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CREED OF HAMAWIYYAH BY SHAIKH UL-ISLAM IBN TAYMIYYAH #1
Author: Shaikh ul-Islam Ibn Taymiyyah
Source: Aqidatul-Hamawiyyah
Creed of Hamawiyyah - Chapter 1 : What is Obligatory Upon the Slave Concerning His Religion
It is to follow what Allaah and His Messenger have said, and then the Rightly Guided Khaleefah-s and the Companions, and then those who followed them in goodness.
1.1 FOLLOWING ALLAAH AND HIS MESSENGER (saw) 7:158
1.2 FOLLOWING THE MESSENGER (saw) AND THE RIGHTLY GUIDED KHALEEFAH'S. "It is obligatory that you stick to my Sunnah and that of the Rightly Guided haleefah-s after me. Stick to that and bite onto that with your molar teeth. And beware of newly invented matters, for every such matter is an innovation and every innovation leads astray."
1.3 FOLLOWING THE COMPANIONS. They followed the Prophet(saw) in Beneficial Knowledge and Righteous Actions. They have the greatest right to be followed after the Prophet(saw) as Allaah chose them to accompany the Prophet(saw) knowing them to be: 1) the most complete in Faith. 2) the most superior in intellect. 3) the most upright in actions. 4) the most firm in resolve. 5) the most guided on the correct path they were upon.
1.4 FOLLOWING THOSE WHO FOLLOWED THEM IN GOODNESS. And the Imaams of the Religion who followed this way who were known for being upon guidance and correctness.
1.5 TO BELIEVE THAT ALLAAH SENT HIS MESSENGER WITH CLEAR PROOFS. And the guidance to obligate all to have faith in him and to follow him.
Chapter 2 : What the Message Comprised of In Terms of Explanation of the Principles and Details of the Religion. The message of the Prophet (saw) comprised of [see 61:9] Beneficial Knowledge = Guidance [al-Hudaa] and Righteous Actions = Religion of Truth [Deen-ul-Haqq]
2.1 BENEFICIAL KNOWLEDGE [AL 'ILM-UN-NAFI'] That which results in good for the Ummah in this world and next. The most beneficial is that of Allaah, His Names, Attributes, Actions a). It is the essence of Tawheed-ul-Ulooheeyah. b). It is the essence of the Prophetic call. c). By it, is the Religion supported. It's impossible that the Prophet (saw) left it unclearly explained because:
2.1.1 THE MESSAGE OF THE PROPHET (saw) CONTAINED LIGHT AND GUIDANCE. And Allaah dispatched him as a bringer of glad tidings, a warner and a bright lamp.
- And greatest most lasting light is that which enlightens the heart as a result of recognising Allaah, His Names and Attributes. Hence he must have explained it clearly.
2.1.2 THE PROPHET (saw) TAUGHT THE UMMAH ALL IT NEEDED TO KNOW. He even gave some knowledge of the birds [cf. narration of Aboo Dharr]. Then surely he taught the knowledge of Allaah, His Names and Attributes.
2.1.3 EEMAAN IN THIS KNOWLEDGE IS: 1) The basis of the Religion. 2) The essence of what the Messenger called to. 3) The most obligatory of knowledge. 4) The most excellent of things that the minds should grasp. So how could he not teach it when he taught lesser matters?
2.1.4 THE PROPHET (saw) WAS: 1) The most knowledgeable about his Lord. 2) The most sincere to the creation. 3) The most eloquent in speech. Hence he could not have left this matter of Eemaan in Allaah, His Names and Attributes unclear and doubtful, while this knowledge needed clarification.
2.1.5 AND THE COMPANIONS MUST HAVE CLEARLY CONVEYED THIS KNOWLEDGE. Or else they were silent or spoke falsely - both are impossible.
2.1.5.1 It's Impossible That They Were Silent. If so, it meant that they were ignorant of what is obligatory to know with respect to Allaah, His Names and Attributes, or else they concealed this knowledge purposely.
2.1.5.1.1 It's Impossible That They Were Ignorant. For all hearts with life, consciousness, a desire for knowledge and to worship, would have its most important issue as studying Eemaan in Allaah, His Names and Attributes, and to realise this in terms of knowledge and belief. And the Companions - the best of people - had most life in their hearts, and greatest love for goodness, and the most desire to realise beneficial knowledge. He (saw) said: "The best of the people is my generation, then those who followed them, then those who followed them." And this goodness encompasses their excellence in everything done to bring one closer to Allaah, via words, actions and beliefs. And if they were ignorant, then those after them would be more so, as the Messenger(saw) used them to convey the religion. Hence the saying they were ignorant implies that no one now has this knowledge, and this is clearly impossible.
2.1.5.1.2 It's Impossible That They Concealed the Truth. For every rational person knows the Companions to have been eager to convey beneficial knowledge to the Ummah. Hence it's impossible - especially concerning the most obligatory of things to know.
2.1.5.2 It's Impossible That They Spoke Falsely - i.e. with No Authentic Evidence. They were the least likely to speak without knowledge of an authentic proof. They were the first to obey Allaah's commands: (17):36 and (7):33. And the source of false speech is either ignorance or a desire to misguide - both are impossible.
2.1.5.2.1 As for Ignorance then that is impossible - see 2.1.5.1.1
2.1.5.2.2 As for Misguiding the Creation then this is an evil desire which could not come from the Companions for the Ummah. And if true it implies all what they said about the Religion is false and so the whole Sharee'ah is in doubt - And this saying is futile.
2.1.5.3 Hence Once It's Clear That They did Speak the Truth Concerning This they did so either via their Minds or via the Revelation
2.1.5.3.1 As for the Mind then it can't reach the details of what is obligatory to know of Allaah, His Names and Attributes.
2.1.5.3.2 And that leaves the only source of their knowledge as the Revelation Brought by Muhammad (saw)
2.2 RIGHTEOUS ACTIONS [AL 'AMAL-US-SAALIH] Those done: Solely for Allaah's sake [al-Ikhlaas] and in accordance with the Sunnah of His Messenger (sas) [al-Mutaaba'ah]
Chapter 3 : The Way of Ahl us-Sunnah Concerning Allaah's Attributes. Ahl-us-Sunnah wal Jamaa'ah are those who gather upon adherence to the Prophet's Sunnah (saw) - outwardly and inwardly; in speech, action and belief. Their way with respect to Allaah's Names and Attributes is:
3.1 CONCERNING AFFIRMATION. They affirm that which Allaah has affirmed for Himself in His Book or via His Messenger () without Tahreef, Ta'teel, Takyeef or Tamtheel.
3.2 CONCERNING DENIAL. They deny that which Allaah has denied for Himself in His Book or via His Messenger (saw). At the same time they affirm the opposite in the most perfect sense.
3.3 CONCERNING WHERE AFFIRMATION OR DENIAL IS NOT SPECIFICALLY MENTIONED e.g. al-Jism (body), al-Hayyiz (realm), al-Jihah (direction). Then their way is: 1) To halt at the words and neither affirm or deny them. 2) Then to look into the meaning of those words if the meaning is false then they deny this meaning and if the meaning is correct and not prohibited for Allaah then they accept this meaning.
3.4 THIS WAY (3.1-3.3) IS ESTABLISHED VIA TWO WAYS: The Mind and The Revelation
3.4.1 THE MIND. It's clear to the mind, that the details of what is obligatory, permitted or prohibited for Allaah can not be reached by the mind. Hence one must follow the Revelation - affirming or denying what it affirms or denies, and staying silent where it is silent.
3.4.2 THE REVELATION
3.4.2.1 (7):180 - Proof of Affirmation without Tahreef or Ta'teel for both of these are from Ilhaad.
3.4.2.2 (42):111 - Proof to reject Tamtheel.
3.4.2.3 (17):36 - Proof to reject Takyeef and to obligate us to halt at those terms where affirmation or denial is not mentioned.
3.5 ATTRIBUTES WHICH ARE AFFIRMED OR DENIED FOR ALLAAH
3.5.1 THOSE WHICH ARE AFFIRMED FOR HIM. These are Attributes of Perfection in the most perfect sense without there being any aspect of deficiency.
3.5.2 THOSE WHICH ARE DENIED FOR HIM are attributes of deficiency which contradict perfection. Hence they are prohibited for Him.
3.5.2.1 And when Denying These, We Must Affirm the Opposite of it in the Most Perfect Sense because only denying it may be due to a deficiency. e.g. The poetry the Shaykh quotes. e.g. to say "The wall does not oppress" - this is not a praise of the wall because it can't oppress! Examples concerning Allaah:
3.5.2.1.1 Allaah has denied Dhulm - Oppression from Himself, so we deny it from Him, and also affirm its opposite - Justice [al 'Adl] - in the most perfect sense.
3.5.2.1.2 Allaah has denied Lughoob - Fatigue from Himself, so we deny it from Him, and also affirm its opposite - Power [al Qoowah] - in the most perfect sense.
3.6 DEFINITIONS
3.6.1 AT-TAHREEF
3.6.1.1 In the Language - to change or alter.
3.6.1.2 Technically here - to change the texts in wording or meaning. This is of 3 kinds.
3.6.1.2.1 Altering the words so the meaning changes: e.g. What some innovators do to the Saying of Allaah in (4):164 - changing the Dammah on the last letter of "Allaah" with a Fathah, in order to change the meaning to "Moosaa spoke to Allaah..."
3.6.1.2.2 Altering the words with no change of meaning: e.g. changing the Dammah on the last letter of "al Hamd" in (1):2, to a Fathah. This usually occurs out of ignorance.
3.6.1.2.3 Altering the Meaning: taking the meaning of the words away from their most apparent meaning without any proof. e.g. Saying Allaah's Two Hands means "His Power" or "His Blessing".
3.6.2 AL-TA'TEEL
3.6.2.1 In the Language - to discharge and to make empty.
3.6.2.2 Technically here - to reject or deny all or some of that which is obligatory for Allaah regarding His Names and Attributes. This is of 2 types.
3.6.2.2.1 Complete Ta'teel - like the Jahmeeyah who deny the Attributes and some of them deny the Names.
3.6.2.2.2 Partial Ta'teel - like the Ash'areeyah who deny some of the Attributes. The first of this Ummah to do this was Ja'd ibn Dirham.
3.6.3 AT-TAKYEEF. To try to describe "how" an Attribute is. e.g. To say: How Allaah's Hand is, is like this and that, or How His Descending is, is like this and that. Takyeef differs to Tamtheel and Tashbeeh in two ways:
3.6.3.1 Takyeef is to Relate How Something is, with Restriction or Not by way of resembling. While Tamtheel and Tashbeeh indicate how something is in a restricted sense, by way of a likeness or resemblance respectively. Takyeef is more general. All who do Tamtheel, are doing Takyeef. But vice versa is NOT the case.
3.6.3.2 Takyeef is Particular to Allaah's Attributes, while Tamtheel is concerned with His Decree, Description and Self.
3.6.4 AT-TAMTHEEL. To affirm something is alike another in every way.
3.6.5 AT-TASHBEEH. To affirm a resemblance in most attributes. Note: The terms Tamtheel and Tashbeeh are sometimes interchangeable. Tashbeeh is of two kinds:
3.6.5.1 Tashbeeh of the creation with the Creator - to affirm for the creation that which is particular to the Creator 1) Tashbeeh concerning His Rights - e.g. to say that others have the right to be worshipped alongside Allaah. 2) Tashbeeh concerning His Lordship - e.g. to say that there are other creators alongside Allaah. 3) Tashbeeh concerning His Attributes - to give others His Attributes that are particular to Him - e.g. see quoted poetry.
3.6.5.2 Tashbeeh of the Creator with the creation - to affirm for Allaah, concerning His Self and Attributes which are particular to Him, the likes of attributes of the creation. e.g. to say that Allaah's Two Hands are like the creation's hands. The first of this Ummah to introduce this was Hishaam ibn al-Hakam ar-Raafidee.
3.6.6 AL-ILHAAD [SEE (7):180; 3.4.2.1]
3.6.6.1 In the Language - to deviate, to turn aside.
3.6.6.2 Technically here - to deviate from that which is obligatory to believe in and act upon. This is of 2 kinds.
3.6.6.2.1 Al-Ilhaad in the Names of Allaah. To abandon the obligatory truth concerning them, and this is of 4 kinds: 1) to deny anything from them or from what is proven of the Attributes - as done by the people of Ta'teel. 2) to make His Names an indication of resembling the creation - as done by the people of Tashbeeh. 3) to name Allaah with names that He has not given Himself - as done by the Christians who call him "Father" and the philosophers who call Him "The Prime Mover." 4) to derive from His Names, names for the idols - as done by the Mushriks who derived al-Laat from His Name al Ilaah and who derived al'Uzzah from His Name al 'Azeez.
3.6.6.2.2 Al-Ilhaad concerning His Verses. This is of two types: 1) Relating to the Law-Related Verses - to distort them or deny the reports that must be believed in, or to disobey its rulings. 2) Relating to the Decree-Related Verses - to attribute these things to other than Allaah or to believe He has a partner in His acts of Creation and Decreeing.
Chapter 4 : The Correctness of the Way of the Salaf and a Refutation of the Claim that the Way of the Khalaf is Better in Knowledge and Wisdom
4.1 THE WAY OF THE SALAF IS INDEED THE ONLY CORRECT WAY. This is proven from two angles:
4.1.1 THE BOOK AND THE SUNNAH INDICATE THE WAY OF THE SALAF. Hence their way does conform to the Book and Sunnah. They had the best understanding of them, and were the strongest in believing in them and acting upon them. After all, they came in their language and in their era.
4.1.2 EITHER THE TRUTH LIES WITH THE SALAF, OR ELSE IT LIES WITH THE KHALAF. The later statement is false because it implies that Allaah, His Messenger, the Companions all spoke falsely concerning the truth which is obligatory to believe in. Hence the presence of the Book and the Sunnah is a pure detriment. Hence the people were left with no Book or Sunnah that offered them any good. All of this is clearly false. Hence the truth lies with the Salaf.
4.2 SOME OF THE IGNORANT HAVE SAID: “The way of the Salaf is safer, but the way of the khalaf is more knowledgeable and more wise."
4.2.1 THERE WERE 2 CAUSES FOR THIS SAYING:
4.2.1.1 That the One Who Said it [Falsely] Believed that Allaah had no Real Attributes that Could be Proven from the Texts
4.2.1.2 That the One Who Said it [Falsely] Believed that the Way of the Salaf was: To believe merely the words of the Attributes offered by the text, without believing any meaning for them. So he felt that the way of the khalaf - to assign meanings that differed from the most apparent meanings that indicate affirmation of the Attributes - was deeper in knowledge and wisdom than that of the Salaf.
4.2.2 THIS FOOL'S SAYING COMPRISES OF SOME TRUTH AND SOME FALSEHOOD. The truth - is to say the way of the Salaf is safer. The falsehood - the rest of the statement. And it's false for many reasons:
4.2.2.1 It Contradicts His Saying that the Way of the Salaf is Safer. Knowledge is a cause of safety and wisdom is how to use it. There is no safety without knowledge and wisdom. The way of the Salaf is safer, more knowledgeable and more wise.
4.2.2.2 His belief that the Texts Do Not Prove any Real Attributes for Allaah is False, being based on evil doubts, and the opposite is proved by the intellect, the Fitrah, and the Sharee'ah. 1) The intellect - All that exists have attributes of either perfection or deficiency. The second possibility is false for the Perfect Lord who indeed points out the deficiencies in the false gods in order to show that it's futile to worship them. Hence the first is only possible - that Allaah has affirmed for Himself Attributes of perfection. And indeed we see the completeness of His creation. Hence the One who gave these complete attributes is all the more Complete and Perfect. 2) The Fitrah - All pure souls love, honour and worship Allaah because all pure souls naturally love, honour and worship that which possesses Attributes of Perfection. 3) The Sharee'ah - There are many proofs: The Qur'aan (59):22-24; (30):27; (2):255. Hadeeth "O people ... indeed you are calling upon the Hearer, the See-er ..."
4.2.2.3 His Belief that the Salaf Believed in Hollow Words with No Meaning is also False. They were the most learned of the Ummah, regarding the words and meanings of the texts. They were the first to affirm meanings that befit Allaah in accordance to what He and His Messenger wanted.
4.2.2.4 The Salaf were Inheritors of the Prophets and Messengers, learning from the Message of Tawheed-ul-Ulooheeyah, and from the true realities of Faith. But the khalaf learned from the Magians, Polytheists, Jews and Greeks and their offspring. So how can the khalaf be more knowledgeable and wise than the Salaf bearing in mind their respective sources of knowledge?
4.2.2.5 The Leaders of Khalaf Admitted that They Themselves were Confused about this Matter. Refer to the poetry and quote from ar-Raazee. So how can those who were in a state of misguidance and confusion [i.e. the leaders of the khalaf] be more knowledgeable and wise than the followers of the Prophets who knew the true realities of Faith and knowledge [i.e. the Salaf]?
4.2.3 HENCE: The way of the Salaf is safer, more knowledgeable and more wise.
Chapter 5 : What Some of the Later People Quote to be the Position of the Salaf
5.1 SOME OF THE PEOPLE SAY: "The way of the Salaf regarding Allaah's Attributes is to leave the texts as reported, while believing that the most apparent meaning is not the intended meaning." This statement hinges on what is meant by "most apparent" [Dhaahir].
5.1.1 IF WHAT IS MEANT BY THIS IS THE MOST APPARENT MEANING, BEFITTING HIS MAJESTY, WITHOUT MAKING ANY RESEMBLANCES, THEN THIS IS WHAT IS MEANT. Hence the above statement is a lie against the Salaf.
5.1.2 IF WHAT IS MEANT BY THIS - AS IS THOUGHT BY SOME - IS TO RESEMBLE ALLAAH TO HIS CREATION, THEN THIS IS NOT WHAT IS MEANT. Hence with this meaning, the above statement is correct. But this possibility is impossible as resembling the Creator to the creation is prohibited so how can "the most apparent" meaning be something impossible?
5.1.3 HENCE THE MEANING OF 5.1.1 IS THE ONLY VALID ONE AND HENCE THIS STATEMENT IS A LIE AGAINST THE SALAF.
Chapter 6 : What Some of the Later People Say to Cover Truth with Falsehood
6.1 SOME OF THE PEOPLE SAY: "There is no difference between the way of the Salaf and of the people of Ta'teel [i.e. the people of Tahreef], for all of them agree that the verses and hadeeths do not indicate Attributes for Allaah, but then the people of Ta'teel thought there would be some benefit in giving an explanation, because of the pressing need for it, and so they specified the intended meaning, while the Salaf held back from specifying anything in case they specified the wrong meaning." This is a clear lie upon the Salaf for the following reasons:
6.1.1 THE SALAF CLEARLY SPECIFIED ATTRIBUTES FOR ALLAAH. They never denied texts proving Attributes for Him, befitting His Majesty, and instead they rejected anyone who would deny the Attributes. e.g. the statement of Nu'aym bin Hammaad al-Khuzaa'ee.
6.1.2 THE PEOPLE OF TA'WEEL WERE THE ADVERSARIES OF THE SALAF. They accused the Salaf of Tashbeeh and Tajseem. So how could they have been in agreement when they were adversaries? Indeed the people of Ta'teel opposed the Salaf because the Salaf believed in the Attributes, with meanings befitting Allaah, without Tashbeeh or Tajseem.
Chapter 7 : Some Sayings of the Salaf Concerning Allaah's Attributes
7.1 "LEAVE THEM ALONE AS THEY WERE REPORTED, WITHOUT [RELATING] HOW" Related from Makhool, az-Zuhree, Maalik bin Anas, Sufyaan ath-Thawree, al-Layth bin Sa'd and al-Awzaa'ee.
7.1.1 IT REFUTES THE PEOPLE OF TA'TEEL. i.e. the part saying "Leave them alone as they were reported"
7.1.2 IT REFUTES THE PEOPLE OF TASHBEEH. i.e. the part saying "without [relating] how"
7.1.3 IT PROVES THAT THE SALAF DID CONFIRM THE CORRECT MEANINGS BEFITTING ALLAAH. For the texts dealing with the Attributes, from two angles:
7.1.3.1 The Part Saying "Leave them Alone as they were Reported" Means: to leave alone the meanings. And if they believed there was no meaning to the words, they would have said: "Leave the words alone and don't delve into the meaning"
7.1.3.2 The Part Saying "Without [relating] How" clearly shows affirmation of the real meaning. Otherwise they would not need to deny asking or relating how.
7.2 "WE BELIEVE IN THEM AND AFFIRM THEM, WITHOUT [RELATING] HOW AND WITHOUT MEANING". Related by al Imaam Ahmad concerning the hadeeth of Allaah's descending and the like.
7.2.1 SO WHAT IS THE MEANING OF THE PART: "WITHOUT HOW?" There is a "how" concerning Allaah - but it is unknown to us. It can only be known by way of: 1) Seeing directly or 2) A report of someone truthful 3) And none of these exist concerning how Allaah's Attributes are.
7.2.2 SO THE MEANING OF "WITHOUT HOW" IS "WITHOUT RELATING HOW" And it does not mean to deny any "how" for Allaah's Attributes, for that would be pure Ta'teel. So what's the meaning of the part "without meaning"? Ahmad is talking about the twisted meanings of the people of Ta'teel who adopted non-apparent meanings. This is also shown by what Ibn Taymeeyah says: "All the scholars ... are agreed upon having Faith in ... without giving explanation..." He means the explanation of the people of Ta'teel. Hence the word "meaning" or "explanation" is of two kinds:
7.2.2.1 The Acceptable Meaning/Explanation - which the Companions and their followers were upon i.e. the most apparent meanings which befit Allaah's Greatness.
7.2.2.2 The Unacceptable Meaning/Explanation - which the Companions and their followers were not upon.
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AQEEDAT AHL ASSUNNAH WA-LJAMA'AH
By: Shaikh Mohammad Ibn Salih Al-Uthaimeen
Our creed is to believe in Allah, His Angels, His Books, His Messengers, the Day of Judgement, and Fate whether good or bad. Belief in Allah's Lordship, Oneness, and Attributes. We believe in Allah's Divinity, that is He is the Lord, the Creator, the Sovereign, and the Manager of all affairs. We believe in Allah's Godship; that is, He is the True God and every other deity is false. We believe in His Names and Attributes, that is He has the most magnificent Names and the sublime perfect Attributes. We believe in His Oneness in all this, that is, He has no associate in His Divinity, His Godship, His Names, or His Attributes. Allah says in the Qur'an what means: "He is the Lord of the Heavens and the Earth and all that is in between them, so worship Him and be patient in His worship, do you know any equal to Him." (19:65)
We believe that He is "Allah there is no God but He, the Living the Everlasting. Slumber does not seize Him, neither sleep; to Him beiongs all that is in the Heavens and the Earth. Who is there that shall intercede with Him except by His permission? He knows what is before them and what is behind them, and they do not encompass anything of His knowledge except what He wills. His Throne extends over the Heavens and the Earth; the preservation of them does not burden Him; He is the High, the Great." (2:255)
We believe that "He is Allah, there is no god but He--the Knower of the Unseen and the Visible, He is the Most Gracious, Most Merciful. He is Allah, there is no God but He, the King, the Holy One, the Source of Peace, the Keeper of Faith, the Guardian, the Almighly, the Subduer, the Sublime. Glory be to Allah above what they associate with Him. He is Allah, the Creator, the Maker, the Shaper, His are the most beautiful Names. All that is in the Heavens and the Earth glorfies Him. He is the Almighty, the Wise.(59:22-4)
We believe that to Him belongs the kingdom of the Heavens and the Earth: "He creates what He pleases. He gives, to whom He wills, females, and He gives, to whom He wills, males, or He couples them, males and females; and He makes whom He wills barren. Surely, He is the Knowing, the Powerful." (42:49-50).
We believe that "There is nothing whatever like unto Him, He is the All-Hearing, the All-Seeing. To Him belongs the keys of the Heavens and the Earth. He enlarges and restricts provisions to whom He wills. Surely He has knowledge of everything." (42:11-12).
We believe that "There is no creature that moves in the Earth but its provision depends on Allah. He knows its dwelling and its resting place. All is recorded in a clear Book." (11:6)
We believe that "With Him are the keys of the Unseen; none knows them but He. He knows what is in land and sea; not a leaf falls, but He knows it. Not a grain in the deep darkness of the Earth, not a thing green or dry but it is in a clear Book." (6:59).
We believe that "Allah alone has the knowledge of the Hour, sends down rain, and knows what is in the wombs. No soul knows what it shall earn tomorrow, and no soul knows in what land it shall die. Surely, Allah is All-knowing, All-aware." (31:34)
We believe that Allah speaks whatever He pleases whenever He pleases "And Allah spoke to Moses directly." (4:164)
"And when Moses came at Our appointed place, and his Lord spoke to him." (7:143)
"We called to him from the right side of the Mount (Sinai), and We brought him near in communion." (19-52)
We believe that "If the ocean became ink for the words of my Lord, the ocean would be finished before the words of my Lord came to an end." (18:109)
"And if all the trees that are in the earth were pens, and the ocean (were ink), with seven oceans swelling it therefore, the words of Allah would not be exhausted. Surely, Allah is Mighty, Wise.” (31:27).
We believe that Allah's words are the most truthful in conveying information, the most just in ruling, and the fairest in conversation. He said what means, "The word of your Lord has been fulfilled in truth and justice." (6:115)
"And who is more truthful in his word than Allah?" (4:74).
We believe that the Qur'an is Allah's words. He literally spoke it to Gabriel who conveyed it to the Prophet, peace be upon him: "Say (O Muhammad) the Holy Spirit has brought it down from your Lord in truth." (16:102)
"Truly it is the revelation of the Lord of the worlds brought down upon your heart by the Faithful Spirit so that you may be one of the warners, in a clear Arabic tongue."(26: 192-5)
We believe that Allah is well above his creatures in His person and His Attributes, because He says what means, "He is the High, the Great." (2:255)
"He is Supreme over His servants, and He is the Wise, the All-aware.” (6:18).
We believe that He "created the Heavens and the Earth in six days, then He settled Himself on the Throne; He manages everything." (10:3)
His "settling on the Throne" means that He is (3ala) above His Throne in a way that is becoming to His Majesty and greatness. NOBODY EXCEPT HE KNOWS EXACTLY HOW HE IS SETTLING.
We believe that He is with His creatures while He is still on His Throne. He knows their conditions, hears their sayings, sees their deeds and manages their affairs. He provides for the poor and the broken. He gives sovereignty to whom He pleases and takes away sovereignty from whom He pleases; He exalts whom He wills and He abases whom He wills. In His hand is all good and He is powerful over everything. Whoever possesses these qualities is literally with His creatures even if He is literally above them on His Throne.
"There is nothing whatsoever like unto Him; He is the All-hearing, the All-seeing." (42:11)
We do not say as the Incarnationists among the Jahomites and others say, that is, Allah is living with His creatures on Earth. We consider whoever says this a non-believer or straying away because he attributed to Allah that does not become Him of defects.
We believe in what His Messenger told us that He descends to the near sky before the last third of every night and says what means: "Who prays to Me and I will answer his prayers? Who asks Me and I will give him? Who asks my forgiveness and I will forgive him? (Bukhari & Muslim).
We believe that He will come at the Day of Judgment to judge among His people because He said what means, "No indeed! when the Earth is crushed to powder, and your Lord comes down with the angels in rows after rows, and Hell is brought out that day. On that day man will remember, but what will remembrance avail him?" (89:21-23)
We believe that He is the Doer of what He wills.
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AQIDAH
By Naasir al-'Aql
Aqidah linguistically is derived from the term aqada. In Arabic, one states, "Aqada the rope" when the rope is tied firmly. And, "Aqada the sale" or "He settled the sale" when the person ratifies and contracts a sale or agreement. And Allah says in the Quran, "And as for those whom your right hands have made a covenant (Ar., aqadat)" [Al-Nisa 33]. And Allah also says, "But He will take you to task for the oaths which you swear in earnest (Ar., aqadtum) [Al-Maida, 89] which means asserted and adhered to, as proven in the verse, "And break not oaths after the assertion of them" [An-Nahl, 91]. If one says, "Aqadtu such and such," it means his heart is firm upon such and such.
Therefore, Aqidah or I'tiqad according to the scholars of Islam is: The firm creed that one's heart is fixed upon without any wavering or doubt. It excludes any supposition, doubt or suspicion.
The Following Is a Some of The Classical Works On 'Aqeedah written by the scholars. The dates at the end show us how many yrs ago died and The Islamic Year we are in Know is 1421H
1) Kitaabul-Eemaan by the Imaam and mujtahid, Abu 'Ubayd al-Qaasim ibn Salaam (d.224H)
2) Kitaabul-Eemaan by the Imaam Ib Abee Shaybah (d.235H)
3) Usoolus -Sunnah and Ar-Radd 'alal Jahmiyyah waz-Zanaadaqah by the Imaam of
Ahlus-Sunnah wal-Jammah Ahmad bin Hanbal (d.241H)
6) Kitaabus-Sunnah (being part of the Sunan) by the faqeeh and Imaam Ibn Abu
Dawood as -Sijistaanee (d.275H)
7) Al-Ikhtilaaf fee Ladfh war-Radd 'alal-Jahmiyyah by imaam Ibn Qutaybah
(d.276H)
8) Ar-Radd 'alal Jayhmiyyah by Imaam ad-Daarimee (d.280H)
9) As-Sunnah by the qaadee and haafidh, Ibn Abee 'Aasim (d.287H)
10) As-Sunnah by the haafidh ,Abdullah ibn Imaam Ahmad (d.290H)
11) As-Sunnah by the qaadee and muhaddith AbuBakr al-Maroozee (d.292H)
12) As-Sunnah by the student of Imaam Ahmad, al-Marwaazee (d.292H)
13) Sareehus-Sunnah by the mujtahid, mufassir and Imaam , Ibn Jareer
at-Tabaree (d.310H)
14) Kitaabut-Tawheed wa Ithbaat Sifaatur-Rabb by the faqeeh and Imaam, Ibn
Khuzaymah (d.311H)
15) Aqeedatut-Tahaawiyyah by the Imaam Abu Jafar at-Tahaawee (d.321H)
16) Al-Maqaalatul-Islamiyeen, Ar-Risaalah ilaa Ahlth-Thaghr and Al-Ibaanah
'an Usoolid-Diyaanah by Imaam Abdul-Hasan al-Asharee (d.324H)
17) Asl us-Sunnah by the haafidh and Imaam, Abu Haatim ar-Raazee (d.327H)
18) Sharhus-Sunnah by the Imaam of Ahlus-Sunnah wal-Jammah in his time, Imaam
al-Barbaaharee (d.329H)
(19) Kitaab us-Sunnah by the qaadee, Abu Ahmad al-Asaal(d.349H)
(20) Ash-Shareeah by the faqeeh and Imaam, Abu Bakr al-Aajuree(d.360H)
(21) Itiqaad Aimmatul-Hadeeth by the faqeeh and Imaam, Abu Bakr
al-Ismaeelee(d.371H)
(22) Kitaabus-Sifaat and Kitaabun-Nuzool by the haafidh, the Imaam,
ad-Daaraqutnee(d.385H)
(23) Al-Ibaanah 'an Sharee'atil Firqatin -Naajiyah and Sharhul-Ibaanah 'an
Usoolis-Sunnah wad-Diyaanah by the haafidh,the faqeeh, Imaam Battah al-Akbaree (d.387H)
(24) Kitaabut-Tawheed and ar-Radd'alal-Jahmiyyah both by the haafidh and
Imaam, Ibn Mandah (d.395H)
(25) Sharh Usool Itiqaad Ahlus-Sunnah Wal Jamaah by the haafidh and faqeeh,
Imaam al-Laalilkaa'ee (d.428H)
(26) Al-Wusool ilaa Maarifatil-Istiwaa by Imaam Abu 'Amr at-Talamankee
al-Andalusee (d.429H)
(27) Al-Itiqaad by Abu Nuaym al-Ashbaanee (d.430H)
(28) Risaalah fee Ithbaatil-Istiwaa by Imaam Abu Muhammad al-Juwaynee
(d.438H)
(29) Aqeedatus-Salaf Ashaabul-Hadeeth by the haafidh and Imaam, Abu Uthmaan
as-Saboonee (d.449H)
(30) Al-I'tqaad alaa Madhabis-Salaf Ahlus-Sunnah wal-Jamaah by Imaam
al-Bayhaaqee (d.457H)
(31) Dhammul-Kalaam by the haafidh and faqeeh, Shaykh ul-Islaam Abu Ismaeel
al-Harawee (d.481H)
Sources for the Aqeedah (1)
The aqeedah has two fundamental sources, they are:
1. The Book of Allah -the Most high (the noble Quraan)
2. What is authentic from Allaah's Messenger(saw). Since the Messenger(saw)
does not speak from desires ,rather his words are Revelation sent down.
And the Ijmaa (concensus) of the Salafus-Saalih (Pious Predecessors): A
source based upon the Book and Sunnah (2)
As regards the uncorrupted fitrah (natural state) and the sound and correct aql (intellect) then they will agree with and conform to the Book and the Sunnah and will be able to arrive at the general principles of aqeedah, but not its details.So the sound and correct aql and fitrah affirm Allahs existence and that He is Most great and that it is essential to obey and to worship Him; and that He has the Attributes of Greatness and Majesty. Likewise, the sound aql and the uncorrupted fitrah realize the necessity of
here being Prophets and the sending of Messengers; and that there has to be Resurrection and requital of actions; etc-in general, but without the specifics and details.
However, as for other matters and the rest of the matters of the Ghayb (Unseen) ,then their is no way to find them out in detail, except by way of the Book and the Sunnah (the revelation) otherwise it would not be from the Unseen. And contradiction between a clear text of the Book and the Sunnah and sound and correct 'aql cannot be imagined and is infact an impossibilty. So if there appears to be a contradiction between the two then the Revelation is given precedence and is decisive (3) since it comes from the one who is
infallible (saw), whereas the aql (intellect) of a person is not infallible. Indeed,the aql is the deficient perception of humans, and it is open to misconception, error, forgetfulness, desires, ignorance and inability—thus it is certainly deficient.
Its Principles and Methodology
1. The source for aqeedah is the Book of Allah ,the Sunnah of Allaah's Messenger (saw)and the Ijmaa (concensus) of the Salaf(pious predecessors).
2. Everything that we have with us authentically reported from Allaah’s Messenger (saw),then we have to accept it - whether it has been related in mutaawatir or ahaad form.(5)
3. That which we refer back in order to understand the Book and the Sunnah
are those texts which explain others;and the understanding of the Salafus-Saalih (the pious Predecessors(6) and those scholars who followed their minhaj (methodology) and then what is correct from the language point of view. However,we do not reject something established due to a language meaning.
4. All the fundamental principles of the Deen were explained by the Prophet(saw) .That which which was not considered part of the deen at that time can not be considered part of the Deen later.
5. Submission to Allah and His Messenger(saw) both inwardly and outwardly.So
we do not oppose anything from the Book,nor from the authentic Sunnah with qiyaas(analogy), personal views, kashf(intuition), nor the saying of any Shaykh or Imaam,etc.
6. Correct and sound 'aql (reasoning or intellect) agrees with authentic naql(text)-thes e two agree with each other - and what is qat'ee (definite) fom either of them can not contradict the other.If there is an apparent contradiction, then the text is given precedence.
7. It is imperative and obligatory to adhere to the textual and Sharee'ah wordings in matters of aqeedah and to avoid innovated terms and wordings. As regards wordings which contain more than one meaning and may be correct or incorrect, then the meaning should be ascertained; so if the meaning is correct then it is affirmed with a Sharee'ah wording. However ,if the meaning is incorrect, then it is rejected.
8. Infalliblity(ie being masoom) is established for Allaah's Messenger(saw).The Ummah as a whole is also masoom (infallible) and protected fro uniting upon error and misguidance. However, as for the individuals of this Ummah, then they are not masoom( ie they err and make mistakes). So whenever there is a difference amongst the scholars, then we refer it back to the Book and the Sunnah along with making an excuse for the one who has erred and is mistaken; since he is from mujtahidoon (those Scholars who are qualified to extract rulings from the Book and the Sunnah) of this Ummah.
9. In this Ummah there are some who are muhaddath (addressed) with ilhaam
(inspiration (i.e. inspired without receiving revelation, since that has ended with the Messenger(saws)). Good dreams are true and are a part of Prophethood. Likewise, truthful intuition is a true fact and is considered as being one of the karaamat (miraculous occurences) with the condition that it conforms to and agrees with the Revelation. However,such dreams and intuitions are neither a source for deriving matters of aqeedah nor Sharee'ah.
10. Argumentation about the Deen is something censured, whilst debating in a good manner is something prescribed. However,there are certain matters which it is not permissible to debate and argue about. It is obligatory to withhold from speaking about those matters which one has no knowledge of and to refer knowledge of it back to Allah.
11. It is essential and obligatory to adhere to the same methodology of the Revelation when refuting. So an innovation is not refuted with another innovations, negligence and falling short is not refuted with extremity, nor is extremity refuted with negligence.
12. Every newly invented matter in the Deen is a bidah (innovation). Every
bidah is going astray and misguidance, and every misguidance is in the Fire.
Notes
(1) From Mubaahith fee Aqeedah Ahlus-Sunnah wal-Jamaa'ah(p.28)
(2) Refer to Al-Itisaam (2/252) of ash-Shatibee.
(3) Refer to Sharhul-Aqeedat-Tahaawiyah (pp.140-141) of Ibn Abil-'Izz
al-Hanafee.And refer also to Dar'Taarudil-Aqlmaan-Naql(1/88-280)of Ibn Taymiyyah and indeed ,refer to the whole book as it is very beneficial in this matter.
(4) Mujmal Usool Ahlus-Sunnah wal-Jamaah fil -Aqeedah (pp.7-9)
(5) Shaykh Mahmood at-Tahhaan said in tayseer Mustahlil-Hadeeth (pp.20-21)
about the definition of mutaawatir: Technically: "That which is related by such a larg number of people, that it is impossible that they have invented a lie.Its conditions: i) That it be narrated by a large number of people, Scholars differ about the actual number
required, ii) that this number found in every level of the chain, iii) that it is impossible that they could have gathered together upon a lie"
Refer to Nuzhatun-Nadhr fee Tawdeehi Nukhbatil-Fikr(p.57) of al-Haafidh Ibn
Hajjar and Tadreebur-Raawee(2/177) of as-Suyotee. Al-Haafidh Ibn Hajar says in Nuzhatun-NaNadhr(p.71) about the definition of the aahad hadeeth:"It is that which does not fulfil the conditions of the mutaawatir." And the aahaad narrations constitute the majority of narrations, whether in the collections of al-Bukhareee and Muslim, or in the collections of other than them.
(6) From the clearest sign and greatest testimony of a persons truly following the path of the Salafus-Saalih is clinging firmly to their sayings and their judgements with regards to aqeedah, which have been preserved in the earliest books of aqeedah and manjah and from these twelve principles have been derived. So from the earliest of these books are:
1) Kitaabul-Eemaan by the Imaam and mujtahid,Abu 'Ubayd al-Qaasim ibn
Salaam(d.224H)
2) Kitaabul-Eemaan by the Imaam Ib Abee Shaybah(d.235H)
3) Usoolus -Sunnah and Ar-Radd 'alal Jahmiyyah waz-Zanaadaqah by the Imaam of
Ahlus-Sunnah wal-Jammah Ahmad bin Hanbal(d.241H)
4) Khalq Afaalul-Ibaad ,Kitaabul-Eeemaan and Kitabut-Tawheed (the last two
being part of al-Jamius-Saheeh ) by Imaam al-Bukharee(d.256H).
5) As-Sunnah by the student of Imaam Ahmad, Abu Bakr al-Athram(d.273H)
6) Kitaabus-Sunnah (being part of the sunan) by the faqeeh and Imaam Ibn Abu
Dawood as -Sijistaanee(d.275H)
7) Al-Ikhtilaaf fee Ladfh war-Radd 'alal-Jahmiyyah by imaam Ibn Qutaybah(d.276H)
8) Ar-Radd 'alal Jayhmiyyah by Imaam ad-Daarimee(d.280H)
9) As-Sunnah by the qaadee and haafidh,Ibn Abee 'Aasim(d.287H)
10) As-Sunnah by the haafidh, Abdullah ibn Imaam Ahmad(d.290H)
5. They do not contradict the Qur'aan or the Sunnah with their 'Aql (Intellect) or opinions or analogies. And (therefore) the Ahl us-Sunnah wal-Jamaa'ah do not rely upon, follow or cling except to the knowledge and the practise of the Salaf us-Saalih and
whoever takes from them, sticks to their jamaa'ah and travels upon their trail and binds (and restricts) himself to their principles/foundations. And this is because the Companions (ra) learnt the tafseer (explanation) of the Qur'an and the Hadeeth from the Messenger (sas), then taught it to the Taabi'een but did not put themselves before Allaah and His Messenger with an opinion, ones taste, ones intellect, sudden enlightenment (like that of the soofees) or other such things.
6. The Jamaa'ah (The Group that is united upon the Truth, which the Messenger
(saws) came with, in terms of speech and action) is the means of Deliverance in this life and in the Hereafter.
The Ahl us-Sunnah therefore, hold fast to the Jamaa'ah of the Messenger (sas)
turning away from the places of separation and difference, clinging tightly to the totality of the Book, the Sunnah and Ijmaa (unanimous agreement of the companions), whilst being far from the places of obscurity and unclarity (in the Book and the Sunnah) which separates and divides the united. And (this is because) the Jamaa'ah in (their estimation) is the means of Deliverance in this life and the Hereafter.
7. They do not make obligatory the acquaintance with a particular type of knowledge upon he who is incapable and which is befitting for the capable person only.
And the Ahl us-Sunnah believe in what the Prophet (sas) came with in its entirety, however, they differentiate between the one who is capable and the one who is not with regards to knowing what the Messenger (sas) came with in a detailed way. And this is a mighty principle: many trials have befallen (the Ummah) due to absence of its understanding.
Peace and Blessings upon the Messenger of Allaah, upon his Companions
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