is a Prophet emancipated, who Allah sent to two villages of people. They were the inhabitants of Madyan and the inhabitants of the wood in Jordan, since Allah had sent him to the people of Jordan after Madyan was destroyed, and the people of the wood disobeyed him. Thus, Allah destroyed those who rejected the message. Prophet Shuàyb (Upon him be peace) passed away and he is buried in the Valley of Shuàyb.

اروصا اشر ومين ي ا مدين

اصحعب ااي ة ح ااردن ا دمع

ص ت مدين اروصا العشر اشر ا

صيع ي اصحعب ااي ة ااردن ل عه ا

دم العشر الل عة ي و ح صيا

السالم د ن ح ادي شلي .

Part 6: The Flawlessness of our Honourable Musa

سيدنا موسى عليه عصمة 4.5.3.6

السالم

The Killing Incident On the topic of our Honourable Musa with the person whom he pushed and killed, Allah has stated that the victim was an enemy to him, in the verse, ‘The

man from his clan asked him for help

against the man from his enemy’. The

pronoun refers to Prophet Musa (Upon him be peace), meaning that the man was an enemy to the religion of Musa (Upon him be peace), and fighting an enemy of the religion is specifically compulsory if that enemy wants to commit a transgression against it. Another verse says, ‘So whosoever transgresses against you, then do so against that person in the same manner that he did against you’. Imam Ibn Kathir says in his narration of the life of Musa

حادثة القتل

امع خبر ويدنع موس ت صيا ال الة

السالم مت ديصا الذي كزه قد ن

العشر لر ان القدي من د ه لقو

عودغع ا الذي من شليدا العشر و

( علضمير الذي ح لر الذين من د ه

د ه ع د اشر ويدنع موس ت صيا ال الة

السالم اي د الدين قدع د

وصع ا ا اراد اا ددا الدين اج خ

عن ااية ال مة قو ) من ا دد

صي ي ع دد صيا مث مع ا دد

ع اامعم ا ن كثير ح ة صي ي(

موس ت صيا السالم لك القدي و ع

د دعدةو كزه ل ع اعنت ملا قدصا

اعن لك القفط اع ا عهلل اللظيي لي

علكصية انمع ي د موس ت صيا السالم دصا

اراد زج ه رد ا..


168

(Upon him be peace), ‘The person who was killed: Qatadah said: “He pushed the man with a stick that he had and killed him. That Coptic was a disbeliever in Allah the Great, and Musa (Upon him be peace) intended not to kill him but merely to instil fear in him and to punish him’. Thus, oh my brother, the intention of Musa was to help the Israeli man who was a follower of him, and who the other man overpowered. Musa pushed the strong enemy with the intention to separate him from the other, and he ended up killing him unintentionally.

ع ا اخح اسلمن انمع اعن ده صيا

ال الة السالم اغع ة اسصيو ااو ا يلح

الذي و من ا فع ا وكز اللد القع

لا نية د لا من اودوشر صيا عد

مو ا ح غير مد.

Regarding his words (Upon him be peace, ‘This is from the act of Shaytan’ in the verse, ‘And he killed him, and said: “This

is from the act of Shaytan”, it is just a

form of good conduct from him that he ascribed the act of killing a person as being dear to Shaytan.

امع ولا صيا السالمو ذا من م

قض ت يطعن ح ولا العشرو )ال

( مع و صيا ع ذا من م ال يطعن

اا سن ادب م ا صيا ال الة السالم

نسفة الفل املحفوب اشر ال يطعن

الذي و د ال فس..

Shaytan did not like this except to confuse Musa (Upon him be peace), but Shaytan made a mistake and was disappointed. He wanted to make Musa (Upon him be peace) to commit a sin. The words of Musa ‘Oh my Lord,

Verily I wronged myself so please forgive

me’, only demonstrated the habit of the

fear that the Prophets and Messengers

لي يحفا ال يطعن اا لدو ما و مع

اخطت يا خعب يا ظ ا اا و

اايقع علكصيي صيا ال الة السالم ح

مل ية,

ر ا امع ولا صيا ال الة السالم )

( انمع ج لر ظصمت نفس عغف شح

و من خو اانبيع ال و صيهي استل

ال الة السالم من العشر خو يفة

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have for Allah Most High. Their fear was out of awe and esteem, even if they knew that Allah would not hold them accountable for that. The forgiveness that the Prophets (Upon them be peace) and their fear is therefore, interpreted in this way.

الظيي ان صموا دم ملاخذة اسوشر

العشر لر ذا يحم اودغفعر اانبيع

صيهي السالم خو يي..

Ibn Juraij has explained the verse, ‘Oh my Lord, verily I have wronged myself, so please forgive me’, to mean that Prophet Musa (Upon him be peace) only said that because it is not befitting for a Prophet to kill anyone unless Allah commands him to do so. Al-Naqqash said, ‘Musa (Upon him be peace) did not kill the man deliberately and intentionally, but only pushed him in order to restrain his power over the other’.

ح و ا ن ج ج ح فسير ااية

( ر ا ظصمت نفس عغف شحال مة )

ع لك من اج انا ا ينفغح ل ب ان

ع ال قعش لي يقدصا يقد تت يلم

ن مد م دا لصقد انمع كزه كزة

يهع د ت ظصما صيا ال الة السالم. ي د

Our Honorable Musa and the Magicians

سيدنا موسى عليه الصالة والسالم ب

ووالسحرة

The words of Allah Most High regarding our Honorable Musa and the magicians, ‘And Musa found fear

overcoming his heart’, only imply that his

fear was for Allah’s sake and out of contempt against the magicians that they challenged Allah’s Oneness. He feared that his miracle would not be clear to those present because of the magicians’ strange magic. Another narration states that he feared for the people, lest they have to endure tribulation from the magic and plots of the magicians before

امع و العشر ح ويدنع موس ت

صيا ال الة السالم مت السح ة

( و ا ع جس ح نفسا خيفة موس ت)

صيا ال الة السالم انمع اعن اج

العشر غير ا لر و يده ا خع اا

دضح للحع ن متجز ا مت دح ي

ر اية انا خع لر ال عسرق ح الخع

ان يفد وا سح ي يصيي ف ان يصق

مع يا يده عنا ا ص ت شيئع ف ان

يلم ع حر اليا ح السع ة ال ا ة

)ا ف انك انت اا لر( قع ا


170

he threw the stick in his hand. He certainly would not do anything until Allah had commanded him. Allah thus inspired him at that moment, ‘Do not fear. Surely, you will overcome them’. Some scholars have said that he heard Jibril (Upon him be peace) saying to the magicians when they threw their topes and sticks, ‘Throw them down, oh men of Allah’. Therefore, Musa (Upon him be peace) feared from his words, ‘Oh men of Allah’, that it was an indication that their magic will overcome in front of the people who were present. The people would hence, go astray. But, he knew that all the magicians who took part in the magic, had accepted Islam after they witnessed the miracle of Musa .

ااشعرة ح ذا انا ومت جبري صيا

السالم يقو لصسح ة د القعئهي

ا ليع ( فعليي يهي )القوا يع

ع من ولا ليي يع ا ليع ان

يكون لك المة لظيور دح ي الخعرق

للحع ن يدمعد ا لر الضال صمع

عنا د اوصي جميت السح ة الذين

اشتراوا ح السح سع رأ ا متجزة ويدنع

موس ت صيا ال الة السالم.

Part 7: The Flawlessness of Dawud

نا داوود عليه يدعصمة س 4.5.3.7

السالم

Al-Qadi Ìyad says in his book, “Al-Shifa Fi Huquq Al-Mustafa (Upon him be peace and salutations)”:

ع القعض يعض ح كدع ا ال فع ح

قوق اس طفى صلر صيا وصي

It is not permissible for us to consider what the priests of the People of the Book wrote; they replaced and changed the texts. Some scholars of Exegesis have conveyed the same; but Allah the Most Blessed and Great have not mentioned anything of the like, nor is it grounded in any authentic Hadith. Allah Most High’s words are, ‘And Dawud thought that we

trialed him, so he sought forgiveness

ا يجوز ان يصدفت اشر مع وط ه

ااخفعر ون من ا ال دعب الذين دلوا

غير ا نقصا ل اسفس ن لي ي

فعرك العشر لر ش من لك ا

رد ح ديثة صحي الذي ن

د عه ظن دا د انمع العشر صيا ولا و )

عودغف ربا خ راكلع انعب غف نع لا

(. لك ان لا دنع لزلفى سن مآب

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from his Lord, and fell bowing in

submission to his Lord. We thus forgave

that act on his part, and indeed, for him

there is close proximity and a good

station with Us’.

Al-Samarqandi stated that the mistake that Prophet Dawud asked forgiveness from, was his words to one of the two people who were disputing, ‘He has surely, wronged you’. The man wronged the other just by his dispute, and the words of Allah imply that Allah tested Dawud . We may verify this by the fact that those who jumped down from the wall of his house were only some noble angels, whom Allah the Most Blessed had sent to Dawud in order for him to prepare for his succession as ruler and judge amongst the people. This is why we see that Allah Most High, addressed Dawud in the next verse by saying, ‘Oh

Dawud, verily, We have made you a

vicegerent on the earth, so pass

judgment amongst people with the

truth’.

Moreover, the description of Allah of Dawud as “oft-repentive” [awab] in the verse, ‘And mention Our servant Dawud,

who was the vicegerent over the people.

He was oft-repentive to Allah’, conveys

that he used to recite abundant praises of Allah and obey Him. This concept is confirmed when Allah commended the mountains using the same words he described Dawud that is “awab”. The

د كى السم دي ان نفا الذي

اودغف م ا و ولا ا د الخ مينو

لقد ظصمك, ظصما مج د و خ ما

انمع ولا د عه اي اخدبرنعه, حقي

صيا من املح اب من لك ان الذي فط

ووره مع ي اا مال ة ك ام اروصيي

فعرك العشر لدا د صيا السالم ا يتهيت

للخال ة القضع ين ال عس لذلك ن

ان العشر خعطفا صيا السالم ح

يع دا د انع اايع، الت لد ع قولاو )

جلص عك خصيفة ح اارض ع ي ين

( ال عس علح

ا ك امع ملنت ا اب ح ولا العشر )

( اي كثير فدنع دا د ا اايدي انا ا اب

يع جفع ا التسبي الطع ة كمع ع )

( اي وفحح.ملا


172

Most High commanded ‘Oh mountains, make praises with him’, i.e. praise Allah with him. Henceforth, many false tales and opinions were expressed about the life of Dawud’s which suggest defects in the trustworthiness of this noble Prophet and his steadfastness. These statements are nothing more than fabricated Jewish narrations, which we do not accept, except what is in agreement of Islam. We strongly condemn them, because the Jews claim that it is permissible to accuse the Prophets of indulging in major sins. We may substantiate this, oh my believing brother, that Dawud asked Allah to forgive him because of his judgment amongst the two parties who were disputing, as he had only listened to the one but not to the other. There is a Juristic rule that says, ‘Evidence should be submitted by claimant, and an oath should be taken by the one who denies the claim’. It was said say that Dawud continued asking forgiveness from Allah for forty days, prostrating and crying, until the plants started to grow from his blessed tears. Allah thus, forgave him in a way that is concurrent with his spiritual station. They have also said that he was young when he took the mantle of succession and this event was a way to train him so that he could hold onto

د ي ح ة دا د صيا السالم

ال ثير من اارا الق الكع ة الت

قدح ح امعنة ذا ال ب ال ي

اودقعمدا مع هح اا او ا يصيع،

نعخذ منهع اا مع ا ال مغ ة ا

و اانبيع ح اا ن ده لدجو ز اليهود

ان -اخح اسلمن –ال فع الدحقي

اام الذي اودغف دا د صيا السالم

ربا سبفا ع الح ي ين الخ مين انا

د ومت من ط ا د لي يسمت من

ااخ القع دة الفقيية قو الفي ة لر

ي انا من ادعر ا ليمين لر من ان

صيا السالم ق يسدغف ربا ج ز

ار لين يومع وعجدا يفك تت نبت

الل من دمو ا ال فة غف

العشر لا مغف ة ح مقعما قع ان و ا

ت خال دا اعن صغيرا اعنت ذه

الحعد ة در فع لا صيا السالم سزا لة ام

فعد.القضع الف ين الل

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the judgment and the settling of disputes amongst the people. Sheikh Àbd Al-Wahhab Al-Najjar says in his book, “Qisas Al-Ambiya”: Dawud divided his time as follows: One day for worshipping Allah, one day for judging between the people, one day for admonishing and one day specifically for himself. The angels appeared to him in the form of human beings when they jumped over the wall on a day of seclusion. There were guards standing at the door who would not allow anyone to enter. Dawud got a shock and the angels said to him: “Do not fear, we are two men, each one of use has retaliated against the other. So, do pass judgment between us truthfully, and treat us not with injustice”, i.e. do not hasten to pass judgment and guide us to the correct path. This is what justice is. “This is my brother”, (in our faith and companionship), “He has 66 ewes and I have one ewe. He told me: “Give it to me”, and he overpowered me in speech”. In other words, his argument over me was greater. Dawud replied: “He has

certainly, wronged you by asking for your

ewe to add to his ewes”, disgusted by

him wanting to mix the ewes and at his greed. “There are many of those who mix their animals, who retaliate against one another, except those who believe and practice righteous deeds, who are only a small number”, i.e. those who have these

قو ال يخ فد الو عب ال جعر ح

بيع و ان دا د صيا نكدع ا اا

ع ا يومع لصلفعدة ومع أالسالم جز ا

لصقضع ومع لصو ظ ومع لخعصة

نفسا تسور صيا مال ة ح صورة

ال عس ح يوم الخصوة اا دجعب,

الح س لر الفعب ا يتراون من يدخ

صيا فز منهي قعلوا لا ا ف نحن

غر لض ع لر ل ع ي رجالن )

( اي ا ج ح ع علح ا ا طط ين

الح ي ا دنع اشر ووا ال اا, و

اللد ان ذا اخح ) ح الدين الصحفة(

لا است اسلون تجة شح تجة ا دة,

هح اانثت ح الضتن, قع اكفص يهع اي

مص يهع ز ح الخطعب, اي غصفن ح

الحجة عجعب دا د صيا السالم ع ال

( ك سلالك تجدك اشر لعجالقد ظصم)

م ا ل خصيطا مبج ع طملا ) ان

كثيرا من الخصطع ليفغح لضيي لر

ل اا الذين آم وا مصوا ال علحع،

ي مع ي( اي صي جود ي اعنا

يدتج لقصتهي ) ظن دا د انمع د عه

راكلع انعب( اودغف ربا لح ما

با انعب اشر ينهمع خ راكلع مسفحع ل

العشر علدوبة لل دا د صيا

السالم رأ انا او علح ي ف ولا

اسدعح صيا صي انا اخطت ذلك و

) عودغف ربا خ راكلع انعب( ذه


174

qualities are rare to find. It is like he is amazed at their small number. “And Dawud thought that We had tested him, and so asked his Lord to forgive him, and he fell into bowing and repented”. He asked Allah to forgive him for his judgment between them, he fell into bowing out of praising Allah, and he turned unto Allah in repentance. Perhaps, Dawud had noticed that he hastened to pass judgment before listening to the word of the other one, and he realized his mistake in that: “And so asked his Lord to forgive him, and he fell into bowing and repented”. This repentance is not a sign that he refrained from sins and errors, but it is an indication of his humility in front of Allah and his dependence on Him.

اانع ة ليس من عب ال جو ن اسلعص

الزا، ل نهع من في الدذل هلل

ال جو اليا.

Our Honorable Dawud and the Leader of his Army, Uriya:

داوود عليه السالم وقائده اوريا سيدنا

Regarding the tale of Dawud (Upon him be peace) and the leader of the army, Uriya, which says that he sent him to fight so that he could be killed, and then Dawud (Upon him be peace) would marry wife, there is no sound narration about this. One should not assume that a Prophet would kill a Muslim. The story about this relates that the two people who disputed in front of Dawud (Upon him be peace), were disputing about the produce of the sheep. This is according to the outer meaning of the verse, ‘Verily,

ع ده امع ا دا د صيا السالم

ا ر ع من انا اروصا اشر الجيعد ليقدصا

تز إ ز جدا صيس يا خبر يثبت ا

يظن ب محفة د مسصي ح لك ي

ان الخ مين الذين اخد مع اليا صيا

السالم انمع و ح ندعإ غ ي لر ظع

ان ذا اخح لا است اسلون تجة ااية )

يهع اكفصاشر ولا ) ( شح تجة ا دة

( ا شك ان ح كد ز ح الخطعب

صيط ن او ا ي ح ذه الق ة

. ظيي ا يصي ان يصدفت اليا

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this is my brother, who has 99 ewes while I have one ewe”, until, “So hand it over to me, and he overpowered me in speech”. There is no doubt that there are many muddles in the books of the Jews concerning this event, which one should not consider. Our Honorable Àli (May Allah honor his face) said “Whoever speaks about what these storytellers have claimed about Dawud I will lash him with two punishments for the great sin he committed in violating the sanctity of a personality whose status Allah raised”.

د ع ويدنع لح ك م جياو من

دغ مع ع لا الق عصون من ام

دا د صيا ال الة السالم وعجصده

ر ت دين سع ار من دك مة من

.. دره

The fact that the subject matter is about sheep, rather than women, is verified by the verse, ‘many of those who mix people’s sheep [shepherds], transgress against one another’. This mixing can only occur in sheep, and it does not concern women. Al-Qadi Al-Baydawi said in his comments on this event:

لكد اون ال لعإ غ مع ولا العشر ) ان

كثيرا من الخصطع ليفغح لضيي لر

ل ( ا يكون الخصط اا عل لعإ ا

الغ ي ليس علنسع قو القعض

الفيضع ي ملصقع لر ذه الق ةو

The tales that state that Dawud (Upon him be peace) sent his leader, Uriya, repeatedly to war, and ordered him to be at the forefront, until he was killed, and then Dawud (Upon him be peace) married his wife, are lies and fabrications. For this reason, Imam Àli stated, ‘Whoever speaks about the event of Dawud (Upon him be peace) based on the narrations of the story-teller, I will lash him 091 times”.

)مع ي من انا صيا السالم ارو ع ده

ا ر ع م ارا اشر الح ب ام ان يدقدم تت

ا, كذب د تز إ صيا السالم ز جد

ا ترا لذلك ع اامعم لح ر وان

صياو من دغ حديل دا د صيا

السالم لر مع ي ا الق عص جصد ا

مع ة ودين.


176

As regards his seeking of forgiveness

, his crying and his humility, this is a habit of the Noble Messengers , who in their spiritual state, hold Allah the Blessed and Great, in high reverence. This is also due to their fear and awe of Him, in accordance with their gnosis of Him (Great is His Command). Dawud (Upon him be peace) used to say in his supplications, ‘Oh Allah; bless me with two eyes that profusely flow with tears, which will heal the heart with its tears, out of humble fear for You, before the tears become blood and the molar teeth become embers’.

امع اودغفعره صيا ال الة السعلي

بكع ه ض ا جعر لر اسليود من

ال ام صيهي ا ض ال الة ع ال و

ا ي التسصيي ح اجالليي اسوشر ال ي

فعرك العشر خو يي م ا يفتهي لر

در مل تهي ا ج شعنا كمع اعن صيا

ا ض ال الة ا ي التسصيي يقو ح

د ع او )الصيي ارزن ي ين طعلدين

ا فيعن القص ذر الدمو من

مو دمع خ يدك ف ان كون الد

اا اس جم ا.

Part 8: The Flawlessness of our Honourable Suleiman

دنا سليمان عصمة سي 4.5.3.8


God Most High declared in the Quran that ‘We have tested Suleiman and

thrown a body into his domain, and then

he repented’. This refers to the fact that

Allah tested him by giving him a defective child, following Suleiman’s affirmation that he will sleep with a hundred of his wives, or ninety nine, and each one of them will give birth to a knight who will fight in the path of Allah, without attaching that confirmation to the will of God by saying ‘Insha’a Allah’ (if Allah wills).

ولقد فتنا امع و فعرك العشر )

سليمان والقينا على كرسيه جسدا ثم

( مل عه ا دصي عه وادة ش اسعن اناب

نع الخصقة ين س ان يقو ان

لد ولا ا طو ن الصيصة لر شع

مع ة ام أة, ا است اسلين كصين يع ين

فعرس يجع د ح وبي .

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That was not a punishment but an advice from Allah the Most Blessed and Great to His Prophets (Upon them be peace) and His special servants. Allah was informing them of what to do in the future and He honored them by taking care of their training Himself, and did not leave them to anyone, of the standard causes. He appointed that body on his throne in order to complete the test, by showing him with his own eyes what Allah Most High, had advised him about.

ليس لك قوبة نفيهع من اسوشر

اللظيي فعرك العشر انبيع ا صيهي

السالم خعصدا لر كمع الدح ز ح

اسسدقف ش يي ج ز عن وشر

ر ع تهي فسا لي يكصيي اشر غيره من

ااوفعب اللعدية القى لك ال لر

ل مع اا دفعر ة مع نبها ا ك ويا

اسوشر اللظيي يعنع.

There is an authentic narration, which states that Suleiman did not say “Insha’a Allah”, so that Allah could fulfil His decree.

د ر ح الخبر الصحي انا صيا

السالم س ان يقو ان شع العشر

لك لي فذ م اد العشر.

Further, the tales about Suleiman and his horses, and what the false Jewish narrations have forged, stating that he amused himself with the horses and neglected the Àsr prayer; are false and unacceptable. The noble verse in the Book of Allah the Most Blessed and Great, is the word of Allah on the tongue of His Prophet Suleiman , ‘He said: “I

have loved the horses instead of the

remembrance of my Lord, until the

horses had gone. Bring them back to

me. Then he began to pass his hands

over their legs and their necks”. The

Exegesis of these verses state that the horses were presented to Suleiman because he was searching for them. Then he exclaimed how much he loved the

امع مع ي ح قا صيا السالم ح دا

مت الخيو مع ا تر ا ااو ا يصيع،

الكع ة صيا من انا الدهت علخي ن

صالة الل يذا و عط غيرم

قفو عن ااية ال مة ح كدعب م

لسعن فعرك العشر و ولا العشر لر

قال اني فنبيا وصيمعن صيا السالم )

احببت حب الخير عن ذكر ربي حتى

توارت بالحجاب ردوها علي فطفق

( ي ح مسحا بالسوق واالعناق

فسير ع انا صيا ال الة السالم

ت صيا الخيو لدفقد ع ي ص ح

صيا السالم محفدا ليع مس ا يهع

اللدة انطالع من ع دة املحع ظة لر

الح بية فقد ع ع دفعر ع اداة القوة


178

horses, and that he would keep them. This he did against the general rule of looking after the horses so that they may be used for war purposes, and he scrutinized them, considering the horses to be a tool of power and victory against the enemies. The word “Khayr” here implies the horses, ‘Instead of the remembrance of my Lord’, i.e. because of the way my Lord mentioned the horses, ‘Until it had gone away’, i.e. until the horses could not be seen anymore, ‘Bring them back to me’, i.e. bring back those horses so that I can see them. This does not imply that the suns was to be brought back so that Suleiman could perform the Àsr prayer, as the false Jewish narrations have claimed. How is it that the sun can return because of a deed of a creature? Another view states that he asked for the horses to be brought back so that he could sacrifice them, because they distracted him from the Àsr prayer. This we find in the verse, ‘And he passed his hands over their legs and their necks’. We forcefully reject this claim, as how is it possible for a Prophet of deep intelligence to order that the war horses should be killed, when he used them to conquer lands in remote parts of the earth?

ااند عر لر اا دا اصمة الخير ي ع

ح ااية ال مة النت الخي ) ن ك

ر ( اي لذك ر ليع ) تت وار،

علحجعب( اي تت غع ت صك الخيو

ن نعظ ه )رد ع لح( اي رد ا صك

الخيو لح عنية ارا ع ليس اسق ود

ك ا عدة ال مس لك ي لح الل ذل

كمع ز مدا ااخفعر ااو ا يصية الكع ة ا

كيف لص مس ان د فل املخصوق,

ي انا طص ارجع الخيو ليذ حيع

سب اليع ا ن صالة الل لك ح

ولا العشرو ) طف مسحع علسوق

اا عق( ذا و م د د ا كيف ب

دة الح ب و وصيي اللق عم قد

الذي ص يهع ح دو ع ا اشر اعص

اارض..

The correct exegesis of this verse is that he started to rub his hands over the necks and legs of the horses, in order to

امع الدفسير الصحي ليذه ااية ال مة

انا ش يمسح م ر يده لر ا عق

يع در فع ليع سل ة صع بهع الجيعد وو

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train them to recognize their owner and to get make them used to him. There is no proof whatsoever that the horses were sacrificed, and this we take from the words of Allah the Most Blessed and Great, and His command of ablution, and wiping over the head, ‘And wipe over your heads’. The “Baa” is used in this verse to convey this meaning.

اا يعد صيا, اندفع دلي الذ ن اه ح

و و و فعرك العشر ام ه ل ع عل

ي اسسح لر ال أس الدم عسع صيا

) امسحو و ي( و ولا العشر

عود دمت الفع ي ع ملنت لر.

We may sum this up, oh my believing brother, by saying that Allah the Most Blessed and Great, did not make the kingdom that He granted Suleiman to be a cause of his misery and distraction from remembering his Creator. Furthermore, Allah did not cause that to prohibit him from the joys of the Hereafter, being a flawless Prophet.

خالصة القو اخح اسلمن ان فعرك

فا العشر مع جل لك اسصك الذي

لسصيمعن صيا ال الة السالم وبفع ح

اشقع ا اليع ا ن ك ربا معنا من

ليي ااخ ة و ال ب اسل وم....

This was only to elevate his status even further and to draw him closer to Allah the Most Blessed and Great. Beware, oh my believing brother, of listening to these ignorant scholars of exegesis and historians, who have indulged in major sins, with which a believer should not be pleased. You should use analogical deduction here [Al-Qiyas] in everything that appears to outwardly suggest a deficiency in any of the Prophets (Upon them be salutations and peace until the Day of Reckoning).

ل ا اعن ا ال لدرجع ا صيا ا ض

ال الة ا ي التسصيي بع من مواه

فعرك العشر ايعك يع اخح اسلمن ان

غح سع يذك ه ع جيصة اسفس ن

ا ي ض ت ان اسلرخين من اللظع ي الت

س لر ذا ا مع يصدفت اليهع ملمن,

ي د اليك من الظوا الت و ي نق ع ح

نب من انبيع ال ام صلر

صيهي اجملين وصي اسصيمع كثيرا اشر يوم

الدين.


180

Part 9: The Flawlessness of Prophet Yunus

سيدنا يونس عليه عصمة 4.5.3.9

السالم

For Yunus there is no text that suggests he committed a sin. The Quran refers to the event when ‘he ran away to

the laden ship’, and when ‘he left in a

state of anger’. This means that he ran away from his people and angrily left them; he was not in anger with Allah the Most Blessed and Great, as the false Jewish narrations have claimed. He was angry that his advice to his people in order to guide them and make them live correctly, was returned by their desire to kill him. Furthermore, abandoning the disbelievers and casting them aside are amongst the noblest forms of obedience to Allah Most High, even if anyone else did so but Yunus .

س صيا ال الة امع ة ويدنع يو

السالم صيس يهع ن لر ن انمع

اذ ابق الى يهع و فعرك العشر )

ولا الفلك املشحون العشر )ا (

مغع فع( اي ب من وما صيا السالم

مغع فع ليي ليس مغع فع ل با

فعرك العشر كمع ا تر ا صيا

ااو ا يصيع، الكع ة, ملنت مغع فع اي

غضفون صيا ل صحيدا ليي عليداية

ال الح ي د ن الفدك ا ي ان مجعنفة

ا ال ف هج ان ا طعههي من اكبر

ع، هلل العشر لو صدر من غيره صيا الطع

ا ض ال الة ا ي التسصيي.

Allah the Most Blessed and Great only advised His Prophet Yunus in order to show him the correct etiquette, entailing that he is not a human being like them. He is a special servant chosen by Allah the Glorious, who He sent to guide His creation, and he would not achieve this except through the means of patience over their obstinacy and watching their misguidance. Prophet Yunus should therefore, not have acted in the way a common person would, but rather in the way a special personality would. This form of teaching him etiquette was to

ال ي اا انا فعرك العشر نفا نبيا

س صيا السالمة ذلك الدعدي انا يو

ليس كغيره من ال عس ح ذا انا خواص

ض ا اسفلوغ ليداية الخص من ده

ا يح اسق ود من دايتهي لر

الدمعم اا بره لر جفعئهي م ع دة

اللتهي ال يد اا عا ن الخعص

ا عا ن اللعم كغيره. ذلك الدعدي

ي ي لصمسدقف ا قوبة ن الصي

عب لصا صيا السالم كمع يلدقده

ل الجيصة بعطن لك الدعدي يد

س صيا السالم لر اا د ع اللز ي يو

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181

enlighten him and train him for the future, not a punishment for his act just as some ignorant people believe. The inner meaning of this teaching proves that Allah was determined in taking care of Yunus and in honoring him, by Allah the Great Himself nurturing him in a kind manner. Allah Most High, did not leave Yunus to his own self, nor to anyone of his creatures or servants.

الت ف لا دوشح اسوشر اللظيي لتر يدا

صطيف د يره لي يكصا ح لك ل فسا

ا ا د من خصقا ا فيده.

As for his words ‘There is none worthy

of worship but Thee. Glory is due to

Thee. Verily, I have been one of the

wrongdoers’, we may answer the query

regarding this in what we previously mentioned about Adam , ‘Our Lord, we have wronged ourselves’. Most definitely, the Prophets (Upon them be salutations and peace) stand in front of their Lord in humility and fear, based on understanding, and not for a sin that they indulged in. However, this is how they had esteem for the Most Absolute Truth, Blessed and Great He is.

ال اله اال انت مع ولا صيا السالم ) ا

( سبحانك اني كنت من الظاملين

علجواب ا مع وف ح و آدم صيا

ال الة السالم, )رب ع ظصم ع انفس ع( عن

اانبيع صيهي السالم يقفون دا مع ين

يدي ريهي مدذلصين خعشلين ا لذن

لصوه ل ا من عب الظيي ض ة

الح فعرك العشر

As for the verse, ‘And he thought that We

would not constrict him’, this implies

that his thinking was based on the conviction that Allah Most High will not constrict his way for leaving his people, because he did not intentionally commit a sin nor did he go against the command in any way. This is shown by the advice of Allah Most High here that Yunus believed that Allah will not

فظن ان لن نقدر امع و العشر )

الظن ي ع يفيد اليقين مل عه ( عليه

م ان لن يضي ال عيقن صيا الس

العشر صيا يمع لصا من الخ إ ن

وما انا صيا السالم لي يدلمد ح لك

مل ية ا د م علفة د لر لك

مع اخبر العشر ا ع من ظ ا انا ا

يضي صيا ان لك مسدصزم طلع


182

constrict him. A person who commits a sin fears the retribution of Allah Most High and His necessary punishment for the sinner, even if that person is the weakest of believers. How then is it not for the highest of believers who are the Messengers of Allah (Upon him be blessings and peace)?

السالم اسل ية ان للدم مق ده صيا

من د مل ية خع ضيي العشر

صيا عللذاب رة ان اعن ادى

اسلم ين يف ع ال ي و رو

ال ام صيهي ا ض ال الة ا ي

التسصيي.

Part 10: The Flawlessness of our Honourable Ayyub

سيدنا ايوب عليه عصمة 4.5.3.10

السالم

The tribulation of Prophet Ayyub that he had in his skin and bones, was not a cause of people staying away from him. The famous tales about his life, which suggest that people avoided him, are all false. Prophet Ayyub asked Allah Most High, for help, as in the verse, ‘Verily,

harm has afflicted me, and You are the

Most Merciful’. Allah Most High, then

ordered him to strike the earth with his legs and to recite Allah’s name, Most Blessed and Great He is. As a result, the water gushed forth from under his feet, and he bathed himself. Allah Most High, cured him outwardly and inwardly, and perfected His blessings over him…

مع اعن سيدنع ايوب صيا السالم من

الفال عنمع اعن ين الجصد اللظي صي

ي ن م ف ا مع اشته ح الق ة من

صيا الحكعيع، اس ف ة ه عطصة يو

ال الة السالم دمع اودغعغ عهلل ح

ا مسن الض انت ار ي ولا العشر )

( ام ه العشر عن يض ب ال ا مين

اارض جصيا ذك فعرك العشر

فت اسع من حت دميا عغتس

فعه العشر ظع ا بعط ع مي صيا

لمدا عن انز صيا )رج ج اد( من

عغ عه..

We have just mentioned, oh my believing brother, that Prophets, peace be upon them, may not have any repelling defects or sicknesses that cause people to avoid them. This is certainly, not appropriate for the station of

ال يجوز نحن اخح اسلمن د اوصف ع انا

في حق االنبياء العيوب واالمرا

ا صي ح مقعم ال فوة املنفرة للخلق

الد وة اشر العشر, ا مع ال

عانبيع ال ام صيهي السالم من ار كعب

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Prophethood and Propagation to the path of Allah Most High. What's more, every tale that has been attached to the Prophets (Upon them be salutations and peace), suggesting that they committed sins and that they had repulsive diseases, are nothing more than fabrications of the Jews and their false accounts.

لصمع ص جود اام اض اس ف ة يهي

انمع لك من ااع ي اليهود ا ترا اتهي

الفعطصة(.

Part 11: The Flawlessness of our Most Honourable Muhammad

عليه محمدعصمة سيدنا 4.5.3.11

افضل الصالة واتم

التسليم

On the subject of the event of our Honorable and Prophet, Muhammad with his servant Zaid and Zaynab (May Allah be pleased with both of them), nothing is authentic concerning it except the verses in the Qur’an. Allah the Most Blessed and Great, mentions that He married Zaynab to our Prophet after Zaid divorced her. In that way, Allah allowed marriage with a woman who was married to an adopted son, and these women do not fall in the category of the unlawfulness of the wives of one’s own children and as we find in foster care. Allah the Most Glorious thus stated, ‘And

when Zaid divorced her, We married her

to you so that there may be no shame

on the believers through the wives of

their adopted sons, after they have

divorced these wives’. Allah Most High,

also inspired to His Prophet before Zaid divorced her that Allah wanted to make him to get married to Zaynab. Zaid

امع ة ويدنع موانع نفي ع محمد

صلر صيا وصي مت ز د مواه

ر وان صيا ز ن رض نهع

فعرك ال يصح يا اا مع ك ه موانع

العشر ح كدع ا اللز ز من اونا العشر ز إ

نفي ع صيا ال الة السالم ز ن لد

اق ز د ليع ذلك ا ع ة ز ج

ال ااد يع اههن ا يلحقن ح

الدح ي حال ا ع النس ال ع ة

فلما قضى زيد منها قع ج من ع )

وطرا زوجناكها لكي ال يكون على

نين حرج في ازواج ادعيائهم اذا املؤم

د ا حر العشر اشر قضوا منهن وطرا )

نفي ع محمد صيا السالم مع اراده من

ام ز ج ز ن لا ف ان يطصقيع ز د

صمع القى ح ص ز د ايع م ت

من الدمدت يهع سع ب ا ان مة اموتهع

لجميت اسسصمين يفة يهع من ويد

دم اش خص اجملين جع لد ا

ي كو لص ب صلر صيا وصي العظميع


184

found in his heart that he wanted to divorce her, as he could find no solace with her. This was not long before she married the Prophet and became of the Mothers of the believers, and thus drew very attached to the Master of the offspring of Adam and the Noblest of the creation . This was when Zaid went and complained to the Prophet about the difficulty that he found with her, because of her lineage and the honor of her people. He told the Prophet that he would like to divorce her, and the Prophet ordered him to keep her and to be conscious of Allah regarding her rights, based on the instruction that the command of Allah Most High, outwardly conveyed. The Prophet concealed from Zaid and others what was in his purified and sound heart of the revelation of Allah Most High, telling him that Zaid would divorce her and she would marry him after Zaid . This was out of modesty that he did not disclose that while Zaynab was married to Zaid (May Allah be pleased with both of them), and also because that was something he knew and Allah Most High, had not ordered him to explain it to the people at that particular time.

صيا نسبهع ش وميع انا ي د

ايع عم ه صيا السالم عمسعكيع

قو ح شتههع مال علظع الذي

ام ان يح ي ا اخفى صيا السالم ن

ز د ن غيره مع ح نفسا الطع ة

يع اسطي ة من حح لا عن ز د يفعر

هح ز جة لا من لده يع م ا صيا

السالم ان يظي لك ز ن ح مة

ز د ر وان صيا ان لك ايضع من

اللصي الذي لي يلم عظيعره لص عس ح

ت . لك الو

After Zaid divorced her and Allah the Most Blessed and Great, make her get married to the Prophet he accepted this matter and was happy. He then

يع ز د رض ا ز جيع صمع عر

ك العشر م ا صيا السالم ف اسوشر فعر

انقعد دخ صيهع ال ا ن ا ملام ة

مفعلغة م ا صيا السالم ح اظيعر ال ض ت

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consummated the marriage without needing to ask permission, and without asking for any counsel to express his contentment for what Allah the Most Blessed and High, gave him. This caused him not to glorify Allah the Most Blessed and High, and to be modest in front of Him. He was worried about what the people would say, and modest in front of Zaid and others. His attributes in this matter, were just like Allah Most High, describes his brothers amongst the Prophets (May Allah send salutations and peace upon him and them all) in the verse, ‘Those who convey the message

of Allah and only fear Him, and do not

fear anyone other than Allah. Sufficient

is Allah as a Reckoner’. At that point, the

Prophet divulged the revelation of Allah Most High, concerning the issue of Zaid and Zaynab, and he did not fear anyone other than Allah.

لطية اسوشر فعرك العشر اسعه

الدلظيي لجعن اسوشر فعرك العشر

الحيع م ا االدفع، اشر مقعلة ال عس

الحيع من ز د صيا ال وان غيره

مع صف العشر ا ا ف ح لك

اخوانا من اس وصين صيا صيهي ا ض

ال الة ا ي التسصيي ح ولا ج ال

الذين يفصغون روعا، ونا ا )

( ي ون ا دا اا كفى عهلل سيفع

ينئذ عح صيا السالم مع ا حر

العشر اليا ح شعن ز د ز ن لي ي

.ا دا اا

This is how you should understand the verse, ‘And when you said to the one

upon whom Allah had conferred

blessings and upon whom you had

conferred blessings: “Keep your wife

and be conscious of Allah”. You were

concealing in your heart what Allah intended to reveal’. This means that: “You were concealing in your heart the revelation of Allah Most High to you, about the divorce of Zaid and Zaynab, and that Allah would make her get married to you afterwards”. This is what

من ذا الدق فيي ملنت ولا العشرو

ا قو لصذي الي صيا المت )

صيا امسك صيك ز جك ا

( اي ف ف ح نفسك مع مفديا

ة ح نفسك مع ا حر اليك ا من مفعر

ز د ليع ز جك ايع ع لده ذا و

الذي ا داه العشر اي اظي ه لد لك

ليس ملنت ااية كمع يلدقده ل

الجيصة ان الذي اخفعه ال ب صلر

صيا وصي ح نفسا و ال غف ح

ز ن مفحة اق ز د ليع ليتز جيع من


186

Allah had divulged afterwards. The verse does not imply, as some ignorant people believe, that the Prophet concealed his strong love for her and that he desired that Zaid should divorce her so that he could marry her. This kind of irrational understanding does not please anyone who has intelligence; only a stupid person that has no respect and poor character, and who is ignorant and has a feeble intellect, will perpetrate this. Allah belies that erroneous understanding, as He Most High showed in the same verse what the Prophet Peace be upon him had concealed in his heart. The only thing that Allah revealed immediately after that was the separation between Zaynab and Zaid, and the remarriage of Zaynab to the Prophet as a way to show people that the adopted children are not like blood children and that the ex-wives of adopted children are marriageable, contrary to those of blood children. God Most High did not reveal any love in the heart of His Prophet towards Zaynab or that he loved for her to get divorced and marry him. Zaynab was the cousin of the Prophet, peace be upon him. He knew her long time before; if he desired to marry her, as alleged, he would have married her before Zaid. He transcends above having any tendency to any of the worldly gains. He, peace upon him, was on a mission to guide people to Allah and convey the message. Normal Muslims

لده ذا الفيي ال كيك ا ي ض ت ا

فا اا غب س اادب ع ا ي

ااخالق دخيف اللق جع ذب

يما من ااية نفسيع ان العشر اخبر

انا يفدي مع اخفعه ال ب صيا ال الة

السالم ح نفسا لي يفد لد لك اا

ة ز د لز ن ز جيع من لده من مفعر

ال ب صيا ال الة السالم لئال يكون

د يعئهي لي يفد لص عس إ ح از اإ ا

وفحعنا ان ال ب صيا السالم اعن د

شغف ح ز ن انا اعن يح اق

عههع رض .ز د ليع ليتز جيع لده

نهع اعنت ا ة مدا اوصمت ف

و ين من ز اجيع ز د صيا ال وان

اعن صيا ال الة السالم يل يع ف

ع ز اجيع صو اعن لديا شغف حبهع كم

ز ي ال ايع، الكع ة لتز جيع ف ان

ي طبهع لز د رض ا ل ا صيا

السالم ا ظي اطي من ان يمي صفا

لصدلص ز ة الحيعة الدنيع ا غعلا عم

ال وعلة داية ال عس, ذه ااية

ال مة فسيع ذب ذا الفيي الس

لو عهلل م ا ا كيف ي غف صيا

م عم أة صعر، حوزة غيره و السال

الذي م ت ال ج اسسصي مج د ان ي ط

لر خطفا اخيا موانع فعرك العشر

ا مدن ينيك اشر مع مدل ع ا يقو لا )

ع صيا السالم .(از اجع منهي لو "

ك ت مد ذا من ال عس خصيال ا ذ، ا ع

خصيال ل ن صع ف ي خصي

ع صيا السالم "ال من معشح لصدنيع "

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would not do such a thing. How about the Prophet, peace be upon him. He is the one who made it illegal for one to propose for a woman that has been approached by someone else; he is the one whom Allah has instructed “do not

extend your eyes to what we have given

some of them for enjoyment”. The Holy

Prophet (Upon him is be blessings) announced, ‘If I had taken anyone as my closest friend, I would have taken Abu Bakr as my closest friend. However, your companion is the closest man of Al-Rahman’. He (Upon him be blessings) also stated, ‘What is the world worth to me? I am not in this world, but like a traveler who took shade under a tree, and then continued his journey and left the tree behind’.

مع انع الدنيع اا ك اك اودظ حت

"شج ة ي راح كيع

The words, ‘And you worry about the

people. Allah is more Worthy of your

fear’, contain no reprimand to him. They

are but a praise to him regarding his most exemplary character that is definitely perfect and flawless. The meaning here is only that he was modest on front of the people, so that he would not practice something that would make them feel hurt. Thereafter, Allah Most High ordered him (Upon him the best of peace and blessings) to let his fear and modesty of Allah overweigh his modesty for the people. This was the case of the Prophet (Upon him be peace and blessings) in this matter and other matters. He would not show concern for

ش ت ال عس ا امع ولا العشر )

( صيس يا د صيا انمع ان عه

و مدح لا صيا ال الة السالم علخص

الجمي الطفت الكعم هح الخ ية من

ال عس اي الحيع منهي ان يقع صيي مع

يسل ي ي ام ه وفحعنا ان ي زح

خ يدا الحيع م ا د ر د ام ه لر

الحيع من ال عس, ذا اعن صيا

ال الة السالم ح ذه القضية غير ع

ا يفعشح ش ا ا ض فعرك

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188

anything if he had to uphold the rights of Allah the Most Blessed, first139. Any description of the Prophet (Upon him be blessings and peace) that seems to contradict the excellent selection of Allah Most High, of him, in order to convey the message is considered as unbelief. All those who degrade him by speaking ill of his truthfulness (Upon him be blessings and peace), or his purity or his trustworthiness, or makes a joke about him, or undermines him or any of his authentic acts, has committed unbelief.

ان سفة اي ش ل وو صيا

ال الة السالم ممع يت ع مت

العشر لا لدفصيغ دي ا اشر اصطفع

فعده كف . ي ف ا من طلن ح

صدا صيا السالم ا فدا ا امعندا ا

اوتهزأ ا اود ف ا ا د من

ع ا الثع دة.

The words of Allah Most High, to our Prophet ‘So that Allah may forgive you whatever have expired of your errors and what is to come’, are also of this type. They mean that Allah will not punish you for the past, and what is yet to come will not harm you in any way. Here, Allah Most High is informing us that the Prophet is flawless, just as we have mentioned. Some scholars of Exegesis have said, ‘This refers to whatever took place before the responsibility of Prophethood and after it. The term “forgiveness” here implies innocence from any flaws’. They have also said that the community of the Prophet is referred to in this noble verse. The closest interpretation to the correct meaning is that this verse should be

يا ال الة من لك و العشر ل في ع ص

السالم )ليغف لك مع قدم من

نفك مع تخ ( مل عه ان مع قدم ا

يلعفك صيا مع عخ ا ي يفك ذا

اخفعر من العشر ل مدا سع قدم,

ع ل اسفس نو اس اد مع اعن ف

ال فوة لد ع اسغف ة ي ع الدبر ة من

ي اس اد يهذه اا ية امدا صيا الليوب,

السالم ا ب مع يدت ا ان كون ذه

ااية من عب ااخذ عاط ا لصدالة

لر اا عطة كقولاو أ، الق آن ا لا

اخ ه دحم اسغف ة ي ع ح ااية

ال مة لر اسغف ة الصغو ة هح الستر

كون ملنت ن الذي يدقدم من

الذن اوفع ا من ال يوة يا

اجس الخواط ديل ال فس اليو

139 An extract from page 37 of Al-Sanusiyyah Al-Sughra.

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understood under the circumstances, so that we realize that the meaning is not literally as such. A statement such as, ‘I read the Qur’an, from the beginning to the end’, would be an example of this. Therefore, we should interpret the forgiveness in this verse from the linguistic view, which means that the Prophet was shielded. This furthermore, conveys the meaning that he was shielded from committing sins in the past, for which vain desires, evil intentions and thoughts are a cause, and his inner self, anxiety and troubles. Additionally, what will later come are the traces of darkness covering his heart, that his heart will not ever be like stone, and that he will not find any hardship in carrying out good deeds, nor any other forms of worldly or Hereafter punishments. Allah the Honorable, thus informed him that He opened for His Prophet all the doors of endowments of consciousness and piety, the illuminating lights of close proximity and Gnosticism, perfect emancipation, sacred and high zeal. It was certainly through all this, which the Prophet attained deliverance from all sins and a shield, because the Creator Most Noble safeguarded him from all past traces and later traces of errors. The point made between the two cases of using the “Alif” and “Laam” for the error mentioned in the verse (“Thanb; Al-Thanb”), and

اليي اللز الذي يدعخ ا ا عره من

ال ان القسع ة الدثع ن الخير غير

لك من اللقوبع، الدنيو ة ااخ ة

عخبر اسوشر ال ي انا د ل في ع محمد

صلر صيا وصي من ا واب اسوا

ال بعنية اانوار الصدنية الل عنية

كعمصة اليمي القدوية اللصية الل ي ال

مع اودتص ا شت ة ا ن وتر

سبفا اسوشر ال ي ا ووا ا ن

لوا قا ن دة اللد ن ال ف

الذن عا الالم اشر ال فا عا ع ة

اليا صيا ال الة السالم جيعنو


190

adjoining it to him [“Thanbika”] has two connotations: Firstly: Allah Most High declared to him that the error that He saved the Prophet

from, was the possibility of him even thinking about that and accepting it, as is the norm of a human being. The, great blessing and act of kindness in this shield of flawlessness is clear to everyone.

عن ذا ا د معو ق ال لمة صيا

الذن الذي ي م ا و ن حس

اامكعن اللقلح القفو الب ي اللعدي

ح الل مة من لك مت القفو من اس ة

صيا الصطف اللظيي ممع ا ي فى.

Secondly: The second case may possibly refer that he was advised in a very mild way instead of openly, and in a way that is less apparent to people than any other way. This means that, ‘We safeguarded you from any sin that people will confuse and claim that you committed, and that they will regard as a sin that you indulged in, even if it would be good from anyone else. Comfort in obedience to Allah Most High and intending to do so, is indeed, an achievement that suits a person by him finding his desires in the gardens of eternity. Other forms of this are also appropriate for those servants of Allah, who He has veiled from errors, amongst the ascetics and those whose worship is intense. Moreover, if Allah Most High, safeguards an error like this from such a personality, and removed any traces this error for the past and the future, even if it is not a real error, but rather, perfection for the person who is protected. Thus, all sins that are in fact real sins, like the consumption of alcohol

الثع و يحدم ان يدكون اا ع ة لصد بيا

علخف لر الجلح بعادى لر اا لر اي

نع ك الذن الذي يدو ي صولا وتر

اليك يلدبر نفع علنسفة اليك ان اعن

س ة علنسفة اشر غيرك اعاس مثال

علطع ة الق د فلصيع ني مع يال ي

ال فس ح الج عن من اس تهيع، نحو

لك ممع و ا مقعم ا الحجعب

من الز عد اسدلفدين ا ا وتر م ا ذا

ووا قا لوا قا ان الذن اودلصصت

اعن ليس نفع قيقيع و كمع ح

اسل وم عج وع الذنوب الت

هح نوب قيقية ح اللعم الخعص

ك ب الخم الغيفة غير ع.

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and indulging in gossip, have this ruling for the ordinary and the extraordinary persons. The culmination of giving exegesis of the noble verse, oh my believing brother, is that Allah Most High addressed him on the level of his Prophethood, as the protection of Allah (of this kind) is only for His Prophets. This assessment is most complete in meaning, and this conversation is between him and his Creator, Most Blessed and Great He is, just like Allah Most High, said about Adam (Upon him be peace), ‘And Adam disobeyed his Lord and he deviated’. Additionally, regarding the verse, ‘And seek forgiveness for your error’, the scholars have said that the discourse is directed to the Prophet , but it refers to his community . It may also be possible that he was given that order so that he may be in a state of continuous undying worship, and as a way to increase his status. Allah thus, reminded him of His blessings in protecting him, by ordering him to perpetuate that always, and as an indication to him that Allah’s bounty upon him is undying. This is true without any obligation or merit. The point made in the case of adjoining the errors to him has been highlighted in Surah Al-Fath, and this connotation is more accurate. Allah knows best.

غعية القو اخح اسلمن ح فسير ذه

ااية ال مة ان خطعب العشر لا

صيا السالم ح م فة ال فوة ا مة

العشر ح مقعم ال فوة و اكم و

ذا الخطعب ي ا صيا السالم بين ربا

عشر ح فعرك العشر كمع ع ال

ويدنع آدم صيا السالم ) ص ت ادم ربا

( امع ولا العشرو ) اودغف غو

لذنفك( قي انا خطعب لا اس اد ا

امدا صيا ال الة السالم دحم ان

يكون ام ذلك لر وبي الدلفد

املح ز عدة ح ر ت الدرجع، ذكيرا

ل لمة الل مة طص د اميع اشعرة اشر

ض ال جوب ا اههع مح

اودحقعق, ن دا ا ع ة الذن اليا ع

وف ح اية وورة الفد ذا الوجا

ا ب العشر ا صي.


192

On the topic of the verse, ‘And We removed from you your guilt’, there are many different views. The most apparent one is that this guilt refers to the errors, and that removing it refers to protection from the guilt, its past forms of wrongs and its future forms, so that he will not bear any burden thereof. The wisdom behind adjoining the guilt to him is the same as we have previously mentioned.

امع ولا العشرو ) ل ع ك زرك(

قيا اوا كثيرة ااظي ان م الوزر

لر الذن ان لا ينئذ ملنت

الحفظ م ا من ووا قا لوا قا تت

ا يحم ملنة من ملندا ا ع ة الوزر

اليا ن ددا ايضع مع وف.

The scholars of Exegesis have also said that Allah Most High, undoubtedly protected the Prophet before the responsibility of Prophethood from all sins, and He safeguarded the Prophet against them. Had it not been for that, then his back would have been heavy (Al-Samarqandi stated this). The scholars have said as well that we removed all traces of the period of ignorance from you (Al-Makki said this). They have said further that the removal here refers to the protection of Allah, and that Allah was sufficient to shield him from sins, that, if they had taken place, then his back would be heavy. This also may be from the heavy responsibility of the Prophetic Message.

ي ح فسير ع ان العشر د فظا

ف نفو ا من الذنوب ما منهع ا

لك ا قصت ظي ه )علا السم دي(

ي اس اد ذلك مع ا ق ظي ه من ا فع

وعلة تت صغيع )ع اسع ردي ال

ي طط ع ك ق ايعم السصا (

ي امع الو ت الجع صية )علا مك (

عنا مة لا كفعيدا من نوب لو

اعنت ا قصت ظي ه ا يكون من ق

ال وعلة.

On the topic of the verse, ‘Allah has

pardoned you. Why did you give them

permission?’; there is no punishment

that this verse mentions, based on the connotation as follows: There is only

عفا هللا عنك لم اذنت امع ولا العشر )

( ال ملعفة يا وجا من الوجوه لهم

يا مة الظيي كمع يقع ح

اودفدعح ال الم مت اللظمع مث

)اصلحك ا زك ( و ام لي

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honor and esteem for the Prophet , in the same manner as one would say to great leaders when greeting them, ‘May Allah make you righteous and mighty’. This is an issue in which there is no prohibition from Allah Most High to the Prophet and should thus be regarded as a form of disobedience. Moreover Allah had not regarded it as such, nor did the scholars of knowledge regard it as a reprimand. The verse only means that, ‘Allah Most High did not ever adjoin any real sin to you’.

يدقدم لص ب صيا السالم من نه

يلد مل ية ا ده صيا مل ية

لي يلده ا اللصي ملع فة مل عه ان

العشر لي يصزمك نفع.

On the subject of the verse, ‘Had it not been for a decree of Allah that came forth, then a great punishment would have befallen you for what you indulged in’. This implies that had it not been for the decree of Allah to make the spoils of war lawful for you and specially doing so for you and not for those before you, then such and such would have happened. Allah Most High, says for this reason, ‘So, consume from the spoils of war you have taken in a manner that is pure and lawful’. There is no reference to any sin or punishment in this verse, but rather, it only mentions what the Prophet

was especially given and the way in which he was given preference above the other Prophets and Messengers (Upon them all peace). It is as if Allah is saying, ‘This was not for any Prophet other than you’, just like the Prophet said, ‘The

امع و العشر ) لوا كدعب من

وف سس ي يمع اخذ ي ذاب ظيي(

عاظي ان مل عه لوا كدعب من

وف ع ال الغ ع ي ل ي ي ي

يهذه الفضيصة د ن من فص ي لكعن كذا

م ذا ليذا ع العشر ) كصوا ممع غ مدي

الا طيفع( صيس ح ااية الزام ن ا

ملعفة يهع ك مع خ ا نفي ع

موانع محمد صلر صيا وصي

ن د ن وع اانبيع ال و ض ا م

لر جميليي ا ض ال الة ا ي

التسصيي اعنا العشر ع و مع اعن ذا ل ب

غيرك كمع ع صيا السالمو )ا صت شح

الغ ع ي لي ح ل ب فلح( الخطعب ح

ولا العشر ) د ن ض الدنيع( انمع و

سن اراد لك من ال عس ج د غ ا

ه ااود ثعر منهع ليس لغ ض الدنيع د

اس اد ا ال ب ا صية اصحع ا رض

نهي اجملين.


194

spoils of war have been made lawful for me, but they were unlawful to all Prophets before me’. The direct speech in the words, ‘You desire what the world has to offer’, only refers to those people who wanted that and who only did their acts for worldly benefit, thus doing abundant acts of that category. This does not refer to the prophet or his great companions . Shaykh Muhammad Al-Khidri says in his book, “Nur Al-Yaqin Fi Sirat Sayyid Al-Mursalin”, commenting on this incident:

قو ال يخ محمد الخض ي ح كدع ا

ين ملصقع نور اليقين ح ويرة ويد اس وص

لر ذه الحعد ةو

Allah prohibited that any prisoners be taken before a large number of the enemies who abandon the path of Allah and who stand in the way of Islam spreading are killed. Some of the Muslims were blamed for seeking worldly benefit, which is the ransom for the captives. Had it not been a prior decree from Allah that He would not punish anyone who did exerted their utmost efforts in understanding the texts for doing so, as long as his intention in good, then the punishment would have befallen them. Then, Allah permitted them to eat from that ransom, and this is established on the proper perspective. This is one of the strongest proofs of his sincerity in his duty. Had the revelation been from him

, then he would not have reprimanded himself for an act that he carried out, based on the view of many of the

)نهت فعرك العشر ن ا ع ااو

ف اا عن ح د الذين ي د ن ن

وبي م لون دين من اانت عر

لر ارادة ض عب ل اسسصمين

الدنيع و الفدية لوا ي وع من

اا يلذب مجتهدا لر اجتهعده مع دام

الق د خيرا لكعن اللذاب ي ا عح ليي

ااا من صك الفدية اسفن ااصيع لر

ال ظ الصحي ذا من او اادلة

لر صدا صيا السالم يمع جع ا انا

يلع نفسا لو اعن من ده مع اعن

لر م مصا ع لر رأي كثير من

الصحع ة ر وان صيهي.

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companions (May Allah be pleased with all of them). On the topic of the verse, ‘And He found

you at loss, so guided you’, Ibn Àta has

stated that it means: I found you in love of recognising Me, so I guided you towards that. “Al-Dal” (the expression used in the verse) refers to a person who has love, just as Allah has mentioned on the tongue of the brothers of Yusuf (Upon him be peace), when they addressed their father by saying: “Surely, you are still in previous error”, i.e. ‘your old love for Yusuf’. They did not imply here that he went astray from the path of Allah, because if they had said that about a Prophet of Allah, then they would have left the fold of Allah’s religion. The conversation of the women who cut their hands when they spoke to the wife of the governor concerning her love for our Honourable Yusuf (Upon him be peace), saying: “Indeed, we see that she is in manifest error”, means her love, and this is clearly intended in the verse. Al-Junayd said ‘Allah found you (The Holy Prophet

) lost in love to have the explanation of the revelation, and so He guided you to that explanation. The term may also be used for forgetfulness: “Lest one of them forget”.

( ووجدك ضاال فهدى امع ولا العشر )

ع ا ن طع و جد ك محفع سل ت

ك اليهع, الضع املح كمع ع يديد

العشر لر لسعن اخوة يووف دمع

خعطفوا ا ع ي ع صين )انك لف اللك

القديي( اي محفدك القديمة ليووف

لي ي د ا ي ع الضال ح الدين ا لو

علوا لك ح نب من انبيع العشر

ل ف ا, مثصا خطعب النسوة الالا

طبن ام أة طلن ايديهن دمع خع

اللز ز ح شعن محفتهع لسيدنع يووف

صيا السالم ع ال، )انع لنرا ع ح ال

ع مفين( اي محفة نية ا حة

الج يدو جدك مدحيرا ح يعن مع انز

اليك يداك لفيعنا الضال يعا ايضع

ملنت النسيعن )ان ض ا دا مع(.

The Holy Prophet was certainly perfectly safeguarded from Shaytan. He

د ي صيا ال الة السالم من

ال يطعن مة اعمصة يل ع صيا


196

said in the noble Hadith that is reported by our Honorable Àbd Allah Ibn Masùd “There is none of you for whom a devil from the Jinn is not his companion, and for him is also a companion from the angels”. They asked: “And what about you, oh Messenger of Allah ?” The Prophet replied: “And also me, but Allah has helped me against him and he accepted Islam”.

ي ا السالم ح الحديل ال ف الذي

ن مسلود ر وان ويدنع فد

مع ع صلر صيا وصي ) صيا ع ال

م ي من ا د اا ا ا ا من الجن

ا من اسال ة علوا ايعك يع روو

ع ايعي ل ن ا عنن صيا

(. عوصي

The Exegesis of the term “Aslama” (tr. He accepted Islam) conveys two narrations. The first one is that the Holy Prophet meant, ‘I am safe from his whispering and harm’. The second one is that, ‘He accepted Islam by leaving his state of disbelief and going into a state of submission’.

ي ح فسير اصمة او صي ر ايت ع

ا د معو انن اوصي م ا من ووودا

ا اه الثعنية اوصي اي اندق الق ن من

علة ال ف اشر علة ااوالم.

Al-Tabari has said about the noble verse, ‘And He found you in error, and so He guided you’, ‘He found you (tr. The Holy Prophet in search of the Prophethood, and so He guided you towards it’. Al-Sadi said, ‘He found you amongst the people of misguidance and so He safeguarded you from that and guided you towards faith and taking the mantle of leading them towards Allah’.

ع الطبري ح فسير م لنت ااية

ال مة ) جدك عا يد( اي

ع جدك عا ن ال فوة يداك اليهع

السديو جدك ين ا الضال

ل مك من لك داك اشر اايمعن

اشر ارشعد ي.

Al-Qushayri said, ‘He found you in search of your legislation, i.e. you did not recognize it, and so He guided you towards it. The term implies ‘lost in love’

ع الق يريو جدك عا ن

ش يلدك اي ا ال يع يداك اليهع

الضال ع الدحير ليذا اعن صيا

ال الة السالم ي صو غعر ا ح طص

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here. For this reason, the Holy Prophet used to seclude himself in the cave of Hira, searching for a way to direct himself towards Allah and to deliver His Word, until Allah showed him the way .

مع يدوجا ا اشر ربا ت ا تت داه

اشر السالم.

Our Honorable Ibn Àbbas said ‘The Holy Prophet was never on misguidance from sinning. The meaning of “He guided you” is that: “Allah established your responsibility of Prophethood on sound evidences”. Another meaning is that: “He found you and so He guided you out of love for you”.

ع ا ن فعس ر وا ن صياو لي

. ن لا صيا السالم اللة مل ية

ي ي د اي ن ام ك علبرا ين

جدك يد ك عا.

On the topic of the verse, ‘He frowned

and turned away’, Al-Qadi Ìyad has said

about this in “AL-Shifa”: The verse does not point out any sin of the Prophet here. Rather, Allah Most High, is informing him that that person who rejected the true path is someone who is not pure in heart, and that the first reaction of the Prophet is correct. If Allah divulged to you the condition of both people, then you would choose to listen to the blind person. When the Prophet did that and turned away from the disbeliever, he was being obedient to Allah Most High and conveying His message, and he found his solace with Allah. This was the way in which Allah Most High, had ordained for him and it was neither a sin nor any

( عبس وتولى امع و ج من ع )

قع يعض ح ال فع و ليس يهع ا فع،

ل الة السالم ا الم ن لا صيا ا

من العشر ان لك اسد دي لا ممن ا

يتزاى ان ال واب اا شر ان لو ك ف

لك ع ال جصين اختر، اافع لر

اا ات ل ال ب صيا السالم سع ل

ديا لذلك الكع اعن طع ة هلل العشر

فصيغع ا اوتئال ع لا، ا مل ية ا

مع ا العشر صيا من م علفة لا

صك اا ا الم حع ال جصين و ين

ام الكع ده ااش ة اشر اا اض

ي اراد ا قولا ) مع صيك اا يزاى(

لبس وشر الكع الذي اعن مت ال ب

صيا السالم علا ا و معمة الكع و

ا ن خصف الذي دصا ال ب صيا

ا د. السالم ح غز ة


198

violation of Allah’s command. Allah did not cite this in the Qur’an except to inform him about the condition of both men, and to point out the disease of the disbeliever in front of Allah. This indication is in the verse: “What does it matter to you if he will not become pure?” The verse: “He frowned and turned away” could also refer to the disbeliever who was with the Prophet

”, and this is the statement of Abu Tamamah. The disbeliever was Ubay Ibn Khalaf, whom the Holy Prophet killed in the battle of Uhud. It is obligatory for us to believe in everything of what our Most Honorable Muhammad has informed us. Faith, linguistically means, ‘ To remain firm’. In the technical terminology of the Shariàh, it means, ‘To confirm the truth, to remain firm, to listen attentively and to accept what our Most Honorable Muhammad has brought of the tenets of faith that is obligatory upon us to know. Furthermore, we should believe that he

has brought all of this from Allah Most High, and we should briefly know what there no detail is about, and we should know in detail about what detail is there for. This does not mean that we should merely believe the message or the Messenger, because true faith does not verify without three conditions. The first is recognition, the second is faith of the

ج اايمعن جميت مع اخبرنع ا ويدنع

محمد صيا ال الة السالم اايمعن

ش ع الد دي الجزم ملغةو و الجز

اا عن القفو سع جع ا ويدنع

محمد صيا ال الة السالم ممع صي

علض رة مجيئا ا من د العشر

ا ف يال اجمعا يمع لي يلصي ف يص

ا مج د يمع صي ف يصا ليس اس اد

املخبر ال أ سفا ال دق اشر الخبر

يدحق الد دي اا ثال ة امور ا د ع

اسل ة عنيهع ديل ال فس الدع ت ليع

علثهع ااوتسالم اانقيعد اا عن مع

جع ا روو صلر صيا وصي

تفليدا ملنت فو اا كعم ال ع

صيا ال الة السالم من لك اايمعن

وجود فعرك العشر يج اايمعن

عن العشر اج الوجود انا

موصو ك كمع منزه ن ا نق

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heart that emanates from this recognition and the third is submitting, accepting and listening attentively to what the Messenger of Allah has brought. This means that we should accept the laws of Islam and find happiness in following him . Furthermore, part of this faith is to believe that Allah the Most Blessed and Great, exists, and therefore, it is an obligation for us to believe that Allah is All Existing, Ever-Existing, and that for Him belongs all attributes of perfection. He is above all blemishes, and His attributes are of glory, greatness and He Alone is Worthy of worship. Hence, His attribute of being Worthy of worship includes the attributes that may not be separated from Him (Most High He is) and what is impossible in His attributes.

من لك ا ع ا عللظمة ال بريع

االو ية يدخ ح ا ع ا عا ية مع

يج ح قا العشر مع يسدحي .

4.6 The Flawlessness of Honourable Angels

عصمة املالئكة الكرام عليهم 4.6

السالم

You have thus seen in the previous discussions, oh my believing brother, what is meant by the protection of Allah Most High and His preservation for His Noble Messengers (Upon them all peace). Faith in them is a well-grounded basis of the essentials of Islam, and in this final chapter, we will present an easy explanation on the flawlessness of the Honorable Angels (Upon them all be peace), and drive away whatever evil

د ت اخح اسلمن ح اسو و ع،

السع قة ملنت مة العشر فظا

ل وصا ال ام ان اايمعن ل متهي

يلدبر اوعوع مدي ع من اوس الدين

نحن ح ذا الف النهعئ وو

سال ة ل ض ش ع يسيرا لل مة ا

ال ام صيهي السالم د ت مع يك

وليي من شبهع، ويئة مغ ة

استهد الدقصي من شتههي اللظيي ي

اسال ة ال ام الطعئلون الذين ا


200

accusations others have uttered against them and that seek to discredit them. The aim of this kind of behavior is to undermine their great status, although they are the Honorable Angels who obey Allah and never ever disobey him in any command of His, and they carry out their orders.

يل ون مع ام ي فلصون مع

يلم ن.

Angels are created from light [noor]; they

do not eat, drink or reproduce; they are

not attributed male or female gender;

they do not disobey God; they do what

God orders them to do; they do not

forget God; they are protected from

doing any illegal or disliked act. We know

eleven of them by name: Gibraeel,

Mikaeel, Israfeel, ‘Israeel, Raqeeb,

‘Ateed, Munkar, Nakeer, Malik, Rudwaan,

and Romaan.

ع، نورانية ا يتاصون ف اسال ة ي م صو

؛ نههي ا يدوالد ن

ا ي بون

ا

، ا يوصفون ف ف علذاورة أ اننو ة

مع مع أم ي فلصون

يل ون

ن ك . ي ، ا يغفصون ف يلم ن

ن جميت املح مع، ف ف مل ومون

و منهي أ د ل ، اس ع،

ف

جبرا ي ميكع ي او ا ي زرا ي

معلكع

ن يرا

م ا

ديدا

ريفع

ر وانع ر معن.

The Meaning of Faith in Angels معنى االيمان باملالئكة

Firm belief in the existence of the Angels is an affirmed pillar of the pillars of faith, and a person’s faith is incorrect if he denies their existence (Upon them all be peace).

وجود اسال ة ركن ي من الد دي

اراعن اايمعن ا ي لح ايمعن اس مت

.هي السالمانكعره لوجود ي صي

Belief in angels refers to definitely belief that Allah has Angels who exist and are created from Spiritual Light. They never ever disobey Allah in His

و اا دقعد الجعزم اإليمعن عسال ة

ين من عن هلل مال ة موجودين م صو

نور اههي ا يل ون مع ام ي اههي

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commands, and they observe their duties that Allah has ordered them to carry out. The Angels are subtle creatures to whom Allah has given the ability to take many different forms’.

ع مون وظع فيي الت ام ي علقيعم

ت درة ييهع اسال ة اجسعم لطيفة ا ط

الت ك عشكع مدلددة..

The vast majority of the scholars of theology have stated this amongst the Muslims. Their texts verify, in their entirety, that the Angels are spiritual creatures of light who do not have a physical body that human beings can perceive with their faculties. The Angels are unlike human beings, and therefore, they do not eat or drink, nor do they sleep or marry. Likewise, they are fully purified from animalistic lusts and above any kind of sins and errors, which man finds in him. The Angels are cut off from everything other than servitude to Allah Most High.

علا جميور ا ال الم من اسسصمين,

د ال وص ح مجمو يع لر ان

ع، نورانية ليس ليع جسي اسال ة م صو

معدي يدرك علحواس ااسعنية اههي

ليسوا اعلب ال يعاصون ا ي بون ا

مطي ن من ،ي عمون ا يتز جون

حيوانية منز ون ن اا عم ال يوا، ال

الخطعيع الت يد ف يهع ا ن ادم ي

م قطلون للفعدة العشر.

Oh my believing brother: They are Honorable Angels, whom Allah has created only to praise Him and glorify Him, Most High He is. They do not ever commit sins, and neither will the weighing of their deeds take place nor will Allah hold them accountable. They will inevitably enter the Paradise without any reckoning.

ي يع اخح اسلمن مال ة ك ام

مفطور ن لر التسبي الدقديس هلل

العشر ليس ليي ويئع، ا وزن ليي

يحعوفون انمع يدخصون ا معليي ا

الج ة غير سعب.

The Difference between the Jinn

and Angels

الفرق بين الجان واملالئكة


202

Oh my believing brother: The difference between the Jinn and the Angel lies in the fact that the Angels never ever indulge in sins, and every one of the Angels obeys Allah. On the other hand, the Jinn are not flawless, and from amongst them is the one who obeys Allah and one who disobeys. What’s more, whosoever speaks ill of any one of the Angels has committed disbelief, and just like the interpretations that we have cited and narrated concerning the rights of the Honorable Prophets (Upon them all peace), we should interpret the texts that seem confusing in the same way. These texts may outwardly appear to highlight deficiencies of the Angels (Upon them all peace and salutations), such as the event of the two noble Angels, Haroot and Maroot, which mentions that Allah changed them into two men to teach magic to the people. The historians add lies to this by saying that these two Angels were punished and disfigured. This is all a lie and a false tale, and we are not allowed to believe so of any of the Angels. We should but necessarily believe what Allah the Great has attributed to all the Angels, by declaring that, ‘They are Honorable Servants. They never ever disobey Allah in His commands to them, and observe their commands. They are never ever arrogant or sluggish to worship Allah, and they recite His praises day and night without end’.

امع الف ق اخح اسلمن ين الجن اسصك ان

اسال ة ا قت مطصقع ح اسل ية

امع الجن يي غير . جميليي طعئلون هلل

مل ومين منهي الطعئت اللعص من

ك و ا دا من اسال ة كف بمث ص

الدع ال، السعلفة الذك ح اانبيع

ال ام يج صي ع ع مع يو ي ظع ه

نق ع ح اسال ة صيهي ال الة

السالم كق ة اسص ين ال مين عر ،

معر ، جلصيمع رجصين يلصمعن ال عس

السح ز د يهع كذ ة اسلرخين ح اههمع

فع وم ع لك اصا كذب ز ر ا و

عده ح جميت اسال ة ا دقيح

يج ا دقعده مع صفيي ا اسوشر الذي

اللظيي فعرك العشر عههي فعد م مون

ا يل ون مع ام ي فلصون مع

يلم ن ا يسد بر ن ن فعد ا ا

يسدحس ن يسفحون الصي النهعر ا

يفتر ن.

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The Flawlessness of the Angels املالئكة عليهم السالمعصمة

The culmination of this discussion is that they are flawless, and above all minor and major sins, just as the Principle Law has stated.

غعية القو ح متهي اههي مل ومون

من الذنوب صغير ع كفير ع كمع علدا

القع دة ااصولية.

Sheikh Muhammad Ibn Al-Hashimi Al-Tilmisani (May Allah sanctify His sacred soul) says in his book, “Miftah Al-Jannah” (The Key to Paradise): Faith in the Angels is obligatory with all the concise descriptions and full details. To sum this up, we should believe that everything in the knowledge of Allah about the Angels is a firm truth, and they are subtle and spiritual creatures created from Spiritual Light. They neither eat nor drink, nor do they ever have to relieve themselves. They do not give birth to each other, because they are neither males nor females. They never ever disobey Allah in His commands to them, and they observe His commands. They are never heedless of the remembrance of Allah Most High, and Allah Most High has emancipated them from all unlawful acts and disliked acts, and this is true for every single one of them. This includes Haroot and Maroot (Upon them be peace). Their number is unknown to all except Allah Most High: “And none knows the armies of your Lord except Him”.

يعشا قو ال يخ محمد ن ال

الدصمسع دس و ه ح كدع ا مفدعح

الج ة )يج اايمعن عسال ة جمصة

ف يال, علجمصة ان لدقد ان جميت مع

ح صي من اسال ة ع ت اههي

نور ا اجسعم لطع ر عنية خصقوا من

ولون ا يعاصون ا ي بون ا يف

يدغوطون ا يصد لضيي لضع اههي ا

يوصفون ا علذاورة ا عانو ة ا

يل ون مع ام ي فلصون مع

يلم ن ا يغفصون ن ك العشر

مل ومون ن جميت املح مع،

اس ع، عو ي تت عر ،

معر ، صيهمع السالم ا يلصي دد ي

اا العشر ) مع يلصي ج ود ربك اا

و( .


204

The event of Haroot and Maroot:- :قصة هاروت وماروت

The belief that is obligatory for us concerning the story of Haroot and Maroot, and the statement that the two of them are not angels, is very clear in the holy verse. Allah’s information about them, which says that they are two angels, ‘And what We revealed to the two angels’, the magic that they taught was not for people to perform. Rather, it was for them to be careful of magic, as the reality of magic was manifest of them, and its evil and the punishment for it made clear to them. Allah Most High, thus informed us about them, that they said, ‘We are naught but a tribulation, so do not disbelieve’, for this very reason. This is just like teaching the reality of adultery and fornication, the different types of usury and interest, and other unlawful acts, in order for one to take caution against these illicit acts. It is true that caution against evil may only be a demand if it is recognizable. That is why Huthayfah ‘People used to ask the Messenger of Allah about goodness, and I used to ask him about evil, fearing that I may indulge in it’.

امع الذي يج ا دقعده ح ة اسص ين

عر ، معر ، مع ي من اههمع ليسع

مص ين وا ح من ن ااية ال مة

اخفعر العشر نهمع وصفيمع مص ين

) مع انز لر اسص ين( دلصيميمع السح

لي ي ن اج اللم ا لصدح ز م ا

دل ف قيقدا بيعن ش ه قوبدا

ليذا اخبر العشر نهمع اههمع عا

نحن د ة ال ف ( ذا كدلصيي )انمع

ى انوا ال ى املح مع، قيقة الز

ف منهع ان الدح ز من ال صليدح ز اسك

و لر مل دا ليذا ع ذيفة مو

رض ا )اعن ال عس يستلون روو

صيا ا ض ال الة ا ي التسصيي

ن الخير ك ت اوتلا ن ال م ع ة

ان ات يا.

Sheikh Qadi Abu Al-Fadhl says in his refutation about those who declare that the two Angels went astray “Most of the scholars of Exegesis have said that Allah Most High tested the people by sending

القعض ا الفض ح رده قو ال يخ

لر من نعدي ضال اسص ين صيهمع

السالم )اكثر اسفس ن علوا ان العشر

امدحن ال عس عسص ين دلصيي السح

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two Angels, who taught and explained magic to them, and made it clear to them that indulgence in magic is disbelief. So whosoever abandons it, will be safe”. Allah Most High says: “We are naught

but a tribulation, so do not commit

disbelief”. Their teaching of magic to the

people was to warn them. In other words, they would say to anyone who asked them to teach him: “Do not perpetrate this act, because it separates a husband from his wife. Do not even imagine such a thing, because it is magic. Therefore, do not disbelieve”. Based on this, the deed of the two Angels was a form of obedience to Allah Most High, and their act of carrying out the command was not a form of disobedience. For others, it is but a tribulation and a trial.

فيي ا ان مصا كف من الصما كف

انمع نحن من كا امن, ع العشر )

( الصيميمع ال عس لا د ة ال ف

يقوان سن جع يطص الصيي انذار اي

الصماو ا فلصوا كذا عنا يف ق ين اس

ز جا ا د يصوا ذا عنا دح ال

ف ا للر ذا ل اسص ين طع ة

يمع يمع ام ا ا ليس مل ية

هح لغير مع د ة اخدفعر.

The Angels and the verse of Allah, ‘And remember when Allah said to the Angels: “Verily, I am going to create a vicegerent on the earth”:-

املالئكة وقوله تعالى:) و إذ قال ربك

( وبللمالئكة إني جاعل في األر خليفة

On the subject of the Angels’ words’ (Upon them be peace), when they spoke directly to Allah the Magnificent and Great, after He informed them that He would create a vicegerent on the earth “They asked: “Will you make on the earth one that will cause mischief there and spill blood? And we recite Thy praises and hold Thee Free from all blemishes” (Al-Baqarah: 30). This enquiry of theirs was

امع و اسال ة صيهمع السالم

عطفين موانع ج ال ين اخبر انا م

جع ح اارض خصيفة ..)علوا ا جل

يهع من يفسد يهع يسفك الدمع نحن

[ 31سف حمدك نقدس لك(] الفق ة

يذا اودفيعم منهي ملج د ااودلالم ا

اانكعر اا تراض اسوجفين لص ف ممن

صدر م ا ليذا ا وا صيهي ال الة


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only because they wanted information, and not to denounce that and object, which are both acts that definitely make one a disbeliever. This is why they uttered the two statements (Upon them be peace): “And we recite Thy praises and hold Thee Free from all blemishes”, as a caution from what may be confusing in their enquiry, which makes it seem like a denouncement and objection. The Angels (Upon them be peace) implied: “We did not ask in order to denounce or object, as we are those who recite Thy praises; i.e. to us, oh Our Protector, You are above any deficiency in Thy Essence and Attributes. You are above been like anything, and We believe that Your actions are according to Your observance, and that Your rulings are in the way that Your Countenance Wills. You are therefore, Free from injustice and falsehood, and You do not accept denouncements and objections”. Their words: “Thy praises”, imply that: “We hold Thee Above all in our state of praising Thee; i.e. We praise Thee with all perfection under all circumstances”. The “Baa” here is for companionship, meaning that: “We hold Thee Above all this because of Thy favorable inspiration over us that make necessary for us Thy praises and Thy gratitude. This is not through our own power or might”. The “Baa” in this case indicates the reason, and it expresses the act that the reason

صت نحن سف حمدك السالم جم

نقدس لك ا ترازا مع يو ما ااودفيعم

من اانكعر اا تراض قعلوا صيهي

السالم مع مل عهو لي ست انكعرا ا

ا ترا ع نحن سف اي ننزه يع موانع

ا ك صفع ك ن ال ق الدمثي

ننزه ا لعلك كيفمع ت ا كعمك

فو كيفمع وجيت ن الجور الفعط

وليي حمدك اانكعر اا تراض

يل ون ننزه ح ع اون ع عمدين لك اي

معد ين لك ك كمع لر ا ع

دكون الفع لصم ع فة ا ننزه سب

لمة و يقك الذي يوج مدك

ش ك ا حو م ع ا قوة علفع لر

ذا وفبية كون من عب الدلفير

مد ملنت لصمسب ن السب ان الح

ال مسب ن ال لي دحم ان

يكون اسلنت ننزه مدك اي مد ك ك

نزيا ن ده كمع ان اسدح عل مع

العشر ا صي. ة دكون الفع لآلل

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causes from the reason itself. It is true that praise has the same meaning as gratitude, and it is a cause for blessings. There is another possibility that the meaning is: “We hold Thy praises above all other, and with every perfection, because praising with perfection is a means of expressing that Allah is above all. Hence, the “Baa” is here to express this. Allah knows best. “And we hold Thee Free from all blemishes”: They mean (and Allah knows best): “We are purifying ourselves from every derogatory though of You, so that You be pleased and that You need none to exist, but all needs You”. The meaning may also convey: “We purify our hearts in order to serve Thee and to worship Thee, as this can only be achieved with a heart purified from all dirt”. As for Allah’s reply: “Verily I know what you know not”, it means that although: “I create on the earth one who will cause mischief and spill blood, I know the wisdom and advantages therein, which will fulfil in the choice of free will. I will not coerce or make obligatory upon any of them what you do not have the ability to carry out in measures. The rest of the verse’s meanings are in the books of Exegesis. And with Allah is all inspiration.

وليي ) نقدس لك( يل ون العشر

فس ع اي نطي ع من ا ا صي نقدس ان

خعط ردي لك اي اج ر عك الغ ية

ك ن ا مع وواك دحم ان يكون

اسلنتو نطي صوب ع اج خدمدك

فعد ك ا ا ف الخدمة اللفعدة

اا مت ص نق من جميت اادران امع

جوا ا ج ال قولا و )ا ا صي مع ا

ح اارض الصمون( مل عه ا ان جلصت

من يفسد يهع يسفك الدمع ع ا صي

مع ح لك من الح ي اس علح الت قت

مح ااخديعر ا علصز م اايجعب معا

قدر ن لر اا عطة لمصا بقية مع ح

ااية من اسلع محصا كد الدفسير

بعهلل الدو ي.

Sheikh Ibn Katheer says in his comments on this verse in his Exegesis, by clarifying

لصقع ح فسيره قو ال يخ ا ن كثير م

لر ذه ااية ال مة مو حع ام


208

the issue of the Angels enquiry regarding the creation of Adam (Upon him be peace) “Allah Most High has stated: “And remember when Allah said to the Angels: “Verily, I am going to create a vicegerent on the earth”. The Most Absolute Truth, Full of blessings He is, informed them about the creation of Adam (Upon him be peace) and his offspring so that He may demonstrate that to them. In the same way, He imparts information about a great matter before it has taken place. The Angels thus replied, asking Allah to divulge the reason and to enlighten them about the wisdom, and not as an objection or belittlement of the offspring of Adam or jealousy of them. Some of the scholars of exegesis have incorrectly understood this. “The angels asked: “Will You create on the earth one who will cause mischief and spill blood?” The correct meaning is that the Angels knew these vices will take place, as they had witnessed it from the Jinn before. Qatadah has said this.

اودفيعم اسال ة ن خص ادم صيا

السالم يقو و ع العشرو ) ا ع

ربك لصمال ة ا جع ح اارض

خصيفة( اخبر ي الح ذلك لر وبي

الد و ا ص ادم صيا السالم ر دا

لت كمع ي بر عام اللظيي ف اونا قع

اسال ة وع صين لر جا ااود ع

ااودلالم لر جا الح مة ا لر جا

اا تراض الد قي لفن ادم الحسد

ليي كمع د يدو ما ل جيصة

اسفس ن )علوا ا جل يهع من يفسد

يهع يسفك الدمع ( ي صموا ان لك

اع ن سع رأ ا ممن اعن ف ادم من الجن

علا دعدة.

“And We recite Thy praises and hold Thee Free from all blemishes”: “We worship Thee always and none of us ever disobeys Thee. Is this then Thy intent to create these beings who will worship Thee, although We do not stop from worshipping Thee during any part of the night or day?” “Allah Most High, replied: “Verily, I know that which you know not”.

نحن سف حمدك نقدس لك اي

لفدك دا مع ا يل يك م ع ا د عن

اس اد ص لا ان يلفد ك يع نحن ا

نفتر ليال ا ههعرا ع ا ا صي مع ا

الصمون اي ا صي من اس لحة ال ازحة

ا الصمون اي ويوجد ح خص لا مع

منهي اانبيع اس وصون ال ديقون

اا ليع ال يدا ال علحون.

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This denotes that: “I know the overwhelming advantage that lies in the creation of these beings, that you know not. There will come from them Prophets, Messengers, Truthful beings, Beloved men of Allah, Martyrs, and Pious Men.

4.7 Protection of Men of God 4.7 األولياء رضي هللا عنهم ظ حف

A believer is expected to believe that the men of God [Awliya’] are saved from all major sins. Allah has cared for them and granted them His protection, and through them, He shows mercy to His servants. There is not a time that they do not exist, and each time one of them passes away, another replaces him. The most correct view is that their number is the same as the number of Prophets (Upon them be peace and salutations), i.e. 124,000. They are the ones to whom Allah refers to in the verse, ‘Behold! Verily, upon the Men of Allah there is no fear or sorrow. They are those who believe and are always conscious of Him’ (Q 00: 62). There are many extractions in the verses and Hadith reports regarding their miracles. A Muslim should therefore, always think well of every believer, because he does not know himself if Allah will accept him. If he honors such a servant of Allah, Allah will honor him, and if He degrades such a servant of Allah then Allah will disgrace him. The Hadith that our Honorable Leader, À’ishah reports, on the

ان ا ليع نفغح لصملمن ان يلدقد

وا ي محفوظون من ال فع

حفظا ر ي يهي فعده ا ي صو منهي

زمعن اصمع مع، ا د خصفا اخ ااصح

انبيع صوا، ان دد ي لر دد

والما صيهي اجملين اي مئة ار لة

ن الف شح ي الذين ع

وفحعنا يهيو )اا ان ا ليع ا خو

صيهي ا ي يحزنون الذين ام وا اعنوا

س د رد ح اايع، 92يدقون(]يو ]

ال مة اا عديل ال فة نفذا كثيرة

فغح لصمسصي ان يحسن من ك امعتهي ين

الظن ك فد ملمن انا ا يدري للصا

يكون مقفوا د عن اك ما اك ما

ان ا عنا ا عنا ح الحديل

اس ي ن السيدة عئ ة ر وان

صيهع ن روو صلر صيا

وصي و ع و ع العشر )من ا شح

ربة( ح الحديل ليع قد عرز عملحع

ااخ )رب اشلل اغبر ي طم ن

مد و عا واب لو اسي لر ا ه(.


210

authority of the Messenger of Allah (May Allah bless him and give him peace), who said: “Allah Most High, declares: “Whosoever intends to harm any man of Mine, has openly raised a war against Me”. In another report: “Perhaps there may be a servant of Allah, covered in dust and disheveled, who people drive away and refuse to help him when he visits them at home. Perhaps it may be that Allah will fulfil an oath that such a servant takes by Him”. I ask Allah the Most Blessed and Great, to honor us with good thoughts regarding His Prophets and His Angels (Upon them all be peace and blessings), and His men (May Allah be pleased with them all). I ask Him to grant us firm belief in the flawlessness of the Prophets from every minor and major sin, since the time Allah created them.

اوت فعرك العشر ان ي م ع حسن

الظن عنبيع ا صيهي ال الة السالم

مال دا ا ليع ا صيهي ال وان ان

نكون ا قين ل مة انبيع من ا

ن صغير ا كفير م ذ خصقيي

وفحعنا.

Our Honorable Ìsa (Upon him be peace) said after his mother gave birth to him, ‘Indeed, I am the servant of Allah’, and our Beloved Prophet Muhammad prostrated to Allah after he was born, and he praised Allah. This is how the spiritual states of the Prophets of Allah (Upon them salutations and peace) are.

ع ا اعن ويدنع يس ت صيا السالم ع

د خ جا من طن اما )ا فد (

قد لد روول ع ال ي محمد صلر

صيا وصي وعجدا مسفحع ل با ذا

اعن ع انبيع صيهي ا ض ال الة

ا ي التسصيي.

4.8 A Final Word of 4.8 خاتمة

The teacher of my teacher and the coolness of my eyes, My Master,

ل يخ شيخح ة ين ويدي محمد

اليعشا رض او

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Muhammad Al-Hashimi (May Allah be pleased with him): My Master, Shaykh Muhammad Al-Hashimi Al-Tilmisani (May Allah be pleased with him) stated: Faith in the Messengers and all the Prophets is an obligation, and only Allah knows their number. Allah Most High has stated, ‘And there are Messengers whose lives We have related to you before and Messengers who We have not related to you’. There is a narration that their number is 124 000, of which the Messengers are 303, or 304, 1r 307…

ع ويدي ال يخ محمد اليعشا

الدصمسع رض او) ج اايمعن

عل و سع اانبيع ا يلصي دد ي

اا العشر لقولا العشر ) روال د

ع ي صيك من ف روال لي

ي ان دد ي مع ة نق يي ص يك(

ن الف نب عل و الف ار لة

ي اههي منهي صثمع ة ال ة

ي صثمع ة صثمع ة ار لة

خمسة رووا..

The best option is not to discuss their number, and Allah knows best. This is briefly, what we know. Furthermore, in detail, it is obligatory for us to know the Prophets whose names we know. Every Muslim who has attained age must believe in them and ascertain that Allah Messengers, who he sent to guide His servants. The number of those who the Qur’an mentions is 27.

ااوصي اامسعك ن ي

ا صي ذا لر ااجمع امع ف يال

يج مل ة من ت اومع ي

ف يال يج لر اسكصف اايمعن

الجزم عنا هلل العشر روال اروصيي ارشعد

فعده ي خمسة ن مذاور ن ح

الق آن.

They are: 1. Honourable Adam, 2. Honourable Idris, 3. Honourable Nuh, 4. Honourable Hud, 5. Honourable Salih, 6. Honourable Lut, 7. Honourable Ibrahim,

ويدنع آدم, (1

ويدنع ادريس, (2

ويدنع نوح, (3

ويدنع ود, (4

ويدنع صعلح, (5

ويدنع لوا, (6

ويدنع ا ا يي, (7


212

8. Honourable Ismaìl, 9. Honourable Ishaq, 10. Honourable Ya`qub, 11. Honourable Yusuf, 12. Honourable Shuàyb, 13. Honourable Musa, 14. Honourable Harun, 15. Honourable Dawud, 16. Honourable Sulayman, 17. Honourable Ayyub, 18. Honourable Thul Kifl, 19. Honourable Yunus, 20. Honourable Ilyas, 21. Honourable Al-Yasa`, 22. Honourable Zakariyya, 23. HonourableYahya, 24. Honourable Ìsa 25. Our Most Honourable

Muhammad (Salutations and peace of Allah be upon him and upon all the Prophets and Messengers).

ويدنع اومع ي , (8

ويدنع ادح, (9

ويدنع يلقوب, (10

ويدنع يووف, (11

ويدنع شلي , (12

ويدنع موس ت , (13

ويدنع عر ن, (14

ويدنع دا د , (15

ويدنع وصيمعن , (16

ويدنع أيوب, (17

ويدنع ال ف , (18

س, (19 ويدنع يو

ويدنع اليعس, (20

ويدنع اليست, (21

ويدنع زك ع, (22

ويدنع يحيت, (23

ويدنع يس ت, (24

ويدنع محمد صلر صيا وصي (25

لر وع اانبيع اس وصين

اجميلن

In addition, we have to briefly know those whose names we do not know, and we have to believe that they are all flawless. The narrations that may seem to confuse us concerning their flawlessness should undergo interpretation, according to the unanimous consensus of the scholars. We should also believe that they are Allah’s choicest creation, and we should believe in every one of them, without separating between them in faith

ج اايمعن اجمعا من ا الصي

لدقد مة جميليي مع اومع ي,

رد ممع يو ي خال الل مة مل

اجمع ع يلدقد اههي صيهي ال الة

السالم اك م الخص د العشر

نلمن جميليي ا نف ق ين ا د منهي

د ح اايمعن كمع ق اليهود ال عر

نظمت اومع من يج اايمعن ا

وع ف يال من ال و مت يبهي ح اار

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as the Jews and the Christians did. I have formed a poem of the names of the Prophets whom we should in detail know about, in the order that they came. And as mentioned by the great scholar, Imam Jalal Al-Din Al-Suyuti and other scholars. I have mentioned them in the order that Allah sent them.

كمع ك ه اللالمة السيوط غيره

ك تهي حس ااروع قصتو

The Seal of all of them is Ahmad, peace and blessings be upon him. It is an obligation on legally responsible muslims to believe that Allah sent him as the Seal of all Prophets and through him all the previous legislations were abrogated. Allah supported him with extraordinary miracles and manifest signs, like the splitting of the moon, and the loud praises of stones in his hand. His role as the Seal of Prophets is something that all the followers of the Sunnah (Ahl Al-Sunnah) have unanimous consensus about, and is authentic in the Book, the Sunnah and the Unanimous Consensus. The verse in the Book is, ‘But he is the Messenger of Allah and the Seal of all Prophets’.

ا خع ي الجميت ا مد صلر صي

وصي اشعرة اشر مع يج لر اسكصف

ا دقعده من انا صيا السالم اروصا

العشر خع مع لص بيين نعدخع سع فصا من

ال ائت ايده عستجزا، اآليع، الفع ة

اع قعق القم اسبي الحص ت كونا

خع ي ال بيين ممع اجمت صيا ا الس ة

عب بت عل دعب الس ة ااجمع ال د

ولا العشرو ) ل ن روو خع ي

ال بيين(.

The tradition of our Holy Prophet about this is in his words, ‘I was the Seal of all Prophets while Adam was still a form between water and clay’. Another narration in the two authentic books (Al-Bukhari and Muslim) states, ‘The likeness of me and the other Prophets before me is like a man that built a house and perfected it. He beautified it and left a place for a

ا الس ة ولا صلر صيا وصي )

لخع ي ال بيين ادم م جد ين اسع

ان مثلح مث ( ح الصحيحين ) الطين

اانبيع فلح كمث رج نت دارا مصيع

ا سنهع ك يهع مو ت لف ة عر

نهع لو مت عنع الصف ة الت يقع مع ا س

(. ي يهع اانبيع


214

brick. People then said: “How beautiful it would have been, if the brick was there to complete it”. I am the brick through which the Prophets are complete’. There is another narration, ‘There is no Prophet after me whose Prophethood will start, nor is there a Prophet at the same time as me’. This does not rule out the descent of Prophet Ìsa at the end of time, nor the presence of Al-Khidr or Ilyas at this moment. There is no Prophet after him or with him , and this we take from the verse, ‘And the Seal of all

Prophets’. The Holy Prophet also told

Honourable Àli ‘Your status in front of me is like Harun’s in front of Musa, except that there will be no Prophet after me’. This is a narration of both Imam Al-Bukhari and Imam Muslim. Muslim also narrated in his Sahih, from the reports of Àbd Allah Ibn Àmr Ibn AlÀas that the Holy Prophet said “Verily, Allah wrote the destinies of all His creation 50 000 years before He created the heavens and the earth. At this point in time, His Throne was on water”. There are also other narrations that tell us the Mother of the Book (the Preserved Tablet) mentions that our Most Honourable Muhammad is the Seal of all Prophets.

انب لدي بدد نفو ا ايضع )

( ال ي ع ح نز يس ت صيا ا نب معح

السالم ح آخ الزمعن جود الخض

اليعس اان ال نب لده صلر صيا

خع ي لقولا العشر ) وصي ا ملا

( لقولا صيا ال الة السالم ال بيين

لسيدنع لح ن ا طعل ر وان

انت من منزلة عر ن من موس ت صيا )

( اخ جا ال ي عن اا انا ا نب لدي

اخ إ مسصي ح صحيحا من ديل فد

ن م ن اللعص رض نهمع

انا ع و صيا ال الة السالم ن ال ب

ان كد مقعدي الخص ف ان )

ي ص السموا، اارض مسين الف

( و ة اعن شا لر اسع

من جمصة مع كد ح الذك و ام

ال دعب ان محمدا خع ي اانبيع

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The reports on this reach us through many chains and different texts. The scholars have also taken unanimous consensus regarding this, and the entire Muslim community agrees to this. The one who therefore, claims Prophethood after the Holy Prophet is out of the fold of Al-Islam.

قد جع ديل الخدي من ط ق كثيرة

علفع م دصفة, ااجمع قد ا فقت

لر فير من ادعر اامة لر لك

ال فوة لده با يسدد املحدغ.

Hence, there is no elevation beyond his spiritual ranking . This is the true essence of the Seal of Prophethood.

ا ا رةر را ام ه صلر صيا وصي

ذا و قيقة الخدي ب.

Notification: بياو

The word “Khatam” may also be “Khatim”, and both are correct in the recitation of the Qur’an. The first case bears the meaning of his position as the last and the end of Prophethood, signifying that he is the final Prophet. He is therefore like a seal and a stamp, with which there is culmination, and if this is the case for the Prophets, then so be also the case for the Messengers. This we mentioned previously, when stating that every Messenger is a Prophet, and by bringing the bearers of the general title to a climax symbolises as well that the bearers of the special title have also been brought to a climax. The second case (“Khatim”) implies that he is their Seal. i.e. he came as the last of them all, after which there is no Prophet.

د ي قع خع ي فد الدع ب س ع

يهمع علفد ملنت الخدعم اانتهع

اسلنت انا انتهع ال بيين يو اعلخع ي

الطع ت الذين يكون ده اانتهع ا ا

اعن انتهع ال بيين اعن انتهع اس وصين سع

قدم من ان ا روو نب ر ت اا ي

نا يسدصزم ر ت ااخ ال س ملنت ا

خدميي اي جع آخ ي صي يف لده نب


216

To summarise this, we may say that the Prophethood and responsibility of conveying the Message ended. The Holy Prophet was sent to abrogate all the legislations of Jews and Christians, and of those who were neither of the two faiths but believed in One Allah, and of others before him . Allah undoubtedly, supported him with manifest and extraordinary miracles, and with obvious signs. (This is an extract from page 762 of volume 0 from “Jawahir Al-Bihar” by Al-Nabhani, who narrated from the most learned scholar, Al-Sayyid Al-Murtada Al-Zubaydi, who explained “Ihya Ùlum Al-Din”, and who passed away in 0217H). The words of Imam Al-Ghazzali (May Allah be well pleased with him) in his tenth principle laws of Islamic Doctrine, highlight that Allah the Most Blessed and Mighty, sent our Most Honourable Muhammad as the Seal of all Prophets (Upon them all be blessings and peace).

بعلجمصة يا انتهت ال فوة ال وعلة انا

صيا ال الة السالم لل نعدخع سع

فصا من ش ائت اليهود ال عر

ال ع ئين غير ي ايده العشر

عستجزا، الظع ة اايع، الفع ة ب

لص بهع جوا الفحعر 0من إ 592

نقال ن اللالمة السيد اس ض ت الزبيدي

ب( 0217شعرح اا يع اسدو ر و ة

د و اامعم الغزاشح ح قيد ا وا د

ااص اللعش ان فعرك العشر د

ارو محمدا صيا ال الة السالم

خع مع لص بيين صيهي ال الة السالم.

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Chapter 5: Belief in the Unseen 5 الفصل: املغيباتوالسمعيات

We should believe in everything that the Prophet told us about. That includes belief in Allah, his angels, books, Prophets and preordainment by Allah. Following is a brief of the unseen which we are required to believe:

ف مف ج اإليمعن ك ف ع أخبرنع اف ويدنع

ر ببصببيبببببباف ببلببر آلبببببباف

ف ف مببحببمببببببد صبببببببببببببلبب

ي، من لببك اإليمببعن صببببببببببببحفبباف وببببببببببببص ف

ف ف عهللف وببببببفحعنا العشر اسال ةف ال د ف ف

ف ف ف السببببببببببببمبع بةف ببعل وببببببببببببب ف اننبيبع ف صيهي

السالم بعليومف اآلخ ف بعلقدرف ف ف ف ال الة

ف ف ف خيرهف شببببب هف من ف ز ج . اإليمعن

ف ع،ف كمبببع أخبر يهبببع وببببببببببببيبببدنبببع بببعلسببببببببببببمليببب

السبببالم، نوجز ع محمد صياف ال بببالة ف

يمع يلحو

Resurrection: It refers to bringing us to

life after perishment by God. It is

logically conceivable; the one who was

capable of giving us life at the

beginning must be capable of bringing

us back to life for another beginning.

“Say: the one who gave them life from

the start is capable of bringing them

back to life again”140.

بالحشر والنشر -1 اإليمان ،

لببد اإل ببع ف و ف مل ببعه اإل ببعدة

، البببدليببب اللقلح لبببا جبببع ز قال

ف ان ف اا ددا و أن القعدر لر

بعدر لر اإل بعدةف الت هحف ا دبدا ف ف

. الببدليبب ال قلح ولببا الببعشرو ببعن

ع أ ببب

ت

بببببببببببببب

ي أ ذف

ع الببب يهببب يف

يح

)ببب

ف

ف

ة ( )يس، (. 97 م

Questioning by Munkar and Nakeer:

The questioning by the two angels,

Munkar and Nakeer, when one is

placed in the grave is true. The

سؤال منكر ونكير -2 ، و مم ن

بببد رد، جبببع ز شبببببببببببب بببع

قال

شبببببببب فة منهع

أ عديل ذلك دة

140 Surat Yaseen 79


218

Prophet said “When the servant is

placed into his grave, and his

companions have begun to walk away,

while still he hears their footsteps, two

angels approach and seat him, and ask

him the questions: ‘Who is your Lord?’,

‘What is your religion?’, and ‘Who is

your Prophet?’141

بببح الصببببببببببببببحبببيبببحبببيبببنف ف مببببببع جببببببع مبببن

ت ف ديل فأسو ) ن اللفد ا

، وشر ببببا أصببببببببببببحببببع ببببا، ح برهف ف

يي، أ بببعه لبببعلف نبببا ليسببببببببببببمت ف

مصكبببببعنف يقلبببببدانببببباف يقوانف لببببباو ف ف ف

ن ك؟ مبببببب مببببببن ربببببببك؟ مببببببع ديبببببب بببببب

؟ (.)مدف صيا( نبيك

Punishment of the Grave: The

punishment of the grave is legally

established. Allah Most High declared

that the people of Pharaoh “are

regularly exposed to hell; and on the

Day of Resurrection, we order the

people of Pharaoh to go into most

severe punishment”142. The Prophet

said that “this nation is tested in the

grave. Had it not been for the need for

you to continue burying your dead (and

not be deterred from doing so), I would

have asked Allah to let you hear what I

hear of the punishment of the grave.

Seek refuge in Allah from the

punishment of the hell; seek refuge in

Allah from the punishment of the

grave; seek refuge in Allah from the

inward and outward trials; seek refuge

بعذاب القبر -3 اإليمان ف ،ف بببو

بببببد رد، يببببباف خ، ف مم ن قال

هبببع ولبببا البببعشرو من شبببببببببببب يبببة

أدلبببة

ون بببببببببببب عر يل )ال بببببب ا د

ع غبببببب هبببببب ي

ص

ة ع ببببب قوم السبببببببببببببببب

م ع و يببببب ببببببببببببف

ف

) ابفلذ

د ال

ش

ن أ و وا آ ف

ص خف

د ف أ

ف ف

ر صياف 64 )غع ، ف (. ع صبببببببببل

ر ح بدل

يو ) ن بببذهف انمبببة

ص وبببببببببببب

ف

صببوا أن ا ببببببدا بب ببوا فببورف ببببببع، بب

بب

ف

لد و، يسببمل ي من ذاب

و ا القبر البذي أوببببببببببببمت م با، ال

ببببببعهلل من ببببببذاب ال ببببببعر، الو ا

ببببببعهلل من ببببببذاب القبر، الو ا

بببعهلل من الفتن مبببع ظي منهبببع مبببع

ببطببن، اببلببو ا ببببببعهلل مببن ببدبب ببببببة

البببببدجبببببع ( ر اه أ مبببببد مسببببببببببببصي

141 Valid prophetic tradition in both Bukhari and Muslim, narrated through Anas 142 Surat Ghafir 46

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in Allah from the trial of Al-Dajjal.”

ا ن أ شبببببببيفة ن ز د ن ع ت

رض ا.

The Scale: we should believe in the

scale that God will establish on the Day

of Judgment to weigh people’s records

of deed, in accordance with the degree

of their works in the judgment of Allah

Most High. This will reveal the actual

status of all people, and then the Divine

Justice takes place by either

punishment or graceful forgiveness and

reward. The Most High declares that

“we establish the Just scales for the Day

of Judgment”143. We should believe in

it, because it is amongst what is

conceivable for God to give weight to

the deeds’ records in accordance with

their degree in His judgment.

بامليزان -4 االيماني ي ببببببببببببفبببا

الببذ

ف الببعشر يوم القيببعمببةف وزن ببا

أ مع ف اللفعدف سببببببب

ف ف صبببببببحع ف

يي د ف د ير ف ف ف درجع،ف أ معلف

لببيببي مببقببببببعديبب الببلببفببببببعدف مببلببصببومببببببة ف

ي البببلببببببد اإللبببهببب بببح بببظبببيببب لبببيببب

ف ف ف ف اللقببببببعبف أ الفضببببببببببببببببب ف حف اللفوف

ف الببببثببببواب. دلببببيببببصببببببا مببببن الببببقبببب آنف

البب بب ببيف ببولببببببا اببلببببببعشببرو ) ن ت ف ضبببببببببببببب

يعمةف ( قف مف ال

يو لفط سببببببببب قف

وازف ن ال

ف اس

ف ف

ف ف

ف

ف (. ج اايمعن اف 69 )اننبيع ببببببب

إل ببداغف ف صبببببببببببببعلحببة

ف نن ببدرة

ف

ان ببببببمببببببع ف زن ببببببح صبببببببببببببببببحببببببع ببببببفف

خف درجعتهعف د . نن خف ف ف ف ف حسب ف

لك من اسم ع،.

As-Sirat: Al-Sirat is a bridge over the

Hell that is thinner than a thread of

hair, and sharper than (the blade of) a

sword. We are required to believe in

As-Sirat by logic, as the ability of God

can cover such a conceivable matter.

Evidence from the tradition appears in

the declaration of Allah Most that on

the Day of Judgement He will order

بالصرا -5 االيمان و جسبببببببببب

ممببببببد د لر متنف جي ي أرق من ف

خف من ف ف ف ال ل ةف أ د من السيفف

نن الواج ف الد ببببببببببببدي ا قال ف

لذلك ف وببفحعنا صببعلحة

درة

ف

دليصببببببا ف نن لببببببك من اسم ببببببع،ف

د ي ع ف ولا العشرو )

من ال ق ف

143 Surat Al-Anbiya 47


220

angels to “Guide them to the Sirat of

Hell”144.

( )ال بببع ع، ب ييف جحف ااف ال ر صبببف

ش ف ف ف

ف ف

ف

32 )

Heaven and Hell: We believe in Heaven

and Hell as created by God. Allah

commanded us to “rush to forgiveness

of your Lord and to a bliss whose width

accommodates both heavens and

earth, and that has been prepared for

the pious”145. Logical evidence for this,

is that they are among the conceivable

and their existence does not entail any

of that which is inconceivable.

بالجنة والنار -6 االيمان أههمببببع

دبببببعنف دليصيمبببببع م م صو ف ن ال قببببب ف ف

ة فف ر مغ

ش ف

عرف وا ف ولا العشرو ) وبببببب

ف

ف

ع يبببببب ة بببببب ببببببببببببببببببي جبببببب بببببب

ف بببببب

ببببببب ن ر ف مبببببب

ف ف

، د بببببببببفض أ ر

ع ا، ان مببببببببب ف السبببببببببببببببببببب

ين( )آ م ان بببببببببببببببببببببببب قفمد

ص ف لف

(. 322 ف

مببن مببن الببلببقبببببب ف أهببهببمببببببع

دلببيببصببيببببببع

ف

ف ف اسببمبب بب ببببببع،ف الببتببف ا يببتببر بببببب ببلببر

ف جودف بببببع محبببببع كمبببببع وببببببببببببف أن

ع ببببببح

كبببببب نبببببب

ف ف الببببببحبببببب ببببببيف الببببببلببببببقببببببلببببببح ف

. ف أسعماف

Reckoning: We believe in being held

accountable for our deeds at the Day of

Reckoning. Allah confirms “today

everyone is rewarded according to

what they have done. There is no ill-

judgment today. God is swift in

reckoning.”146Further, the Prophet

declared that “No one will proceed on

the Day of Judgment until they are

asked about four things: How did they

pass their time; how did they apply

بالحساب -7 االيمان يوم القيعمة

ف دليصبببا من ال دبببعبف ولبببا البببعشرو

ع مبببببب س ببببففبببب

نبببب

ز ابببببب جبببب

م بببب و يبببب

ف )البببب

ن الل م فيو

ي ال

صت ا ظ ببببببب سبببببببببببب

ك

ف

( )غع ب سعبف حف يت ال ف ف و ف ف

( من 39

ف السبببببببببببب ببببةف ولببببا صببببببببببببلر صيببببا

فد يوم وبببببببببببصي و ) ا ز دمع

ف قيعمةف تت يسببببببت ن أر ت ن ال

مببببباف أ بببببعه ، ن ص

يمبببببع ف م هف ف

ف ف

144 Surat Al-Saaffat 23 145 Surat Al-Imran 133 146 Surat Ghafir 17

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what they learnt; “how did they earn,

and spend, their earnings; how did they

wear out their bodies”.147

اف من أين ، ن معلف م اف ف ف ف مع ا

اكببتسبببببببببببببفببببببا ببيببي أنببفببقببببببا، ببن

ا بببببببيبببببببي أ ببببببباله؟( )ر اه ف جسببببببببببببببببببمبببببببف

الترمذي(.

The Record of Deeds: We believe in the

distribution of records of deeds

amongst people at the Day of

Judgment. Allah declared that

“whoever gets their record by their

right hand will say: ‘Look! Read my

record’”148. The Prophet was

reported as saying “Every single

believer has a record of deeds. If there

was no asking for forgiveness [istighfar]

inside the record, it will be folded black

and dark. If there was istighfar inside it,

it will be folded illuminated with light.

بئحائف األعمال -8 االيمان ؟

ف جببب الد بببببببببببببببدي صببببببببببببحبببع فف

لر اللفببببببعدف ف ان مببببببع ف الت وز ف

ف يوم القيببعمببةف دليصببا من ال دببعبف ف

ولا العشرو دع ا ) كف افع من أ م

ت ف ف

ا

م اببب

ع و بببببب قببب يببب

اف ببب يببب ببببببف مبببف

يببب بببف

ف ف ف

ف

يببببا ع فدبببب ف كف ( من 37 ( )الحببببعببببة بببببببببببببببببببببببب ف

ا صببببببببببببلر صيبببباف

ف السبببببببببببب ببببةف ولبببب

ف

و ) لا ا وبببببصي ن ملمن ا مع مف ف

و ت ليس ط

، إ ا

يوم صبببحيفة

يهعف اودغفعر طو ت هح وودا ف

، ا طبببببو ببببببت مبببببظبببببصبببببمببببببة بببببيببببب

هببببببع

ر نو اودغفعر، طو ت ليع ( يدألن

147 Narrated by Al-Tirmithi 148 Surat Al-Haaqqa 19


222

Chapter 6: Islam and Iman In Contrast

اإلسالم :6 الفصل

يمان واإل

Different connotations have been

attached to the concept of Islam and

Iman [Belief]. Al-Ghazali has discussed

this issue in three dimensions: at a

linguistic level, an exegeses level, and

a legal level, as follows.

لقدف اخدصفت الف ق اإلوالمية

ف

ف ف بببح بببفسبببببببببببببببببيبببرف مبببلبببنبببت اإلوبببببببببببببببببالمف

اإليمببعنف أ سببببببببببببببن مببع رأيدببا ح ف

البببفبببببببعبف بببفسبببببببببببببببببيبببر حبببجبببببببةف ف ف بببببببذا

اإلوالمف الغزاشح ر ما . قد ف

ف ف نع ملنت اإلوببببببببببببالمف اإليمعنف

هح ا ف من ال ةف جوان لجعن

الببصببغببوي الببجبببببببعنببببببب ال بببببببببببببببب عببح

الدفسيري الجعن الفقه .

6.1 Introduction

6.1.1 Linguistic Level

مقدمة 6.1

البحث اللغوي 6.1.1

The word ‘Iman’ linguistically refers to

belief. Consider the context where

Yusuf’s brothers address their father

“You do not believe us, even if we

were truthful”. The word ‘believe’

[mu'min] here refers to taking as true.

Islam, on the other hand, linguistically

refers to full submission, with full

subordination and without any

resistance. The place of belief is the

heart; the tongue is the mere

translator of whatever is in the heart.

Submission, however, is a generic

بببببببببن بببببببببفبببببببببعرة

اايبببببببببمبببببببببعن لبببببببببغبببببببببة

ت

ن الد بببببديف ع العشرو ) مع أ

ف

ع( )وببببببببببببببورة يووببببببببببببببف بببن ل مف

مل ف ف

ف

ف 39 بببببببببببببف ( أي م د ع اإلوالم ق. ام

يو التسببببببببببببببصيي ااوببببببببببببببتسببببببببببببببالم

خف ببب كف ف ف ف ف بببببببعإل بببببببعنف اانبببقبببيبببببببعدف

ف ف البببببببببدبببببببببمببببببببب دف اإل بببببببببع ف البببببببببلببببببببب بببببببببعد.

ص و لصد بببببببببببببببديف محب خبع ف

ع القص ، الصسببعن جمعن. أم

ف التسببببببببببببببصيي ببإنببا ببعم ح القصبب ف

ف الصسعنف الجوارح.

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concept expressed by the action of the

heart, tongue and human members.

Hence, linguistically, Islam is more

generic; Iman is more specific.

Accordingly, Iman expresses the most

honourable particular part of Islam.

Accordingly, every belief is a type of

submission, but not all submissions

are reflections of belief.

موج الصغة أن اإلوالم ف ف

، كعن أ ي اإليمعن أخ

اايم ن أش ف عن فعرة

؛ إ ن ا اإلوالم ف أجزا

؛ ليس ا دي اسصيي

. اسصيي ديقع

6.1.2 Exegesis Level 6.1.2 البحث الش رع التفسقي

In the Quran, the two words, ‘Islam’

and ‘Iman’, have been used:

يع قد رد ح ال اودلمعل ف

1) Synonymously: the synonymous

mention of the two words is

understood in the ayah where the

angels confirmed that “We have

removed all the inhabiting

believers. We found only one home

from the Muslims”.149There was

only one Muslim home in the town

belonging to Lut, peace be upon

him. In another example, Moses

addressed his people “Oh! People,

if you believed in God, then trust

Him if you are Muslims”150.

، ف الدواردف ف ف ف لر وبببببببببببببببي ف التراد

ع ج ببب خ

ت

ح ولببباف البببعشرو ) ببب

كمبببع

ف

ع مبببين مف ف

ل ن اس ع مف يهببب عن ف

من اببب

ف ف

ف ف

ع غببب يبببهببببببب ع بببف

نببببببب د جببببببب

ف

ن ت مببب يببببببب ر ببب يببب

ين( )الذار ع، بببببببببببببببب اآليدعن مف صفسب ف ف اس

ف ( لي ي ن ببعا فببعقف ا 24،23

دنبببع ف يبببت ا بببد و يبببت وببببببببببببببيبببف

السبببببببببببببالم. صياف ال بببببببببببببالة

لوا

ف

دي ن ك مف ف

و ع العشرو ) .. يع

ف ف

ن ف وا

ص وا

اف

يببببببب لص

ف

علل ف آم دي بببببببف

ف

ف

ف

س ب ين( )يو مف صفس دي م

ف ف ك

46 ) .

149 Surat Al-Dhariyat 35-36 150 Surat Yunus 84


224

2) Distinctively: The tradition used

the two words in different

meanings, as well.

يمع كمع رد ح ال اودلمعل ف ف

، كمع ح ف ف ف لر وبي ااخدال

ف ولا العشرو

“The Bedouins claimed that they

have believed; tell them they did

not believe yet so they had better

say:‘we have become Muslims’;

Iman is still to get to their

hearts”151.

Islam in this context refers to

outward submission, while belief

[Iman] refers to a pure inward

confirmation within the heart.

م ) ل ل

ا ق

ن ر اب آم ع

ت األ

ال ق

وا ن م

ؤ ت

ا(

ن م

ل س

وا أ

ول

ن ق ك

ل و

(. 36ب )الحجرات

ااوتسالم تراد عاوالم ع ف

ف ف علظع أي علصسعن

، أراد عايمعن ف الجوارح ف

. الد دي علقص قط ف

This is further confirmed by the

Prophetic tradition of Angel Gibraeel,

where Islam was defined as “to

witness that there is no god but Allah,

and Muhammad is His Messenger; to

perform prayer; pay zakat; fast

Ramadan; and to make pilgrimage to

Mecca, if affordable”, and belief

[Iman] was defined as “to believe in

Allah, His angels, His books, His

Messengers, the Afterlife, and fate,

good or bad”. This tradition confirms

the same concept where Islam is the

outward submission by word and

ف كذلك مع جع ح ديل

جبري صيا السالم الذي ر اه ف

ن روو صلر أ و ة

ف صيا وصي ع و )اإلوالم

أن ا يد أن ا لا ا ،

روو قيي أن محمدا

ال الة تا الزاعة وم

رمضعن حح الفيت ن

، اإليمعن اودطلت ليا وبيال

أن لمن عهلل مال دا كدفا

روصا اليوم اآلخ لمن

..الحديل( علقدر خيره ش ه.

ر اه مسصي. لبر صلر

151 Surat Al-Hujurat 14

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225

action, while belief [Iman] is a

confirmation within the heart.

ف صيا وصي ح ذا الحديل

ف ف علتسصيي الظع اإلوالم ف ن

، بر عايمعن ف ف ف علقو اللم

ف ف ن الد دي علقص .

6.1.3 Legal Level 6.1.3 البحث الفقه For legal distinction, we look to

identify the legal judgments (ruling)

relating to Islam and Iman. The

Prophet was reported as saying

“whoever has an atom’s weight of

Iman will come out of the hell”152.

Scholars were at variance as to the

nature of Iman that will let its holder

get out of the hell. Some scholars held

it as the mere belief in the heart;

other scholars held that it is both

belief in the heart and confirmation by

the tongue; others held that it is all of

belief in the heart, confirmation by the

tongue and actions. Al-Ghazali opined

that the ultimate destination will be

Paradise for whoever held all three of

them.

ف ع ف اسق بببود علفحلف الفقه ف

يف ال بببببببببببببب ف البدنيوي ف ف مل بة

.ف ح مبببببببع يدلص يهمبببببببع

ااخ ي ف

ببببببببفبببببببب ف الببببببببحببببببببديببببببببلف الببببببببذي ر اه ف ف

)ي إ من ال عرف من ف ف ال ببببببببببببي عنف

ف ابببببببعن ح صفببببببباف مثقبببببببع رة من

ح ملنت ببببد اخدصفوا يمببببعن(.

ي ي إ سبببفاف من ف اايمعنف ف الذ

ف ف ابببببعن حف ال بببببعر. من بببببع ببببب ف نبببببا

ف مج د اللقبببببببدف أي الد بببببببببببببببببببببدي

ف من بببببع ببببب ف أنبببببا قبببببد بببببعلقصببببب ف ف

علصسببببببببببعن، من ع شببببببببببيعدة

نببببببا قببببببد ببببببعلقصبببببب ف شببببببببببببببيببببببعدة ف

ف علصسعنف م عنراعن. قو

اإلمببببببببعم الببببببببغببببببببزاشببببببببح ر ببببببببمببببببببا

أنبببببببا مبببن جبببمبببت بببيبببن

ااخبببدبببال

اة لثال ببببةف ببببإن مسببببببببببببببدق ه الج بببب ف

ان شر. ذهف هح الدرجة ف

152 Narrated by Bukhari and Muslim


226

6.2 Determinism and Free-will 6.2 يير التس

يير والتخ

Does man create his own actions, as the

Mutazilah claimed? Does man have

complete free-will, as the Qadariyyah

claimed? Or are man’s actions fully

determined for him?

A man once asked Imam Al-Hasan Al-

Basri, may Allah be pleased with him,

“Did God force His servants to do what

they do?”

Al-Hasan replied “God is more Just than

(to do) that”. The man asked “Did Allah

give His servants the free-will to act

however they please?”

Al-Hassan replied: God is higher than

that. If He has forced them to do what

they do, He would not have punished

them. If He had given them complete

free-will, then the whole Shariah

would not have any meaning; it is

something between the two. There is

something in it for God that we do not

know.”153

ف اإلسعن ي ص أ لع

نفسا كمع؟ أ ف

علت اسلتز لة ف ف

؟ علت القدر ة

أنا م ير كمع

ف

أم و مسير مجفور كمع

نع علت الجبرية؟ وف أن ك ف

جواب الحسن الف ي رض ف

ر ب أج ، وئ ا دمع

و أ د ؟ قع فعده ف

ض و من لك. قي لاو أ

ف من ليهي؟ قع و و أ ز

أجبر ي مع لك. ي ع لو

ض ليهي سع و

ي، لو ذيه

هع منز ف اعن لألم ملنت. ل ن لة

، هلل يا و ف ف ف ين اسنزلدين

ا.)اليعشا ، االصمون 3740،

، نقال ن الفيجوري 23ص

لر كفعية اللوام(

In conclusion, the thinking strategy at the

level of Islam, i.e. the level of using the

physical means to get to ends, is different

from the thinking strategy at the level of

Iman, which is the stage of the

metaphysical world. Error occurs when we

apply one thinking strategy across

نبببببببببببببب ببببببببببببببصبببببببببببببب مببببببببببببببن ببببببببببببببذا أن

ح مقعمف الف ة

ف ااوبببببترا يجية

ف بببببو مبببببقبببببببعم انخبببببببذف اإلوبببببببببببببببببببالم

ف ف ف بببببعنوببببببببببببببفبببببعبف اسبببببعديبببببةف الظبببببع ةف

ببنف ااوببببببببببببببببتببرا ببيببجببيبببببببةف

ف ف بب ببدببصببف

153 Al-Hashmi 1960, P.31, reporting Al-Baijouri on Kifayat Al-Awam.

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different contexts. The thinking strategy at

the level for which we have to use proper

means for legitimate ends (the level of

Islamic rules and etiquette that regulates

our outward humanly actions and pursuits)

is different from the thinking strategy at

the level of Iman for which we have to

look behind the means and consider what

He - the Lord of lords - has done. We must

distinguish between the former that

focuses on ouractions (by the choices we

make) and the latter that focuses on His

doing.

ف ف ف الف ةف ح مقعمف اايمعنف الذي

ف و مقببببعم الغيبببب ف أي ببببعلي مببببع

را ف اسببببعدة. ح بببببببببببببببببب الخطببببت ف

ف بد اوببببببببببببببدلمبع ف اوببببببببببببببترا يجيبة

ف ف بب بب بببببببة ببح مببقبببببببعم غببيببرف اسببقبببببببعمف

اس عوببببببببببببب ف ليع. عاوبببببببببببببترا يجية ف

ببح م الببفبب بب بببببببة ف سبببببببببببببببدببو انخبببببببذف

ف ببببببببعنوببببببببببببببببببببببفببببببببعبف أي مسببببببببببببببببببببببدببببببببو

الدكببعليفف اإلوببببببببببببببالميببةف دصف

ف ف

ف ف ن ااوبببترا يجيع،ف الف ةف ح

ف مسبببببببببببدو اإليمعنف أي مسبببببببببببدو

ف ف ف الدج دف من انوببببببببببببببفببببعبف ال ظ ف

ف انربعب.ف شر رب

Accordingly, I recommend my brothers to

think within the level they want to do their

research. If the inquiry was in the field of

Islam where proper means should be taken

for legitimate results, man has the choice

at this level. Consider God’s declarations:

“Walk on the paths of earth, and

eat from His provisions….”154

“This is a reminder; whoever wills

can start on a path to his Lord”155

So, man has free-will at this level; man

should take his decisions, and carry his

responsibilities; and man will be held

لببذا ببإنن أنصببببببببببببببح خوا أن

نف ح اسسببببببدو الذي نفحل

ف ياف إن اعن حث ع ح مسببببدو

ف ف اإلوببببببببببببببالمف أي مسببببببببببببببدو انخببببببذف

ف ببببعنوببببببببببببببفببببعبف مثبببب ولببببا الببببعشرو

ن وا مفصهع ا بف ح م عكف وا ف

عم بببببببببببببب

ف )

ف ف ف

... اآليببببببببببة()اسببببببببببصببببببببببك اف ببببببببببفز ف ف ف ر

ف - 33 )

ة كف

ذ

هف بببب ذف

ن بببب ولببببا الببببعشرو ) ف ف

ف ف

ف

) يال بف

اف وببب فر رب

ش ف

ذ

ع ا

من شببب

ف

ف ف

ف

اإلسببببببعن [ إن 37 - اإلسببببببعن ]

, صياف ف م ير ح ذا اسسببببببببببببببدو

ببب ارا ببببببباف بببدبببحبببمببببببب ف أن يبببدببب بببببببذ

ف مسببببل ليع اف وببببيحعوبببب صيهع

ت م ن السبببببببب ف كمع ح ولا العشرو ) ف

154 Surat Al-Mulk-15 155 Surat Al-Insan 29


228

accountable for that. This

accountability is established by God’s

declaration that “man is responsible

for hearing, sight and heart, each.”156

افل

ال ف بببببببببببببب

ال

ك لئبببببببف

أ

ف د اببببببب

( ]ااوبببببببب ا ا

ل ا مسبببببببب عن ا

-

ف 24 ف [ كمببع ح ولببا الببعشرو ) بب

ي ب

صبب مبب بب ر الل يبب سببببببببببببببب

وا

صبب مبب ا بب

ون... مببببببببببببف بببببببببببب ل

ا اسبببببببببببب

ولبببببببببببب روبببببببببببببببببببببببببب ف

( . 303 - اآلية()الدوبة

However, if the inquiry was in the field of

Iman, the level of the unseen, beyond the

level of taking legitimate means for our

ends, and beyond this physical world, we

think and reflect within that level only,

where there is no means, or physical

world, where only God is witnessed. At

this level, we can see that man is helpless

with nothing under his control; in the

unseen world there is no material, and no

outward means. The unseen world is the

metaphysical world, where everything is

in the control of God; at this level man

appears as predestined without any

control. Some of the Quranic verses to this

effect include:

ببببببببح

نببببببببع الببببببببفببببببببحببببببببل أمببببببببع ا أرد

ف مسبببببببببببدو اإليمعنف أي مسبببببببببببدو

ف الغيببببب ف البببببذي را انوببببببببببببببفبببببعبف ف

ف يج ف را ذا اللعليف اسعدي ف

الببببببب بببببببظببببببب البببببببدبببببببفببببببب ببببببب بببببببح بببببببذا

ا أوببببببفعب ا

؛ يل اسسببببببدو

مبببببببع ببببي ا مبببببببعديبببببببع

بببببببعسبببببببع

وببببببببببببببفحعنا العشر، ل د ع ن

ا يمصبببك من اإلسببببببببببببببببعن بببعجزا

ف ف ف أم هف شببببيئع؛ نن ح عليف الغي ف

ا أوببببببببببببببببفبببببببعب ا بببوجبببببببد مبببببببعدة

؛ لببببعلي الغيبببب ف ببببعلي ف ظببببع ببببة

، انم اصبببا يبببدف ف مبببع را ف اسبببعدةف ف ف

ف ف ببببببيببببببفبببببببد لبببببب بببببببع ببببببيببببببنببببببهبببببببع أن

ف اإلسببببببببببببببببعن مسببببببببببببببير ليس يببدهف

ف ف يصبببببة. من أمثصبببببةف اآليبببببع،ف الت

ف ف عمف اإليبببببببببمبببببببببعنف جبببببببببع ، بببببببببح مبببببببببقببببببببب

ف أ مسدو اإليمعنف ولا العشرو

“You make your desires only after

God has willed so. God has

( ن أ

ا آ ن ف

بببببببببببببببببببببب

ع ا مبببببببب

ف

عن

ابببب ن الل ف آ الل

ي بببببببببببببببببب

ف

156 Surat Al-Tawbah 105

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229

always been Knowledgeable and

Wise”157.

يمع ف

يمع صف

ف

- اس وال، ) ف

20 )

“He enters whoever He wills

under His mercy; and He has

prepared painful punishment for

the wrong-doers”158

ح آ بببف

ن ي ببببببببببببببببببببب مببب خبببببببف د ف يببببببب

ف

د بببببببين أ ف عسف

اف الظببببببب مدبببببببف ر

ف ف

ف ف

يببببببببمببببببببع لببببببببف

أ

ا ببببببببع

ذ ي بببببببب يبببببببب

لبببببببب

ف

)

[. 23 - 20 – اإلسعن ]

“Allah has created you and

whatever you do”159

( ببببببببولببببببببا اببببببببلببببببببعشببببببببرو

الل

ون...(مص ل

ع ا ي مببببببب

ق

ص خ

[, 74 - ]ال ع ع،

“You were not the one who shot

the arrow when you shot; it was

Allah who has actually shot the

arrow.”160

(ولبببا البببعشرو ت ع رميببب مببب

رمى

ن الل فت ل رميبب

ف

ف

( ف

[ 39 - ]اننفع

The difference between the Sunni

school and others is that man,

according to the Sunni school, is

considered simultaneously as free-

willer and predestined. Man has the

free-will to pursue things that he

observes through his senses and

perceives through his mind.

Meanwhile, man is predestined in the

world of the unseen, which is only

known to God. Man is not required to

know what is in the unseen world, and

man cannot claim knowledge of the

unseen. Man does not know what God

decrees there, simply because the

ف ف ف الف ق ين مذ ف أ ف السب ةف

ف ف ف الجمع ةف بين وببببع ف اسذا ف

في اإلنسان انخببب بببو أن

مذهب أهل السنة والجماعة

مسير ومخير معا ف ببح نببفببسف

ف اللحظبببببببة. يو م ير ح انخبببببببذف

ف ف بببببعاوببببببببببببببفبببببعبف الت ي ا بببببع لي ببببباف

ف يسببببببببببببببمليببببببع ببببببت نبببببباف حسببببببببببببببيببببببع

ف ف حواوببببببببببببببباف الخمسف أ السبببببببببببببببت

, مسير ح عليف ف ف دركيع لقصاف

الغيبب ف الببذي ا يلصمببا ا ، ف

157 Surat Al-Mursalat 30 158 Surat Al-Insan 30-31 159 Surat Al-Saaffat 96 160 Surat Al-Anfal-17


230

result is part of the unseen. Only when

the results come to the realm of the

seen world, where means are pursued,

do we know what God has decreed in a

specific pursuit. So, Muslims submit to

that observed result and feel content

with it, as they know it was decreed by

God Himself. This is what we call

predestination. Muslims feel blameless

so long as they have performed their

part of taking the affordable means to

achieve legitimate ends. The actual

result is in the control of God.

This is the school of People of the

Sunnah and the Group. Hold fast to it;

winning in this world and the Afterlife

is in this school.

ف ف و غير مكصف مل بببةف بببعليف

, ا يح لا د ع ه ننا الغي ف ف

مبع ا يل

, نن ف بعض يباف

غيبب ا يلصي الغيبب ال تيجببة

ا . بببببببإ ا ظي ،ف ال تيجبببببببة ف

ف ف لببد أخببذهف ببعنوببببببببببببببفببعبف ببد ببع

دره ح لك يظي ضبع ف ف

ي اسلمن نم ف ف ف ف اسسبببببببببببببعر, يسبببببببببببببص

ف بببدبببصبببقبببببببعه بببقبببصببببببب مبببطبببمبببئبببن ف

أن لبك ابعن م بعح ننبا يل

درهف و التسيير ف ف ف قضع ف ف

ف ف ف ببلببيبب ببببببباف ببيببقببفببببببب بببببببتمبب ف ف ا

؛ ف ف ف يحس ببعل ببدمف أ لومف نفسبببببببببببببببباف

عاوببفعبف لي يق بب ف ننا أخذ

اللمبب ف ه ف ح لببك أمببع نتيجببة

ف يدف .

ف ف بذا و مبذ ب أ ب ف السبببببببببببببب بةف

؛ فياف ف ف ف الجمع ةف دمسببببببببببببببك اف

الفوز ح الدنيع اآلخ ة.

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Chapter 7: Appendices

املالحق :7 الفصل


232

7.1 Jawharat Al-Tawheed 161 7.1 162 جوهرة التوحيد

In the name of Allah the Compassionate the Merciful

سي ال من ال يي

1. All praise is for Allah for his blessings, & His peace and blessings be

د (1 م الح ف لل

ر ف

ل با

ال ف ف ص ف

ي م

ال و بت ف با م

ال ف ف ص

2. Upon a Prophet who came with divine oneness. He came with this message when religion had lost divine oneness.

ر (2 ل ب

ف نع يد ج

و علد ف ف ف

د ين

ف الد ن

يد ف و ف ف الد

3. He guided creation to the true religion with his sword and guiding to the truth with his sword and guiding to the truth.

ر شد (3 ت

ص الخ ين د ف ف ف ل

ف الح

با ف ي س ف ف با ف ي

د ف ف

ب صبح ف ل ف

4. Muhammad the final messenger of his Lord. And his family, companions & followers.

د (4 م ح ف م عل ف ال

ف ل و ا ف

ب ف ف ر

با آل ف ف با ف ح

ص ف ف ف با ب

ز ف ف

ف

5. To proceed knowledge of the

fundamentals of religion is personally obligatory & requires exposition.

و (5 د ل ي ص ل

عل

ف

ص ف ت

يبن

ف ف الد

بي بد ح بعإ م بد ح بيبن ي ي ب صد ف ل ف

6. However due to the length of the large works of this science people’s resolve has weakened.

ن (6 ن ف ل و ف م ط ف ف الد ت

ص ف ا ي م ي

ف ال

عر يبا بعر ف ف د

اا خ ف م ف بز

د ص م

7. And this poem I have called “The Precious Jewel of Divine Oneness” and I have refined it.

ه (7 ف ف بذ ة

بوز ر ج أ

بعو ه ت ف ق

ل

ة جو . يد

و ف ف الد د

بع ه ت

ذ

161 Literally translated as 'The Precious Jewel of the Divine Oneness', by by Imam Ibrahim al-Laqani.(d. 1631) Credit of translation to Marifah.net http://marifah.net/articles/JawharatalTawhid.pdf

هـ1041جوهرة التوحيد، لإلمام إبراهيم اللقاني،، توفي 162

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8. It is Allah whose acceptance I seek

and for Him to make it beneficial to anyone who is avid for reward.

و (8 ر ج أح و ف ف

ق

ف ال

ع ل ع

ف ن

ع ه ي ا ف د ف م ح بواب ف

ف الث بع ل عم

ف ط

9. It is legally obligatory on everyone morally responsible to know what is

necessary

9) ك

ن م

بف

ص ا

بع

ش

بع ف ج

ا ي ص ف ن

أو

ب ل ي

بع ف بد م بع ف ج

10. for Allah, and the possible and impossible and the like of this for Allah’s messengers, so listen up.

با (10 ص ف ل ع بز ف الج بع بل

د م اس ف

ب بث م

ف

ا با بص

ف ف ل و بع ف بل م

د عو ف

11. Because anyone who bases their faith on mere following, their faith is not bereft of doubt.

11) ف

ان د م

ص ب يبد ف

و ف ف الد

با عن يم بي ف

لب

ي بن يبد ف م د ب

ف ف

12. Some theologians have even mentioned difference of opinion regarding their belief, while others confirmed and clarified this,

يا (12 ف ف ف ل م

و ق

ف ال

ك

ح ف ي ع ف

ص الخ

بي ي ض ل ب ق يبا بع ف ف بف

ال

13. Saying: if they are firm in their belief this is sufficient, otherwise they remain in harm.

و (13 ع ق

ن ز م ف

ج ف ي

و ق ف

ب ف ي

غ

ف ال

ى ف كا

ف بي

لبز ب ي ب ف ي ف الض

14. And know well (with no doubt) that the first of all obligations is to know Allah, and regarding this there is disagreement on the details.

ز م (14اج ف ن

ت ف

ا

أ

بع م ب ف م ج

ف ي

بة

ل م

ف يبا

ف ف

بف

ص خ

ب ب د ف م

15. So contemplate about your very self, then about the higher & lower worlds

15) ظ

عن

ر

ش ك ف س

ف ف ن

بي

ب ق

د ف ف ان

علبي ل ص ل ف

صبو ي ف الل ف ببي

ب بص

ف ف الس

16. You will find therein creation of marvel and wisdom, yet within it is

proof of its non-existence.

د (16 ج ف ا ع ف ف ل يبت ص د

بي ف ح

ف ال

ف

بن با ف ل بيب بعم ف ف ل م ف د

بد بل ف ال

17. Anything for which non-existence is possible, cannot possibly be eternal.

17) ا ع بعز م با ج ي

ص ف م بد ل

ال

با ي ص ف بع ل

ط

يب ح

د س ف ي م بد بق

ف ال


234

18. And faith is explained as being confirmation and there is difference of opinion about pronouncing it.

18) س

ف

و بعن يم إل

ف ا يب د

علد ف ف ف

ط ال يبا ف ف

بف

ص الخ

يب ق

ح علد ف ف ف

19. It is said to be a condition that pronouncing the statement of faith; or to be a condition along with works (while others affirmed that it is an essential element)

و (19 ي ق ف

ا

ش

. م ل

اعل و ي

ف

ط

ش

م

بال ااو ف بن

اش

ب م ل عل ف

20. One’s Islam is manifest through one’s works, such as hajj, prayer, fasting & zakat, so understand.

ع (20 ث م او ف

ذبج الح

ة بال ال

ا بذ

ك

بعم ي

ف ال ر

ببعد ف

البز كبعة

21. The increasing of faith is affirmed, and it increases through all acts of obedience.

و (21 بت ح ز ر ف

ة بعد ز بعن يم إل

ف ف ا

بع م ز بد ف ف

بة بع

ط

بعن بس

إل

ف ا

ف

22. And faith is lessened by lessening one’s acts of obedience, though others disagreed. Yet others reportedly denied disagreement on this.

ا (22 ق

ن

بع. ق ي و ف يب

ف

ا

يب ف .

ا

بف

ص خ

ا

بذ

ك

بد

قبال

ن

23. Being is necessary for Him,

beginninglessness and likewise endlessness, unaffected by non-being.

اج (23 و و لا ود ج و

ال م بد ق

ال ف

ا بذ

ك

بع

ق

ابعب

ي

م بد بل عل ف

24. And He is distinct from all things given to non-being. The proof of this is the proof of being

beginninglessness.

با (24 ن أ بع

س بع ي ف م بد بل

ال

علبف م

بعن ا

ببذم بد بق

ف ال

25. His self subsistence and oneness, transcendent are His noble attributes.

با (25 عم ي فبس ف عل ف بة اني د

بع بز با م بع ص

أ

بة بي ب

و ف

26. (Allah is transcendent beyond) having an opposite or another like Allah (partner), or having a father or a son, or friends.

ن (26 د ف

أا ف ك ف ش

ف ش

ع ق

ص ط م

بد ال ا

بذ

ك

بد

ل و

ال

بع

بد ص

ن

ا

ف

27. Power and Will are distinct from His Command and Knowledge and good pleasure as has been affirmed.

27) ة ر

ببد

ة ر اد ب ، ف بعي

غ

م ا أع م

ص

ف

بع ال فبت كمبع ف

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28. And His knowledge and it is not said

that it is acquired. So follow the way of truth and leave doubts.

ا (28 م ص

ف

ا بع

ق ي ب س

ت م

ت ف ع

ي ب ف ف و

ف الح ح

اطب ف ب

ف ال

29. His Life and likewise His Speech & Hearing as has been established by

transmission.

ا (29 ع ي ا

بذ

ك

م

بال

ال

بت م الس

ي ب ف

ال ي بذ بع ف

عن

أ

بت م الس

30. Does He have cognition or not – there is difference of opinion and they (scholars have affirmed) we neither affirm nor negate it & its

cognition.

ي (30 با

لر اك د ف

أ

ا

بف

ص خ

بد ف م

بو

ب يبا ص ف ف

بف

و

ال

31. Living, Hearing, Powerful, Willing. Hearing what He wills is.

ب (31 يبي ص ر ف بد ف بعد

ف م

بت م ف و يب بع ف بع م

ي

بد ف ي

32. And Speaking. The Essential Attributes are neither other than the Entity nor the entity itself.

ي (32 ص ك د ف م بي

بع، ف ا، ف ص

ف البذ

بت س ي لب ي

غ ف

أبن ي ل ف ا، ف

ف الببذ

33. So power relates to all conceivable things without any limits to that which it relates to.

33) رة

بد ق

بن ب م م بت ف ف

بق

ص ل

ا

بال ب ف ع

ف بع با م بت ف ف

بق

ص ل

ا

34. So affirm oneness for the Power of Allah and likewise for His Will &

Knowledge, though the latter is wider (in what it relates to).

34) ة د

أع ف ج ي

لب

ث م

ف

ي ف

ة ر اد بي ف

ص ل

ال

ف

بن ببي ف لب ف

35. In what it relates to for it relates to the necessary and impossible as well. Allah’s Speech also relates to the necessary, possible & impossible

so let us follow

ي (35 ع ض ي أع ف اج بت ف

د م

اس ف

بثب م ف ا

با م

بال

ك

بت بف

بد ص ف

36. And the Hearing & Seeing of Allah relates to everything existent & likewise

36) ا ود

ج و م

ط ن

أ

ف

ت

م صس ف ل با ف ف

ا ذ

ك

ب ف

ال با

ر اك د ن ف يب ف با ف ف

37. And Hearing & Seeing are different from knowledge. As for Life it does not relate to anything

ر (37 ي غ ي

ص ه ف بت كمبع ف ف بذ ف

بي

بعة ي الح بع ب م

بت ق

ص ل

ا


236

38. Our position is that the tremendous names of Allah & His personal Attributes are beginninglessly eternal

ع (38 ن د

ف

ه ع م و

أ

بة يم ظ

ل ال

ف

ا بذ

ك

بع،

صفبا ا

ف ف

بة يبم د

ف

39. It has been chosen that His names are only divinely established, likewise His Attributes, so memorize this.

ير (39 د اخ ف ن

أعه م او

ة ي يف و

ف ف

ا ذ

ك

ع، ف

ف ال بظ ف ف ع

بة ي ل م الس

40. Any text that might seem to imply similitude between Allah Most High

& His creation, consign its meaning and seek to always affirm Allah’s transcendence.

40) ا

ني

أبع يه ف

الت ف

با ل أ

ف

أ ض

بو ف

م ر بع ز يه

ن ف

41. Affirm that the Qur’an is transcendent beyond createdness, and beware of Allah’s punishing (for those who state otherwise)

ه (41ز ن ف

ب آن ق

ال ي

أبا م

ال

ك

ن د غ ف ر ف الح

بذ أ ف با عم

ق د ان ف

42. And every text that would seem to indicate createdness, we understand it within the context that it’s talking about

42) ا ب

نبد غ ح

ل ف ل ف

ا د

م ف ا ر ف

ل ظ ف

ف الص ي

البذ بد

ا د

43. The opposite of these attributes are inconceivable for Allah, such as Him having a direction.

ي (43 ح د س ي ف د ف ع، ف ف

ف ال

ح ا ف ق ف ف ن و

ك

اعل

ب بع، ف ي ج

ف ال ف

44. Anything that is conceivable, is possible (for Allah Most High) in bringing into being and bringing out of being such as His making someone rich.

ز (44 ع ج ف ح ا ف

ف ف ق ع بع م

م

أ

ا عد يج بع ف ام د با ز

ف ف ك

بع غ

ف ال

45. Allah is the Creator of the human being & his actions, giving success to any for whom He wishes to draw close

عل (45

ف

ه د ف ل ل بع ف م ب م

ف

ب و ف م بن

س ر اد ف

أن

أب ب ف ي

46. And abasing the one for whom Allah has willed to be far from Allah, whether by disbelief or relatively distant by being a sinful believer. And fulfilling for those He wills His promise.

بع (46 خ ف بن

س ر اد ف

أه بد ل

بز ج م ف بن بم ر اد ف ل

أه ببد

47. The success of felicity is from beginningless eternality and likewise the one of perdition and these will not change.

47) ز و

يد ل ه ف ف الس د ح ف ف

ز ن

ف ا

ا بذ

ك

ب ق بي ف ال

بي

لب ق

د ن ف ف ي

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237

48. And according to us the human is

morally responsible through acquisition, without having any effect in that which they do, so understand

ع (48 ن د

ف

د ف ل

ص ف ل

س ف

كبع

ف

ص ا

ف

ا بن ف ف ل بي ف لب

ل ف ي بع

ع

ف

49. So he is not forced without will, rather he has choice – however not all of their actions are with their choice.

ي س (49 ص ا ور ف ج م

ا ا عر ي د

اخ ف

بس ي ل

بال

ك

ب ل ف ا ي بعر ي د

ف اخ

50. So if He rewards us it is by His mere generosity and if He punishes, it is solely by His justice

ن (50 إ ف ع ب ث

ي ف ح م ف

ف

ف

ض ف ف ال

ن ف ب

بذ ل ف ي ب ح م ف

ف

بد ل ف ال

51. As for their saying that it is necessary for Allah to do that which is best: it is a despicable lie, there is nothing obligatory upon Allah

و (51 ي ي ل و

ن ح ف

ال ال اج ف

ا ي ص ف بع ز ر با م ي

ص ف ب اج ف

52. Have they not seen His giving pain to children? So beware of absurdity and the like of this

ي (52 ل أ ا ا ي م

يال

بعا ف

ط

ن

ا

بع ي ه ب ش ف ر بع بح

ف ف

بعا بح

اس

53. It is possible for Allah to create the evil and the good, such as Islam and ignorant disbelief

ز (53 ع ج ف ا

ي ص ف ب

ص خ

ب

ف ال ف

ر ي خ

ال ف

م

ال اعإل و ب ف ي ج ب ف ف

ف ال

54. It is obligatory for us to believe in destiny & determining as has been

established in the primary texts.

اج (54 بع ف عن يم ر ف بد

ق

عل

ف

ع ض ق

عل ب

ف

بى كمع أ ب ب ف ف

خ

ف ال

55. And from the possible is for Him to be seen with eyesight, however without 'how' and without encompassing.

ا (55 م ف ن

أ

ظ ي بعر

ن

ع ف

ف

ن ف ل بال بف ف ي

ك

ا بعر ح

ف ان ف

56. This beholding occurs in the Hereafter for the believers, because it was made conditional on something possible – and with this it occurred to the Chosen One in this

life.

ين (56 م ل م

ص ف ف ل

ف

ز ف ع

ج ف ت ف

ق

ص

ف

ا بعر ف بذ د

م

ص ل

ف

ف

بع ي ن د بت

د ب

57. And from the possible for Allah is sending the messengers. This is not obligatory upon Allah, but rather it is from His mere generosity.

و (57 ا م ف ع ر و يت ف م

ف ف ج

ف ال و

ال

وب ج

ح م ف ب ف ض ف

ف ال


238

58. However it is obligatory for us to believe in the messengers, so leave the vain desires of those whose vain desires have deluded them.

ن (58 ا ف ل ذ ع ف

عن يم د ف

بع ف ج

د و م

و

بي ه بد ف ف ي

بع ف ل

ف ل

59. It is obligatory for them to be trustworthy, true & intelligent.

اج (59 ح ف و ف ي ي ق ف ف

ة

عن انم

ي ي د ص ف

ف

بع ف ي ل

بة

عن

ط ف

ال

60. Likewise to convey everything they came with and the opposite of these

are impossible for them as they have mentioned.

60) ث م

ف

ا ي ي

يغ ص

ف

ف

ع

س ا ف بو

أ

حيب د س ي بع د ا كمبع ف ر

61. Possible for them are things like eating and intercourse with their spouses

ز (61 ع ج ف ح ي ف ي

ق ف ف ب

ك

ن

ف اع

عم ج

اعل ف ف بع س

صن ل ب ف ف

ب ح ف ال

ف

62. Know that the two declarations of Islam encompass all the meanings that we have affirmed, so leave all dispute.

ت (62 عم ج ت ف ن ل م ي ف الذ او ر ب

ق

ع عد ي

ش

م

ال إل و

ف ا

ف

ح

ب عط

ف

ب ا

ف اس

63. And prophethood is not something acquired, even if one ascends to the highest ranks of good.

ي (63 ل ن

ة بو ف

ن

بة ف س

ت م

و ل ر

ة ر ح ر ف

ي خ

ف ال

لر

أ

بة ف

ق

64. Rather, it is from the bounty of Allah. He gives it to whomever He wills. Exalted be Allah, the giver of gifts.

ض اك (64 يا ف

ل ف ف ي ن

س ف

بع

ي

ب ب ج ا بن ف ف اس ف

65. The absolutely best of all creation is

our Prophet so leave any dispute.

ض (65

أ

ص الخ ر

ل ق

بال

إل ط

ف ا

ف

بع[ ي ب ف ]نف م ف ببن بعق ف

بق

ف ال

ف

66. And the prophets come after him in rank and after them the noblest of angels.

ع (66 ي ب ن ن

ا ف

با

ون

ص ي

ب ب ف ض ف

ف ال

بي د ل بة ب

مال

ف

ي ب ف بض

ف

ف ال

67. This and some of the scholars detailed it further and mentioned

that some could be better than others.

ا (67 ذم و

بوا

ص

بوا ف

ص ض

ل ب

ك

با ض

غ بد

ب ض ف ي

Monotheism:


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239

68. With miracles Prophets were

supported as an honoring, and declare the protection of Allah for all of them to be necessary.

بز ا، (68 ج ت عس ف ف

يبد ا ف

أبع م ب

بة م

ف

بعر ي ف ف ال

ب ل

بع ف بم

د ف

69. The Best of Creation was chosen by Allah, that with him Allah completed

prophethood and made his message general

69) خ ر ي

خ

ص ف الخ ن

أد

ع م م

با بيبت ف ف م ف الج بع ب ب بع ر بم م

70. The Sacred Law the Prophet

came with will not be abrogated with any other law until time itself will cease to be (the Last Day).

با (70 د ث ل با ف

ابخ بس

ن ي

ب ه ي غ ف بى ف د بعن م بخ البز بس

ن ي

71. And the Prophet abrogating the

Sacred Laws of those before him occurred without any doubt may Allah abase anyone who says otherwise.

ا (71 خ س

ب

ف ل

ب ه ف ي

ف غبت

بع م د

أ

بن ببا م

لبت ب م

72. And the abrogation of some of the revelation with other parts of the revelation is possible, and there is no contradiction therein.

س (72

ل ف ا

ف ف ش

ب ل ف عل ف ف

ز ج ف أع م ب ا ف

با

لبن ف م

ب غ

73. His miracles are numerous and precious, amongst them was the inimitable speech of Allah

با (73 ز ا ج

ت م ف

ة يب ث

ك

ف

ر بب

غ

بع ه ن م م ف بال

ك

بز ف ج

ت ف م ب

ب ب

ال

74. Believe, without doubt, in the

Ascension of the Prophet and the

innocence of 'A'isha

ز م (74اج ف ل اإ م ب ف ف ف

ف ال ا كمع ر

بن ب ف

بة

عئ

ل ل

ف بع ف بم بب ف م م ا ر و

75. The Prophet’s companions are the best of generations – so listen up - then those who followed the followers

ا (75 ف ح ص ر ي خ ن

ق

ف ال

ت م

د عو

ف

ب ل ع د ف ف بت بع

د ف بن بم بت ف ل بف

ف

76. The best of the companions were those who were given the Caliphate and their matter in rank is according to the order in their caliphate.

ي (76 ر ي خ ن ب ف م

ل ف

بة

ال خ

ال

ف

بي م أ ب ب ف ض

ف

ف ال

بة

ال خ

اعل

ف

77. And then after the 4 Caliphs come

the other of the ten who were promised Paradise by the Prophet

بي (77 يه ص ي م ف بو

ب ام

ف كه ر ب

بي ه ت د بت ف بعم ف و بم

ة ب

ب ل

ال


240

78. And after them came the people of Badr, and then those who witnessed the Battle of Uhud, then those who were present at the covenant of Ridwan

78) ت ر

بد يبي ظ

ل ف ف ال بعن

ف ال

ب ت بد

أبة بل ي ان ف بو

ف ف الب

79. The early believers, their virtue has been known by explicit texts but there is disagreement regarding who

exactly they are.

79) ون

ق ع

الس

ف

ي ي ص ض

ع

ن

ف

ا ذب

ف بي ه ين ي

ل ف ف ف ا

بد

ف

بف ص

د اخ

ف

80. And explain away the differences that took place between them if you do delve into it & beware of the sickness of envy

80) أ ف ف ب عج

الت

ي

ف البذ د ر

ن ت ف ض خيا ن ف ف

د اج ف ا بد د س الح

81. And Imam Malik & the rest of the Imams. Likewise Abu Qasim (Imam Junayd) & the guides of the Prophetic community

بك (81 عل م ف ب بع

و ف با بم

ن

ف ا

ا بذ

ك

بو

أبي عو

ق

ف ال

اة بد با م

ن

ا

82. It is obligatory to follow the qualified scholars amongst them. As the scholars have mentioned in words that are clear to understand.

اج (82 و ف يبد ص

ق ف

ب ف بي ه ن م ف

ا بذ

ك

م كع بو

ق

ال

بظ ف

ص بي ف ي ف ي

83. And affirm the existence of the miracles of the awliya (elect of Allah Most High) and whoever negates it reject their words

بن (83 د ب أ ف بع ي ل

أل ف ل ف

بة ام

ال

بن م بع ع ق

ن

ن

فبذ

عن

با م

بال

ك

84. And our position is that supplication is of benefit as it is a clearly understood promise in the Qur’an

ع (84 ن د

ف

ن أب الد بع ف ت ي

ن كمع ب آن ف م ق ف ال ا بد مبت س ي

85. That with every servant there are guarding angels who have been

appointed and writing angels who will not forget a good deed.

85)

ك ف

د ف ف

بون ظ ع

بوا ف

ص ا ف

بون ف اع

ف

ة يب خ بن ف

لبوا

ص م

ه ي ف

86. These angels will not forget anything that the person does, even if they did so forgetfully, even the

groans of sickness will be recorded, as has been transmitted.

ن (86 ه ف م م ف ف أ ع ئ ي

ش

ل و

ل

ف

ت ت ين ن ن

ف ا

ح ض ف

اسب كمع ق

ف ن

87. So discipline your soul & reduce your hopes; for how often it is that the one who shows determination regarding a matter reaches it.

حعو (87 ف ف س ف ال

ف

بال م

ن

ا

ب ب بن بد م ب ج ف ن م

بال ص

Monotheism:


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241

88. And it is obligatory for us to believe

in death & that the angel of death collects souls

ب (88 اج بع ف ب عن يم ، ف

بو بم عل ف

ف

ب ف ق ف بو الب ح ، ر و

بو ف البم

89. That the one who dies, dies at their appointed time & age. Saying other

than this is baseless and unacceptable.

بت (89 ي م ف ب ه م ل ف ف ب ف ب ن م

بد

ق ي

ب بي غ ا

ببذب بعط ف

اب بف ق ي

90. And in the destruction of the soul, upon the blowing of the trumpet there is difference. Subki said it remains as has been established by

some of the scholars.

ح (90 ف ع

س ال ف د

لخ

ف ف ال ا

ف ص

د خ

ف

ي ظ د او ى ك

ف ف الس ع ع

ق

بذ

الص

ب

91. There is also a difference of opinion regarding the tip of the spine. Does it also remain like the soul?

ج (91 ع ن الذ ن ف اعل ح ع ف ل ح ح ص

ب ن بز بم

ف ال

بى

بص بف

ص ل

ف

ببع ف بح

92. Everything perishes (i.e when the final trumpet is blown) however certain things are excepted from the generality of this statement – so seek knowledge of that which they have mentioned.

92) ا

ش

ك عل

ف بد

بوا

خ

با وم م ب ص ط

ع

ب

س بد ع ف

بوا

لخ

93. Do not talk about the soul, for nothing was transmitted from the

lawgiver. However, stick to that which was mentioned.

93) ا

ح ف ال ح ف

ا ف د ر ع م

ب نبن بعر ف م بن ف ف ال ا ف ل ببد ج

ف

94. However it has been reported from Malik that it has a form like the body.

بك (94 عل ف س ب ف ف

ة بور ص بد س ف اعلج

بك ف س ح ب ا الب

بيبذ بد ف ب ف الس

95. The intellect is like the soul, however some have mentioned difference regarding it, so see to what they have explained.

ق (95 ل ال بن ف اعلب ح ل ر ا ف ب

يبا بع ف ف ال خ ف

ب ن ظ

عن

بع ب ا م س

96. Our questioning and then the punishment of the grave, and its pleasures are obligatory to believe in, like the resurrection.

بع (96 ال

ل و

بي

اب

بذ ب ف

ق

ف ال

با يم ل ف ب اج بل ف ل ف

ف كب

ف الح

97. Say that the body is returned from nothingness though some said it comes after having been separated.

97) عد ل ي ي س ج

ف ال يب ق

ح علد ف ف ف

بن م بد يب

ف بن ب

ف ف ف


242

98. However this difference relates to others than the Prophets, & those also excepted.

ن (98ي ض ح ف م ن ا ف ل

ال خ

ال

ف

ع

خ

بع ي ب ن ن

ع ف

بن ف م هبي ي

ص بع ب

ن

99. In the returning of accidents are two positions, and the stronger position is that the very details are recreated.

ح (99 ف ة

عد ف ب ض ف ل ال ن

ا بو

ف

بت بح ج ر ف

ة ببعد بعن ف بي

ن

ا

100. And as for time, there are two positions regarding it. And the

reckoning is true,and there can be no doubt regarding the truth.

ح (100 ف ن ن الز م

ا و

ف

عب س ح

ال ف

ب بع م ب ب ف بعب ي ف ار

101. So bad deeds are considered unitarily. (each bad deed counts as one.) And out of the generosity of Allah, good deeds are multiplied, if

they are accepted good deeds.

بع، (101 ئ ي علس

ف

ه بد ب ف

ث

عس ف ف

ف

ب س الح فبت ع، و ب ض ف عل ف ف

102. By avoiding major sins, ones small sins are forgiven. And it has been transmitted that ritual ablution, also expiates ones sins.

عب (102 د عج ب

ف ف

ب ع ف

ص ف ل

ب ف ف

غ

ا

ب ع غ ف ص بع ج بو و

ال ب

بف ف ي

103. And the Last Day, then the terror of the standing, are all true. So Lighten, oh Merciful, and come to our assistance.

م (103 و ي ال ي ف اآلخ

و ف

و ف ف اس

بف ف

بع يبي ي بف ف ر ل

و أ ف ف

104. And it is obligatory to believe that all of humanity will take their book of deeds, as has been established explicitly by the Qur’an, and has been known clearly.

اج (104 ف ذ

خ

أ

عد ف ل

ف ال ف بع ف ح الص

بن كمبع ب آن ف م ق ف ال بع

نبع

ب ف

105. And likewise (it is obligatory to believe) in the weighing (of one’s deeds), and in the Scales.

105) ث م

ف

او ذن

ز و ال

يبز ان اس ف

ن بوز بد

ب بد

ال

أبعن بي

ن

ا

106. Likewise it is obligatory to believe in the path over hell. And humans differ in their traveling on this path between those who travel safely (i.e. and pass over hell) and those who are destroyed (i.e. by

falling into hell) either eternally or temporarily.

ا (106 ذ

ك

اا

ال ف

عد ف ل عل

ف

بف ص

د

ف م

بي ب ر بي م بعل س

ف

بف بص

بد م

ف

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107. The Throne, Kursi, the Pen,

Scribes and then the preserved tablet. All of these have tremendous wisdom.

ل ش (107 ال س

ال ف

ي

بي

ص ق

ال

بون ف كع

ال

ف بو ح

الص بب

كبي

ب ف

108. not for any reason and belief in them are obligatory for you, oh

human.

108) ابعإ ي د

ف ا بع ف ه ي

فبعن يم إل

ف ا

ب ج بك ف ي ي

ص بع بي ي

أ بعن بس

إل

ا

ف

109. The fire is true and exists just like Paradise, so do not incline to the words of one who denies foolishly.

عر (109 ال ، د ج ف أبا ج

اعل

بال

ب بم

ف بع بد ج ي ف ل با ف ب ف ج

110. Their eternal abodes for the person of felicity, and the person of perdition, punished & rewarded where ever they remained.

ار (110 ود ا د ص خ يبد ل ب ف لصس ق

ال ف

ب بذ بل م بي بل بع م بم ي بى م بق ف

111. Our belief in the Hawd (pool of the Prophet – peace and blessings be upon him) as has come to us through transmission.

ع (111 عن يم ض ف

حو ف ر

ي ف خ

ف ال و

بي د بع كمبع ن ع ج ب ب ف بق ال

112. From it shall drink people who were true to their covenant, and from it shall be repelled those who turned away.

ع (112 ي ع ب

ش

ا ام ف م و

أ

ا بو

ي د ي ل ف ف ب ف اد

بذ ي بن ا م بو

غ

ط

113. It is obligatory to believe in the intercession of the intercessor, who intercedes before all others, and do not negate this.

اج (113 ف بة ع ف

ش

بت ف

ف اس

ح [ ]م بد بع بم م بد ق م

ابت ب بم

114. And others from the pleasing and righteous also intercede, as has come in narration.

ر ه (114 ي غ ن ض ت ف م

م عر ي

خ

ن

ف ا

ت ف

ي

د كمع بع ب ج بعر ف ف

خ

ن

ف ا

115. For it is possible to forgive anything other than disbelief, so we

do not declare the disbelief of a believer through sinfulness. (Sins do not make a person a disbeliever)

115) ز ف ع

ف ج ف ان

غر

ي ف غ ب ف

ف ال

بال

ب بف

ن

بع ب م

ل ف م ر

بوز بعل ف

ف

116. Whoever dies and does not repent from their sin, their affair is consigned to their Lord.

ن (116 م ت م ي ي ل

ت ي ن ا ف م ف

ف ف ن

ه ب م بت ض ببو بف ببا م

ب ب ف ف ل ف


244

117. And it is obligatory that some of those who committed major sins be punished, though they will not be in hell eternally.

اج (117 ي ف ذ ل ف ا

ل

ار

ة يب ف

ك

ف

بي

بود

بص خ

ال

ب ب

د ج م

118. And affirm that the martyr who died in battle to be living, and they will be provided from the most longed for things of Paradise.

118)

ف ص

يد ف ي

ف ش

ب ف الح عة

ي ح عل ف

ف

با ز ر

ف

بن هبى ف م ت

م

بع، ف الج

119. Provision is anything that one benefits from, and others said no –

rather it is that one owns.

ق (119 ز ال

ف د م ف

و ق

ف ال

ع ا م ت ف ف ف

د ف ان

ي ف

اب بع بك م ص

ف م بع م بت ف

ف ا

120. So Allah provides the halal, so know well. And he provides the disliked, and even the prohibited.

ق (120 ز ر ي

بال الح بع م

ص ع

ق ز بب ب ه

ب

اس

بع م ب ح

امل

121. With regards to seeking the means of livelihood, or placing ones trust in Allah – there is difference of opinion.

ح (121 عب ف س ت ك ف ف اا ف

ا و الد ف

ف ص

د اخ

ف

ح ال از يب ف ف مبع ف الد ف س

ب

ف

122. And according to us, a thing that exists is affirmed in actuality & in existence.

ع (122 ن د

ف

الش

و ود ج و اس

بت ع ف ب ف

خ

ال

بود ف ف بعر إ ج و

اس

123. The existence of something is its essential reality & the essence is created & not denied.

ود (123 ج

ش

ا ي و ج ال

د ب ف ال

غ بعد

بع ف ن د ف

اب

ب ي

124. According to us sins are of two types: minor & major, and (from) the second

ي (124 وب

ن الذ ع

ن د و ف مبعن س ف ف

ة بيب غ

ص ف

ة بيب ف

ك

ف

ب بعن

علبث

ف

125. from it repentance is immediately obligatory & one’s repentance is not annulled if one returns to it.

ا (125 عب ف م د اس اج ح ف ع ف ح

ف ال

ا بعض

ق د

ان

ف

ن بد ف بل بع ي بح

ص ف ل ف

126. However, if one sins again, one must renew one’s repentance for

what one did a second time. And in the acceptance of one’s repentance there is difference of opinion.

ن (126 د ف ل د ج ف ي

ة ب و

ع

س ف

ب د

ا

ح و ف ف ق

ف ال

بي ه ي

ر أ بد

ف

بف

ص د

اخ

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127. Protecting religion, then life,

then property, then lineage, then intellect, and honor – these are obligatory.

127) ظ ف

ف

ين ي ف د س

ف ن

ع س م

ع ي ص ث م

ف

ب ق ب ض

ف بد

ب ج

128. Whoever denies that which is necessarily known to be of our

religion, is killed as a disbeliever, not as a criminal punishment.

ن (128 م وم ص ل

س

ف

ة ب ر بد ح ز

ن ع ف م ين د ب ف ف د ق ب ا ي ف كبس ي

ل

بد

129. And the example of that is the one who negates something that is established by scholarly consensus, or the one who declares the clearly

haram to be halal, such as zina – so listen up.

129) ث م

ف

ا ذن فبى م

نبت م ج

ف مل

ف

ف أبعح بف د و

ابع

ن اعلبز بت بم س

ت ص ف

130. It is legally obligatory to appoint a just ruler, so understand not rationally.

اج (130 ف نعم م ف

بد ف

عل ف بي ف

ص ع

ابي

ح ف ب ف ق ل

ف ال

131. However, it is not a pillar of one’s religious belief. So do not disobey the Leader, even if he is not just.

ي س (131 ص

ر ك ع د

ق د ل ي ح ين ف

ف ف الد

بال

بزغ

بن ب ه م

ف ف أيبن ف

ف ف اس

132. Except in disbelief, so reject his convenent. And Allah will suffice us from his harm alone.

132) ا ف

ف

ن ف

بذ ف

عن

ف

ه بد ي

عهلل بع بيب ف

ف ي اه

أ

ه بببد

133. With other than this he cannot

be removed, nor if he ceases to be suitable.

ر (133ي غ

ف ا ف

ذ

اعح ف ي با

ص

ي س ل بز ل ن ي ز ب ف

ف أبا ف ص

134. Command the good, avoid talebearing, backbiting & all blamesworthy traits.

م (134 أ ل ن ف

د اج ف

ة يم م

ن

ف

بة يبف غ

ف

بة

بص

خ

بة بيبم م

ف

135. Such as arrogance, self conceit, arrogance, envy, being argumentative, disputing with others… so take care.

135) ج ت

ف اعل

ر

ب ال ف

ف ا د ف د

س ف الح

ب ا اعس ف ف بد البج بمبد

د ف ع

136. Be as the best of creation (the Prophet peace & blessings be upon him) was, always forebearing & following the truth. Forebearance is of the best character traits.

كن (136 ع م كعر اعن ي خ ب ف

ص ف الخ

يبف ص

ف

بي بص بع ف بل ع

ف

ب بح ص ف ل

ف


246

137. All good lies in following those who have come before us. And all ill lies in following innovations of those who have turned away.

137) ك

ر

ي خ ح ف ع

ف ف ا ف ن ف م

ص و

ا

ش

ح ادبد بن ف ا ف م

بف

ص خ

138. That every guidance that the

Prophet came with, that is the best. So what he told you, do it. And what he told you to leave,don’t turn to it.

138) ا ي

د

ب ص ف ل بد ف

ب ر ج

ع م ي

ف أل

ا د بع بي م

لب ف ي

139. So follow the righteous of those who have come before, & leave aside the innovations of those who turned away.

ت (139 ع د ف ف ح عل بن ف ال م بع ف م ف

ص و

ب عن ج ف ف

بة د ف

ال

ف

بن م بع ف م بف

ص خ

140. And in closing, I ask Allah for sincerity from having ulterior motives & then to be saved

ا (140 ذو ر ج

أ ح الص ف

إل خ

ف ا

ف

بن بع ف م بي ال ب ص ف

بال

خ

ف ال

141. From the fire, & then to be preserved from my ego & my

caprice. For whoever follows their ego or caprice, falls into misguidance.

ن (141 يي ف م ي ف ف ال ج س ف نف و ي

ال

بن م ب م ا ف ي يبل بد ف ل

ببو

غ

142. And I ask Allah to grant us our proof when we are questioned (in the grave or on the Last Day) that we have a firm proof that we know how to answer. And that our deeds give us the light & weight through which we are those who are saved.

ا (142 ذو ر ج

أ ن

أبع م ح ي

بد ا ف بل ف الس بع صبق

ط م بع ب د ج ح

143. And then blessings and peace constantly be upon the Prophet whose way is maintaining relations, or whose way is mercy.

ي (143

ة ال ال م

بال الس بي ا

ف الد

بى ص ب بف

ف نببا

أ د بي ب ا

ف اس

144. Muhammad, his companions, his family & those who follow his way of his community of all the believers.

144) ] د م ح با ]م ف ح ص ف ف با ر

ت

ف ف

بت ع ف با بج ه ن ف ف ل بب ف با ن م بد م

ف أ

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7.2 The Creed of Imam Al-Tahawi 163

العقيدة الطحاوية 7.2

IN THE NAME OF GOD, THE BENEFICENT, THE MERCIFUL

بسم هللا الرحمن الرحيم

PRAISE BELONGS TO GOD alone, the Lord of the worlds. The most learned scholar, the proof of Islam, Abu jafar-al- Warraq al-Tahawi (from Egypt), may God shower him with mercy, states that the following is an exposition of the creed of the People of the Prophetic Way and the Majority of Scholars(ahl al-sunnahwa al-jamaah)in accordance with the the understanding of Muslim jurists such as Imam Abu Hanifah al-Numan B. Thabit al-Kufi, Abu YusufYaqub b. Ibrahim al-Ansari, and Abu Abd Allah

Muhammad B. al-hasan al-Shaybani . It includes their beliefs about the theological foundations of the religion upon which they base their worship of the Lord of the worlds.

ع اللالمة حجة اإلوالم أ و جلف الوراق

والطحع ي م ر ما

ذا ك يعن قيدة أ الس ة الجمع ة،

أ يفة ال لمعن و لر مذ قيع اسصة

ن ع ت الكو ح، أ يووف يلقوب ن

ن ا يي انن عري، أ فد محمد

الحسن ال يفع ر وان صيهي أجملين؛

مع يلدقد ن من أصو الدين، دي ون ا

.رب اللعسين

We assert about the unity of God, as did Imam [Abu Hanif] and the two aforementioned imams [Abu Yusuf and Muhammad b. al-Hasan]- may God have mercy on them- believing with providence,38 that:

ع اإلمعم با ع اإلمعمعن اسذاوران

ر ميمع العشرو نقو ح و يد

وملدقدين دو ي

1. God is one, without partner. 3- ،ن ا د ا ش ك لا

2. Nothing is like Him. 3- ،ا ش مثصا

3. Nothing debilitates Him 2- ،ا ش يتجزه

4. No deity exists save Him. 6- ا لا غيره ،

5. He is preexistent without origin, eternal without end.

ديي ال ا ددا ، دا ي ال انتهع ، -3

163 Imam Tahawi (d. 321H). Credit of translation is to The Creed of Imam Tahawi by Hamza

Yusuf, 2007


248

6. He neither perishes nor ceases to exist. 4- ،ا يفنت ا يبيد

7. Nothing will be except what He wills. 9- ا يكون ا مع ي د

8. Imaginations cannot attain Him; comprehensions cannot perceive Him.

ا فصغا ان عم، ا دركا ان يعم، -4

9. Creatures do not bear any similarity to Him.

ا ي فا اننعم، -7

10. Alive, He never dies; all-sustaining, He never sleeps.

حح ا يمو،، يوم ا ي عم، -30

11. He is a creator without any need to create and a provider without any stores of provision.

خعل ال عجة، رازق ال ملنة، -33

12. He seizes life without fear and resurrects without effort.

م قة،مميت ال م ع ة، ع ل ال -33

13. Just as He was possessed of His attributes prior to His creation, so He remains with the same attributes without increasing in them as a result of His creation coming into being.

مع زا فع ا ديمع ف خصقا، لي يزدد -32

صفع ا، كوههي شيئع لي ي ن فصيي من

14. As He was before creation qualified with specific attributes, so He remains forever described by them.

كمع اعن فع ا أزليع كذلك ا يزا -36

. صيهع أ ديع

15. It is not after creating the universe that He merits the name of the Creator, nor through originating His creatures that He merits the name the originator.

ليس لد خص الخص اودفعد اوي -33

الخعل، ا إ داغ البرية اودفعد اوي

.الفعري

16. He possesses the quality of sovereignty with or without fief, and the quality of creativitywith or without creation.

لا ملنت ال بوبية ا م بوب، ملنت -34

الخعلقية ا م صوق،

17. And while He is the Resurrect or of the Dead after He resurrects them, He merits the same name before their actual resurrection. Likewise, He merits the name the creator before their actual creation.

كمع أنا محي اسواى لدمع أ يع ي، -39

اودح ذا ااوي ف يعئهي، كذلك

ي،اودح اوي الخعل ف عئه

18. That is because He is omnipotent. Everything is dependent upon Him, and every affair is effortless for Him. He needs nothing, and There is nothing like Him, yet He is the Hearing, the Seeing (Qur’an 42:00)

لك تنا لر ا ش دي ، ا ش -34

قير، ا أم صيا يسير، ا يحدعإ شر ليا

يت ش ، م و الس

ا ش ص

ث م

ي س ك

ف ل

ف ف ف

ير ف ف ال .

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19. He originated the creation with omniscience.

خص الخص لصما، -37

20. He measured out the lots [of all He created].

در ليي أدارا، -30

21. He determined the spans of their lives. 33- ب ليي آجعا .

22. None of their actions were concealed from Him before He created them. He knew what they would do before He created them.

صيا ش ف أن ي صقيي، -33

لي ي ف

صي مع ي عمصون ف أن ي صقيي،

23. He commanded them to obey Him and proscribed them from disobeying Him.

. أم ي طع دا، ههع ي ن مل يدا -32

24. All things are in accordance with His determination and will, and His will is fulfilled.

ا ش يج ي دقدي ه م يئدا، -36

م يئدا فذ،

25. His servants are without volition except what He wills for them. Thus, what He wills for them will be, and what He does not will for them will not be.

ا م يئة لصلفعد ا مع شع ليي، مع شع -33

.ليي اعن، مع لي ي ت لي ي ن

26. He guides, protects, and preserves whomever He wills by grace. And He misguides, forsakes, and afflicts whomever He wills by justice.39

يهدي من ي ع ، يل ي يلع ح ضال، -34

ض من ي ع ، ذ بدلح دا،

27. All of them vacillate in His providence between His grace and His justice.

م يئدا ين ضصا اصيي يدقصفون ح -39

. دلا

28. He transcends having any opposites or peers.

و مدلع ن ان داد اننداد، -34

29. None can thwart His decree overrule His judgment, or override His command.

ا راد لقضع ا، ا ملق لح ما، ا -37

.غعل نم ه

30. We believe in all of that and are certain that all of it is from Him.

ع ذلك اصا، أيق ع أن كال من ده -20 ، آم

31. [We believe] Muhammad is His chosen one, His preeminent prophet, and His messenger, with whom He is well pleased.

23- أن محمدا فده اس طفى، نبيا

املجدبت، روولا اس ض ت.

32. He is the finality of the prophets, the paragon of the pious, the master of the messengers, and the beloved of the Lord of all worlds.

أنا خع ي اننبيع ، معم ان قيع ، ويد -23

اس وصين، في رب اللعسين.

33. Any claim to prophecy after him is deviation and heresy.

22- ، ح و ا د و ال فوة لده غ


250

34. He is anemissary to all of the jinn40 and the whole of humanity, with truth and guidance, light and radiance.

و اسفلوغ شر عمة الجن، اع ة -26

.لح اليد، بعل ور الضيع الور، ع

35. The Qur’an is the Word of God that emanated from Him without modality in its expression. He sent it down to His messenger as a revelation. The believers accept it as such literally. They are certain it is, in reality, the Word of God, the Sublime and Exalted.

ن الق آن كالم ، م ا دا ال كيفية -23

ا اسلم ون وا، أنزلا لر نبيا يع، صد

، أيق وا أنا كالم العشر لر لك قع

علحقيقة،

36. Unlike human speech, it is eternal and uncreated.

ليس م صوق ك الم البرية، -24

37. Whoever hears it and alleges it is human speech has disbelieved, for God has rebuked, censured, and promised such a one an agonizing punishment, stating, I will roast him in the Hellfire(Qur’an 74:25) with an inferno of torment, we acknowledged and ascertained that it was the Word of the Creator of humanity, and does not resemble human speech.

من وملا ز ي أنا كالم الب قد -29

د ما ع ا أ ده ذا ا يل كف ،

ع العشرو

وتصصيا وق صمع أ د سق سن ،

صم ع أيق ع ن ذا ا و الب وع

.أنا و خعل الب ، ا ي فا و الب

38. Whoever ascribes any human qualities to God has blasphemed.41So whoever perceives this takes heed and refrains from such statements of the disbelievers and knows that God, the Sublime and Exalted, in all of His attributes, is utterly unlike humanity.

من صف ملنت من ملع الب -24

قد كف ، من أ ذا ا دبر، ن مث

و ال فعر انزج ، صي أنا فع ا ليس

.اعلب

39. The Beatific Vision is a reality for the people of Paradise without enclosure of modality, just as the Book of God pronounces. Somefaces will be aglow that day, gazing at their Lord (75:22-23). Its explanation is as God, the Sublime and Exalted, knows it to be and as He intended.

غير عطة ا ال ة ن الج ة، -27

ذ كيفية، كمع نط ا كدعب رب ع ئ م و وه ي ج ف

ة ع ن * ف

ة عظ

ع ن ه

ي ر ر

ش

ف

ف

فسيره لر مع و ف

ا، م ص ف أراده العشر

40. All that came [to us] from the

Messenger in the authentic hadith is just as he said it was, and the meaning is as he intended. We do not interpret any of it to accord with our opinions, nor do

ا مع جع ح لك من الحديل الصحي -60

مع ع ، مل عه لر يو ك ن ال وو

مع أراد، ا ندخ ح لك مدت لين آرا ع، ا

مدو مين ت وا ع،

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we presume any of it to accord with our whims.

41. No one is secure in his religion unless he resigns himself to God, the Sublime and

Exalted, and His Messenger and consigns whatever obscures his understanding to the one who knows its meaning.

ي هلل ز -63 إنا مع وصي ح دي ا ا من وص

ي مع اشتفا صيا ج ل وولا ص د ، ر ف

. شر عسا

42. One’s footing in Islam is not firm save on the ground of resignation and surrender.

ا ثبت دم اإلوالم ا لر ظي -63

تسالم؛ التسصيي ااو

43. Whoever covets knowledge that was barred from him, discontented with the limits of his understanding, shall be veiled from pure unity, unadulterated comprehension, and sound faith on account of his covetousness. He will then vacillate between belief and disbelief, assertion and negation, and resolution and denial. Obsessive, aimless, skeptical, and deviant, he is neither and assertive believer nor a resolute denier.

ظ ا صما، لي -62ي مع

ص ف من رام

ف

يق ت علتسصيي يما، حجفا م اما ن

دو يد، صع ح اسل ة، صحي خعل ال

اإليمعن، يدذ ذب ين ال ف اإليمعن،

الد دي الد ذي ، اإل ار اإلنكعر،

، م دع

، ا ملم ع

زائغع

، شعاع

مووووع عئهع

م ذ ع

ا جع دا

.

44. Belief in the Beatific Vision of the denizens of Paradise is incorrect for anyone who surmises that it is imaginary or interprets it to be a type of comprehension. For correct interpretation of the Beatific Vision-or any quality annexed to Lordship-lies in leaving interpretation and cleaving to resignation. Upon this are based the religion of the Muslims and the sacred laws of the prophets.

ا يصح اإليمعن عل ة ن دار السالم -66

سن ا دبر ع منهي و ي، أ ت ليع فيي، اعن

ا ملنت يضع شر ت ال ة ت

ال بوبية ترك الدت لز م التسصيي، صيا

.دين اسسصمين ش ائت ال بيين

45. Whoever does not guard against denying [God’s attributes] and against anthropomorphism has erred and failed to acquire understanding of divine transcendence.

ال ف الت بيا ز لي -63ق من لي يدو

ي الدنزيا،


252

46. For undoubtedly, our Lord, the Sublime and Exalted, is described with the attributes of unity and uniqueness. No one is creation is in any way like Him.

إن رب ع ج ال موصو فع، -64

الو دانية، م لو، لو، الف دانية، ليس

. ح مل عه أ د من البرية

47. He is transcendent beyond limits, ends, supports, components, or instruments. The six directions do not contain Him as they do created things.

العشر ن الحد د الغعيع،، انراعن -69

ان ضع اند ا،، ا حو ا الجيع، الست

.كسع اسفدد ع،

48. The Ascension is true. The Prophetwastaken by night and ascended in person and consciously to the heavenly realm, and from there to wherever God willed in the celestial heights. God honored him with what Hewilled and revealed to him that which He revealed: His mind did notimagine what he saw (Qur’an 73:00). May God bless him and grant him peace in this and the final abode.

د أو عل ب -64 ، اسل اإ ،

إ شخ ا ح اليقظة شر السمع ، ي شر

يل شع من اللال، أك ما العشر مع

اد شع ، أ حر ليا مع أ حر، ل ف

ب ال

ذ

ع ك م

ع م

ر أ ر صيا وصي ح اآلخ ة ان شر

، ل .

49. The Pool45that God has honored him with, as solace for his community is real.

الحوض الذي أك ما العشر ا غيع ع -67

.نمدا

50. The [Prophet] Intercession that God deferred for them is true, as narrated in the traditions.

ال فع ة الت ادخ ع ليي ، كمع -30

.ر ي ح انخفعر

51. The covenant that God made with Adam and his progeny is true.

اسيثعق الذي أخذه العشر من آدم -33

. ر دا

52. God has always known the total number of those who will enter paradise and those who will enter the Fire. Nothing is added to or subtracted from that number.

د صي العشر يمع لي يز دد من -33

يدخ الج ة، دد من يدخ ال عر جمصة

ا دة، ال يزاد ح لك اللدد ا ي ق م ا،

53. His knowledge includes all of their actions, which He knew they would perform.

كذلك أ لعليي يمع صي منهي أن -32

يفلصوه،

54. “Each is facilitated to do that for which he was created.”

، ا ميس سع خص لا -36

55. The judgment of one’s deeds lies in one’s final assertive act.

مع علخوا يي. ان -33

56. Those saved are ultimately saved by God’s decision, just as those damned

السليد من ولد قضع ، ال ق -34

من شق قضع العشر .

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: التوحيد


253

are ultimately damned by God’s decision.

57. The essence of the divine decree is God’s secret within creation. No intimate angel of prophetic emissary has ever been privy to it.

أص القدر و العشر ح خصقا لي -39

. صت لر لك مصك مق ب ا نب م و يط

58. Delving into the decree is a means to spiritual loss, a descent into deprivation, and a path toward transgression. So beware, and take every precaution against that, whether through perusal, ideation, or suggestion. God, the Sublime and Exalted, has concealed knowledge of the decree from His creatures and has prohibited them from desiring it. As the Sublime said in His Book, He is not questioned about what He does, “Why has He done this?” has rejected the judgment of the Book. And whoever rejects the judgment of the Book is among the disbelievers.

الدلم ال ظ ح لك ريلة الخذان، -34

وصي الح معن، درجة الطغيعن، علحذر ا

وووة، إن ا

الحذر من لك نظ ا

العشر طو صي القدر ن أنعما، ههع ي

و ن م اما، كمع ع العشر ح كدع ا

ا

ون

ل ت س ي ي ل ف ع ي م

ت س ي

ي و من وت ف ل

قد رد ي ال دعب، من رد ي ؟ ل

.ال دعب اعن من الكع ن

59. The above epitomizes what one with an illumined heart among the protected of God needs. In addition, it is the rank of the deeply rooted in knowledge, given that knowledge is of two types: the humanly accessible and the humanly inaccessible. To either deny accessible knowledge or to claim the inaccessible is disbelief. Faith is not sound unless accessible knowledge is embraced and the pursuit of the inaccessible is abandoned.

ر -37 يذا جمصة مع يحدعإ ليا من و م و

صفا من أ ليع العشر، هح درجة

صي ح ال ادخين ح اللصي، نن اللصي صمعنو

، إنكعر ، صي ح الخص مفقود الخص موجود

اللصي اسوجود كف ، اد ع اللصي اسفقود

كف ، ا يصح اإليمعن ا قفو اللصي

. ك طص اللصي اسفقوداسوجود

60. We believe in the Pen and the Tablet and in all that was inscribed.

نلمن علصوح القصي، بجميت مع يا د -40

ي. ر

61. Hence, if everyone united to remove rom existence what God, the Sublime and Exalted, decreed would exists, they could not. Likewise, if they all united to introduce something into existence that God, the Sublime and Exalted, did not decree, they would be unable to do so.

صو اجدمت الخص اصيي لر ش كدفا -43

العشر يا أنا اع ن، ليجلصوه غير اع ن، لي

يقدر ا صيا، لو اجدملوا اصيي لر ش لي

ي دفا العشر يا ليجلصوه اع ع، لي يقدر ا


254

The Pen’s work is doneconcerning what was, is, and will be until the day of resurrection.

القصي مع و اع ن شر يوم

صيا؛ جف

القيعمة؛

62. Whatever misses a person could not have afflicted him. And whatever afflicts him could not have missed him.

مع أخطت اللفد لي ي ن لي يفا، مع -43

.أصع ا لي ي ن لي طئا

63. A servant of God is obliged to know that God’s omniscience preceded everything in His creation. He then measured everything in His creation. He then measured everything out exactly and decisively. There is none among His creatures either in the heavens or on the earth who can nullify, overrule, remove, change, detract from, or add to His decree.

د وف صما لر اللفد أن يلصي أن -42

ر لك قدي ا ح ا ش من خصقا، قد

، ، ا ملق ، ليس يا نع مبرمع

مح مع

، ا ، ا نع ، ا محو ر

، ا مغي ز ف ا م ف

زا د من خصقا ح ومع ا ا أر ا؛

64. All of the aforementioned is part of the doctrine of faith the principles of knowledge, and the assent of His unity and sovereignty as God, the Sublime and Exalted, said in His Book, And He created everything and determined its measure(25:2). And He, the Sublime and Exalted, also said, And the command of God is an ordained decree (33:38).

لك من قد اإليمعن، أصو اسل ة، -46

دا، كمع اا ترا دو يد العشر ربوبي

ع العشر ح كدع ا اللز ز

ش ا

ص خ

ي ا د ق ه ر د

ق

ف

ع العشر ، با

م الص

عن أ

ا ف

ا د ر ق ر ا م د

.

65. So woe to whomever on account of the decree becomes antagonistic with god, the Sublime and Exalted. In his desire to plumb its depths, he summons a morbid heart; in his delusion, he seeks a secret concealed in the unseen, only to end up, inn whatever he says concerning it , a wicked forger of lies.

43- ، و سن صعر هلل العشر ح القدر خ يمع

، لقد الدمس وقيمع

أ ض لص ظ يا صفع

، عد مع كديمع

و ما ح مح الغي و ا

. أ يمع

ع يا أ عاع

66. The arsh [The most immense of God’s creation] and the kursi [a vast luminous creation in the presence of the arsh] are both real.

الل ش ال س . -44

67. Yet, God has no need of the arsh and whatever is beneath it.

و مسدغن ن الل ش مع د نا . -49

68. He encompasses and transcends everything, and rendered His creation incapable of His encompassment52.

د أعجز ن -44 ا، ش و ك

ف محيط

،اإل عطة خصقا

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: التوحيد


255

69. With faith, conviction, and resignation, we assert that God befriended Abraham

and addressed Moses .

ي -47 ، اص

ذ ا يي خصيال

نقو ن ا

اسصي ديقع

، يمعنع

موس ت كصيمع

مع .

70. We believe in the angels, the prophets, and the books that were revealed to the messengers. And we bear witness that they were all following the manifest truth.

ين، ال د اسنزلة -90 ف نلمن عسال ة ال بي

لر اس وصين، يد أههي اعنوا لر الح

.اسفين

71. We refer to the people who face our qibla55 as Muslim believers, as long as they acknowledge, confirm, and do not

deny all that the Prophet brought, stated and imparted.

سا أ فصد ع مسصمين ملم ين، مع -93

لا ك ملتر ين، داموا مع جع ا ال ب

ين. ين غير م ذ

ف مع ع أخبر م د ف

72. We do not speculate about God or dispute over God’s religion.

ا ن وض ح ، ا نمعري ح دين . -93

73. We do not argue about the Qur’an. Rather, we testify that it is the Word of the Lord of the universe as revealed through the Trustworthy spirit56 who taught it to the paragon of the

messengers, Muhammad . It is the Word of God, the Sublime and Exalted. No mortal speech compares to it, and we do not say it is created.

ا كال -92 ا نجعد ح الق آن، يد أن م رب

د ما وي اللعسين، نز ا ال ح انمين، لص

اس وصين محمدا ، و كالم العشر، ا

ين، ا نقو يسع ا ش من كالم املخصو

ص الق آن.

74. We do not dissent from the majority of Muslims.

علف جمع ة اسسصمين،ن ا -96

75. We do not declare anyone among the people of our qibla a disbeliever for any sin, as long as he does not deem it lawful.

من أ القفصة ذن ، مع -93 أ دا

ا ن ف ف

ا، لي يسدحص

76. Nor do we opine that where there is faith, a sin does not harm the sinner.

ا نقو و ا يض مت اإليمعن -94 ن سن

مصا.

77. As for the virtuous among the believers, we trust that god will pardon them and admit them into Paradise by His grace. We do not, however, assume that about them, nor insist that they are in Paradise. We pray for the forgiveness of the sinful among them. Andwhile we fear for their salvation, we never engender in them despair.

ن جو لصمحس ين من اسلم ين أن يلفو -99

نهي، دخصيي الج ة مدا، ا نتمن

سدغف صيهي، ا يد ليي علج ة،

طيي، ف سسييهي، ن ع صيهي ا نق


256

78. Assurance and despair both displace one from the congregation of Islam. For Muslims, the path of truth lies between them.

انمن اإليعس ي قالن ن مصة اإلوالم، -94

. وبي الح ينهمع ن القفصة

79. A believer does not lose his faith except by denying that which made him a believer.

ا ي إ اللفد من اإليمعن ا جحود مع -97

.أدخصا يا

80. Faith entails assertion with the tongue and conviction in the heart.

سعن، و اإليمعن -40 و اإل ار علص

، الد دي علج عن

81. All that God revealed in the Qur’an and

all that is verified from the Prophet concerning sacred law and its explanation are true.

أن جميت مع أنز ح الق آن، جميت -43

من ال الفيعن مع صح ن روو

؛ اصا

82. Faith is one Reality and the people of faith are essentially the same. Any disparity among them results from distinctions in knowledge, piety, struggle, and adherence to priorities.

43- ، ، أ صا ح أصصا ووا اإليمعن ا د

، ، م علفة اليو الدفع ينهي علدقو

. مالزمة ان شر

83. All believers are the protected of the Beneficent. The noblest of them with god is the most obedient and most adherent to the Qur’an.

اسلم ون اصيي أ ليع ال من، أك ميي -42

. د أطو يي أ فليي لصق آن

84. Faith is belief in god, His angels, His books, His messengers, the Last Day, The resurrection after death, and the decree-its good and evil, sweetness and bitterness are all from God, the Sublime and Exalted.

و اإليمعن عهلل، مال دا، و اإليمعن -46

كدفا، روصا، اليوم اآلخ ، الفلل لد

اسو،، القدر خيره ش ه، صوه م ه من

. العشر

85. We believe in all of the above. We do not distinguish among any of His messengers, and we affirm all that they brought.

ا، ا نف ق ين -43 نحن ملم ون ذلك اص

يي اصيي لر مع جع ا ف أ د من روصا، ن د

ا .

86. People of mortal59 sins among the

community of Muhammad will not abide in the fire forever, as long as they died monotheists. This includes even the unrepentant that, nonetheless, met God as knowing believers. They are in His judgment and decree. If He Pleases, He forgives and pardons them by His grace, as He mentioned in His Book: God does

عر أ ال فع من أمة محمد -44 ح ال

د ن، ن لي د ن ا مع وا، ي مو

ف ا ي ص

يكونوا ع فين، لد أن لقوا عر ين

ملم ين؛ ي ح م يئدا ما، ن شع

غف ليي فع نهي فضصا، كمع ك ز

ن ج ح كدع ا اللز ز ف أ

غ ي

با ا

ن الص

ف

ف

ع

ن ي ك س ل

ع د ن ف م غ ي ا

ك

ي

ف ف

ف ف ف

ن

Monotheism:


: التوحيد


257

not forgive idolatry, but He forgives anything less of whomever He pleases (4:48). Or if He pleases, He punishes them in the fire by His justice, and then removes them by His grace and through the intercession of those so granted among His obedient servants. He then sends them to His Paradise.

يهي ح ال عر لدلا، ي ي جيي منهع شع ذ

ع لين من أ طع دا،

مدا شفع ة ال

دا، ي يفلثهي شر ج

87. The above is such because god protects those who acknowledge Him. He will not treat them in either of the two abodes as He treats His deniers who are destitute of His guidance and bereft of His protection. O God, Protector of Islam and its adherents, root us firmly in Islam until we meet You in that state.

ر أ مل دا، -49 لك تن العشر وش

ار ن ات ن ا، الذين لي يجلصيي ح الد

يي خع وا من دايدا، لي ي علوا من ايدا. الص

ع عإلوالم تت ف يع شح اإلوالم أ صا مس

نصقعك ا.

88. We consider congregational prayer behind any of the people of qibla, both the virtuous and the sinful, to be valid. We also pray over those among them who died.

عج من أ -44 ن ال الة خصف ا

ح لر من مع، منهي؛ القفصة، ن ل

89. We do not specify anyone among them to be in either Paradise or the Fire. We also do not accuse any of them of disbelief, idolatry, or hypocrisy, as long as none of that manifests from them. We resign their inner states to God, the Sublime and exalted.

، ا يد -47 منهي ج ة ا نعرا

ا ننز أ دا

، مع لي يظي صيهي ف ا ك ا فعق

منهي ش من لك، نذر و ا ي شر

العشر.

90. We do not consider violence or coercive power against anyone from the

community of Muhammad acceptable, unless legislated [by sacred law, such as penal punishments or the suppression of rebellion].

ا ن السيف لر أ د من أمة محمد -70

ا من ج صيا السيف.

91. We do not accept any rebellion against our leaders or the administrators of our public affairs, even if they are oppressive. We also do not pray for evil to befall any one of them or withdraw our allegiance from them. We consider our civic duty to them concordant with our duty to them concordant with our

ا ن الخ إ لر أ مد ع اة أمورنع، -73

ن جعر ا، ا ند و لر أ د منهي، ا ننز

من طع تهي، ن طع تهي من طع ة يدا

، ز ج ضة، مع لي يتم ا مل ية

الح ال جعح اسلع عة، ند و ليي عل


258

duty to God, the Sublime and exalted, and legally binding on us, unless they command us to the immoral. We pray for their probity, success, and welfare.

92. We adhere to the Sunnah60 and the majority [of scholars], and we avoid isolated opinions, discord, and sectarianism.

ذ -73

فت الس ة الجمع ة، نجدن ال نت

ة؛ الخال الف

93. We love just and trustworthy people and we loathe oppressive and treacherous people.

فغ أ نح -72 أ اللد انمعنة، ن

الجور الخيعنة.

94. In inconclusive matters of knowledge, we assert, “God knows best.”

نقو و أ صي، يمع اشتفا صي ع -76

صما.

95. We consider valid the dispensation of wiping over foot-coverings while residing or traveling, as related in authentic reports61.

ف -73 ين، ح الس ف ن اسسح لر الخ

. الحض ، كمع جع ح ان

96. Hajj and jihad* are perpetual obligations that are carried out under legitimate Muslim rulers-irrespective of their personal probity-until the End of Time. Nothing can nullify or rescind them.

الحح الجيعد عن مع يعن مت أ شح -74

انم من أ مة اسسصمين، ي عج ي، شر

ع ة ا يفطصيمع ش ا ي قضيمع. يعم الس

97. We believe in the noble, angelic scribes whom God has appointed as guardians over us.

ف نلمن عل ام الكع فين، إن د -79

جلصيي صي ع ع ظين؛

98. We believe in the Angel of Death, who is entrusted with seizing the souls of all sentient life.

قف أر اح -74 نلمن مصك اسو،، اسوا

اللعسين؛

99. We believe in the punishment of the grave for all who warrant it. We believe in the interrogation by Munkar and Nakir62 of the deceased in his grave about his Lord, his religion, and his prophet, as conveyed in the narrations

of the Prophet and of his companions

.

، ولا لذاب القبر سن اعن لا -77 أ ال

ا، لر ا دي ا نبي م ن ير ح بره ن رب

، ن مع جع ، ا انخفعر ن روو

حع ة رض نهي أجملين. الص

100. One’s grave is either a meadow from the gardens of Paradise or a pit from the abyss of the Fire.

من ر عض -300 القبر ر ة

ة، أ ف ة الج

عر. ف ال من

101. We believe in the resurrection of the dead, the recompense of deeds on the

نلمن علفلل، جزا ان مع يوم -303

القيعمة، الل ض، الحسعب، ا ة

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: التوحيد


259

Day of Judgment, the review [of one’s entire life], the reckoning, the recital of [one’s own] book [of actions], the reward and punishment, the Bridge over the Fire, and the Scales [upon which one’s actions are weighed].

ال دعب، الثواب، اللقعب، ال اا

اسيزان.

102. Paradise and the Fire are both created; however, they neither perish nor terminate.

303- دعن، ا ف يعن أ دا ة ال عر م صو الج

ا بيدان.

103. God, the Sublime and Exalted, created Paradise and the Fire before creating [the world]. He then created denizens for both abodes. He admits to Paradise whomever He wills by His grace and condemns to the Fire whomever He wills by His justice.

ة ال عر ف -302 ن العشر خص الج

، من شع منهي شر الخص، خص ليمع أ ال

م ا، من شع منهي شر ة أدخصا ضال الج

م ا. ال عر أدخصا دا

104. All will act in accordance with their design and are moving inexorably toward the purpose for which they were created.

ا يلم سع د ز لا، صع شر مع -306

ص لا. خ

105. Welfare and affliction, good and evil, are determined for everyone.

ران لر اللفعد. -303 مقد

الخير ال

106. The [divine] enablement that an act requires=-for example, an act of obedience-which cannot be attributed to a creature, occurs concurrent with the act. As for the [material] enablement that results from health, capacity, poise, and sound means, it precedes the act. In sacred law, it is upon the latter that legal and moral obligation hinge, just as God, the Sublime and Exalted, states, God obliges no soul with more than its own capacity (Qur’an 2:289)

ااودطع ة الت يج يهع الفل ، من -304

ا يجوز أن يوصف نحو الدو ي الذي

املخصوق يهع كون مت الفل ، أمع ااودطع ة

م ن والمة من جية الصحة الووت الد

اآلا، ه ف الفل ، يهع يدلص الخطعب،

ع و كمع ع العشر س ف با ن

الص

ف

ص ك ي

ا

ف

ع ي ل و

ا

. ف

107. Human actions are God’s creations but humanity’s acquisitions63

أ لع اللفعد هح خص ، كس من -309

اللفعد؛

108. God, the Sublime and Exalted, has only obliged human beings to do what they are capable of doing, and they are only capable of doing what He obliged them to do-hence the meaning of “No strength or power exists save by means of God.” We assert that no one’s strategy, move,

فيي العشر ا مع يطيقون، ا -304 لي يكص

فيي، و عص فسير "ا يطيقون ا مع اص

، ة ا عهلل". نقو و ا يصة ن د و ا و

، ا حو ن د ن مل ية ا كة ن د


260

or change can avert anyone from any act of disobedience to God, unless accompanied by God’s providence; nor has anyone the ability to initiate and fulfill duties to God save by the providence of God, the Sublime and Exalted.

ة ن د لر عمة ا ملونة ، ا و

فع، صيهع ا دو ي العشر. طع ة الث

109. Everything is confluent with the will of God, the Sublime and Exalted, and with His knowledge, judgment, and decree.

ا ش يج ي م يئة العشر -307

ره .د ضع ا صما

110. His will supersedes all other wills, just as His decree thwarts all ruses to avoid it.

غصفت م يئدا اس يئع، اصيع، غص -330

يع، ضع ه الحي اص

111. God does what He wants yet is never iniquitous.

؛ -333 يفل مع ي ع ، و غير ظعلي أ دا

112. Holy is He beyond any evil or adversity, and transcendent is He above any blemish or perversity. He is not questioned about what He does-it is they who will be questioned (Qur’an 20:23)

س ن ا وو ين، نز ه ن ا -333 قد

؛ ي ي شين ل ف ع ي م ت س ي

ا

ون

ل ت س ي

.

113. In the supplications and charities of the living, there is benefit for the dead.

332- ح د ع ان يع صدعتهي م فلة

لألموا،.

114. God, the Sublime and Exalted, answers prayers and fulfills needs.

العشر يسدجي الد وا،، قض -336

جع،؛الحع

115. He possesses everything, and nothing possesses Him.

333- ، مصك ا ش ، ا يمص ا ش

116. Nothing is independent of God, even for the twinkling of an eye. Whoever imagines he is independent of God for even the twinkling of an eye has disbelieved and is among those brought to ruin.

سدغنت ن العشر ط ة ين، -334 ا ي

من اودغنت ن ط ة ين، قد كف

صعر من أ الخس ان.

117. God has wrath and pleasure, but not like that of any human.

ن يغض ض ت، ا ات د من -339

.الور

118. We love the companions of God’s

Messenger . We are not, however, extreme in our love for any one of them. Nor do we dissociate from any of them. We loathe those who loathe them, and we only mention their merits. Loving them is essential to religion, Faith, and

، ا نح أصحعب روو -334

نف ا ح أ د منهي، ا ندبر أ من أ د

منهي، نفغ من يفغضيي، غير الخير ا

، هي دين يمعن سعن نذك ي، ب

. ن غضيي كف نفعق طغيع

Monotheism:


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261

spiritual excellence, and hating them amounts to infidelity, hypocrisy, and extremism.

119. We assert that the caliphate after the

death of the Messenger was first for Abu Bakr al-Siddiq , due to his preeminence and precedence over the entire community, and then for Umar b.

al-Khattab , followed by Uthman b. Affan , and concluding with Ali b.

AbiTalib . They are the Guiding Caliphs and Guided Leaders.

ثبت الخال ة لد روو -337 ن

أ ا

لا ن ال دي رض ا، فضيال

لر جميت انمة، ي للم ن قديمع

الخطعب رض ا، ي للثمعن رض

ن أ طعل رض ا، ي لللح ا،

. ي الخصفع ال اشد ن ان مة اسيدد ن

120. We testify, as the messenger of God before us, that the ten whom he designated and assured of Paradise are indeed in Paradise64. His pronouncement is true, and they are Abu Bakr, Umar, Uthman, Ali, Talhah, al-Zubayr, Asd, Sa id, Abd al-Rahman b. Awf, and Abu Ubaydah b. al-jarrah, who is the “Trustee of this Community” .

ع ي روو -330 ذين وم ة ال

أن الل

ي علج ة، يد ليي علج ة، لر

ولا الح - مع شيد ليي روو -

، يو ، م ، ثمعن، لح أ و

، فد ، وليد بير، ولد طلحة، الز

ال من ن و، أ و فيدة ن الج اح،

. و أمين ذه انمة رض نهي أجملين

121. Whoever speaks well of the companions of the companions of the Messenger of

God , his chaste wives, and his purified progeny is absolved of hypocrisy.

من أ سن القو ح أصحعب روو -333

، ع ا، من ا دس ، أز اجا الط

، قد من وين من ا رجس ع ا اسقد ر

ال فعق؛

122. The pious scholars of the past and those after them who follow their path-the people of goodness and tradition, of understanding and profound scholarship should be mentioned only in the best manner. Anyone who speaks ill of them has deviated from the path.

ع قين من -333 صف من الس صمع الس

ير ان ، أ أ الخ - لد ي من الدع لين

ظ ، ا يذك ن ا علجمي ، من الفقا ال

ك ي سو يو لر غير السبي ؛

123. We do not prefer any saint to any prophet. Indeed, we assert, “One prophet is better than all of the saints.”

من ان ليع لر أ د -332 ا نفض أ دا

نب ا د وصيهي السالم، نقو من اننبيع

أ ض من جميت ان ليع ؛

124. We believe in the miracles of the saints as conveyed and verified by trustworthy narrators.

نلمن مع جع من ك امعتهي، صح ن -336

قع، من ر ايعتهي ف الث .


262

125. We believe in the signs of the End of Time, including the appearance of the Antichrist65 and the Descent of Jesus, the son of Mary,from the celestial realm. We also believe in the sun’s rising in the west and the appearance of the beast of the Earth66 from its appointed place.

ع ة و منهع نلمن تش ا -333 خ إ ا الس

جع ، نز يس ت ا ن م ي صيهمع الد

مس

مع ، نلمن طصو ال الم من الس الس

ة انرض من مو ليع . من مغ يهع، خ إ دا

126. We do not believe diviners or soothsayers or anyone who claims anything that contradicts the Book, the Sunnah, or The consensus of Muslim scholars.

عح -334 ، ا من يد ا ا ع

ق اع ع ا ن د

ة جمع انمة؛ ي علف ال دعب الس شيئع

127. We consider the mainstream to be true and correct, and schism to be deviant and destructive.

، الف -339 صوا ع

ن الجمع ة قع

ة

ذا ع

زيغع

.

128. The religion of God, both in heaven and on earth, is one. It is the religion of Islam. God, the Sublime and Exalted, says, verily, the religion with God is submission (Qur’an 3:06). The Sublime also states, If anyone seeks other than submission to God as a religion, it will not be accepted from him (Qur’an 3:87). Finally, the Sublime says, And I am pleased with Islam as areligion for you (Qur’an 7:3).

، و -334 دين ح انرض السمع ا د

ن دين اإلوالم، ع العشر ين د ف ف الد ف

م

ال و

با اإل الص

ف

ف

ع العشر ر ي

غ غ

د ب ن ي م ف

ا ف م ق ن ي ص ع ي م د

ال و

ف اإل

ف ف

ف

ع العشر

ع ي م د

ال و

ي اإل

يت ل ر ف

ف

؛ ف

129. Islam lies between the extremes of excess and neglect, immanence and transcendence, determinism and free will, and assurance of salvation and despair of God’s grace.

بيا -337 و ين الغصو الدق ير، بين الت

در، بين انمن لطي ، بين الجبر الق الد

اإليعس.

130. This is our religion and our creed in public and in private. We absolve ourselves before God of anyone who opposes what we have recounted and clarified here. We ask God for a firm foundation in faith, that He seal our lives with it, and that He protect and preserve us from any heresies, variant and baseless opinions, and corrupt doctrines, such as those of the Anthropomorphists, Rationalists, Pantheists,Determinists, Dualists, and any other deviant sects that oppose the

320- ، بعط ع

يذا دين ع ا دقعدنع ظع ا

نحن آ شر من ا من خعلف الذي

د ع لر ست العشر أن يثب عه؛ ك نعه بي

ن ان وا اإليمعن، دي ل ع ا، يل م ع م

ية، املخدصفة اآلرا اسدف ة، اسذا ال د

ة، ة، الجبري هة، اسلتزلة، الجيمي ف مث و اس ب

ة ة، غير ي، من الذين خعلفوا الس ر القد

الجمع ة، علفوا الضاللة، نحن منهي

ال أرديع ، بعهلل آ ، ي دنع

الل مة الدو ي.

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263

Sunnah and the majority of Muslim scholars and that ally themselves with misguidance. We are completely absolved from them. For us, they are astray and ruined. Ultimately, protection and success is from God alone.


264

Chapter 8: Ultimate Summary

خالصة علم التوحيد :8 الفصل

Twenty qualities are logically necessary for the true God: 1- Omnipresence 2- Pre-eternity 3- Post-eternity 4- Dissimilarity to creation 5- Self-subsistence 6- Oneness 7- Ability 8- Will 9- Knowledge 10- Life 11- Hearing 12- Sight 13- Speech 14- Being Able 15- Being Willing 16- Being Knowledgeable 17- Being Live 18- Being Hearing 19- Being Seeing

20- Being Speaking

يج لإللا الح وفحعنا ن صفة

علح ي اللقلحو

الوجود -1

القدم -2

الفقع -3

املخعلفة للحوادغ -4

الغنت -5

الو دانية -6

القدرة -7

اإلرادة -8

اللصي -9

الحيعة -10

السمت -11

الف -12

ال الم -13

اونا عدرا -14

اونا م دا -15

اونا عسع -16

اونا يع -17

اونا وميلع -18

اونا يرا -19

اونا مدكصمع -20The opposite of the above are inconceivable of the True God. It is conceivable, however, for Him to do or not to do anything that is logically conceivable.

يسدحي ح اإللا الح العشر قال

د صك ال فع،.

جوز ح قا العشر ل ا مم ن أ

دما.

As for Prophets, four qualities are necessary: Truthfulness, Trustworthiness, Communication of the Divine Message, and Intelligence.

هحو أر ت صفع، ال و كمع يج ح

. الفطعنة، الدفصيغ، انمعنة، ال دق

The opposite of the above are inconceivable for Prophets. It is conceivable for them, however, to have any human pursuits that do not lead to any imperfection.

يسدحي ح ال و د صك

ح قيي ان اض ال فع،. جوز

الت ا لدي شر نق ح م ا بهي الب ة

صية.الل

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Chapter 9: Bibliography املراجع :9 الفصل

( تاريخ المذاهب االسالمية, دار الفكر العربي, القاهرة. 0669 االمام محمد أبو زهرة: ) .1

أهة, الأاسر: الم ل أفس , 0357 االمام محمد خليل الخطيب, ) .2 أهة اي قيدة أهل الة ه ه هــــــــــــــ( الة مسج المحااظة, طأطا, مصر.

( إيقاظ الهمم اي ســــرح الحكم, مطبعة 0682 الحســــأي ) العارف باهلل أحمد بن محمد بن ةيبة .3 مصطفى البابي الحلبي, القاهرة, مصر.

أهة اي ســـــــرح قيدة أهل 0691 محمد بن الهاســـــــمي التلمســـــــاأي الةزا ر , ) ســـــــيد .4 ه ( مفتاح الة السأة, الأاسر: الم ل أفس , دمسق, سوريا.

أفس , البدرسين, مصر. ( قيدتأا, الأاسر: الم ل 0665 د. محمد ربيع محمد ةوهر ) .5

بد الكريم الرااي ) ( المعراة اي بيان قيدة المسلم, الأاسر: الم ل أفس , دمسق, سوريا. .6

هــ( أم البراهين اي العقا د, 865 أبو بد هللا محمد بن يوس السأوسي الحسيأي )المتواى ام .7 وصـــــــــــــححــ محمــد خــالــد م, ةمعــ 2112 اي كتــاب )المةموا الكــامــل للمتون( الطبعــة االولى

العطار, دار القكر, بيروت, لبأان.

ــــــــــــ, ةوهرة التوحيد اي كتاب )المةموا 0140 برهان الدين ابراهيم بي هارون اللقاأي المتواي .8 هـ م, ةمعــ وصـــــــــــــححــ محمــد خــالــد العطــار, دار القكر, 2112 الكــامــل للمتون( الطبعــة االولى

بيروت, لبأان.

هــــــــــــــــــــــ, بد ا مالي اي كتاب 796 لفرغاأي المتواي ســـــــــرال الدين لي بن يمان ا وســـــــــي ا .9 م, ةمع وصـــــــــــــحح محمد خالد العطار, دار 2112 )المةموا الكامل للمتون( الطبعة االولى

القكر, بيروت, لبأان.

هــــــــــــــــــــــــــ, الخريدة البهية اي العقا د 0210 أبو البركات أحمد بن محمد الدردير المتواي ســـــــــــــأة .10 م, ةمع وصـــــــــحح محمد 2112 ل للمتون( الطبعة االولى التوحيدية, اي كتاب )المةموا الكام

خالد العطار, دار الفكر, بيروت, لبأان.

ــــــــــــــــ, العقا د الأســــفية, اي كتاب )المةموا الكامل 735 مر بن محمد الأســــفي المتواي ســــأة .11 هـ م, ةمع وصحح محمد خالد العطار, دار القكر, بيروت, لبأان. 2112 للمتون( الطبعة االولى


266

ي السيباأي ، متن السيباأية, اي كتاب )المةموا الكامل للمتون( اإلمام م .12 حمد بن بد هللا ا زر م, ةمع وصحح محمد خالد العطار, دار القكر, بيروت, لبأان. 2112 الطبعة االولى

ــــــــــ, رسالة اي لم التوحيد اي كتاب )المةموا الكامل 0255 االمام ابراهيم البيةور المتواي .13 هـ م, ةمع وصحح محمد خالد العطار, دار القكر, بيروت, لبأان. 2112 الطبعة االولى للمتون(

ـــــــــــــــ, ســرح 562 االمام القاضــي لي بن لي بن محمد بن أبي العز الدمســقي المتواى ســأة .14 هـ العقيدة الطحاوية, مدرسة الرسالة بيروت, لبأان.

ــــــــــــــــ, درو التوحيد, 0420 محمد بن أحمد بن مر الســــاطر المتواى .15 دار ا صــــور, تريم, هـ حضرموت, اليمن.

ـــــــــــ, إحيا لوم الدين, الةز ا ور, 717 حةة االسالم أبو حامد محمد الغزالي المتواي سأة .16 هـ المكتبة العصرية, صيدا, لبأان.

م( أظرية الحكم ومصـــــادر التســـــريع اي أصـــــور الفق االســـــالمي, دار 0689 أحمد الحصـــــر ) .17 بعة ا ولى. الكتاب العربي, بيروت, لبأان, الط

( االأسان مسيير أم مخير. دار الفكر دمسق، سورية. 0668 محمد سعيد رمضان البوطي ) .19

هـ( البراهين الساطعة اي رد بعض البدا السا عة, 0359 سالمة القضاي العزامي السااعي, ) .20 مطبعة السعادة, القاهرة.

دار الحديث للطبع والأسر هــــــــــ ، 0423 م ــــــــــ 2112 ابن كيير، البداية والأهاية، الطبعة السادسة .21 والتوزيع، القاهرة ـ مصر.

هــــــــــــــــ(. داع ســـب التســـبي ب ك 765 أبو الفرل بد الرحمن بن الةوز الحأبلي) المتواي ســـأة .22 التأزي . دار االمام الأوو . مان ـ ا ردن.

ردن. ماد أبو حةل ، الأةوم الالمعة اي يقااة المسلم الةامع ، ، دار االمام الأوو ، مان ا .23

ةمار الدين محمد بن بد هللا بن سيخ العيدرو بن لو ، إيضاح أسرار لوم المقربين، دار .24 لبأان. - بيروت – الحاد

م(، المسرا الرو اي مأاقب السادة الكرام 0682 - هــــــــ 0412 محمد بن أبي بكر السلي با لو ) .25 آر أبي لو . الةز ا ور.

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Chapter 10: About the Author:

املؤلف: حول :10 الفصل

Knower of Allah Coach to the Seekers of God Head of the Qadiri Shadhili Tariqa,

Shaikh Hazem Abu Ghazaleh

Of Asha’ari Creed, Hanafi School, and Hussaini Descent

اللعر عهلل

م السعل ين

شيخ الط قة القعدر ة

ال ع لية

حازم نايف الشيخ/

طاهر أبوغزالة

انشل ي قيدة، الح ف

مذ فع، الحسين سفع

Birth: The author was born in Palestine in 1933. By a grace of Allah Most

High, the Shaikh is an authenticated descendant of our Master Prophet

Mohammad (peace and blessings be upon him).

Studies: Early in his life, Shaikh memorized the Quran and studied Islamic law

at Damascus University. Then he followed the senior Scholars of Tawheed at

his time, Shaikh Mohammad Al-Hashimi and Shaikh Abdul-Kader Iesa, may

Allah be pleased with them; and he was duly authorized by them for coaching

as well as spiritual development.

Activities: The Shaikh is a well known Sunni scholar of his time and Head of

the Qadiri Shadhili Tariqah in Jordan. He is an active caller to Allah Most High,

and has mureeds all over the globe. He is well known for his dedication to

Quran, night prayer, fasting, frequent dhikring of Allah, and regular Salawat

on the Prophet (peace and blessings be upon him).

Books: The Shaikh has authored several voluminous books on Monotheism,

Prophets, Sufism, and Quranic excegesis. Below are some titles of the

authored books.


268

Books of Shaikh Hazem Abu Ghazaleh

Title Translated Title in Arabic 1. The Ghazali Answers on Sufi

Questions (12 volumes)

02انجوبة الغزالية لر انوئصة ال و ية ) .1

جز ا(

2. Behavior and Best Character 2. اندب سن الخص

3. Scholarly Opinions on Sufism 3. أوا اللصمع ح الد و

4. Prophets: the Perfect Examples

اننبيع أ لئك الكعمصون .4

5. The Penetrating Light in Interpreting the Letters of Al-Fatihah

البرق السعري ح ش ح السفت اسثع .5

6. Illuminations in Al-Fatiha’s Interpretation

الفوارق الال حة ح فسير وورة الفع حة .6

7. Indicative Contemplations 7. تمال، شعر ة

8. The Sacred Letters 8. الح القدوية

9. The Reality of the Mohammadan Inheritor

قيقة الوارغ املحمدي .9

10. The Concise Characteristics 10. الخ ع الجعملة

11. The Ghazaleh’s Gems: Al-Hikam

الدرر الغزالية ح ش ح الح ي اللطع ية .11

12. The Subtleties of Realities 12. دع الحقع

13. Refuting the Wahhabi Accusations of the Asha’ari and the Sufi.

األشاعرة على الوهابية فرية رد .13 والصوفية

14. The Early Good Tidings of Believers

عاجل بشرى المؤمن .14

15. The 50 Tenets of Faith in the Divine

اللقع د الخمسون ح انلو ية .15

16. The Righteous Work in Islam 16. اللم ال علح ح اإلوالم

17. The Law of the Fighter 17. فقه المقاتل

18. Monotheism: The Way to the True God

هللا اإلله الحق: شرح عقيدة أهل السنة .18 والجماعة

19. Allah: The Transcendent Above Creation

ع ا .19 اسنزه ن صفع، م صو

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269

20. Allah: The True Existent 20. اسوجود الح

21. Divine Love in Islam 21. املحفة اإلليية ح اإلوالم

22. The Ranking Steps to the Sufi Grades

مراقي التشوف إلى مراتب التصوف .22

23. The Fighting Muslim 23. اسسصي اسقع

24. The Sufi Terminology 24. مصطلحات الصوفية

25. Keys to the Prophet’s Names 25. مفاتيح الوصول ألسماء الرسول صلى هللا عليه وسلم

26. Media Articles 26. مقاالت إعالنية

27. Summary of Darqawi’s Letters 27. ملخص الرسائل الدرقاوية

28. Choice Supplications 28. ان اعر ال ةر اس دقى ح اند ية

29. Glimpses of Hadhrah’s Sermons

ال فحع، اللط ا، من در س الحض ا، .29

30. The Grand Names of the One True God

نفحات في شرح األسماء والصفات .30

31. Spiritual Glimpses with the Prophet

نفحات مع الحبيب صلى هللا عليه .31 وسلم

Monotheism:


: التوحيد


About the Book و حول الكتاب

This book explain in plain terms the infrastructure of ALL Islamic culture. It shows the basic belief about God, Prophets, and the Hereafter according to the Majority Sunni Muslim.

ي ح ذا ال دعب لفعرا، مبسطة الفنية الدحدية

لجميت اللصوم اإلوالمية. يو يفين اا دقعد

انوعس عإللا الح العشر، بعننبيع صيهي

السالم، كذلك علسمليع، و انخ ة، لك

الس ة الجمع ة. حس قيدة أ

The author is a Master Sufi of the 21st Century, who is a specialist in the Knowledge About the Divine.

اسللف من كفعر م عيخ ال و ية ح الق ن

الحعدي الل ن، و من اسد ين

اس ف دين ح صي الدو يد.

The book illustrates God as Absolutely Peerless One, beyond any human sight or imagination.

يو ح ال دعب صورة الح فعرك العشر لر أنا

ا دركا الد ورا، ، غن ،أ د صمد ا د

الب ة أ ان عر.

1437 H. / 2016 G. www.HazemAbughazaleh.com

http://www.hazemabughazaleh.com/

Documents

Monotheism The Way to the One True God · Dedication To my loving brothers and spiritual family, in South Africa and the world