Deviant objections to the fact that Allaah has no obligations

Some deviants say: Yes, it is rationally possible for Allah to do wrong, or Ţħulm, because the Prophet said of Allah in Hadeeth Qudsi, ‘I have forbidden oppression on myself’. He could only forbid oppression if it was possible for Him to commit.

Answer: The ĥadiitħ qudsiyy saying they are referring to was narrated by Muslim, and is as follows:

إِنِّي حَرَّمْت الظُّلْم عَلَى نَفْسِي

If translated literally, it would be: ‘I have forbidden injustice upon myself’

The literal translation implies that injustice would in principle be possible, because otherwise there would be nothing to forbid. However, this literal meaning is impossible, because of the meaning of injustice. It either means:

1. to cross the rules that have been imposed upon one, or
2. to deal in someone else’s property without a right.

These meanings cannot be true of Aļļaah to begin with, they have no relevance to Him Himself, so how could they become forbidden?! In other words, those who claim that it is rationally possible are going to have to say that He has someone that can impose rules upon Him, or that there is a property that is not His! We ask Aļļaah for protection against such heresy.

That is why An-Nawawiyy commented on this ĥadiitħ saying:

The meaning is ‘Aļļaah is clear of and above the imperfection of injustice,’ because injustice is impossible with regards to Him. How could he cross any rule imposed upon him, and there is no one above Him that He would have to obey?! How could He deal in the property of someone else, when all of the world is His property and under His might?! The origin of the world ĥarrama (translated above as forbid) is “to be prevented,” so the meaning of “being clear of the imperfection” was expressed with the word “forbidden,” because one aspect of its meaning is similar to “being clear of”, namely the meaning of non-existence. (I.e. what is prevented does not exist, just as what one is clear of does not exist.)[1]

A similar issue is raised when the deviants say that Aļļaah could have obligations. To show this, they mention aayahs like the following:

كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ

Meaning if literally translated: “He has written upon Himself mercy.” (Al-‘Anˆaam, 12)

كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ

Meaning if literally translated: “Your Lord has written upon Himself mercy.” (Al-‘Anˆaam, 54)

An-Nasafiyy said in his tafsiir regarding these Aayahs:

The original meaning of write (kataba) is obligate, but it is not allowed to take it literally, because nothing is obligatory upon Aļļaah to do for created beings. The meaning then, is that He promised an ascertained promise that He will definitely hold. The mention of “Himself” is for the purpose of linguistic specification of Him and that it was not through means.[2]

Aţ-Ţabariyy said:

He decreed (i.e. for it to be, not obligated) that He will give mercy to His created beings. He does not punish them hastily, and accepts from them their repentance. This mention from Aļļaah is for the purpose of inclining those who have turned away from Him towards Him through repentance.[3]

The same was mentioned by Al-Bagħawiyy in his tafsiir.[4]

The important linguist and commentator on the Qur’aan Abuu Ĥayyaan said:

When Aļļaah mentioned that the creator of the word does what He wills with what is in it, and this indicates that His Power is effective, He followed this with a mention of His mercy and favors to creation. The apparent meaning of kataba (has written) is that of the sense of rows and strokes. This is what a number of people said is the meaning in this context, and that what is meant is actual writing, and that the meaning is that He ordered it to be written in Al-Lawĥ Al-Maĥfuuţħ (the Preserved Tablet). (Note: This is the same meaning as when Aţ-Ţabariyy said it mean that “He decreed.”)

It has been said that the meaning of “kataba” is that He promised as a grace and benevolence from Him. It has also been said that it means “He informed.” It has also been said that He made it necessary, in the sense as a grace and benevolence,  not in the sense of obligation. It has also been said that it means, “decreed and executed.”[5]

---

[1] Al-Nawawiyy, Sharĥ Saĥiiĥ Muslim Li-l-Nawawiyy (Beirut, Lebanon: Dar Ihyaa’ Al-Turath Al-Arabi, 1392), Vo. 16, P. 132.

[2] Abuu Barakaat Al-Nasafiy, Madaariku-t-Tanziil wa Ĥaqaa’iqu-t-Ta’wiil, ed. Maĥmuud Muĥammad Asħ-Sħaˆˆaar, 1st ed. (Beirut, Lebanon: Daar An-Nafaa’is, 2005), Vol. 2, P. 7.

[3] Abuu Jaˆfar Aţ-Ţabariy, Jaamiˆu-l-Bayaan Fiy Ta’wiili-l-Qur’aan (Beirut, Lebanon: Mu’assasah Al-Risaalah, 1420), Vol 11, P. 273.

[4] NaşirudDiin Al-Bayđaawiyy (685 AH/ 1286 AD), Tafsiir Al-Bayđaawiyy (Beirut, Lebanon: Daar Al-Fikr, n.d.), Vol. 3, P. 130.

[5] Abuu Ĥayyaan Al-Andalusiyy, Al-Baĥru-l-Muĥiiţ (Beirut, Lebanon: Daar Al-Fikr, n.d.), Vol. 4, P. 81.

Anthropomorphism, the first step towards atheism

Many people today have the belief that Aļļaah is a being in a particular location, i.e. something with size. This belief is in itself incompatible with the teachings of Islam, and makes one a non-Muslim.

However, this is not the only problem. Another problem is that this is sometimes presented to the world as the real view of Islam, and as such makes Muslims look like clownish buffoons. Harsh words, yes, but unfortunately it is an understatement. This creed is incompatible with a logical and scientific view, like any of the other arbitrary religions out there.

This is because these proofs, and the proofs mentioned in the Qur’aan for that matter, are all based on looking at the world, i.e. looking at shapes of different color and movement, and construct logical argument for why they cannot be beginningless, and therefore must have a creator. When one turns around and says that Aļļaah Himself has a shape, by saying that He is in a location/direction, which necessitates a boundary confining Him, according to them, to this location, then one has effectively destroyed all arguments for the Creator’s existence. They make the atheist question, “if the world needs a creator, then why not the creator?” impossible to answer in a logically consistent manner, because if the shapes of the world need a creator, then why not all shapes? By representing their goofy view as Islam, they have opened the gates for the antichrist so to speak, by presenting it as just another incoherent religion.

 

Sanuussiyy Creed Downloadable Again

The link to the Sanuusiyyah commentary is working again on the Classical Texts page.

Abu Adam

Microblog for Sunnianswers

In shaa’ Allaah I will make frequent and brief posts here: http://sunnianswers.tumblr.com/

 

 

The Quran does not imply that Allaah could have taken a child by the use of “if”

Ibn Kathiir states: “Aļļaah made it clear that He does not have a child, unlike what the ignorant idolaters claimed with regards to the angels, and the obstinate among the Jews and the Christians claimed with regards to Al-^Uzayr and Jesus, and said (what might be literally translated as): “If Aļļaah had willed to take a child for Himself, then He would have selected from what He creates whatever He wills.” That is, it would have been different from what they claim. And this condition (of “If Aļļaah had willed”) is not necessary to happen, or even be possible (in the mind’s eye). Actually, it is completely impossible that it could be. It is only meant to show their ignorance in their claim.”

Then Ibn Kathiir gave a couple of similar uses of “if” for impossibilities, and said, “it is allowed to make a statement conditional upon something impossible for some purpose of the speaker.”[1]

Accordingly, the meaning is: ” if it was possible, and it is not, then it still would not be the angels, Jesus, or Al-^Uzayr.” In other words, the purpose is to show that their claim about them is wrong from several viewpoints, not only in the sense that it is impossible that Aļļaah should have a child.

---

[1] تفسير ابن كثير (7 / 85) : ثم بين تعالى أنه لا ولد له كما يزعمه جهلة المشركين في الملائكة، والمعاندون (6) من اليهود والنصارى في العزير، وعيسى فقال: { لَوْ أَرَادَ اللَّهُ أَنْ يَتَّخِذَ وَلَدًا لاصْطَفَى مِمَّا يَخْلُقُ مَا يَشَاءُ } أي: لكان الأمر على خلاف ما يزعمون (7) . وهذا شرط لا يلزم وقوعه ولا جوازه، بل هو محال، وإنما قصد تجهيلهم (8) فيما ادعوه وزعموه، كما قال: { لَوْ أَرَدْنَا أَنْ نَتَّخِذَ لَهْوًا لاتَّخَذْنَاهُ مِنْ لَدُنَّا إِنْ كُنَّا فَاعِلِينَ } [الأنبياء:17]{ قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ } [الزخرف:81]، كل هذا من باب الشرط، ويجوز تعليق الشرط على المستحيل لقصد المتكلم. وقوله: { سُبْحَانَهُ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ } أي: تعالى وتنزه وتقدس عن أن يكون له ولد، فإنه الواحد الأحد، الفرد الصمد، الذي كل شيء عبد لديه، فقير إليه، وهو الغني عما سواه الذي قد قهر الأشياء فدانت له وذلت وخضعت.

The impossibility of Aļļaah lying is absolute, and not “contingent,” even in the sense of so called "kalaam lafthiyy"

The right belief and expression is that it is "intrinsically/absolutely impossible", and not contingent upon anything.

It should be clear that the meaning of "contingently impossible" is "intrinsically possible". It is just that the latter expression is not as easy to sell to ignorant imitators in belief.

1) Aļļaah’s Eternally Speech (which is not letters, sounds, or language) must be true, and cannot be untrue, because it is not created. In a speech that could tell a lie, a specific lie is only one possibility among infinite possibilities, thus such a speech would need to be specified and brought into existence, i.e. it would have to be created. This is unlike true speech, because the truth can only be one about any particular matter, and is known by Aļļaah eternally. This is the meaning of imam Ahmad’s saying, "His Speech is from His knowledge," i.e. "agrees with His knowledge," and His knowledge is One, Eternal, and True just as His Speech.

2) The uttered speech that is called "Aļļaah’s Speech" tells us what He said with His Eternal Speech. The Qur’aan in the sense of the book with Arabic expressions is utterable speech that tells us what Aļļaah said eternally. That is why it is called Aļļaah’s speech, even though Aļļaah’s actual attribute of speech is eternal, and is not letters, sounds, or language. This has been extensively explained in "The Qur’aan and Aļļaah’s attribute of Speech."

3) According to 2), an utterance that says something other than what Aļļaah said eternally is not His Speech.

4) Therefore, any uttered speech that is not true cannot rationally be said to be Aļļaah’s Speech, because it does not tell us what He said eternally.

5) Conclusion: it is impossible in the mind’s eye that Aļļaah’s so called kalaam lafţħiyy (speech of utterable expressions) could contain a lie.

As for what Al-Jurjaaniyy, Al-Iijiyy and At-Taftaazaaniyy are saying; what they mean is that the speech that we say refers to Aļļaah’s eternal Speech, how do we prove that it really is true, i.e really refers to Aļļaah’s eternal speech? The proof for that is one of normal necessity according to some scholars, that is, the miracles of the Prophet, the agreement of everything in the scripture with the truth, and so on prove that. They don’t mean that it is contingently possible for Aļļaah to lie, as is clear from the context.

That being said, it is important that one does not read books, other than the Qur’aan, assuming that every letter in the book was actually written by the author. There could be perversions, and there could be slips of the pen. It happens all the time. This is in addition to the fact that there is no proof in what a non-Prophet says, especially in belief issues. The sources of knowledge according to Sunnis is either observation, or pure reason (not depending on repeated experiences, but coming from a valid conclusion necessitated by irrefutable premises), or information from a prophet.

At-Taftaazaaniyy’s basic belief regarding Allaah, the Creator

At-Taftaazaaniyy states: “The belief of Ahlu-s-Sunnah is that the world has a beginning, and that the Creator is beginninglessly eternal, attributed with beginninglessly eternal attributes that are not Him himself, nor other than Him¹. Moreover, He is One, He has no like or opposite, or equal. He has no end, or shape, or limit. He is not in something, and nothing begins to exist in Him (i.e. He does not change) and it is invalid (i.e. intrinsically impossible) that He could move, or be transported, or be ignorant, or lie, or have a defect. In addition, He is seen in the Hereafter, but He is not in a space, or in a direction. Whatever He has willed will be, and what He has not willed will not be. He does not need anything, and He has no obligations.”²

1 I.e. it is impossible in the mind’s eye that they could be separated from Him – because they are eternally attributes of His, and what is eternal cannot change.

2 SaˆdudDiin Al-Taftaazaaniy (712-793AH/ 1312-1390 AD), Sħarĥu-l-Maqaaşid Fiy ˆIlmi-l-Kalaam, 2/514.

شرح المقاصد فى علم الكلام ، 2 / 514

وطريقة أهل السنة أن العالم حادث والصانع قديم متصف بصفات قديمة ليست عينه ولا غيره وواحد لا شبه له ولا ضد ولا ند ولا نهاية له ولا صورة ولا حد ولا يحل في شيء ولا يقوم به حادث ولا يصح عليه الحركة والانتقال ولا الجهل ولا الكذب ولا النقص وأنه يرى في الآخرة وليس في حيز ولا جهة ما شاء كان ومالم يشأ لم يكن لا يحتاج إلى شيء ولا يجب عليه شيء

شرح المقاصد في علم الكلام ، اسم المؤلف: سعد الدين مسعود بن عمر بن عبد الله التفتازاني الوفاة: 791هـ ، دار النشر : دار المعارف النعمانية – باكستان – 1401هـ – 1981م ، الطبعة : الأولى

Stephen Hawking contradicts himself

It can be embarrassing and disastrous when someone competent in a field of knowledge starts to utter claims in a field that is not his. Embarrassing because he might say something stupid. Disastrous, because people have a tendency to assume that someone that is really famous and good at something in particular, automatically achieves expertise in something else, so they heed his words, and won’t even question what he says. That is why we see people listening to actors and singers about how they live their lives, even though they are often complete imbeciles.

Recently there has been much fuss over Hawking’s new book, where he allegedly says, “the universe can and will create itself from nothing.” This is a very stupid thing to say, because if there is nothing, then the universe does not exist, so how could it create itself??? He thinks the creation of the universe can be explained by physics, but physics does not explain anything, it only describes – if we do that, or this or that happens, then this happens. Why this happens – if the relationship is truly and really causal – is not something provable by observation. That is, the assumption that there are actual causal powers in matter is only a guess – such as the force of gravity. No one has ever seen “gravity” or known it to actually exist, it was assumed to exist because of the predictability of the behavior of large objects in light of their mass. It is pathetic that he does not seem to know – or hides – this fact.

Stephen, please stay in your lab, you have ventured into a field you don’t understand, apparently you know what you are doing when you are there. Your field is physics, not metaphysics.

One has to wonder though, if he really does not realize the silliness of what he is saying. Maybe he does, it is just that he wants to make people talk about his book, so he can make money. Subhaan Allaah, his life does not seem like a lot of fun, as crippled as he is, yet he hungers for it so much that he is willing to deny his Creator for a penny. If he refuses to admit to himself that this world needs a Creator, why isn’t he at least afraid of being wrong and of its consequences for him after his inevitable death? This by itself shows that he is not being rational about this. It is frightening how this life deceives even intelligent people with its small and absolutely temporary pleasures. We ask Allaah to give us wisdom and protect us from such madness.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The difference between wahabi creed and Islaam III: what the scholars said about their belief

An important reply has been posted at this link regarding takfiir of anthropomorphists.

Applied Belief Science: The first of the ĥikam explained

Introduction

The great scholars of taşawwuf are also great scholars of belief, because taşawwuf is about bringing all ones actions, most specifically those of the heart, in alignment with the Islamic belief in Aļļaah. For this reason we will put some writings of taşawwuf on this blog. The first of these is from the ĥikam of Ibn ˆAţaa’ illaah As-Sakandariyy. These ĥikam, or words of wisdom, need to be put in context of each other as well as the Islamic beliefs and laws established by the Qur’aan, ĥadiitħs and Scholarly Ijmaaˆ Consensus. They are a set of tools for diagnosis and treatment of the heart. A competent medical doctor does not base his diagnosis on temperature alone, but combined with clinical signs, blood tests, x-rays and other tools. Having said that, the following is the first of the ĥikam and its explanation:

من علامات الاعتماد على العمل، نقصان الرجاء عند وجود الزلل

Among the sign of one’s reliance on his own effort, is the loss of hope when one makes a mistake.

The author is saying that if you experience such loss of hope, then this may be a sign that your heart is skewed towards relying on your deeds to succeed in the Hereafter. The perfect state however, is to rely on Aļļaah only, since He is the Creator of all deeds, all benefit, all harm, all reward, and all punishment. Nothing influences Aļļaah, including your deeds, because He created them, knew what you would do eternally, and He Himself is not created. He is eternal and does not change, so nothing with a beginning can influence Him in any way. He is the creator of everything, so He is not affected by it, because an effect must have a beginning, and anything with a beginning is His creation.

Aļļaah is not obliged to punish or reward anyone for anything they do.

Al-Bukħaariyy narrated through Abuu Hurayrah that the Prophet (صلى الله عليه وسلم) said:

لَنْ يُدْخِلَ أَحَدًا عَمَلُهُ الْجَنَّةَ قَالُوا وَلا أَنْتَ يَا رَسُولَ اللَّهِ قَالَ لا وَلا أَنَا إِلاَّ أَنْ يَتَغَمَّدَنِي اللَّهُ بِفَضْلٍ وَرَحْمَةٍ فَسَدِّدُوا وَقَارِبُوا وَلا يَتَمَنَّيَنَّ أَحَدُكُمْ الْمَوْتَ إِمَّا مُحْسِنًا فَلَعَلَّهُ أَنْ يَزْدَادَ خَيْرًا وَإِمَّا مُسِيئًا فَلَعَلَّهُ أَنْ يَسْتَعْتِبَ

"Your deeds will not put you in Paradise." They asked: "Not even for you, O Messenger of Aļļaah?" He answered: "No, not even for me, except that Aļļaah will cover me with grace and mercy. So seek what is correct, and strive to be close to it, and let no one of you hope for death, because he will either be a doing well, so perhaps he will do better, or he will be doing poorly, so perhaps he will remove what is blameworthy."

The actions we make are creations of Allah, predestined and created by him.

Aļļaah (عز وجل) said:

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

Meaning: "Aļļaah created you and what you do." (Aş-Şaaffaat. 96).

He (عز وجل) also said:

وما تشاءون إلا أن يشاء الله

Meaning: "You do not will anything unless Aļļaah has willed it." (Al-Insaan, 30).

Every instance of pleasure or pain is created by Him.

Aļļaah (عز وجل) said:

وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا

Meaning: "And He created everything and predestined it." (Al-Furqaan, 2) He (سبحانه وتعالى) also said:

هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ

Meaning: "Is there another creator than Aļļaah?" (Faaţir, 3)

Accordingly, if one makes a mistake and loses hope because of that, then it is an indication that one is relying on one’s own deeds, rather than on their Creator.

As long as there is life there is hope

One should not lose hope, because it is the state one is at in the final moment that matters, and this can change completely in a matter of seconds. Al-Bukħaariyy narrated that the Prophet said:

إِنَّ أَحَدَكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا ثُمَّ عَلَقَةً مِثْلَ ذَلِكَ ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ ثُمَّ يَبْعَثُ اللَّهُ مَلَكًا فَيُؤْمَرُ بِأَرْبَعٍ بِرِزْقِهِ وَأَجَلِهِ وَشَقِيٌّ أَوْ سَعِيدٌ فَوَاللَّهِ إِنَّ أَحَدَكُمْ أَوْ الرَّجُلَ يَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا غَيْرُ بَاعٍ أَوْ ذِرَاعٍ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا غَيْرُ ذِرَاعٍ أَوْ ذِرَاعَيْنِ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا

"Verily one of you is gathered in his mothers stomach for forty days, then he is a blood-clot for forty days, then a piece of meat for forty days, then Aļļaah sends an angel ordered with four words: his provision, his end, happy or miserable. By Aļļaah, verily one of you may be committing the deeds of the people of Hell, until he is only an arm’s length away, when (it is as if) his destined end overwhelms him and he starts to perform the works of the people of Paradise, and enters it. And verily one of you may be committing the deeds of the people of Paradise, until he is only an arm’s length away, when (it is as if) his destined end overwhelms him and he starts to perform the works of the people of Hell, and enters it."

The meaning of all of the above

One’s hope for Allah’s grace and mercy should be based purely on hoping from Allah alone, because all your efforts, intentions and thoughts are all simply part of what Allah has created in you. Aļļaah is attributed with pure and perfect benevolence, His benevolence and gifts are hoped for because of His perfection in His Self, attributes and actions, not because of other than Him, including one’s deeds. This does not contradict the desire for His reward, due to His benevolence, when obedience occurs; nor does it contradict fear from punishment, when one is afflicted with committing a sin.

The point is that the focus of the one who truly knows Aļļaah, is towards His Lord and not his own deeds, because Aļļaah:

– gave us the power to do good deeds.

– created them in us.

– and out of generosity accepted them.

Not only that, but after he gave us the power, and created them, and accepted them, then without any obligation, he rewards us on our deeds. So how can we thank our God that rewards us on deeds that He created and accepted?

Scholars and worshipful Muslims used to perform a lot of prayers and fasting and other good deeds, because they knew that no matter what they do, they cannot thank Aļļaah as He deserves. The Prophet Muhammad had no sins to worry about for his Hereafter, yet his heals would get swollen from standing long hours in prayers. When asked about this he said, "should I not be a thankful slave?"

Good deeds are signs that a person is a good person, but if Allah does not accept them they are nothing. If a person made sujuud for Aļļaah on fire from the days of Adam to the end of this world will he have thanked Aļļaah as He deserves? How can he, when he is Aļļaah’s creation and Aļļaah is the one who created this sujuud in him and he is an absolute slave of Aļļaah, created and sustained by Him in every sense?

On the other hand, when a person does a bad thing, then the sin by itself is nothing in light of Aļļaah’s forgiveness and mercifulness, or His Self Existence, without need for anything or anyone. If a person does a sin and sees only his deed without recognizing Aļļaah’s mercifulness and forgiveness, then this is a sign that this person is arrogant; he gives his deeds a great deal of importance. Sins are signs that this person is not a thankful person, but sins by themselves are nothing if Aļļaah does not will to punish us for them.

All taşawwuf revolve around the belief that everything is by Aļļaah’s will, and is created by Aļļaah and that we are slaves that do not have the power or will to do anything if Aļļaah does not will it . Our own existence is by the will of Aļļaah and His creation. Our deeds are created by Aļļaah; our intensions are created by Aļļaah. We would be nothing if Aļļaah had not willed us to exist.

This does not mean that a person should not do good deeds or he should not feel sad or bad when he does a sin. It means that a person should know who he is. He should always remember that he is a slave that has no power or will if His Creator does not will.

All great sufis, scholars, and Islamic figures were great worshipers, because they knew the greatness of Aļļaah, and knew their state as slaves, and knew that no matter what they do they cannot thank their creator for all the gifts that He gave them. This state of always recognizing that they are slaves and trying to thank their Creator for all His gifts overwhelmed them and this led them to do all this worship.

Good deeds are good because they are signs of worshipping Aļļaah, and sins are bad because they are signs of disobeying Aļļaah. From this one can see why Allah might forgive sins, but will not forgive kufr, because the person who does a sin still recognizes that He is a slave and has a God, a Creator that owns him. The one who does kufr, however, is so egocentric that He thinks himself not a slave. Even when he worships idols he only does that because his ancestors did so, and this is arrogance in thinking high of his ancestors. If, on the other hand, he selects what he thinks is his god, other than Aļļaah, or attributes to Aļļaah what does not befit Him, then this is also arrogance, because he only does that thinking he has the right, or power, or knowledge to so.

I end this by saying that they say that Abuu Yaziid al Bustaamiyy saw Aļļaah in his dream and asked him: O Aļļaah! How can a person reach a state of "wusuul," which is a high state in taşawwuf (slavery to Aļļaah). They say that Allah answered him in the dream: "leave your ‘self’ and you will reach that state."

The difference between wahabi creed and Islaam II: what the scholars said about their belief

Further to the point that those who believe Aļļaah to be a body i.e. occupy a location are not Muslims, as mentioned in "The difference between the Wahabi creed and Islam", here are some quotes by well known scholars testifying to that :

Al-ˆAsqalaaniyy said they are not Muslims:

قال حذاق المتكلمين ما عرف الله من شبهه بخلقه أو أضاف إليه اليد أو أضاف إليه الولد فمعبودهم الذي عبدوه ليس هو الله وإن سموه به (فتح الباري, ابن حجر العسقلاني, دار المعرفة – بيروت ، 1379, 3 / 359)

The brilliant kalaam scholars said: "The one that likened Aļļaah to His creation, or ascribed a hand to Him (i.e. in the sense of a part or limb) or a child; what he worships is not Aļļaah, even if he called it Aļļaah.

An-Nawawiyy and Al-Qaađii ˆIiaađ said they are not Muslims:

قوله صلى الله عليه و سلم ( فليكن أول ما تدعوهم إليه عبادة الله فإذا عرفوا الله فأخبرهم إلى آخره ) قال القاضي عياض رحمه الله هذا يدل على أنهم ليسوا بعارفين الله تعالى وهو مذهب حذاق المتكلمين في اليهود والنصارى أنهم غير عارفين الله تعالى وان كانوا يعبدونه ويظهرون معرفته لدلالة السمع عندهم على هذا وان كان العقل لا يمنع أن يعرف الله تعالى من كذب رسولا قال القاضي عياض رحمه الله ما عرف الله تعالى من شبهه وجسمه من اليهود أو اجاز عليه البداء أو أضاف إليه الولد منهم أو أضاف إليه الصاحبة والولد وأجاز الحلول عليه والانتقال والامتزاج من النصارى أو وصفه مما لا يليق به أو أضاف إليه الشريك والمعاند في خلقه من المجوس والثنوية فمعبودهم الذى عبدوه ليس هو الله وان سموه به اذ ليس موصوفا بصفات الاله الواجبة له فاذن ما عرفوا الله سبحانه فتحقق هذه النكتة واعتمد عليها وقد رأيت معناها لمتقدمى أشياخنا وبها قطع الكلام ابوعمران الفارسى بين عامة اهل القيروان عند تنازعهم في هذه المسألة هذا آخر كلام القاضي رحمه الله تعالى. (المنهاج شرح صحيح مسلم بن الحجاج , النووي , دار إحياء التراث العربي , 1392, 1 / 199-200)

The saying of the Prophet (صلى الله عليه وسلم) "let the first you call them to be the worship of Aļļaah, then when they know Aļļaah tell them…" etc. Al-Qaađii ˆIiaađ (رحمه الله) said: "This (i.e. the foregoing statement of the Prophet (صلى الله عليه وسلم)) indicates that they (the Christians) do not know Aļļaah, and this is the saying of the brilliant kalaam scholars regarding the jews and the Christians; that they do not know Aļļaah (تعالى) even if they worship Him (i.e. call what they worship by His name) and making it appear as if they know Him, based on what they narrate amongst themselves, even though it is not impossible in the mind’s eye that someone who disbelieves in a messenger does know Aļļaah." Al-Qaađii ˆIiaađ (رحمه الله) said: The one that likened Aļļaah to His creation, or believed Him to be bodily among the jews and Christians, or believed that He gains knowledge over time, or claimed He has a child, or a female companion and a child, or said he could exist in created things, or move from one place to another, or be mixed with creation, among the Christians or attributed to Him what is not befitting, or associated with Him a partner or opponent in creating among the Magians an dualists; what they worship is not Aļļaah, even if they called it that. This is because it is not attributed with the attributes that are necessarily His. Accordingly, they do not know Aļļaah (سبحانه), so realize this point well, and depend on it, and I have seen this point made by our predecessor shaykhs."

Ar-Raaziyy said they are not Muslims:

الدليل دل على أن من قال إن الإله جسم فهو منكر للإله تعالى وذلك لأن إله العالم موجود ليس بجسم ولا حال في الجسم فإذا أنكر المجسم هذا الموجود فقد أنكر ذات الإله تعالى فالخلاف بين المجسم والموحد ليس في الصفة بل في الذات فصح في المجسم أنه لا يؤمن بالله أما المسائل التي حكيتموها فهي اختلافات في الصفة فظهر الفرق وأما إلزام مذهب الحلولية والحروفية فنحن نكفرهم قطعاً فإنه تعالى كفر النصارى بسبب أنهم اعتقدوا حلول كلمة اللَّهِ في عيسى وهؤلاء اعتقدوا حلول كلمة اللَّهِ في ألسنة جميع من قرأ القرآن وفي جميع الأجسام التي كتب فيها القرآن فإذا كان القول بالحلول في حق الذات الواحدة يوجب التكفير فلأن يكون القول بالحلول في حق جميع الأشخاص والأجسام موجباً للقول بالتكفير كان أولى (مفاتيح الغيب – دار الكتب العلمية, 16 /24)

"Proofs tell us that the who says that God is a body is a disbeliever in God (who is greatly above and clear of flaws). The reason is that the God of the World exists, and He is not a body, or stationed in a body. So if the one who believes that God is a body denies this non-bodily existence, then he has disbelieved in God Himself. This means that the disagreement between the one that believes that God is a body, and the monotheist (i.e. in the Islamic sense, namely that God does not have a partner, part or a like in His self of attributes), is not based on a disagreement regarding attributes, but regarding the self (i.e. the identity of the one attributed with godhood.) It is sound to say then, that the one who believes that God is a body does not believe in Aļļaah….

As for the ĥuluuliyyah (those who believe that Aļļaah settles in created things, such as the sky or a human body) and ĥuruufiyyah (those who believe that Aļļaah’s attribute of kalam/speech consists of letters and sounds) sects, we say that they are unequivocally disbelievers. This is because Aļļaah declared the christians blasphemers for believing that Aļļaah’s speech entered into Jesus, whereas the ĥuruufiyyah believe that it settles in the tongue of all those who recite Qur’aan, and in all physical things that the Qur’aan was written on. Accordingly, if the belief in its settlement in one single body (Jesus) is blasphemy, then it is even more blasphemous to believe that it settles in all shapes and bodies."

As-Subkiyy calls them idol worshipers:

As-Subkiyy in his Tabaqaatu-sħ-Sħaafiˆiyyatu-l-Kubraa says regarding scripture texts that appear to be referring to bodily attributes:

طبقات الشافعية الكبرى : إنما المصيبة الكبرى والداهية الدهياء الإمرار على الظاهر والاعتقاد أنه المراد وأنه لا يستحيل على الباري فذلك قول المجسمة عباد الوثن الذين في قلوبهم زيغ يحملهم الزيغ على اتباع المتشابه ابتغاء الفتنة عليهم لعائن الله تترى واحدة بعد أخرى ما أجرأهم على الكذب وأقل فهمهم للحقائق طبقات الشافعية الكبرى ج 5 ص 192

"the saying of the mujassimah (anthropomorphists), worshipers of the idol, makes them always focus on ambiguous aayahs."

Al-Qurţubiyy and Ibn Al-ˆarabiyy

الصحيح القول بتكفيرهم ، إذ لا فرق بينهم وبين عباد الأصنام والصور.

Similarly, Al-Qurtubīy in his commentary in the Qur’ān narrates from his Shaykh Ibn Al-‘Arabīy regarding the those who say Allāh has a body: "The sound verdict is that they are blasphemers, because there is no difference between them and those that worship idols and pictures." (Tafsiir Al-Qurţubiyy, 4/14).

The Qur’aan as a Miracle of the Prophet Muĥammad (صل الله عليه وسلم)

The miracles of the Prophet (صل الله عليه وسلم) are many, but the most obvious is the Qur’aan itself. This book has been preserved to the last letter, without any perversions or alterations for some 1400 years. This is extraordinary, because no other book has been maintained in this way in human history. It is also a miracle, however, because the Prophet Muhammad’s (صل الله عليه وسلم) message stated that this was to be so:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

Meaning: “Aļļaah has revealed this remembrance that is the Qur’aan, and He protects it.” (Al-Ĥijr, 9). This statement shows extraordinary knowledge of the future, and it is joined with the challenge and claim of prophethood, thus meeting the criteria for a miracle. It is a challenge, because the enemies of the religion would attempt to prove this statement wrong. The fact that they have not been able to do so strengthens the miracle further, because it shows that the Creator really is protecting the book.

The Qur’aan is narrated collaboratively from masses to masses from the time of the Prophet (صل الله عليه وسلم). It is an oral tradition from day one, and written copies are used as an aid only. When the Prophet (صل الله عليه وسلم) passed away he had several thousand followers, and many of them had memorized the entire Quran, and as a group of individuals they had memorized the Qur’aan hundreds of times over. This mass narration is the one we have today, and it is what protects the Qur’aan from alteration by the will of Aļļaah. Anything that does not reach this level of solid narration is simply rejected. Why? Because the Qur’aan was well known and taught in public everywhere already in the time of the Prophet himself, who encouraged his thousands of enthusiastic followers to spread, publicize and memorize every letter of it. They firmly believed this to be the revealed book of the Creator Himself, and to be negligent in its careful preservation, memorization and distribution was unthinkable. Then this spread and enthusiasm only spread and continued from generation to generation, and even today there are millions of people who have memorized it cover to cover. Accordingly, the idea that an individual or a handful of individuals should know something of it that no one else did is rejected by default. In addition, the eloquence of the Qur’aan is greater than other things written or said in Arabic, which makes it recognizable and distinct. This adds to the preservation attained by the mass narration.

Another miracle is the challenge to those who disbelieve in Prophet Muhammad  (صل الله عليه وسلم), to compose a Suurah like any of its 114 Suurahs[1]:

وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ

Meaning: “If you are in doubt about what Aļļaah has revealed to the Prophet  (صل الله عليه وسلم), then bring a Suurah like any of its Suurahs in eloquence, if you can, but you will not be able.” (Al-Baqarah, 23)

To understand the significance of this challenge, one must keep in mind that eloquence was a central part of Arab culture at the time. The Arabs prided themselves in their excellence as poets and public speakers, and rivalry in eloquence was an integral part of their culture. One-upmanship in poetic brilliance between rivaling tribes and individuals was a daily affair. As in any human endeavor, however, no record performance lasted forever; eventually someone would at least reach an equivalent level. The challenge of the Qur’aan then, was not unfamiliar to the Arabs. The only thing new was their realization that no one could meet it; to the extent that they were left speechless and unable to even make a serious try.

The Qur’aan first challenged these people to come up with anything like it in eloquence, but they failed, then anything like 10 of its suurahs, but again they failed, then like any 1 of its suurahs, some of which are just a few words, and once again they failed. The Prophet’s opponents saw these challenges as their opportunity to make him lose support, and they were the rich, the powerful and the eloquent. They were all of the Arabs facing a tiny minority of Muslims at that time. Despite their enormous number, however, their reputation for being the champions of eloquence, their extreme enmity to Islam, and their absolute refusal to swear allegiance to anything but their tribe out of extreme bigotry, they could not do it. This is very apparent historical fact, because they resorted to meeting the challenge of words with the blades of their swords, and putting their lives at stake. If they could have met the challenge with words, they certainly would have preferred that, and if they had met the challenge, then this would have been a known historical fact, because the motives to spread such news were and are still in abundance among non-Muslims. Accordingly, the lack of anyone ever meeting this challenge could not have been because they did not care about it, or that the news of it did not reach us. It has now been more than 1400 years, and the challenge still stands.

This miracle is further strengthened by the fact that Prophet Muĥammad  (صل الله عليه وسلم)  was unlettered and never took part in composing any poetry. Moreover, he told his opponents that no one would ever be able to match the eloquence of the Qur’aan, not now and not in the future. Being of great intelligence, he would never have made such a challenge had he not known this by revelation. Had he not had such a revelation it would have been foolish to make such a challenge.

The Qur’aan also contains many statements about things the Prophet  (صل الله عليه وسلم) could not have known through ordinary means. An example is the description of what would happen to the breathing of a person if lifted up into the atmosphere:

فَمَنْ يُرِدِ اللَّهُ أَنْ يَهدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلامِ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ

Meaning: “Whoever Allah has willed to guide, He will open his heart to accept Islaam, and whoever He has willed misguidance for, He will make his chest tight and narrow, as if he is ascending up in the sky.” (Al-Anˆaam, 125)

In addition to the above, consider also that the Prophet r did not read and had not travelled except two short trips, and never went to anything like a school or been present in circles of knowledge and science. He remained like that for the first forty years of his life; in the town of Makkah, a place without scholars or science, or even educational books. Then suddenly, at the age of forty, he brings the Qur’aan, a book that contains an abundance of wisdom and knowledge, and is of great eloquence by anyone’s standard. This is something completely extraordinary, because a book like that does not appear from the hands of a person that is without background in research, reading or studies of any kind. Accordingly, it must have been by revelation and guidance from Aļļaah that he brought it.

 

---

[1] The Qur’aan is divided into what is known as Suurahs, not chapters. They vary in length between a few words to several pages.

Miracles of the Prophet (صل الله عليه وسلم) other than the Qur’aan

The Prophet had many miracles other than the Qur’aan. Most of these are narrated in narrational chains that do not reach the status of collaborative mass narrations from the witnesses to the following generations. However, the sheer amount of such narrated incidents together as a whole is vast. Moreover, the people who were witnesses are people who hated lying from the depth of their being, and would neither permit themselves to lie, nor others to engage in lies in front of them, and related what they saw to specific places and times known to all. This makes us sure that at least some of them are true. The reason for this is that it would normally be impossible for all of them to be incorrect or lies in light of their number and circumstances. A few of these are mentioned below.

Miracles other than the Qur’aan

The splitting of the Moon

This miracle is actually mentioned in the Qur’aan:

اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (1) وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ

Interpretation: The Last Hour has come near, and the Moon has split. If Arab idolaters of Quraysħ see a miracle, they turn their backs on it and say, "This is just powerful magic!" (Al-Qamar, 1-2)

This miracle came when the tribe of Quraysħ demanded a proof from the Prophet (صل الله عليه وسلم) for his truthfulness. It was narrated by Al-Bukħaariyy that Ibn Masˆuud[1] said:

انْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شِقَّتَيْنِ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اشْهَدُوا

"During the time of the Messenger of Aļļaah (صل الله عليه وسلم) the Moon split into two halves, and the Prophet (صل الله عليه وسلم) said, ‘Bear witness!’"[2]

The result of this great miracle, however, was just more obstinacy from the leaders of Quraysħ, as indicated in the Aayah above.

Food praising Aļļaah while being eaten

Al-Bukħaariyy narrated that Ibn Masˆuud said:

كُنَّا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ فَقَلَّ الْمَاءُ فَقَالَ اطْلُبُوا فَضْلَةً مِنْ مَاءٍ فَجَاءُوا بِإِنَاءٍ فِيهِ مَاءٌ قَلِيلٌ فَأَدْخَلَ يَدَهُ فِي الْإِنَاءِ ثُمَّ قَالَ حَيَّ عَلَى الطَّهُورِ الْمُبَارَكِ وَالْبَرَكَةُ مِنْ اللَّهِ فَلَقَدْ رَأَيْتُ الْمَاءَ يَنْبُعُ مِنْ بَيْنِ أَصَابِعِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَقَدْ كُنَّا نَسْمَعُ تَسْبِيحَ الطَّعَامِ وَهُوَ يُؤْكَلُ

We were traveling with the Messenger of Aļļaah (صل الله عليه وسلم) when our water supply became little, so he said, "get some remaining water." When they brought him a vessel with a little water, he put his hands into it and said, "Come on to the purifying and blessed – and the blessing is created by Aļļaah!" Then I saw water gush forth from between the fingers of the Messenger of Aļļaah r , and we also used to hear food praising Aļļaah while being eaten.[3]

Pure water gushing from between the Prophet’s (صل الله عليه وسلم) fingers

Note that it happened in several different occasions that water gushed from between the fingers of the Prophet (صل الله عليه وسلم) , sometimes enough for hundreds of people to drink and wash. Al-Bukħaariyy narrated from Jaabir ibn ˆAbdillaah[4]:

عَطِشَ النَّاسُ يَوْمَ الْحُدَيْبِيَةِ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ يَدَيْهِ رَكْوَةٌ فَتَوَضَّأَ مِنْهَا ثُمَّ أَقْبَلَ النَّاسُ نَحْوَهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا لَكُمْ قَالُوا يَا رَسُولَ اللَّهِ لَيْسَ عِنْدَنَا مَاءٌ نَتَوَضَّأُ بِهِ وَلَا نَشْرَبُ إِلَّا مَا فِي رَكْوَتِكَ قَالَ فَوَضَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدَهُ فِي الرَّكْوَةِ فَجَعَلَ الْمَاءُ يَفُورُ مِنْ بَيْنِ أَصَابِعِهِ كَأَمْثَالِ الْعُيُونِ قَالَ فَشَرِبْنَا وَتَوَضَّأْنَا فَقُلْتُ لِجَابِرٍ كَمْ كُنْتُمْ يَوْمَئِذٍ قَالَ لَوْ كُنَّا مِائَةَ أَلْفٍ لَكَفَانَا كُنَّا خَمْسَ عَشْرَةَ مِائَةً

The people became thirsty on the day of the Al-Ĥudaybiyyah incident[5]. The Prophet had a vessel in front of him that he took water for (Wuđuu’) ablusion from. The people approached him, so he said, "what is the matter?" They replied, "O Messenger of Aļļaah, we do not have any water to make ablution, or to drink, other than what you have in your vessel. Upon hearing that, the Prophet (صل الله عليه وسلم) put his hand in the vessel, and water gushed out from between his fingers like a spring. So we drank (Jaabir said) and performed ablution. I (the narrator from Jaabir, a man by the name of Saalim ibn Abii Al-Jaˆd) said to Jaabir: "How many were you on that day?" He answered: "If we had been a hundred thousand it would have been enough. We were fifteen hundred (individuals)."[6]

Rocks greeting the Prophet (صل الله عليه وسلم)

It was narrated and authenticated by Al-Ĥaakim[7] and others Aliyy ibn Abii Ţaalib[8] said,

كنا مع رسول الله صلى الله عليه وسلم بمكة ، فخرج في بعض نواحيها فما استقبله شجر ، ولا جبل إلا قال : السلام عليك يا رسول الله

"I walked with the Prophet (صل الله عليه وسلم) in Makkah, and we went to some of its areas. He was not faced by a rock or a tree that did not say to him: Peace upon you O Messenger of Aļļaah!"[9]

Tree bearing witness to the prophethood of Muĥammad (صل الله عليه وسلم)

It was narrated by NuurudDiin Al-Haytħamiyy in his book Majmaˆ Az-Zawaa’id[10] through the companion Ibn ˆUmar:

عن ابن عمر قال : كنا مع رسول الله صلى الله عليه و سلم في سفر فأقبل أعرابي فلما دنا قال له النبي صلى الله عليه و سلم : " أين تريد؟ " قال : "إلى أهلي." قال : " هل لك في خير؟ " قال : "وما هو؟" قال : " تشهد أن لا إله إلا الله وحده لا شريك له وأن محمدا عبده ورسوله." قال : "من شاهد على ما تقول؟" قال : " هذه الشجرة." فدعاها رسول الله صلى الله عليه و سلم وهي بشاطئ الوادي فأقبلت تخد الأرض خدا حتى جاءت بين يديه فاستشهدها ثلاثا فشهدت أنه كما قال ثم رجعت إلى منبتها ورجع الأعرابي إلى قومه وقال : "إن يتبعوني آتيك بهم وإلا رجعت إليك فكنت معك."

We were traveling with the Messenger of Aļļaah r when a desert Arab approached. When he came near them. The Prophet (صل الله عليه وسلم) said, "where are your heading?" He answered, "to my people." Then the Prophet asked (صل الله عليه وسلم) him, "are you interested in something that is good for you?" The Arab asked, "what is it?" He answered, "testify that there is no god but Aļļaah alone, He has no partner, and that Muĥammad is His created slave and His messenger." The man asked, "Who testifies to what you say?" The Prophet said, "this tree," and called the tree that was at the edge of the valley. The tree came, leaving a groove in the ground as a track, until it stood in front of the Prophet (صل الله عليه وسلم). He asked it to testify three times, and it bore witness to that he is what he said he is. Then the tree returned to its place. The Arab also headed back to his people. He said, "if they follow me I will bring them to you, and if not, then I will come back to you myself in order to be with you."[11]

In another incident that narrated by Al-Bukħaariyy from Jaabir ibn ˆAbdillaah[12]:

كَانَ الْمَسْجِدُ مَسْقُوفًا عَلَى جُذُوعٍ مِنْ نَخْلٍ فَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا خَطَبَ يَقُومُ إِلَى جِذْعٍ مِنْهَا فَلَمَّا صُنِعَ لَهُ الْمِنْبَرُ وَكَانَ عَلَيْهِ فَسَمِعْنَا لِذَلِكَ الْجِذْعِ صَوْتًا كَصَوْتِ الْعِشَارِ حَتَّى جَاءَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَوَضَعَ يَدَهُ عَلَيْهَا فَسَكَنَتْ

The Masjid of the Prophet’s roof was supported by palm trunks, and when the Prophet spoke, he used to lean on one of these palm trunks. When a pulpit was made for him, and he stood on it, we heard a sound from that palm trunk, like the sound of a camel in her tenth month of pregnancy. It continued until the Prophet (صل الله عليه وسلم) came and put his hand on it. Only then did it become calm. [13]

A camel prostrating to the Prophet (صل الله عليه وسلم)

It was narrated through a chain of reliable narrators by NuurudDiin Al-Haythmiyy, through Anas ibn Maalik[14], that a family in Al-Madiinah had a camel that used to fetch water for them had become obstinate and dangerous to go near. The Prophet (صل الله عليه وسلم) went to see the camel inside its fence, despite his companion’s fear that the animal might attack him. When the camel saw him it approached him, faced him, and prostrated. He grabbed it by its forehead, and put it back to work.

فقال له أصحابه : يا رسول الله هذا بهيمة لا يعقل يسجد لك ونحن نعقل فنحن أحق أن نسجد لك قال : " لا يصلح لبشر أن يسجد لبشر ولو صلح لبشر أن يسجد لبشر لأمرت المرأة أن تسجد لزوجها لعظم حقه عليها…."

His companions said: "O Messenger of Aļļaah, this animal that does not have a mind prostrates to you, and we do have minds, so we are even more befit to prostrate to you!" He responded (in part), "it is not sound for a human to prostrate to another human. If it was sound for a human to prostrate to another human, then I would have ordered the wife to prostrate to her husband, because of the enormous rights he has over her…."[15]

Defeating an army with a handful of soil

In the battle of Ĥunayn, after the conquest of Makkah, the Prophet had with him an army of 12,000 men facing the tribe Hawaazin, who were under the leadership of a man by the name of Maalik ibn ˆAwf. Maalik had made the men of his tribe bring their property and families, to make them fight for all they hold precious. They were thousands of men and fought very hard and with strong unity. In the beginning, most of the Muslim army retreated, but the Prophet along with a few men remained. Muslim narrated:

نَزَلَ عَنْ الْبَغْلَةِ ثُمَّ قَبَضَ قَبْضَةً مِنْ تُرَابٍ مِنْ الْأَرْضِ ثُمَّ اسْتَقْبَلَ بِهِ وُجُوهَهُمْ فَقَالَ شَاهَتْ الْوُجُوهُ فَمَا خَلَقَ اللَّهُ مِنْهُمْ إِنْسَانًا إِلَّا مَلَأَ عَيْنَيْهِ تُرَابًا بِتِلْكَ الْقَبْضَةِ فَوَلَّوْا مُدْبِرِينَ فَهَزَمَهُمْ اللَّهُ عَزَّ وَجَلَّ

The Prophet (صل الله عليه وسلم) came down from his mule and grabbed a handful of soil from the ground. Then he threw it towards their faces (the army of Hawaazin) and said, "The faces became ugly." There was not a human created by Aļļaah among them that did not get soil in his eyes (and they were thousands ) from that handful, so they turned around and Aļļaah (عز وجل) defeated them.[16]

A poisoned sheep leg speaks

After victory in the battle of Kħaybar, an oases north of Al-Madiinah controlled by jews, a jewish woman gave the Prophet a broiled sheep. Al-Haytħamiyy narrates[17]:

فأكل وأكل أصحابه ثم قال لهم: " أمسكوا." ثم قال للمرأة: " هل سممت هذه الشاة؟" فقالت: من أخبرك؟ قال: "هذا العظم لساقها." وهو في يده قالت: نعم. قال: "لم ؟" قالت: "قلت : إن كنت كاذبا أن يستريح الناس منك وإن كنت نبيا لم يضرك."

He (the Prophet (صل الله عليه وسلم)) ate from it and so did some of his companions, then he said, "hold back!" Then he said to the woman, "have you poisoned this sheep?" She answered, "who told you?" He answered, "this bone of its foreleg," and it was in his hand. She answered, "yes." He asked her, "why?" She said, "I said to myself, ‘if he is a liar, then people will be rid of him, and if he is truthful it will not harm him."[18]

This idea of hers, that a prophet would not get harmed by poison, is pure ignorance, because prophets are human beings, and get harmed like others.

A wolf speaks

Aĥmad ibn Ĥanbal[19] narrated in a chain declared authentic[20] that a wolf captured a sheep and the shepherd pursued it until he took it back. The wolf sat down with its tale between its legs in the manner that dogs do. It spoke and said, "do you not fear Aļļaah? You take a provision from me that was led to me by Aļļaah?" The shepherd said, "How strange! A wolf sitting on its tale and speaking to me in human speech." The wolf said, "How about I tell you something stranger than that? Muĥammad (صل الله عليه وسلم) in Yatħrib (the city of Al-Madiinah) telling people about what happened in the past!"[21]

The shepherd then went to Al-Madiinah and told the Prophet (صل الله عليه وسلم), who had him announce it in the Masjid. The Messenger of Aļļaah (صل الله عليه وسلم) then swore it was true and said:

لاَ تَقُومُ السَّاعَةُ حَتَّى يُكَلِّمَ السِّبَاعُ الإِنْسَ، وَيُكَلِّمَ الرَّجُلَ عَذَبَةُ سَوْطِهِ ، وَشِرَاكُ نَعْلِهِ، وَيُخْبِرَهُ فَخِذُهُ بِمَا (3) أَحْدَثَ (4) أَهْلُهُ بَعْدَهُ

"The last hour will not occur until predators speak to humans, and the man is spoken to by the lash of his whip, and the leather strip (the one across the instep) of his sandals, and by his thigh, about what his family was doing while he was away."[22]

His knowledge of the unseen of the past and the future

Muslim narrated that Ĥudħayfah[23] said:

قام فينا رسول الله صلى الله عليه و سلم مقاما ما ترك شيئا يكون في مقامه ذلك إلى قيام الساعة إلا حدث به حفظه من حفظه ونسيه من نسيه قد علمه أصحابي هؤلاء وإنه ليكون منه الشيء قد نسيته فأراه فأذكره كما يذكر الرجل وجه الرجل إذا غاب عنه ثم إذا رآه عرفه

The Messenger of Aļļaah (صل الله عليه وسلم) stood and delivered a great speech to us in which he did not leave anything untold that would be from that time until the Last Hour. Some of us memorized it while others forgot. These companions of mine know (about) it. Verily some of what I have forgotten of it happens, and then I remember it when I see it. Just like when a man remembers the face of another man that was away from him, (and he forgot what he looks like[24]) and then when he sees him again, he remembers him.

In another narration, by Abuu Daawuud[25], Ĥudħayfah said:

وَاَللَّهِ مَا تَرَكَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ مِنْ قَائِد فِتْنَةٍ إِلَى أَنْ تَنْقَضِيَ الدُّنْيَا يَبْلُغُ مَنْ مَعَهُ ثَلاثمِائَةٍ إِلاَّ قَدْ سَمَّاهُ لَنَا

By Aļļaah, the Messenger of Aļļaah r did not leave out naming (i.e. specifically by full name) any leader of deviation[26] to be before the end of this world, that has followers reaching 300 men (or more).[27]

In another narration, as quoted by Al-Haytħamiyy, Abuu Dħarr[28] said:

لَقَدْ تَرَكَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَا يُحَرِّكُ طَائِرٌ جَنَاحَيْهِ فِي السَّمَاءِ إِلاَّ ذَكَّرَنَا مِنْهُ عِلْمًا

The Messenger of Aļļaah (صل الله عليه وسلم) left us, and no bird moves its wings in the Sky without him having mentioned something about it.

In other words, the Prophet (صل الله عليه وسلم) knew about all events of significance to his nation, and told his companions about these. It must not be understood from this that the Prophet knows everything, because it is impossible for a creation to have infinite knowledge. Infinite knowledge is only for Aļļaah, because His knowledge is eternal and not created.

Moreover, it cannot be that the Prophet knows all that is written to be in this world. This is because such a claim would contradict with what Aļļaah told us in the Qur’aan.

---

[1] See footnote 23 on page 10.

[2] Muĥammad ibn ‘Ismaaˆiil Al-Bukħaariyy (194 – 256 AH), Şaĥiiĥu-l-Bukħaariyy, 4/206.

[3] Ibid., 4/194.

[4] Jaabir ibn ˆAbdillaah Al-Kħazrajiyy Al-Anşaariyy (78 AH/ 697 AD) (رضي الله عنه) was a companion of the Prophet (صلى الله عليه وسلم), as was his father, and is an important narrator who narrated more than 1500 ĥadiitħs, and he also participated in 19 military campaigns. Towards the end of his life, he used to give lessons in the Prophet’s Masjid in Al-Madiinah. Az-Zirikliyy, Al-‘Aˆlaam (2002), 2/104.

[5] The Ĥudaybiyyah incident happened when the Prophet (صل الله عليه وسلم) and his companions were stopped at an area at the outskirts of Makkah, called Al-Ĥudaybiyyah. The men of Quraysħ prevented from proceeding further to perform the short type of pilgrimage called ˆUmrah – it is different from the long type, called Ĥajj.

[6] Muĥammad ibn ‘Ismaaˆiil Al-Bukħaariyy (194 – 256 AH), Şaĥiiĥu-l-Bukħaariyy, 5/122.

[7] See footnote 24 on page 11. See footnote 34 on page 13.

[8] See footnote 34 on page 13.

[9] Al-Naysaabuuriyy, Al-Mustadrak, 2/677.

[10] NuurudDiin Al-Haytħamiyy 807 AH/1305 AD was a great ĥadiitħ master who authored many books, among these is the book Majmaˆu-z-Zawaa’id, which is a respected ĥadiitħ collection. Az-Zirikliyy, Al-‘Aˆlaam (2002), 4/266.

[11] Nuuru-d-Diiin Al-Haytħamiy, Majmaˆu-z-Zawaa’id (Beirut: Daar Al-Fikr, 1412), 8/517.

[12] See footnote 147 page 81.

[13] Muĥammad ibn ‘Ismaaˆiil Al-Bukħaariyy (194 – 256 AH), Şaĥiiĥu-l-Bukħaariyy, 4/195-196.

[14] Anas ibn Maalik Al-Kħazrajiyy Al-Anşaariyy (93 AH/ 712 AD) (رضي الله عنه) was a companion and used to be the servant of the Prophet (صل الله عليه وسلم) in Al-Madiinah, his hometown. After the Prophet’s (صل الله عليه وسلم) death he emigrated to Damascus and finally to Başrah, where he died as the last companion to die in that city. Az-Zirikliyy, Al-‘Aˆlaam (2002), 2/24-25.

[15] Al-Haytħamiy, Majmaˆu-z-Zawaa’id, 8/556.

[16] Muslim ibn Al-Ĥajjaaj Al-Naysaabuuriy, Şaĥiiĥ Muslim (Beirut, Lebanon: Daar Ihyaa’ Al-Turaath Al-Arabi), 3/1402.

[17] In a chain with sound narrators, except that one of them has been declared weak by some ĥadiitħ experts, and declared acceptable by others. However, this ĥadiitħ is narrated in many different chains as well.

[18] Al-Haytħamiy, Majmaˆu-z-Zawaa’id, 8/523.

[19] See footnote 9 on page 6.

[20] Al-Haytħamiyy declared the men of the chain as sound. Al-Haytħamiy, Majmaˆu-z-Zawaa’id, 8/516.

[21] Aĥmad ibn Ĥanbal (241 AH/ 856 AD), Musnad Aĥmad ibn Ĥanbal (241 AH) (Beirut, Lebanon: Mu’assasah Ar-Risaalah, 1421), 18/316.

[22] Ibid.

[23] Ĥudħayfah ibn Al-Yamaan was a great companion of the Prophet (صل الله عليه وسلم) whom the Prophet told the names of all the hypocrites, and no one else. If someone died, ˆUmar used to see if Ĥudħayfah went to the funeral or not; if he did not go, then ˆUmar would not perform the funeral prayer. ˆUmar also put him in charge of several military campaigns and made him a governor of several cities. When he sent new governors he used to send the message, "I have sent so and so to you, and ordered him so and so," but when he sent Ĥudħayfah, he would say, "listen to him, obey him, and give him whatever he asks." Az-Zirikliyy, Al-‘Aˆlaam (2002), 2/171.

[24] Explanation in brackets as stated by Al-ˆAsqalaaniyy. Ibn Ĥajar Al-ˆAsqalaaniyy, Fatĥu-l-Baarii, 11/496.

[25] Abuu Daawuud (202 AH/ 817 AD – 275 AH/ 889 AD), Sulaymaan ibn Al-‘Asħˆatħ ibn Isĥaaq ibn Basħiir Al-‘Azdiyy As-Sijistaaniyy was the leader of ĥadiitħ scholars in his time. He is originally from Sijistaan (a region in today’s Iran and Afghanistan) and died in Başrah, Iraq, where he was buried. He is the author of the famous ĥadiitħ collection Sunan Abii Dawuud. Az-Zirikliyy, Al-‘Aˆlaam (2002), 3/ 122.

[26] Leader of deviation, i.e. a leader of a deviation of some kind, or unjust warfare. Al-Qaariy, Mirqaatu-l-Mafaatiiĥ, 10/ 21.

[27] As quoted by Al-ˆAsqalaaniyy, and he did not mention anything negative about this narration, which means he considered it acceptable according to his methodology. Ibn Ĥajar Al-ˆAsqalaaniy, Fatĥu-l-Baariy (Beirut, Lebanon: Dar El-Marefah Publishing & Distributing), 11 / 496.

[28] Abuu Dħarr, Jundab ibn Junaadah, Al-Għifaariyy (32 AH/ 652 AD), was one of the earliest converts to Islam and greatest of the companions of the Prophet.

Important note on the evidences of the prophethood of Muĥammad (صلى الله عليه وسلم)

In addition to his miracles, we get supporting evidences from the human perfection of the person of the Prophet himself; from both the perspective of insight and that of action. The greatest kind of insight is that of knowing Aļļaah, while the greatest kind of action is that of obeying Aļļaah. The greater one’s knowledge of Aļļaah and one’s obedience to Him, the more perfect one will be as a human being. We can also consider the level of strength of these two perspectives of human perfection. The first level would be to apply them to oneself. The higher level would be the strength to help others achieve high levels of insight and action.

Now, consider that at the time of the Prophet’s appearance, the world was full of blasphemy and vice of great varieties. As for the Jews, they had drowned in anthropomorphic beliefs, perverting the books brought by prophets, and even showing enmity towards some of them, like Jesus. The Christians, on the other hand, were fumbling in the fog of self contradictory superstitions, such as their beliefs in the trinity, the father and the son, along with the belief that creator and created are united. Others, like the Magians, were allowing men to marry their mothers, while the Arabs were busy with robbery, kidnapping and worshipping idols.

After the Prophet’s appearance (صلى الله عليه وسلم) these blasphemies and vices were replaced by the belief in the Oneneness of Aļļaah and obedience to Him at an unprecedented scale. This reversal from blasphemy and vice is the greatest achieved by any prophet in history, much greater than that of previous prophets, such as Moses or Jesus.

Look for example at his own people, the Arabs. Before his call they were split into tribes, clans and families with ongoing conflicts and enmity. After their embracement of Islam they became united to defend the Prophet and his teachings, emigrated from their lands, left their families and sacrificed their blood in his cause, making themselves targets for the blows of swords and the strikes of arrows. All this to strengthen the Prophet’s call, and nothing else. For he offered them no ease in this world, no riches as compensation, and no immediate benefits as incentive, no kingdom, no rule, no worldly titles. On the contrary, many spent their riches to support him and embraced poverty and a life of obeying orders.

This tells us, in addition to miracles, that the Prophet Muĥammad is not only a prophet, but the greatest prophet of all. He was supremely successful as a political leader and in his influence on the personalities of his followers. This influence and its intensity is still very evident today for anyone comparing Muslims and non-Muslims in terms of whom they are influenced by and to what extent.

The difference between the Wahabi creed and Islam

I am often asked to make a list of things that are different between the wahabi creed (i.e. that of their leaders) and Islam.

The core difference is that when wahabis say that Aļļaah does not resemble His creation, they mean that He is different in the same way as created things differ from one another, like in the case of fingerprints. Everybody has different fingerprints. So when they say Aļļaah has a hand, but “not like ours,” they mean that it has different physical characteristics, such as color, number of fingers, or print, or something like that. This is true, because they believe Aļļaah is something that can be pointed at in a direction and has a limit, i.e. a shape and size. For simplicity, let us call it a body, because a body is anything with a size and shape, even if many wahabis do not like this word.

All creations as observed by our eyes, have a shape, and differ only in the form of the shape, and in size. Since the wahabis believe that their god is a body, their belief is that he is only different in bodily characteristics, such as the exact form and size. This means that he would be part identical to creation, and part different; the way created things differ.

On the other hand, Sunnis say that the reality of Aļļaah’s existence absolutely does not resemble that of His creation. They do not believe that Aļļaah is different from His creation merely in the way created things differ from one another. For this reason, Sunnis say that the reality of Aļļaah’s existence is not bodily. That is, He must be without size or shape.

Another way to express the Sunni belief in Aļļaah’s non-resemblance to creation is to say that Aļļaah is clear of resemblance to whatever needs specification. The reality of Aļļaah’s existence cannot require specification. This is because requiring specification means being dependent on something else to be specified by. In other words, it means being dependent upon a creator to provide specification and existence according to the specification.

Bodily existence, which entails size and shape, is in need of specification of its size and its shape, because no shape or size has a higher priority for existence intrinsically. No size is more likely to exists than any other without influence from other than it. Likewise, no shape is more likely to exist than any other without influence from other than it. It needs therefore to have specification from other than it. Anything that has bodily existence must therefore be a creation, and cannot be the Creator. That is why the Salaf, though they did not explain in detail, always stated that Aļļaah’s attributes are without a how, that is, without specification, that is, without shape or change. Due to the closeness to the time of prophethood, they had great minds, and a profound understanding of the religion, They understood that Aļļaah is not limited or having boundaries, or less than perfect in any sense, and that He is therefore not in a direction or changing. They expressed all this with the simple phrase: “without a how,” They took this phrase from the quranic: “He absolutely does not resemble anything.” That is, the reality of His existence does not resemble that of creation.

In conclusion, the wahabi belief is that Aļļaah differs from creation the way creation differ from one another. They believe that His existence is bodily, like that of creatures. This is the most fundamental difference between Sunnis and wahabis.

The other core difference, their unique concept of shirk, is really a consequence of this. Let me explain…

When human beings worship a 3 dimensional shape, they feel a need to somehow make it different than other objects. The reason is that the essential reality of the existence of what they worship, is the same as all other things around them. After all, a 3 dimensional shape is just a 3 dimensional shape with respect to its kind of existence, i.e. bodily existence. Thus, this difference that they seek can only be in terms of:

-what is seen, i.e in appearance, i.e. in shape, size or color, or location

-some unseen characteristic claimed, or

-how one behaves towards this object.

That is why you will find a buddhist or anemist (those who worship trees and other objects found) makes sure to decorate his idol, gives it a weird shape, such as several heads, and if he is rich he’ll buy one made from gold. You will also find him putting it in a special location in his house. This takes care of appearance. He will claim that the idol has godly power, or knowledge, or the like, to attempt to rationalize its worship. Then he will behave with special ceremonial rites in its physical presence. A lot of attention is paid then to the idol’s location, ceremonial behavior related to this location, and ornamentation to distinguish it from other object. This is to contribute to the illusion that it is essentially different from other objects, and make it seem plausible that it is a god.

The wahabis are the same, because just like ordinary idol worshipers, they worship what is essentially a 3 dimensional thing. However, their object of worship is not present, so they will simply say regarding its appearance, “not like other objects, and we do not know how.” This way they leave it open, and can tell a buddhist, “our object is so much better than yours,” and when asked “how?” They will say, “we do not know, but it the best that can be.”

In the appearance aspect of location, their special location is “above the world in direction.” Here they have exceeded all other idol worshipers by choosing a really, really special location that cannot be reached by the senses.

But they are at a conceptual loss for what on earth Aļļaah’s oneness would mean, as it is not an absolute to them. After all, any single physical object is “one” in count, but not in kind, and since they believe He is an object, the meaning of “one” that would be worth being zealous about becomes quite foggy, and they have quite a dilemma. All they can do is say that only the body they call Aļļaah (but is actually not Him) deserves worship, while the other objects/bodies do not. But what would be their bases for this claim?

They cannot claim this based on the reality of the existence of their object of worship, because it is a body, and there are very many bodies around with the same mode of existence.

They cannot claim distinction based on unseen characteristics, because if omnipotence, omniscience and eternal existence could be attributes of a 3 dimensional being, then there is no way to rationally prove that one such thing could have them, while another not. That is, basing it on the claim that this object has all sorts of unseen characteristics, such as power, would not satisfy them in their search for the meaning of oneness that would make them different from other idol worshipers. After all, all idol worshipers claim their idols have all sorts of powers, so this wouldn’t make them special, or different in an essential way. This is especially when compared to religions with an identical belief regarding the reality of the creator’s existence, namely bodily existence, such as the christians, and especially the jews.

In practice, however, wahabi’s have achieved an advantage over other object worshipers, because they could break physically present idols, and claim that their (o so conveniently absent) object is unbreakable, and no competing idol worshipers would be able to prove them wrong, even if they themselves cannot prove that they are right.

In these ways, the wahabis can make themselves feel superior in the distinguishing game of idol worship (like when Hindus claim their idols are better than those of Bhuddists and vice versa). However, this is all very weak by itself, because it is based on the physical absence of their idol, and the existence of such a fantastic idol is impossible to prove. This is because physical objects cannot be proven to exist except by observation. The proofs for the existence of a creator that Muslims use do not help them, because they are all based on the idea that what has a size and shape and changes needs a creator, which means that their idol would need one also.

This is where their concept of shirk comes to play; they needed something to make them really different in their claim to be uniquely monotheist. They felt a need to make their worshiped object different than other objects in a more tangible way. After all, they are a people that do not think much of non-tangibles. They, or rather Ibn Taymiyyah, invented the concept of Aļļaah’s oneness being a matter of our behavior, a matter of who can be called for help and who cannot. This is their equivalent to the Buddhists ceremonious behavior around where the idol is placed, to their own physically absent idol, in order to distinguish it from other bodies. They made it the only body that can be called for help, regardless of whether one believes the called upon to have actual and real independent power or not.

All the other differences they argue for, such as their saying that all scripture texts must be understood literally, are inconsistent ideas that they use only when it suits their purpose. After all, if it suits their purpose they will go against all Arabic dictionaries in their understanding of a word, as is the case with (خلق) kħalaqa – to create, and (أحدث) aĥdatħa – to bring into existence. This is when they say that Aļļaah’s attribute of Speech is muĥdatħ but not makħluuq. An interpretation does not get more far-fetched than that, and yet they will cry “deviance!” if someone chooses a meaning from the dictionary, if it does not agree with their belief that Aļļaah is a body.

(Updated) Takwiin, effective pertainment and AI-‘Iijiyy on Allaah not being in time

By actions the Asħˆariyys mean the created things themselves that exist by the influence of Aļļaah’s attribute of power, or what they call effective pertainment. Effective pertainment is the pertaining of Aļļaah’s power to what exists of created things, as opposed to valid pertainment, which is the pertaining Aļļaah’s power to everything possible. The Maaturiidiyys say that the attribute of power is Aļļaah’s power to bring into existence, while the bringing into existence is another attribute called takwiin. So what Asħˆariyys explain as (1) "effective pertainment" and (2) "valid pertainment" is explained as two attributes, respectively: (1) "takwiin" or "creating" and (2) "power to create" according to Maaturiidiyys.

Aļļaah’s providing, giving, bringing into existence, etc. is called effective pertainment in the Asħˆariyy school, while in the Maaturiidiyy school these are different names for takwiin according to what the attribute of takwiin pertains to.

When we remember that Aļļaah is not in time according to all, then it becomes easy to understand that this is mainly a semantical difference; using different words to explain the same thing. Although the Asħˆariyys say that the effective pertainment has a beginning, this is with respect to us, because we are in time. So we say that Jill was created yesterday, but the time element of yesterday is a created attribute of Jill, where as the attribute of Aļļaah is creating Jill with the "yesterday" as one of her attributes, the meanings associated with her being, sort of like color. In other words, Aļļaah does not pass through a state of time called before creating Jill and after creating Jill, because He is not in time.

This means that Aļļaah Himself did not change during those six days in which He created the Heavens and the Earth. What changed is creation; those six days are for creation. Accordingly, the Imam of Guidance, Abuu Manşuur Al-Maaturiidiyy says: “A fundamental belief principle is that whenever Aļļaah is ascribed an attribute, then this attribute is eternal (i.e. without a beginning or end). One says that He is attributed with knowledge, power and providing eternally without a beginning and without an end. If He is mentioned with regard to His management of creation and orders to it, then time is stated, but this time is for creation, not for Him. For example, it is said, "Aļļaah knows eternally that you are sitting here," or "(sitting here) at this time." I.e. Aļļaah knows eternally without a beginning or an end that the person is sitting now…. This is all to prevent people from thinking "How were the created things in eternity?”[1]

An-Nasafiyy, the second most important scholar in the Maaturiidiyy school after Al-Maaturiidiyy himself, said: "His eternal attribute of creating does not lead to saying that the world is eternal, because the possible in existence cannot be eternal, and because creating is not for the immediate existence of the created, but for the time of its existence."[2] He also said: "The Karraamiyyah all claimed that Aļļaah’s creating (takwiin) is an event in Aļļaah with a beginning, and that events occur in Aļļaah. Aļļaah is greatly above what the unjust ascribe to Him."[3]

It must be understood that Aļļaah’s creating is not a sequential action, it is an action without a how. It has no beginning or end. If it was sequential, one previously non-existent action coming into existence after another, then each action would itself need to be brought into existence. This is because it did not exist previously. Then if that action of bringing the action into existence also had a beginning, we would need a bringing into existence of that one also, etc. to infinity, which would mean that one single act of creating would need an infinite amount of bringings into existence prior to it. This means that the act of creating can’t ever exist, because the prerequisite infinite amount of bringings into existence cannot ever be concluded. The solution to this is to say that Aļļaah’s act of bringing into existence does not have a beginning, and therefore does not need to be brought into existence.

In other words, Aļļaah created the world in six days, without His act of creating it having a beginning or an end, because Aļļaah is not in time; His attributes do not change and do not renew.

Further to this concept, here is what the two famous asħˆariyys, ˆAđududDiin Al-‘Iijiyy, and Asħ-Sħariif Al-Jurjaaniyy have to say about Aļļaah not being in time. Al-‘Iijiyy’s words are bolded in brackets, while the rest is Al-Jurjaaniyy’s explanation[4]:

الشرح (المقصد الرابع إنه تعالى ليس في زمان) أي ليس وجوده وجودا زمانيا ومعنى كون الوجود زمانيا أنه لا يمكن حصوله إلا في زمان كما أن معنى كونه مكانيا أنه لا يمكن حصوله إلا في مكان	(The fourth topic: on Aļļaah not being in time.) That is, His existence is not in time. The meaning of existence in time is that it cannot be except in time, just as the meaning of existence in a location is that it cannot be except in a location.
(هذا مما اتفق عليه أرباب الملل ولا نعرف فيه للعقلاء خلافا) وإن كان مذهب المجسمة يجر إليه كما يجر إلى الجهة والمكان	(This is one of the things that the people of all sects and religions agreed upon, and we do not know of any disagreement upon this between rational beings.) This is so, even if the anthropomorphists imply that, just as they imply direction and location.
(أما عند الحكماء فلأن الزمان) عندهم (مقدار حركة المحدد) للجهات (فلا يتصور فيما لا تعلق له بالحركة والجهة)	(As for according to the philosophers, this is because time) according to them (is the amount of limited movement) in any direction (so being in time cannot be true of what does not have to do with movement or direction.)
وتوضيحه أن التغير التدريجي زماني بمعنى أنه يتقدر بالزمان وينطبق عليه ولا يتصور وجوده إلا فيه والتغير الدفعي متعلق بالآن الذي هو طرف الزمان فما لا تغير فيه أصلا لا تعلق له بالزمان قطعا نعم وجوده تعالى مقارن للزمان وحاصل مع حصوله وأما أنه زماني أو آني أي واقع في أحدهما فكلا	That is, gradual change is in time, in the sense that it is measured in time, and coincides with time, and its existence cannot be other than in time, and a momentary change defines the “now” which is a the last point in time [i.e. so far]. Accordingly, what does not change at all, is not related to time at all. Yes, Aļļaah’s existence is affirmed as true and real no matter what time one is in, but it is not in time, or momentary. That is, it is not occurring in a time or a moment.
(وأما عندنا فلأنه) أي الزمان (متجدد يقدر به متجدد فلا يتصور في القديم فأي تفسير فسر) الزمان (به امتنع ثبوته لله تعالى)	(As for according to us, this is because it) i.e. time (is something renewing by which something else renewing is measured, so it cannot be true of the beginninglessly eternal. Accordingly, no matter how we define it,) i.e. time (it cannot be affirmed as being true of Aļļaah.)
(تنبيه) على ما يتضمنه هذا الأصل الذي مهدناه آنفا (يعلم مما ذكرنا أنا سواء قلنا العالم حادث بالحدوث الزماني) كما هو رأينا (أو الذاتي) كما هو رأي الحكيم (فتقدم الباري سبحانه عليه) لكونه موجدا إياه (ليس تقدما زمانيا) وإلا لزم كونه تعالى واقعا في الزمان بل هو تقدم ذاتي عندهم وقسم سادس عندنا كتقدم بعض أجزاء الزمان على بعضها	(Important note) regarding this principle that we have just explained: (It is known from what we mentioned previously that regardless of whether we say that the world has a beginning that is in time) as is our view, (or that it is in being) as is the view of the philosopher (it is still true that the precedence of Aļļaah over creation) by His being its Creator (is not a precedence of time.) Otherwise He would be in time. Rather, it is a precedence of being, according to the philosophers, and a sixth meaning [of precedence] in our view [that is not in time], like the precedence of moments of time over other moments of time [The sixth meaning of precedence is that of Creator over created, not in time, and this is beyond what our minds can grasp, because the reality of Aļļaah’s existence cannot be grasped. The precedence of moments of time over other moments is mentioned to show that precedence in existence is not necessarily in time].
(و) يعلم أيضا (أن بقاءه ليس عبارة عن وجوده في زمانين) وإلا كان تعالى زمانيا بل هو عبارة امتناع عدمه ومقارنته مع الأزمنة (ولا القدم عبارة عن أن يكون قبل كل زمان زمان) وإلا لم يتصف به الباري تعالى	(Moreover,) it is also known (that His everlastingness is not an expression meant to indicate His existence in two consecutive times,) otherwise He would be in time. Rather, it is an expression meaning that it is impossible for His to cease to exist, or accompany time [i.e. to be thought of as passing through time]. (Furthermore, His beginningless existence is not meant to express that there is a time before all times,) otherwise it would not be ascribed to Him.
(وأنه) أي ما ذكرناه من أنه تعالى ليس زمانيا (يبسط العذر في ورود ما ورد من الكلام الأزلي بصيغة الماضي ولو في الأمور المستقبلة) الواقعة فيما لا يزال كقوله تعالى إنا أرسلنا نوحا وذلك لأنه إذا لم يكن زمانيا لا بحسب ذاته ولا بحسب صفاته كان نسبة كلامه الأزلي إلى جميع الأزمنة على السوية إلا أن حكمته تعالى اقتضت التعبير عن بعض الأمور بصيغة الماضي وعن بعضها بصيغة المستقبل فسقط ما تمسك به المعتزلة في حدوث القرآن من أنه لو كان قديما لزم الكذب في أمثال ما ذكر فإن الإرسال لم يكن واقعا قبل الأزل	(In addition it) [i.e. the fact we have mentioned regarding Him (تعالى) not being in time] (justifies what has been revealed of Aļļaah’s speech expressed in the past tense, even for what pertains to the future) and happens with a beginning, such as His saying (تعالى): إنا أرسلنا نوحا Meaning: Verily we have sent Nuuĥ. This is because if He is not in time, neither in His Self, nor His attributes, then His beginningless and endless Speech has the same relation to all times. It is just that His wisdom dictates revealing expressions regarding some issues in past tense, and some in future tense. Accordingly, the claim of the Muˆtazilites regarding the Qur’aan [i.e. the attribute of speech that the expressions in the revealed book refer to] having a beginning is invalid. [They claimed invalidly that it must have a beginning, and cannot be an eternal attribute, saying:] because otherwise the expressions like the one mentioned would be untrue, since the sending [of Nuuĥ in this case] did not happen before beginningless eternity.
(وههنا أسرار أخر لا أبوح بها ثقة بفطنتك) منها إذا قلنا كان الله موجودا في الأزل وسيكون موجودا في الأبد وهو موجود الآن لم نرد به أن وجوده واقع في تلك الأزمنة بل أردنا أنه مقارن معها من غير أن يتعلق بها كتعلق الزمانيات	(There are other hidden realities known through this that I will not mention explicitly, based on trust in your intelligence.) Among these is the fact that if we say “Aļļaah existed before creation, and shall exist forever, and He exists now,” then we do not mean by this that His existence falls in these times. Rather, we mean that His existence is true at all times, without Him being in them the way things in time are.
ومنها أنه لو ثبت وجود مجردات عقلية لم تكن أيضا زمانية	Another [fact known from this] is that if it was established that there are beings with a beginning that are not in place, then they would not be in time. [This is true according to the philosophers’ definition of time, because it is dependent on space. In Sunni terminology, however, it is not acceptable to say that such beings would not be in time. This is because such beings would pass through renewed existence, as they are not necessary in existence, and can change in knowledge or will, or other attributes.]
ومنها أنه إذا لم يكن زمانيا لم يكن بالقياس إليه ماض وحال ومستقبل فلا يلزم من علمه بالتغيرات تغير في علمه إنما يلزم ذلك إذا دخل فيه الزمان	[Yet] another [fact known from this] is that if He is not in time, then the measures of time in terms of past, present and future would not hold true of Him. Accordingly, it is not necessitated from His knowledge of changing things that His knowledge should change. It would only be necessary if He was in time [and He is not.]

[1] Abuu Manşuur Al-Maaturiidiyy (333 AH), Ta’wiilaat Ahlu-s-Sunnah, 9/473.

[2] Abu-l-Muˆiin An-Nasafiyy, Maymuun ibn Muĥammad (508 AH/ 1115 AD), Tabşiratu-l-Adillah, 1:1/99.

[3] Ibid., 1:1/401.

[4] Asħ-Sħariif Al-Jurjaaniyy (740-816 AH/ 1340-1413 AD) and ˆAđudu-d-Diin Al-‘Iijiyy (756 AH/ 1355 AD), Sħarĥu-l-Mawaaqif, 3/41.

---

Bilbliography

Abu-l-Muˆiin An-Nasafiyy, Maymuun ibn Muĥammad (508 AH/ 1115 AD). Tabşiratu-l-Adillah. Edited by Dr. Huuseyin Atay. Vol. 1. 2 vols. Turkey: Ri’aasat al-Shu’uun al-Diiniiyyah lil-Jumhuuriyyah al-Turkiyyah, 1993.

Abuu Manşuur Al-Maaturiidiyy (333 AH). Ta’wiilaat Ahlu-s-Sunnah. Beirut, Lebanon: Dar Al-Kotob Al-ilmiyah, 1426.

Asħ-Sħariif Al-Jurjaaniyy (740-816 AH/ 1340-1413 AD), and ˆAđudu-d-Diin Al-‘Iijiyy (756 AH/ 1355 AD). Sħarĥu-l-Mawaaqif. 3 vols. Beirut, Lebanon: Dar al-Jiil – Shaamilah, 1997.

---

Question: Can we say that we mainly use logic when it comes to belief (Aqeedah)?

I do not think that is precise. You need logic in all matters of belief and jurisprudence (fiqh). The question is where the most explicit and immediate premises come from; are they scriptural, or based on the nature of the world around us? In fiqh they are always scriptural, i.e. based on the judgments (orders/prohibitions, etc.) that they contain. In belief issues, however, they are sometimes based on the world around us. Why? Because the premises for relying on scriptures must be from something other than the scripture, to avoid circular reasoning[1].

This means that the proofs of Aļļaah’s existence, some of His attributes, and the miracles of the Prophet (صلى الله عليه وسلم), and thus his prophethood (صلى الله عليه وسلم), have premises based on:

a) the essential nature of the world, such as the fact that it changes, and consists of parts that are intrinsically possible in existence, and therefore need a creator (see Foundations of The Religion."

b) on what is normally correlated, such as "touch fire -> get burned". It is through the normal we can recognize the extraordinary, i.e. miracles that prove prophethood. We know the splitting of the moon as a miracle of the Prophet Muĥammad (صلى الله عليه وسلم) because it never happened before or after him.

Note that the underlying premises (unlike the immediate and explicit) on any fiqh issue are not based on the scriptures, but also on these premises. This is because the establishment of the scriptures as being revealed from Aļļaah, and obligatory to follow, are based on these premises.

Logic is always needed, even if you are only dealing with proofs from the Qur’aan and the Sunnah. This is because logic is about making precise definitions and constructing proofs, whether they be constructed from premises that are taken from the revealed scriptures or not.

---

[1] An example of this would be if someone said, "I pray because Aļļaah orders me to, because it says so in His book, and I know this book tells me what Aļļaah orders, because the book tells me it is." To get out of this line of reasoning, you need to prove by other means than the book’s instructions that the book is really from Aļļaah. To do this you need to prove that Aļļaah exists, and that miracles prove prophethood, and that is the role of Kalaam/Belief Science.

Perversion by those who claim Allaah could lie exposed

It was a glimmer of light in a world filled with the darkness of blasphemy when someone sent me a link with the following statement by Dr. Muĥammad, Saˆiid Ramađaan Al-Buuţiyy:

Question: It has been related to your distinguished self, in one site on the internet, the opinion that it is not intrinsically impossible that Allaah could lie, but that Allaah made it an obligation for Himself not to lie. This statement has been translated to English, and we would like to check with you the truthfulness of the attribution of this statement to you.

سؤال: نسب إلى فضيلتكم في أحد المواقع القول بأن الكذب في حق الله تعالى ليس مستحيلاً ذاتياً وأنه تحت قدرته. ولكنه تعالى أوجب على نفسه أن لا يكذب. وهذا القول ترجم إلى الإنكليزية ونريد أن نتأكد منكم مدى صحة نسبة هذا القول إليكم

Answer by Dr. Muĥammad, Saˆiid Ramađaan Al-Buuţiyy: No one has ever asked me about this, and I believe that no one has ever faced me, nor will anyone ever face me with such a despicable question. There is no one among the people that does not know that lying belongs to the category of lowly attributes. Moreover, there is no one among the believers in Allaah that does not know that Allaah is only attributed with complete perfection, and that He is clear of all attributes of flaw. Furthermore, something pertaining to the Power of Allaah does not mean it is possible that Allaah could be attributed with it. Finally, His Power pertains only to what is possible, and does not pertain to what is impossible. Muĥammad Saˆiid Ramađaan Al-Buuţiyy

أجاب عنه: أ.د.محمد سعيد رمضان البوطي إن أحداً لم يوجه إليّ هذا السؤال. وأعتقد أن أحداً لم يواجهني ولن يواجهني بمثل هذه السفالة في السؤال. ليس في الناس من يجهل أن الكذب من الصفات الذميمة. وليس في المؤمنين بالله من يجهل أن الله متصف بصفات الكمال كلها ومنزه عن سائر صفات النقصان. وقدرته جل جلاله على شيء ما لا يعني بالضرورة إمكان اتصافه به. على أن قدرته إنما تتعلق بالممكنات ولا تتعلق بالمستحيلات. محمد سعيد رمضان البوطي

So the devils that are busy spreading this terrible belief find no support, or understanding, with Dr. Al-Buuţiyy, in contrast with statements that have been spread around lately. Moreover, this example very clearly shows that there is willful perversion of texts happening in this issue, as I have pointed out earlier. The great scholars of this nation are definitely far away from this blasphemous belief.

FakhrudDiin Ar-Raaziyy on getting blessings from dead souls by their graves

The Wahabis have lately claimed that Ar-Raaziyy had their ideas about visiting graves and merely calling a dead person. From the quotes found in this article, however, we can understand that Ar-Raaziyy meant nothing against benefitting from visiting graves of blessed muslims when he said in his tafsiir:

The fourth (kind of idolaters) put idols with the shape of their prophets and most important people, and claimed that when they worked on worshiping these images, then those great people (that the images represent) will be intercessors for them to Aļļaah. The equivalent to that in this day and age is the preoccupation of a lot of people with glorification of the graves of great people, with the belief that if they glorified their graves, then they will be intercessors for them to Aļļaah.[1]

What he is speaking of is glorifying graves, and glorifying graves is indeed equivalent to idolatry. There is no disagreement between Ar-Raaziyy and today’s Sunnis on this matter. There is a huge difference, however, between glorifying a grave and benefitting from the blessings of being physically near the pious person in the grave. As we shall see, Ar-Raaziyy affirms created perception and created causation (created acts to cause a created result based on how things normally correlate) to the souls of the dead.

In Al-Maţaalib Al-ˆAaliyah in the context of proving that the soul remains after the death of the body Al-Fakħr Al-Raaziyy said:

Verily the human being might see his father and mother in his dreams, and ask them about things, and they give correct answers, and might even guide him to something hidden in a place nobody knows. I say, when I was a child in the first stages of learning and I was reading about the idea of events without a beginning, I saw my father in a dream and he said to me, “The proof (against this notion of events having no beginning) is to say that motion is a transfer from one state to another, so it requires, according to its nature, something to precede it (i.e. a state to transfer from). Being without a beginning, however, contradicts with having something preceding it. Therefore, it is impossible to join between the two concepts.” I say, this is apparently the best angle on what can be presented regarding this issue.[2]

After stating a number of other proofs he stated:

Accordingly (because of such dreams), we must definitely conclude that after leaving the body, the soul perceives particulars of events, and this is a noble and beneficial principle with regards to the knowledge of resurrection. Moreover, it becomes apparent from this, the truthfulness of the Prophet’s saying[3]:

إِذَا وُضِعَتْ الْجِنَازَةُ فَاحْتَمَلَهَا الرِّجَالُ عَلَى أَعْنَاقِهِمْ فَإِنْ كَانَتْ صَالِحَةً قَالَتْ قَدِّمُونِي وَإِنْ كَانَتْ غَيْرَ صَالِحَةٍ قَالَتْ لِأَهْلِهَا يَا وَيْلَهَا أَيْنَ يَذْهَبُونَ بِهَا يَسْمَعُ صَوْتَهَا كُلُّ شَيْءٍ إِلَّا الْإِنْسَانَ وَلَوْ سَمِعَ الْإِنْسَانُ لَصَعِقَ

“If the dead body is placed (on the bench for carrying it), and then carried by the men on their necks, then if it was not (that of) a pious person, it will say to its family, ‘woe to it, where are you taking it?!’ (meaning him/herself) Its sound is heard by everything except humans, and if a human heard, he would faint (or die.)"[4]

In the hadiith above by Ar-Raaziyy it is clear that the perception of sight, as well as the ability to speak is still with the soul after death. Another ĥadiitħ tells us that the soul also has the perception of hearing. The Prophet told us that when the dead has been put in his grave, and his companions turn around and leave it:

وَإِنَّهُ لَيَسْمَعُ قَرْعَ نِعَالِهِمْ

"Verily he hears the flapping of their slippers"[5]

Later Al-Raaziyy explained the way a person benefits from visiting the dead and their graves. After affirming the life of the soul after the body’s death, he said that two premises are needed to understand this benefit[6]:

First, those souls that left their bodies are stronger in some ways than those that are still attached to bodies, and vice versa. As for the souls having left being stronger in some aspects; this is because when they left their bodies, the veil was removed. The world of the unseen and the dwelling places of the afterlife thus became apparent to them. The knowledge that had previously been based on proofs, became observable reality after leaving the body….Consequently they reached a certain kind of perfection.” He continued stating that the souls attached to their bodies are stronger in that they still have the tools for seeking and acquiring, and are gaining new knowledge every day.

Second, the souls that have left their bodies on the other hand miss their attachment to their bodies. This is is indicated by the fact that all of a person’s worldly activities were concerned with bringing comfort and good to it. This strong attachment, Al-Raaziy stated, does not go away with departure from the body, as the soul itself has perception and speech after death.

Based on these two premises, Al-Raaziy says:

“If a person went to the grave of someone with a strong soul, complete in essence, strong in influence, and stood there for a while, and was influenced by the soil there – the soil that the soul of the dead is attached to – then a mutual attachment occurs between these two souls due their gathering on that soil. They become like two polished mirrors reflecting each other’s rays; all that has been acquired in the visitor’s soul of proof-based knowledge, knowledge gained from effort, and high morals like submission to Aļļaah, and being content with what Aļļaah has predestined, reflects a light that travels to the soul of the dead host. Likewise, all the knowledge that has been acquired in the dead person’s soul of radiating and complete knowledge reflects light that goes to the soul of the living visitor. In this way this visit is a cause for the occurrence of great benefit and happiness for the soul of the visitor as well as that of the host. This is the basic reason for the religious prescription of visiting graves. It is also not unlikely that there are other secret events that are more subtle and deep than what has been mentioned here. Complete knowledge of the real nature of things is something Aļļaah only has.”

In his commentary on the Qur’aan, Al-Naaziˆaat 3,

"وَالسَّابِحَاتِ سَبْحًا”

Literal interpretation: “By those that sail a sailing….”

he states[7]:

“The human souls that are free of any bodily connections that yearn to connect to the higher world, after their exit from the darkness of their bodies, go to the world of the Angels and the holy dwellings in the fastest of ways in a state of peaceful rest and surrounded by bountiful provision. This meaning of traveling is what the concept of sailing is referring to. Having said that, there is no doubt that the levels of the souls in terms of their aversion towards this world and yearning to connect with the higher world are many. Thus, the higher the level of aversion (to this world) and yearning (for the next), the faster will be the souls rising to the higher world. On the other hand, the lesser the aversion and yearning, the heavier will be its rise.

There is no question that the faster souls are more noble, so it is not strange that Aļļaah swore by them (in the Aayah above). In addition, these noble and high souls, are not unlikely to have in it what has an apparent effect on this world, due to its strength and nobility. Accordingly, they are:

"فَالْمُدَبِّرَاتِ أَمْرًا”

Literal interpretation: “…and by the conductors (as created causes) of (worldly) matters.”

Isn’t it true that the human being might see his master teacher in his dreams, asks him about a problem, and then gets guidance from him to its solution? Isn’t it true that a son may see his father in a dream guiding him to a hidden treasure? Isn’t it true that Galen[8] said, “I was sick and unable to treat myself. Then I saw in my dreams someone that gave me guidance towards the way of treatment.” Isn’t it true that Al-Għazaaliyy[9] said, “Noble souls, when they leave their bodies, and happen to meet someone <alive> similar to them in body and soul, are not unlikely to become attached to this <person met’s> body. This to the extent that it becomes an aid to the soul of that <live> person in doing good deeds, and then that aid is called “intuition”. Its equivalent for mean souls (i.e. Devil Jinn, not dead people, because they are tortured in their graves) is evil whispers in the mind.”

These meanings, even if not transmitted from the <ancient> Quranic commentators, are very close to the words in meaning.”[10]

As support for what Ar-Raaziyy said, consider what the great Imaam of belief and fiqh, the encyclopedic authenticator and verifier, SaˆdudDiin Al-Taftaazaaniy[11] said regarding this same issue in his book Al-Maqaaşid[12]:

“What is apparent from the principles of Islaam, is that there are renewing perceptions of parts for the soul after leaving the body as well as looking at some parts of the lives of the living, especially of those that had a relationship with the dead person in this world. This is why there is benefit in visiting graves, and seeking support from the souls of the pious that have died in terms of seeking experiences and fending off weariness. This is because the soul after leaving the body is attached to the body and the soil it was buried in. So if the living visited this soil and faced the soul of the dead person, then there will be an attachment between them and streams <of light>.”

Moreover, the encyclopedic scholar Asħ-Sħariif Al-Jurjaaniy[13] on his commentary on the book Al-Maţaaliˆ, discussed the benefit of Tawassul in terms of streams of light flowing to the visitor. He said,

“Someone might say that this Tawassul is only conceivable if the dead were attached to their bodies, but not if they were detached from their bodies, since there is no aspect in this case that would lead to a connection[14]. The answer to this objection is that the fact that they were attached to them, heading for perfection of the flawed soul with great determination, is enough by itself. This is because the influence of that remains in them. For this reason, the visit of their resting places are prepared for much flow of light from them to the visitors[15]. This is observable for those with eyes that see.”[16]

Clearly then, the Wahabis have misrepresented Ar-Raaziyy’s viewpoint on visiting graves and merely calling a dead person. Let us take another look at what he said in his tafsiir:

The fourth (kind of idolaters) put idols with the shape of their prophets and most important people, and claimed that when they worked on worshiping these images, then those great people (that the images represent) will be intercessors for them to Aļļaah. The equivalent to that in this day and age is the preoccupation of a lot of people with glorification of the graves of great people, with the belief that if they glorified their graves, then they will be intercessors for them to Aļļaah.[17]

There are a few points to note here. First, he is not speaking of people who claim to be Muslims, but about the human race in general, and the kinds of idolaters there are out there. Second, he is speaking of glorifying the graves themselves, not about getting blessings or help from great Muslims in their graves.

This has been mentioned before, but is worth mentioning again in context of the above: Ibn Al-Qayyim Al-Jawziyyah (691-751AH/ 1292-1350 AD), the second in command after the Grand Sħaykħ of Anthropomorphism[18], Aĥmad Ibn Taymiyyah (661-728 AH/ 1263-1328 AD), makes an strong defense for someone that calls a dead person, in his book Ar-Ruuĥ (The Soul). This is astonishing, because it is him and his sħaykh that invented the saying that calling a person is shirk (worship of other than Aļļaah) unless he is alive and present.

In what follows below you will find some quotes from this book. For example, after mentioning that one should fee shy from the dead when visiting the graveyard, because the dead perceive their visitor, he says:

“Even further than that; the dead knows about the works of the living among his relatives and brothers."[19]

Then he states:

“On this issue there are many narrations from the companions, and some of the relatives of ˆAbduļļaah ibn Rawaaĥah used to say, ‘O Aļļaah, verily I seek your protection from doing anything that I will be brought in shame for in the eyes of ˆAbduļļaah ibn Rawaaĥah.’ He (they) used to say this after the martyrdom of ˆAbduļļaah.

It is enough evidence regarding all this that the Muslim that visits the dead is called ‘visitor’, for if they did not perceive him, then if would be invalid to call him ‘visitor’. This is because the visited, if they do not know of the visit of the person visiting, then you cannot say, ‘he visited him.’ This is what is understood from ‘visiting’ by all nations. The same is the case for ‘greeting’, for greeting a person that has no perception, and does not know the greeter is impossible, and the Prophet taught his nation that if they visit graves, they should say ‘salaam ˆalaykum (Aļļaah’s peace be upon you) O People of the abodes that are Muslims, and verily we are by the will of Aļļaah catching up with you. May Aļļaah give mercy to those among us and you who go in advance and those that go later. We ask Aļļaah for safety for you and us.‘ In this there is greeting, addressing and calling of something existing that hears, addresses and understands and responds, even if the Muslim does not hear the response. Moreover, if the person prays nearby, then they witness this, know about his prayer, and wish they could do the same….”[20] (Because the life of accountability has ended for them.)

Another place in the book, after mentioning a ĥadiitħ he states:

This ĥadiitħ expresses the speed of the dead’s soul’s movement from the Throne to the Earth, and then from the Earth (back) to its place, and for this Maalik and other imams said ‘the soul is set free, and goes wherever it wishes.‘ Furthermore, what people see of dead peoples’ souls and their coming to them from far away places is something known by people in general, and they do not doubt it…. and Aļļaah knows best.

As for the salam greeting to the people in their graves, and speaking to them; this does not mean that the souls are not in Paradise, and that they are in the graves (only), for the master of Humankind, whose soul is in the highest of places, in the care of Aļļaah; He is (also) in his grave and answers the salam greeting of a muslim. Moreover, Umar (the second kħaliifah, or ruler of all muslims), may Aļļaah give him mercy, agreed that the souls of the martyrs are in Paradise, and yet they are greeted at their graves, just like other people who have passed away. Similarly, the Prophet taught us to greet them, and the companions used to greet the martyrs of the battle of Uĥud. Moreover, it has been firmly established that their souls are in Paradise, going wherever they please, as mentioned earlier.

Your mind should not be so narrow as to not accept that the soul is in Paradise going wherever it pleases, and yet hears the greeting of a Muslim to him at his grave, and then goes down to answer it. The soul is another matter than the body.”[21]

Then he says:

“Among the things that one should know is that what we have mentioned regarding the soul is relative to the individual souls’ power, weakness, bigness, and smallness. So the great and large soul has among what we have mentioned what the lesser soul does not have, and you can see how the rules of the souls differ greatly in this world according to the souls’ differences in modality, power, slowness, speed and getting help…….. This is how it was while captivated in its body, so how would it be if it became independent and departed from the body, and its powers were gathered, and it was at the outset a lofty, pure and big soul with high sense of purpose??? This soul has after the departure a whole other importance and other actions. In this regard dreams have been collaboratively mass narrated among human kind about the actions of souls after their death, actions they were not able to do while in their bodies, such as one, two or a few souls defeating entire armies and the like. Very many people have seen the Prophet with Abu Bakr and ˆUmar in their sleep having defeated the armies of kufr and injustice, and then their armies are overwhelmed and crushed despite large numbers, and the weakness and small numbers of the Muslims (Ar-Ruuĥ, P. 102-103).”[22]

So if this is what Ibn Al-Qayyim believes, then where is the shirk in calling a dead person for help? After all, as the author states, the great soul is even more able to help after death, than before death, and has perception of hearing all the way from Paradise to his grave.

Even more so, who in his right mind will claim, after believing all this, that traveling to visit the Prophet’s grave is forbidden?

---

[1] FakħrudDiin Al-Raaziy, Mafaatiiĥ Al-Għayb, 17/49.

مفاتيح الغيب – دار الكتب العلمية – (17 / 49): ورابعها أنهم وضعوا هذه الأصنام والأوثان على صور أنبيائهم وأكابرهم وزعموا أنهم متى اشتغلوا بعبادة هذه التماثيل فإن أولئك الأكابر تكون شفعاء لهم عند الله تعالى ونظيره في هذا الزمان اشتغال كثير من الخلق بتعظيم قبور الأكابر على اعتقاد أنهم إذا عظموا قبورهم فإنهم يكونون شفعاء لهم عند الله

[2] FakħrudDiin Al-Raaziy (544-606 AH), Al-Maţaalib Al-ˆAaliyah, 7/228.

قال الرازي في " المطالب العالية ": إن الإنسان قد يرى أباه وأمه في المنام ويسألهما عن أشياء وهما يذكران أجوبة صحيحة ، وربما أرشداه إلى دفين في موضع لا يعلمه أحد ، وأقول أني حين كنت صبياً في أول التعلم ، وكنت أقرأ مسألة حوادث لا أول لها فرأيت في المنام أبي فقال لي : أجود الدلائل أن يقال الحركة إنتقال من حالة إلى حالة فهي تقتضي بحسب ماهيتها كونها مسبوقة بالغير ، والأزل ينافي كونها مسبوقاً بالغير ، فوجب أن يكون الجمع بينهما محالاً وأقول والظاهر أن هذا الوجه أحسن من كل ما قيل في هذه المسألة.

[3] Ibid., V. 7/ P. 261-262. Note that Ar-Raaziyy mentions the ĥadiitħ by meaning, so this has been substituted here with the wording of Al-Bukħaariyy.

[4] Muĥammad ibn ‘Ismaaˆiil Al-Bukħaariyy (194 – 256 AH), Şaĥiiĥu-l-Bukħaariyy, 2/86.

[5] Ibid., 2/99.

[6]Muĥiqqu-t-Taqawwul Fiy Mas’alati-t-Tawassul, Muĥammad Zaahid Al-Kawtħariy, Al-Maktabah Al-Azhariyah li-t-Turaath.

محق التقوّل في مسألة التوسل – (ج 1 / ص 6): وقال أيضاً في الفصل الثامن عشر من تلك المقالة – والفصل الثامن عشر في بيان كيفية الإنتفاع بزيارة الموتى والقبور – : " ثم قال سألني بعض أكابر الملوك عن المسألة ، وهو الملك محمد بن سالم بن الحسين الغوري – وكان رجلاً حسن السيرة مرضي الطريقة ، شديد الميل إلى العلماء ، قوي الرغبة في مجالسة أهل الدين والعقل – فكتبت فيها رسالة وأنا أذكر هنا ملخص ذلك فأقول للكلام فيه مقدمات . المقدمة الأولى : أنّا قد دللنا على أن النفوس البشرية باقية بعد موت الأبدان ، وتلك النفوس التي فارقت أبدانها أقوى من هذه النفوس المتعلقة بالأبدان من بعض الوجوه . أما أن النفوس المفارقة أقوى من هذه النفوس من بعض الوجوه ، فهو أن تلك النفوس لما فارقت أبدانها فقد زال الغطاء ، وانكشف لها عالم الغيب ، وأسرار منازل الأخرة ، وصارت العلوم التي كانت برهانية عند التعلق بالأبدان ضرورية بعد مفارقة الأبدان ، لأن النفوس في الأبدان كانت في عناء وغطاء ، ولمّا زال البدن أشرفت تلك النفوس وتجلت وتلألأت ، فحصل للنفوس المفارقة عن الأبدان بهذا الطريق نوع من الكمال . وأما أن النفوس المتعلقة بالأبدان أقوى من تلك النفوس المفارقة من وجه أخر فلأن آلات الكسب والطلب باقية لهذه النفوس بواسطة الأفكار المتلاحقة ، والأنظار المتتالية تستفيد كل يوم علماً جديداً ، وهذه الحالة غير حاصلة للنفوس المفارقة .

والمقدمة الثانية أن تعلق النفوس بأبدانها تعلق يشبه العشق الشديد ، والحب التام ، ، ولهذا السبب كان كل شيء تطلب تحصيله في الدنيا فإنما تطلبه

محق التقوّل في مسألة التوسل – (ج 1 / ص 7)

لتتوصل به إلى إيصال الخير والراحة إلى هذا البدن . فإذا مات الإنسان وفارقت النفس هذا البدن ، فذلك الميل يبقى ، وذلك العشق لا يزول وتبقى تلك النفوس عظيمة الميل إلى ذلك البدن,عظيمة الإنجذاب ، على هذا المذهب الذي نصرناه من أن النفوس الناطقة مدركة للجزئيات ، وأنها تبقى موصوفة بهذا الإدراك بعد موتها ، إذا عرفت هذه المقدمات فنقول : إن الإنسان إذا ذهب إلى قبر إنسان قوي النفس ، كامل الجوهر شديد التأثير ، ووقف هناك ساعة ، وتأثرت نفسه من تلك التربة – وقد عرفت أن لنفس ذلك الميت تعلقاً بتلك التربة أيضاً- فحينئذ يحصل لهذا الزائر الحي ، ولنفس ذلك الميت ملاقاة بسبب إجتماعهما على تلك التربة ، فصارت هاتان النفسان شبيهتين بمرآتين صقيلتين وضعتا بحيث ينعكس الشعاع من كل واحدة منهما إلى أخرى .

فكل ما حصل في نفس هذا الزائر الحي من المعارف البرهانية ،والعلوم الكسبية ، والأخلاق الفاضلة من الخضوع له ، والرضا بقضاء الله ينعكس منه نور إلى روح ذلك الميت ، وكل ما حصل ذلك الإنسان الميت من العلوم المشرقة الكاملة فإنه ينعكس منه نور إلى روح هذا الزائر الحي. وبهذا الطريق تكون تلك الزيارة سبباً لحصول المنفعة الكبرى ، والبهجة العظمى لروح الزائر ، ولروح المزور ، وهذا هو السبب الأصلى في شرع الزيارة ، ولا يبعد أن تحصل فيها أسرار أخرى أدق وأغمض مما ذكرنا . وتمام العلم بحقائق الأشياء ليس إلا عند الله اهـ .

[7]See Ar-Raaziy’s tafsiir for Al-Naaziˆaat, 7.

[8]Galen <جالينوس> (d. ca. 216 AD) was the most important physician of the Roman Empire and arguably the most influential physician in medical history. U.S. National Library of Medicine, http://www.nlm.nih.gov/hmd/arabic/bioG.html#galen

[9]The famous scholar.

[10] FakħrudDiin Al-Raaziy, Mafaatiiĥ Al-Għayb, 31/29.

تفسير الرازي – (ج 31 / ص 29) قال المؤلف: ثم الأرواح البشرية الخالية عن العلائق الجسمانية المشتاقة إلى الاتصال العلوي بعد خروجها من ظلمة الأجساد تذهب إلى عالم الملائكة ، ومنازل القدس على أسرع الوجوه في روح وريحان ، فعبر عن ذهابها على هذه الحالة بالسباحة ، ثم لا شك أن مراتب الأرواح في النفرة عن الدنيا ومحبة الاتصال بالعالم العلوي مختلفة فكلما كانت أتم في هذه الأحوال كان سيرها إلى هناك أسبق ، وكلما كانت أضعف كان سيرها إلى هناك أثقل ، ولا شك أن الأرواح السابقة إلى هذه الأحوال أشرف فلا جرم وقع القسم بها ، ثم إن هذه الأرواح الشريفة العالية لا يبعد أن يكون فيها ما يكون لقوتها وشرفها يظهر منها آثار في أحوال هذا العالم فهي { فالمدبرات أَمْراً } أليس أن الإنسان قد يرى أستاذه في المنام ويسأله عن مشكلة فيرشده إليها؟ أليس أن الابن قد يرى أباه في المنام فيهديه إلى كنز مدفون؟ أليس أن جالينوس قال : كنت مريضاً فعجزت عن علاج نفسي فرأيت في المنام واحداً أرشدني إلى كيفية العلاج؟ أليس أن الغزالي قال : إن الأرواح الشريفة إذا فارقت أبدانها ، ثم اتفق إنسان مشابه للإنسان الأول في الروح والبدن ، فإنه لا يبعد أن يحصل للنفس المفارقة تعلق بهذا البدن حتى تصير كالمعاونة للنفس المتعلقة بذلك البدن على أعمال الخير فتسمى تلك المعاونة إلهاماً؟ ونظيره في جانب النفوس الشريرة وسوسة ، وهذه المعاني وإن لم تكن منقولة عن المفسرين إلا أن اللفظ محتمل لها جداً .

[11] SaˆdudDiin Al-Taftaazaaniy (712-793AH/ 1312-1390 AD), Masˆuud ibn ˆUmar ibn ˆAbdullaah. Az-Zirikliyy, Al-‘Aˆlaam (2002), 7/219. He is was an imam in Arabic and rhetoric, and one of the authenticators of the sciences of belief, fiqh methodology and logic.

[12] SaˆdudDiin Al-Taftaazaaniy (712-793AH/ 1312-1390 AD), Sħarĥu-l-Maqaaşid Fiy ˆIlmi-l-Kalaam, 2/43.

قال التفتازاني: الظاهر من قواعد الإسلام أنه يكون للنفس بعد المفارقة إدراكات متجددة جزئية واطلاع على بعض جزئيات أحوال الأحياء سيما الذين كان بينهم وبين الميت تفارق في الدنيا ولهذا ينتفع بزيارة القبور والاستعانة بنفوس الأخيار من الأموات في استنزال الخبرات واستدفاع الملمات فإن للنفس بعد المفارقة تعلقا ما بالبدن وبالتربة التي دفنت فيها فإذا زار الحي تلك التربة وتوجهت تلقاء نفس الميت حصل بين النفسين ملاقاة وإفاضات (شرح المقاصد في علم الكلام ج 2 ص 43)

[13] Asħ-Sħariif Al-Jurjaaniyy (740-816 AH/ 1340-1413) ˆAliyy ibn Muĥammad ibn ˆAliyy (Az-Zirikliyy, Al-‘Aˆlaam (2002), 5/7.) He was an imam of Arabic, belief, fiqh methodology and logic.

[14] They mean that there is no means by which there would be a connection between the dead’s soul and his visitor, because he is no longer in that place, and there is no other means for a connection, such as a living friendship and the like.

[15] He means to say, and Aļļaah knows best, that the soul of a great pious person has so much power and light that this is enough for the connection to take place. In other words, the aspect for connection is the power of and overflow of light of the great Muslims soul.

[16]"فإن قيل هذا التوسل إنما يتصور إذا كانوا متعلقين بالأبدان ، وأما إذا تجردوا عنها فلا ، إذ لا وجهة مقتضية للمناسبة . قلنا يكفيه أنهم كانوا متعلقين بها متوجهين إلى تكميل النفوس الناقصة بهمة عالية ، فإن أثر ذلك باق فيهم، وكذلك كانت زيارة مراقدهم معدة لفيضان أنوار كثيرة منهم على الزائرين كما يشاهده ، أصحاب البصائر" ا هـ .

[17] FakħrudDiin Al-Raaziy, Mafaatiiĥ Al-Għayb, 17/49.

مفاتيح الغيب – دار الكتب العلمية – (17 / 49): ورابعها أنهم وضعوا هذه الأصنام والأوثان على صور أنبيائهم وأكابرهم وزعموا أنهم متى اشتغلوا بعبادة هذه التماثيل فإن أولئك الأكابر تكون شفعاء لهم عند الله تعالى ونظيره في هذا الزمان اشتغال كثير من الخلق بتعظيم قبور الأكابر على اعتقاد أنهم إذا عظموا قبورهم فإنهم يكونون شفعاء لهم عند الله

[18] He falsely believed that Aļļaah is in a place or direction, with limits, borders and size, like created things.

[19] Ibn Al-Qayyim Al-Jawziyyah (691-751AH/ 1292-1350 AD), Ar-Ruuĥ, 7.

الروح, ابن القيم, دار الكتب العلمية, 1395 – (1 / 7) قال المؤلف: وأبلغ من ذلك أن الميت يعلم بعمل الحى من أقاربه وإخوانه

[20] Ibid., 8.

الروح, ابن القيم, دار الكتب العلمية, 1395 – (1 / 8) قال المؤلف: وهذا باب في آثار كثيرة عن الصحابة وكان بعض الأنصار من أقارب عبد الله بن رواحة يقول اللهم إنى أعوذ بك من عمل أخزى به عند عبد الله بن رواحة كان يقول ذلك بعد أن استشهد عبد الله ويكفي في هذا تسمية المسلم عليهم زائرا ولولا أنهم يشعرون به لما صح تسميته زائرا فإن المزور إن لم يعلم بزيارة من زاره لم يصح أن يقال زاره هذا هو المعقول من الزيارة عند جميع الأمم وكذلك السلام عليهم أيضا فإن السلام على من لا يشعر ولا يعلم بالمسلم محال وقد علم النبي أمته إذا زاروا القبور أن يقولوا سلام عليكم أهل الديار من المؤمنين والمسلمين وإنا إن شاء الله بكم لاحقون يرحم الله المستقدمين منا ومنكم والمستأخرين نسأل الله لنا ولكم العافية وهذا السلام والخطاب والنداء لموجود يسمع ويخاطب ويعقل ويردو إن لم يسمع المسلم الرد وإذا صلى الرجل قريبا منهم شاهدوه وعلموا صلاته وغبطوه على ذلك

[21] Ibid., 101-102.

الروح, ابن القيم, دار الكتب العلمية, 1395 – (1 / 101-102) قال المؤلف : ففي هذا الحديث بيان سرعة انتقال أرواحهم من العرش إلى الثرى ثم انتقالها من الثرى إلى مكانها ولهذا قال مالك وغيره من الأئمة أن الروح مرسلة تذهب حيث شاءت وما يراه الناس من أرواح الموتى ومجيئهم إليهم من المكان البعيد أمر يعلمه عامة الناس ولا يشكون فيه والله أعلم وأما السلام على أهل القبور وخطابهم فلا يدل على أن أرواحهم ليست في الجنة وأنها على أفنية القبور فهذا سيد ولد آدم الذي روحه في أعلى عليين مع الرفيق الأعلى عند قبره ويرد سلام المسلم عليه وقد وافق أبو عمر رحمه الله على أن أرواح الشهداء في الجنة ويسلم عليهم عند قبورهم كما يسلم على غيرهم كما علمنا النبي أن نسلم عليهم وكما كان الصحابة يسلمون على شهداء أحد وقد ثبت أن أرواحهم في الجنة تسرح حيث شاءت كما تقدم ولا يضيق عقلك عن كون الروح في الملأ الأعلى تسرح في الجنة حيث شاءت وتسمع سلام المسلم عليها عند قبرها وتدنو حتى ترد عليه السلام وللروح شأن آخر غير شأن البدن

[22] Ibid., 102-103.

– الروح, ابن القيم, دار الكتب العلمية, 1395 – (1 / 102-103) قال المؤلف: فصل ومما ينبغي أن يعلم أن ما ذكرنا من شأن الروح يختلف بحسب حال الأرواح من القوة والضعف والكبر والصغر فللروح العظيمة الكبيرة من ذلك ما ليس لمن هو دونها وأنت ترى أحكام الأرواح في الدنيا كيف تتفاوت أعظم تفاوت بحسب تفارق الأرواح في كيفياتها وقواها وإبطائها وإسراعها والمعاونة لها فللروح المطلقة من أسر البدن وعلائقه وعوائقه من التصرف والقوة والنفاذ والهمة وسرعة الصعود إلى الله والتعلق بالله ما ليس للروح المهينة المحبوسة في علائق البدن وعوائقه فذا كان هذا وهي محبوسة في بدنها فكيف إذا تجردت وفارقته واجتمعت فيها قواها وكانت في أصل شأنها روحا علية زكيه كبيرة ذات همة عالية فهذه لها بعد مفارقة البدن شأن آخر وفعل آخر وقد تواترت الرؤيا في أصناف بنى آدم على فعل الأرواح بعد موتها ما لا تقدر على مثله حال اتصالها بالبدن من هزيمة الجيوش الكثيرة بالواحد والاثنين والعدد القليل ونحو ذلك وكم قد رئى النبي ومعه أبو بكر وعمر في النوم قد هزمت أرواحهم عساكر الكفر والظلم فإذا بجيوشهم مغلوبة مكسورة مع كثرة عددهم وعددهم وضعف المؤمنين وقلتهم

Marşad (topic) 1: Preliminary Introductions to Kalaam Science

Maqşid (subject) 1: Definition of Kalaam Science

A science by which one is able to verify the truth of religious beliefs bringing proofs and refuting misconceptions. (Maw, 7).

Maqşid (subject) 2: Topic of Kalaam Science

Information that pertains to verifying religious beliefs, whether it be closely or remotely related (Maw, 7).

Maqşid (subject) 3: Benefit of Kalaam Science

Among the benefits are:

To climb from the rank of imitation to that of certainty.

To use proofs to guide those who seek guidance, and force concessions from the stubborn.

Protect the religion from those who try to undermine it.

To base all religious knowledge on it, as it is the foundation for all such knowledge.

To achieve correct intention and belief to serve as the bases for one’s religious works, such as prayer. (Maw, 7).

Maqşid (subject) 4: Status of Kalaam Science

It is the highest ranking science as its topic is the most important of all, and its proofs are the strongest, as they are based on undeniable premises and sound deductive reasoning, supported by narrational proofs. If we were to rank sciences it would be according to its importance and its proofs, and Kalaam science is the highest in both (Maw, 7).

Maqşid (subject) 5: Its subjects (problematics)

Its subjects are all intellectual judgments regarding religious matters, or what they depend on. (Maw, 7). Its principles are either clear by themselves, or clarified within it, and its does not depend on other sciences. It is therefore the absolute head of all sciences. (Maw, 7).

Maqşid (subject) 6: Its being named Kalaam or Speech Science

There are several opinions regarding this. One is that it was named after its most debated subject, namely Aļļaah’s attribute of Speech. Another is that it leads to an ability to speak and debate in its student. (Maw, 7-8). Yet another is that it was called Kalaam Science, or literally “Speech Science” since its subjects are the cause of so much speech and debate.

Note that (Maw) is short for Mawaaqif Fii ˆIlm Al-Kalaam, ˆAđudu-d-Diin Al-‘Iijiyy, and that the above is a partial translation of that book, along with other comments.