Islam: Questions And Answers - Divine Unity (Tawheed)

ISLAM: QUESTIONS AND ANSWERS

Divine Unity (Tawheed) Volume 7 of a Series of Islamic Books by Muhammad Saed Abdul-Rahman

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Islam: Questions And Answers Volume 7 Divine Unity (Tawheed)

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Islam: Questions And Answers Volume 7 Divine Unity (Tawheed)

Muhammad Saed Abdul-Rahman B.Sc., DipHE

MSA Publication Limited

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© Muhammad Saed Abdul-Rahman, 2003 ISBN for all volumes 1 86179 080 5 ISBN for volume 7 paperback 1 86179 286 7 ISBN for volume 7 hardback 1 86179 287 5 ISBN for volume7 pdf eBook 1 86179 288 3 ISBN for volume 7 Microsoft eBook 1 86179 289 1 ISBN for volume 7 Palm eBook 1 86179 290 5 All Rights reserved

British Library Cataloguing in Publication Data. A Catalogue record for this book is available from the British Library

Designed, Typeset and produced by: MSA Publication Limited, 4 Bello Close, Herne Hill, London SE24 9BW United Kingdom

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Contents Introduction ............................................................. 1 Chapter 1................................................................................... 3 General ................................................................................. 3 49030: The meaning of Tawheed and its categories ....... 3 26338: What is the evidence for dividing Tawheed into three categories?....................................................... 9 34770: There is no compulsion to accept Islam ............ 14 10262: Dividing Tawheed into categories ..................... 17 21683: Reconciling between the hadeeth which says that whoever says Laa ilaaha ill-Allaah will enter Paradise and the idea that the mushrikeen will abide in Hell forever .............................................. 22 21738: What does it mean to bear witness to Tawheed?....................................................................... 24 13804: A reply to a Christian who denies that the Quran was revealed from Allah ............................... 26 21029: Tribal laws and the call to revive them ............. 37 21150: Ruling on saying “Ya Rahmat Allaah (O Mercy of Allaah)” .................................................... 40 Chapter 2................................................................................. 42 Names and Attributes of Allaah ......................................... 42 45559: The Divine names as remedy ............................ 42 48964: What are the guidelines concerning names which may correctly be attributed to Allaah, may He be exalted? .......................................... 49 34854: Can Allaah be described as forgetting? ............. 51 26977: Al-Dahr is not one of the names of Allaah ........ 54 39803: Can Allaah be described as plotting etc ............ 56 40865: Allaah is above His creation and He is in front of the one who prays ........................................ 61 41003: The Names of Allaah are not limited t o ninety-nine .................................................................. 63 v

45470: Refutation of the Church’s quoting the Qur’aan to prove that ‘Eesa is the “son of God” ........... 66 10243: Commentary on the verse “so wherever you turn (yourselves or your faces) there is the Face of Allaah” .............................................................. 73 20652: Commentary on the hadeeth, “Allaah created Adam in His image” ......................................... 77 21949: Meaning of the hadeeth which says that Allaah created Adam in His Image ............................... 82 22200: The difference between al-Rahmaan and al-Raheem ............................................................... 85 34810: How can we understand the divine descent during the night in different countries? ............ 86 6543: Is there a verse in the Qur’aan which says that Allaah’s process of creation is still taking place? ................................................................. 89 22210: The meaning of Allaah’s name al-Haleem ........ 91 20476e: Al-Khaafid ....................................................... 93 22192: The meaning of Allaah’s name al-Haafiz ........ 100 21371: Meaning of Allaah’s words in the hadeeth qudsi, “I am his hearing with which he hears…” .................................................................. 102 12290: There is no contradiction between the fact that Allaah descends to the lowest heaven and His having risen above the Throne (istiwaa’) ....... 104 26348: Moulding one’s character in the way that Allaah loves based on the meanings of His names and attributes ............................................. 109 22642: The difference between the names and attributes of Allaah ............................................... 112 21136: Ruling on saying “Ya Wajh Allaah (O Face of Allaah)” .......................................................... 113 21200: The highest description ................................... 113 10244: Allaah is All-Aware of everything? ................. 116 9564: Allaah is above Paradise ................................... 119 9347: Translation of the Names of Allaah into languages other than Arabic ........................................ 120 vi

11278: The meaning of Allaah’s name al-Haseeb ....... 121 11277: Meaning of al-Baatin and al-Zaahir ................ 123 11220: What is the meaning of Allaah’s name alMuqeet? ....................................................................... 126 11157: What is the meaning of Allaah’s name alQuddoos? .................................................................... 127 11186: The meaning of Allaah’s name al-Waasi’ ........ 128 11184: The meaning of Allaah’s name al-Wakeel ....... 129 10282: Is al-Ahad one of the names of Allaah? .......... 131 11194: What is the meaning of Allaah’s name alShaheed? ..................................................................... 133 11364: What is the meaning of Allaah’s name al-Rafeeq? ................................................................... 134 11388: What is the meaning of Allaah’s name al-Sayyid? .................................................................... 135 11302: What is the meaning of Allaah’s name alSubooh? ....................................................................... 136 11391: The meaning of Allaah’s name al-Mateen ....... 136 11317: The meaning of Allaah’s name al-Musawwir ............................................................... 137 11301: What is the meaning of Allaahs name al-Hayiy? ..................................................................... 138 11366: What are the meanings of Allaah’s names al-Muqaddim and Mu’akhkhir? ....................... 139 11347: The meaning of Allaah’s name al-Mu’min ..... 140 5468: How should we imagine Allaah to be? ............. 142 5457: Is Al-Rasheed one of the Names of Allaah? ..... 144 2594: Some of the Names of Allaah and their meanings ..................................................................... 144 4043: Importance of knowing the Beautiful Names of Allaah .......................................................... 160 3927: Ruling on Reciting the Names of Allaah in certain combinations ............................................... 162 606: The meaning of the pronoun “We” as used in the Qur’an ............................................................... 163 1392: Many of the Names of Allaah may be found at the end of numerous aayaat of the Qur’aan ............. 165 vii

Chapter 3............................................................................... 168 (Unity of) Divinity ................................................................ 168 20894: Obligation to destroy idols .............................. 168 14010: THE LORD OF THE WORLDS..................... 172 9358: The first duty enjoined upon mankind .............. 179 10084: Ruling on calling upon the angels before sleeping ............................................................ 180 8492: What is the meaning of the angels prostrating to Adam and Yoosuf’s brothers prostrating to him? ...................................................... 183 5203: Meaning of the word Taaghoot ......................... 184 6622: The meaning of enslavement in Islam............... 187 979: Kinds of Tawassul ............................................... 191 276: Anwaa‘ al-Mahabbah (Types of Loving) and the Ruling concerning them ................................. 192 Chapter 4............................................................................... 197 (Unity of) Divine Lordship .............................................. 197 49025: The real meaning of Tawheed al-Ruboobiyyah (Oneness of Divine Lordship), and those who reject it................................................. 197 48980: Attributing ownership and disposal of affairs to created beings .......................................... 200 20613: Why did Allaah create the heavens and the earth in six days when He is able to have created it in less time? ........................................ 202 10032: Claims of divinity............................................ 207 20011: Using the word “create” in relation to anyone other than Allaah ......................................... 213 21887: Attitudes towards the mistakes of qaadis ........ 215 13379: His is the creation and the commandment ...... 217 13532: The Oneness of Allaah .................................... 227 11745: The meaning of the unity of judicature ........... 232 4548: Is there a Creator of this universe? .................... 233 2090: Why does Allaah speak in the plural in the Qur’an? ....................................................................... 241

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Introduction Praise be to Allah, the Lord of the worlds, and peace and blessings be upon His last Messenger, Prophet Muhammad, and on his family and his companions. This book, Divine Unity (Tawheed), is the seventh volume of a series of authoritative Islamic books entitled Islam: Questions And Answers. The overall series discusses issues relevant to Islam, and present accurate and reliable information based on the true beliefs and practices of the Prophet (Peace and Blessings of Allaah be upon Him) and his companions. The objectives of the various books include: to teach and familiarize Muslims with various aspects of their religion to be a source for guiding people to Islam to assist in solving the social and personal problems of the Muslims in an Islamic context The books are directed towards Muslims and non-Muslims alike. Subject areas include, but are not limited to, Islamic fiqh and jurisprudence, Islamic history, Islamic social laws (including marriage, divorce, contracts, and inheritance), Islamic finance, basic tenets and aqeedah of the Islamic faith and tawheed, and Arabic grammar as it relates to the Qur'an and Islamic texts. The books are compilations of questions and responses about Islam, from both Muslims and Non-Muslims. The responses are handled mainly by internationally re-nowned Islamic shaykhs and scholars, including Shaykh al-Islam Ibn Taymiyah, Ibn Katheer, al-Albaani, Shaykh Ibn Baaz, Ibn al-Jawzi, Ibn al-Qayyim, Al‘Izz ibn ‘Abd al-Salaam, al-Nawawi, Shaykh ‘Abd al-Kareem, al Khudayr, Al-Dhahabi, al-Qurtubi, Al-Sindi, al-Shawkaani and al-Bastawi using only authentic, scholarly sources based on the Qur'an and sunnah. References, which include Haashiyat Ibn Maajah, Sharh Saheeh Muslim, Fataawa al-Lajnah al-Daa’imah, 1

Silsilat al-Ahaadeeth al-Da’eefah, Al-Mawsoo’ah fi Ahaadeeth al-Mahdi al-Da’eefah wa’l-Mawdoo’ah, Al-Manaar al-Muneef and Fataawa Islamiyyah, are provided where appropriate in the responses. The book provides the reader with cross references of other pertinent responses not necessarily in the same volume, but also in other volumes of the series. However, each volume is complete in itself. The book records accurately the answers the contributing Sheikhs and scholars gave to the questions put to them. These are not necessarily the answers which other sheikhs and scholars would have given. Depending on circumstances, for example, Islam permits different solutions to some questions The book also provides the reader with cross-references to other pertinent responses not necessarily in the same volume, but also in other volumes of the series. However, each volume is complete in itself. It is intended that this present series of Books will cover the following subject areas (insha-Allah): Aqeedah (Basic Tenets of Faith); Usool ul-Fiqh (Science of evidence that serve as basis for Fiqh), Fiqh (Jurisprudence and Islamic Rulings), Da'wah (Inviting others to Islam), Aadaab (Manners), Akhlaaq (Character and Morals), Tareekh wa ul Seerah (Islamic history and biography), Tarbiyyah (Pedagogy, education, and upbringing) and Mashakil Nafsiyah wa Ijtimaa'yah (Psychological & Social Problems). May Allah reward the owners and maintainers of www.islamqa.com for granting me full, exclusive, assignable and transferable rights to use and display all the questions and answers needed for the compilation of these books. May Allah grant everyone involved in the promotion of this project good in this world and the Hereafter and protection from the fire of hell.

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Chapter 1 General 49030: The meaning of Tawheed and its categories Question: What is the meaning of Tawheed and what are its categories?. Answer: Praise be to Allaah. Praise be to Allaah and blessings and peace be upon His Messenger and Chosen Prophet. Tawheed in Arabic means attributing Oneness to Allaah and describing Him as being One and Unique, with no partner or peer in His Essence and Attributes. The Arabs say waahid, ahad and waheed, all meaning one. Allaah is Waahid, meaning that He has no rivals or peers in any way. So Tawheed means knowing Allaah is One, with none like unto Him. Whoever does not acknowledge Allaah in these terms and does not describe Him as being One with no partner or associate does not believe in Tawheed. With regard to the shar’i definition of Tawheed, it means believing in Allaah alone as God and Lord and attributing to Him alone all the attributes of Lordship and divinity. It may be defined as follows: Believing that Allaah is One with no partner or associate in His Lordship (ruboobiyyah), divinity (uloohiyyah) or names and attributes (al-asma’ wa’l-sifaat). 3

This word (Tawheed) and its derivatives are used with this meaning in the Qur’aan and Sunnah. For example: Allaah says (interpretation of the meaning): “Say (O Muhammad): He is Allaah, (the) One [Ahad]. 2. Allaah usSamad [Allaah — the SelfSufficient Master, Whom all creatures need, (He neither eats nor drinks)]. 3. He begets not, nor was He begotten. 4. And there is none coequal or comparable unto Him” [al-Ikhlaas 112:1-3] “And your Ilaah (God) is One Ilaah [ilaahun waahidun] (God — Allaah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful” [al-Baqarah 2:163] “Surely, disbelievers are those who said: ‘Allaah is the third of the three (in a Trinity).’ But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah [ilaahun waahidun] (God —Allaah). And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them” [al-Maa’idah 5:73] And there are many similar verses. In Saheeh al-Bukhaari (7372) and Saheeh Muslim (19) it is narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When the Prophet (peace and blessings of Allaah be upon him) sent Mu’aadh ibn Jabal to Yemen, he said to him: “You are going to people from among the People of the Book, so let the first thing to which you call them be belief in Allaah alone (Tawheed). If they accept 4

that, then tell them that Allaah has enjoined on them five prayers every day and night. If they pray then tell them that Allaah has enjoined on them zakaah from their wealth to be taken from their rich and given to their poor. If they agree to that then take it from them but avoid the best of people’s wealth.” In Saheeh Muslim it is narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): belief that Allaah is One, establishing regular prayer, paying zakaah, fasting Ramadaan and Hajj.” What is meant by Tawheed in all these texts is affirming the meaning of the testimony that there is no god but Allaah and that Muhammad is the Messenger of Allaah, which is the essence of the religion of Islam with which Allaah sent His Prophet Muhammad (peace and blessings of Allaah be upon him), based on the evidence of the words of the Qur’aan and Sunnah. In some versions of the hadeeth of Mu’aadh quoted above it says: “You will come to some people from among the People of the Book so when you come to them, call them to bear witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah.” Narrated by al-Bukhaari, 1492. According to another version of the hadeeth of Ibn ‘Umar: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is based on five (pillars): the testimony that there is no god except Allaah and that Muhammad is His slave and Messenger...” Narrated by Muslim, 16. This indicates that Tawheed is the essence of the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah, and that this is Islam with which Allaah sent His Prophet to the two races of mankind and the jinn, other than which Allaah will not accept any religion from anyone. 5

Allaah says (interpretation of the meaning): “Truly, the religion with Allaah is Islam” [Aal ‘Imraan 3:19] “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers” [Aal ‘Imraan 3:85] Once this is understood, it should be noted that the scholars have divided Tawheed into three categories, as follows: Tawheed al-Ruboobiyyah (Oneness of Divine Lordship), Tawheed al-Uloohiyyah (Oneness of Divinity) and Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine Names and Attributes). Tawheed al-Ruboobiyyah (Oneness of Divine Lordship): means believing in Allaah as One and Unique with regard to His actions such as creation, sovereignty, control, giving life and death, and so on. There is a great deal of evidence to support this in the Qur’aan and Sunnah. See question no. 13532 to learn some of it. Whoever believes that there is any creator other than Allaah or any sovereign controlling this universe and disposing of its affairs other than Allaah has denied this aspect of Tawheed and disbelieved in Allaah. The kuffaar of old accepted this aspect of Tawheed in general terms, although they differed with regard to some of its details. The evidence that they used to accept this is to be found in several verses of the Qur’aan such as the following (interpretation of the meaning): 6

“And if you were to ask them: ‘Who has created the heavens and the earth and subjected the sun and the moon?’ they will surely reply: ‘Allaah.’ How then are they deviating (as polytheists and disbelievers)?” [al-‘Ankaboot 29:61] “And if you were to ask them: ‘Who sends down water (rain) from the sky, and gives life therewith to the earth after its death?’ they will surely reply: ‘Allaah.’ Say: ‘All the praises and thanks be to Allaah!’ Nay, most of them have no sense” [al-‘Ankaboot 29:63] “And if you ask them who created them, they will surely say: ‘Allaah.’ How then are they turned away (from the worship of Allaah Who created them)?” [al-Zukhruf 43:87] In these verses Allaah states that the kuffaar affirm that He is the Creator, Sovereign and Controller, but despite that they do not worship Him alone (Tawheed of worship), which points to the graveness of their wrongdoing and lies, and the weakness of their reasoning. For if there is One Who is described in such terms, none should be worshipped except Him alone and none should be described as being one and unique except Him; may He be glorified above those that they associate with him. So whoever affirms this Tawheed in the true sense must inevitably also affirm the Oneness of Allaah’s Divinity (Tawheed al-Uloohiyyah). Tawheed al-Uloohiyyah means devoting all acts of worship, both inward and outward, in word and deed, to Allaah Alone, and not worshipping anything or anyone other than Allaah, no matter who he is. Allaah says (interpretation of the meaning): 7

“And your Lord has decreed that you worship none but Him” [al-Isra’ 17:23] “Worship Allaah and join none with Him (in worship)” [al-Nisa’ 4:36] It may be described as devoting all one’s actions to Allaah alone. It is called Tawheed al-Uloohiyyah because it is based on ta’alluh lillaah which is worship and devotion of Allaah accompanied by love and veneration. It is also called Tawheed al-‘Ibaadah (oneness of worship) because it means that a person worships Allaah by doing that which He has commanded and avoiding that which He has forbidden. It is also called Tawheed al-Talab wa’l-Qasd wa’l-Iraadah (Oneness of goal, purpose and will) because it means that a person does not seek anything except the Face of Allaah, so he worships Him sincerely. This is the kind of Tawheed concerning which people went astray, which is why the Prophets were sent and the Books were revealed. This is the purpose for which the universe was created and laws were prescribed. Concerning this disputes arose between the Prophets and their peoples, so the stubborn were doomed and the believers were saved. Whoever goes astray with regard to this Tawheed, such as devoting some of his worship to someone other than Allaah, has gone beyond the pale of Islam and drifted away from true belief. May Allaah protect us from that. With regard to Tawheed al-Asma’ wa’l-Sifaat (Oneness 8

of the Divine Names and Attributes), this means affirming the names and attributes of Allaah and believing that there is none like unto Allaah in His names and attributes. This Tawheed is based on two principles: 1 – Affirmation: i.e., affirming that which Allaah has affirmed for Himself in His Book or that His Prophet (peace and blessings of Allaah be upon him) has affirmed of His beautiful names and sublime attributes in a manner that suits the Majesty and Greatness of Allaah, without distorting them, twisting their meanings, denying their reality or discussing how they are. 2 – Denial: i.e., denying that Allaah has any faults and denying any shortcomings that He has denied Himself. The evidence for that is the words of Allaah (interpretation of the meaning): “There is nothing like Him, and He is the AllHearer, the AllSeer” [al-Shoora 42:11] So He has denied that He bears any resemblance to His creation, and affirmed that He has attributes of perfection in a manner that befits Him, may He be glorified. See al-Hujjah fi Bayaan al-Mahajjah, 1/305; Lawaami’ al-Anwaar al-Bahiyyah, 1/57. Islam Q&A (www.islam-qa.com) 26338: What is the evidence for dividing Tawheed into three categories? Question: My question has to do with the division of Tawheed into three categories. Is there any evidence for that? 9

Answer: Praise be to Allaah. This division is taken from study and analysis. When the scholars analyzed the texts of the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), this became clear to them. Some of them added a fourth category, which is Tahweed al-Mutaaba’ah (oneness of following). All of that is derived from study and analysis. Undoubtedly the one who ponders the meanings of the Qur’aan will find that it contains verses which enjoin devoting worship sincerely to Allaah alone. This is Tawheed al-Uloohiyyah (Oneness of the Divine Nature). And he will find verses which indicate that Allaah is the Creator and the Provider, that He is in control of all things. This is Tawheed al-Ruboobiyyah (oneness of the Divine Lordship), which the mushrikoon affirmed, but that did not make them Muslims. He will also find other verses which indicate that Allaah has the Most Beautiful Names and the Most Sublime Attributes, and that He has no equal or peer. This is Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine Names and Attributes), which was denied by the innovators such as the Jahamiyyah, Mu’tazilah, anthropomorphists and those who followed in their footsteps. There are verses which indicate that it is obligatory to follow the Messenger (peace and blessings of Allaah be upon him) and to reject whatever goes against his laws. This is Tawheed al-Mutaaba’ah (Oneness of Following). This categorization is known from study and analysis of the relevant aayahs and the Sunnah. For example, Allaah says (interpretation of the meaning): “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” [al-Faatihah 1:5] 10

“O mankind! Worship your Lord (Allaah), Who created you and those who were before you so that you may become Al-Muttaqoon (the pious)” [al-Baqarah 2:21] “And your Ilaah (God) is One Ilaah (God — Allaah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful”[al-Baqarah 2:163] “And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allaah is the AllProvider, Owner of Power, the Most Strong” [al-Dhaariyaat 51:56-58] “Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)!” [al-A’raaf 7:54] “There is nothing like Him, and He is the AllHearer, the AllSeer” [al-Shoora 42:11] “Say (O Muhammad): “He is Allaah, (the) One. AllaahusSamad [Allaah — the SelfSufficient Master, Whom all creatures need, (He neither eats nor drinks)]. 11

He begets not, nor was He begotten. And there is none co equal or comparable unto Him” [al-Ikhlaas 112:1-4] “Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins” [Aal ‘Imraan 3:31] “Say: “Obey Allaah and obey the Messenger, but if you turn away, he (Messenger Muhammad) is only responsible for the duty placed on him (i.e. to convey Allaah’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way)” [al-Noor 24:54] And there are many aayahs which point towards this categorization. In the ahaadeeth: The Prophet (peace and blessings of Allaah be upon him) said, according to the hadeeth of Mu’aadh whose authenticity is agreed upon (al-Bukhaari, 2856; Muslim, 30): “It is the right of Allaah upon His slaves that they should worship Him and not associate anything with Him.” And he (peace and blessings of Allaah be upon him) said: “Whoever dies invoking anything other than Allaah as a rival to Allaah will enter Hell.” (Narrated by al-Bukhaari, 4497; Muslim, 92). 12

And he (peace and blessings of Allaah be upon him) said to Jibreel (peace be upon him), when he asked him about Islam: “It means to worship Allaah and not associate anything with Him, to pray the prescribed prayers, to pay the obligatory zakaah…” (Agreed upon; al-Bukhaari, 50; Muslim, 9). And he (peace and blessings of Allaah be upon him) said: “Whoever obeys me obeys Allaah, and whoever disobeys me disobeys Allaah.” (Agreed upon; al-Bukhaari, 2957; Muslim, 1835). And he (peace and blessings of Allaah be upon him) said: “All of my ummah will enter Paradise except those who refuse.” It was said, “O Messenger of Allaah, who are those who refuse?” He said, “Whoever obeys me will enter Paradise and whoever disobeys me has refused.” (Narrated by al-Bukhaari in his Saheeh, 7280). And there are many similar ahaadeeth. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “God is the One Who is worshipped and obeyed. God is the One Who is loved, and the One Who is loved is the One Who deserves to be worshipped. The reason why He deserves to be worshipped is because of His Attributes which imply that He is the Most Beloved to Whom the utmost submission is due.” And he said: “God is the One Who is loved and worshipped, Whom hearts love, to Whom they submit, before Whom they humble themselves, Whom they fear and hope, to Whom they turn at times of difficulty, calling upon Him with regard to their concerns, putting their trust in Him with regard to their interests, seeking refuge in Him, finding tranquility in the remembrance of Him and peace of mind in love for Him. That is only for Allaah, therefore the phrase Laa ilaaha ill-Allaah (there is no god 13

except Allaah) is the most truthful of speech. Those who believe this are the people of Allaah and His party, and those who deny it are His enemies who are subject to His wrath and vengeance. If a person gets this right his entire situation will be good, and if he fails to achieve this then his knowledge and actions will inevitably be corrupt.” We ask Allaah to help all the Muslims, rulers and ruled alike, to understand His religion, to adhere steadfastly to it, to be sincere towards Allaah and His slaves and to beware of that which Allaah has forbidden, for He is Able to do that. May Allaah bless our Prophet Muhammad and all his family and companions. See Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on him), 6/215. (www.islam-qa.com) 34770: There is no compulsion to accept Islam Question: Some friends say that whoever does not enter Islam, that is his choice and he should not be forced to become Muslim, quoting as evidence the verses in which Allaah says (interpretation of the meaning): “And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad) then compel mankind, until they become believers” [Yoonus 10:99] “There is no compulsion in religion” [al-Baqarah 2:256] What is your opinion concerning that?. 14

Answer: Praise be to Allaah. The scholars explained that these two verses, and other similar verses, have to do with those from whom the jizyah may be taken, such as Jews, Christians and Magians (Zoroastrians). They are not to be forced, rather they are to be given the choice between becoming Muslim or paying the jizyah. Other scholars said that this applied in the beginning, but was subsequently abrogated by Allaah’s command to fight and wage jihad. So whoever refuses to enter Islam should be fought when the Muslims are able to fight, until they either enter Islam or pay the jizyah if they are among the people who may pay jizyah. The kuffaar should be compelled to enter Islam if they are not people from whom the jizyah may be taken, because that will lead to their happiness and salvation in this world and in the Hereafter. Obliging a person to adhere to the truth in which is guidance and happiness is better for him than falsehood. Just as a person may be forced to do the duty that he owes to other people even if that is by means of imprisonment or beating, so forcing the kaafirs to believe in Allaah alone and enter into the religion of Islam is more important and more essential, because this will lead to their happiness in this world and in the Hereafter. This applies unless they are People of the Book, i.e., Jews and Christians, or Magians, because Islam says that these three groups may be given the choice: they may enter Islam or they may pay the jizyah and feel themselves subdued. Some of the scholars are of the view that others may also be given the choice between Islam and jizyah, but the most correct view is that no others should be given this choice, rather these three groups are the only ones who may be given the choice, because the Prophet (peace and 15

blessings of Allaah be upon him) fought the kuffaar in the Arabian Peninsula and he only accepted their becoming Muslim. And Allaah says (interpretation of the meaning): “But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism] and perform AsSalaah (Iqaamat-as-Salaah), and give Zakaah, then leave their way free. Verily, Allaah is Oft-Forgiving, Most Merciful” [al-Tawbah 9:5] He did not say, “if they pay the jizyah”. The Jews, Christians and Magians are to be asked to enter Islam; if they refuse then they should be asked to pay the jizyah. If they refuse to pay the jizyah then the Muslims must fight them if they are able to do so. Allaah says (interpretation of the meaning): “Fight against those who (1) believe not in Allaah, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allaah and His Messenger (Muhammad), (4) and those who acknowledge not the religion of truth (i.e. Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued” [al-Tawbah 9:29] And it was proven that the Prophet (peace and blessings of Allaah be upon him) accepted the jizyah from the Magians, but it was not proven that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) accepted the jizyah from anyone except the three groups mentioned above. The basic principle concerning that is the words of Allaah (interpretation of the meaning): “And fight them until there is no more Fitnah (disbelief 16

and polytheism, i.e. worshipping others besides Allaah), and the religion (worship) will all be for Allaah Alone [in the whole of the world]” [al-Anfaal 8:39] “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islamic calendar) have passed, then kill the Mushrikoon (see V.2:105) wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism] and perform AsSalaah (Iqaamat-asSalaah), and give Zakaah, then leave their way free. Verily, Allaah is Oft-Forgiving, Most Merciful” [al-Tawbah 9:5] This verse is known as Ayat al-Sayf (the verse of the sword). These and similar verses abrogate the verses which say that there is no compulsion to become Muslim. And Allaah is the Source of strength. Majmoo’ Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, 6/219 (www.islam-qa.com) 10262: Dividing Tawheed into categories Question: I hear from some knowledgable brothers concerning Tawheed and its categories that Shaykh ul Islaam Taqi‘ud deen Ibn Taymiyyaah (Rahimahullaah) held 2 catergories of Tawheed (ie; Tawheed Ar-Ruboobiyyaah and Tawheed Al Asmaa Was Sifaat) How true are these statements? 17

Did Shaykh Muhammad Ibn Ibraheem (rahimahullaah) hold 4 catergories? and finally does Shaykh Saleeh Al Fawzaan (may Allaah preserve him) hold 4 catergories of Tawheed?. Answer: Praise be to Allaah. Firstly: We must understand the principle which says that there is nothing wrong with using new terminology. This principle is well-known among the fuqaha’ and scholars of usool. Ibn al-Qayyim (may Allaah have mercy on him) said: There is nothing wrong with new concepts and new words, unless there is something bad about them. Madaarij al-Saalikeen, 3/306 Secondly: From early times the scholars have categorized the rulings of sharee’ah. This has only been done to make it easier to understand the texts and rulings of sharee’ah, especially as time goes by and knowledge of Arabic language becomes weaker and the language gets mixed with foreign languages. The scholars thought it wise to set out principles, issues and categories to make it easier to understand. There is nothing wrong with this, in fact it is a good thing because it makes knowledge more accessible to the Muslims. AlShaafa’i set out the principles of fiqh and his categorization was well-received and was followed by the scholars of usool who wrote commentaries on what he said and added to it. This was done in all branches of 18

Islamic knowledge such as tajweed (recitation of Qur’aan), Qur’aan and others, including Tawheed. Thirdly: With regard to what the questioner mentions, that Shaykh al-Islam [Ibn Taymiyah] divided Tawheed into two categories and Shaykh Muhammad ibn Ibraaheem divided it into four, as did Shaykh Saalih al-Fawzaan, there is nothing wrong with that. We will explain this to you. Some of the scholars said that Tawheed can be divided into two categories: Tawheed al-Ma’rifah wa’l-Ithbaat (Oneness of knowledge and affirmation): which includes believing in the existence of Allaah and in His Lordship and His names and attributes. Tawheed al-Qasd wa’l-Talab (Oneness of object and aim), which includes believing in the divine nature of Allaah. With regard to those who divided Tawheed into three categories, they explained the previous categorization in more detail and made it easier to understand. So they said that Tawheed is divided into three categories: Tawheed al-Ruboobiyyah (Oneness of divine Lordship): which includes belief in the existence of Allaah. Tawheed al-Uloohiyyah (Oneness of the Divine nature) or Tawheed al-‘Ibaadah (Oneness of worship) – which mean the same thing. Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine names and attributes) Then some of the scholars added to this categorization and said that Tawheed may be divided into four categories: Belief in the existence of Allaah. 19

Belief in the Lordship of Allaah. Belief in the Divinity of Allaah. Belief in the names and attributes of Allaah. As we see, there is nothing wrong with this categorization so long as it does not point to anything false, and there is nothing wrong with the terminology. This categorization is only to make it easier to understand. The more time passes, the less people understand, and the scholars need to make things easier and simpler. To sum up, there is nothing wrong with what the questioner mentioned, because dividing Tawheed into two categories includes everything that is explained in detail by the others. Those who divided it into three or four categories explained in detail that which was mentioned in concise fashion by those who divided it into two. But all are agreed that Tawheed includes all the things that they mentioned. There is nothing wrong with this categorization and this use of terminology, on condition that it does not lead to any problems, such as leaving out some of the concepts that are part of Tawheed, or introducing ideas that have nothing to do with it. There may come a time when it needs to be explained further, so the scholars will explain it with more categories in order to make it easier to understand. This is a brief explanation of what is meant by the three categories of Tawheed: Belief in Divine Lordship (ruboobiyyah): This means believing that Allaah is the only One Who creates, gives life and death, etc. 20

Belief in the Divine nature (uloohiyyah): This means believing that Allaah is the only One Who to whom the people should devote their words and actions, both inward and outward. So none is to be worshipped but Him, may He be glorified and exalted. Belief in the names and attributes of Allaah (al-asma’ wa’l-sifaat): which means affirming what Allaah has affirmed for Himself of names and attributes, and denying any attributes that Allaah has said are not His, without denying any of His attributes or likening any of His attributes to the attributes of any of His creation. Fourthly: The scholars’ dividing Tawheed into these categories is nothing new, rather it was known in the third and fourth centuries AH, as was mentioned by Shaykh Bakr Abu Zayd, a member of the Council of Senior Scholars, in his book al-Radd ‘ala al-Mukhaalif. This categorization was also narrated from Ibn Jareer al-Tabari and other scholars. Note: what the questioner mentioned, that Shaykh al-Islam Ibn Taymiyah divided Tawheed into two categories – Tawheed al-Ruboobiyyah (Oneness of divine Lordship) and Tawheed al-Asmaa’ wa’l-Sifaat (Oneness of the divine names and attributes) – is not correct. Rather he divided it into two categories which were Tawheed al-Ma’rifah wa’l-Ithbaat (Oneness of knowledge and affirmation) and Tawheed al-Qasd wa’l-Talab (Oneness of object and aim), the first of which includes Tawheed al-Ruboobiyyah and Tawheed al-Asma’ wa’l-Sifaat. See Majmoo’ al-Fataawa, 15/164; al-Fataawa al-Kubra, 5/250 And Allaah knows best. Islam Q&A (www.islam-qa.com) 21

21683: Reconciling between the hadeeth which says that whoever says Laa ilaaha ill-Allaah will enter Paradise and the idea that the mushrikeen will abide in Hell forever Question: How can we reconcile between the words of the Prophet (peace and blessings of Allaah be upon him), “There is no slave who says Laa ilaaha ill-Allaah then dies believing in that but he will enter Paradise,” and the idea that the mushrikeen and hypocrites will abide in Hell forever even though they said Laa ilaaha ill-Allaah?. Answer: Praise be to Allaah. Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: The hadeeth indicates that the one who says Laa ilaaha ill-Allaah is a true believer, but he is tempted by his whims and desires, so he does some acts of disobedience or major sins such as stealing etc. The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that the destiny of the believer, even if he commits a major sin, is Paradise. Whatever punishment may come before Paradise is up to Allaah: if He wills, He will punish him, and if He wills, He will forgive him. The evidence for that is the verse in which Allaah says (interpretation of the meaning): “Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa’ 4:48] 22

So all those who committed sins – even if they were major sins – if the sins were less than kufr, they will not be prevented from entering Paradise. For the destiny of the one who did them is Paradise, but he may be punished for the sins that he committed, or Allaah may forgive him. The matter rests with Allaah. As for the hypocrites and followers of bid’ahs which put a person beyond the pale of Islam, they did not really say Laa ilaaha ill-Allaah meaning it from the heart, because this hypocrisy which led to kufr is the opposite of sincerity, and sincerity is essential to saying Laa ilaaha ill-Allaah. If a person says Laa ilaaha ill-Allaah, but he believes that there is no God, or he believes that there is another god alongside Allaah who controls the universe, or he believes that all the companions of the Prophet (peace and blessings of Allaah be upon him) apostatized after his death, or other bid’ahs that put a person beyond the pale of Islam, then such people are not sincere in their saying Laa ilaaha ill-Allaah, because their bid’ah goes against the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever bears witness that there is no god except Allaah or says Laa ilaaha ill-Allaah, will enter Paradise.” The Shahaadatayn must be spoken with sincerity. Listen to what Allaah says concerning the munaafiqeen (interpretation of the meaning): “And when they [the hypocrites] stand up for As-Salaah (the prayer), they stand with laziness and to be seen of men, and they do not remember Allaah but little” [al-Nisa’ 4:142] In the same passage, Allaah says (interpretation of the meaning): “Verily, the hypocrites will be in the lowest depth (grade) 23

of the Fire; no helper will you find for them” [al-Nisa’ 4:145] And Allaah says of them (interpretation of the meaning): “When the hypocrites come to you (O Muhammad), they say: ‘We bear witness that you are indeed the Messenger of Allaah’” [al-Munaafiqoon 63:1] This is merely verbal testimony, but: “Allaah knows that you are indeed His Messenger, and Allaah bears witness that the hypocrites are liars indeed” [al-Munaafiqoon 63:1 – interpretation of the meaning] i.e., that they are lying when they say, “We bear witness that you are indeed the Messenger of Allaah”. For they mention Allaah and bear witness to His Messenger, but their hearts are devoid of that which is uttered by their lips. Liqa’ al-Baab al-Maftooh, no. 45 (www.islam-qa.com) 21738: What does it mean to bear witness to Tawheed? Question: What does it mean to bear witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah? Answer: Praise be to Allaah. 24

What it means to bear witness that there is no god except Allaah is to deny that anyone other than Allaah has the right to be worshipped, and to affirm that this is the right of Allaah alone, with no partner or associate. Allaah says (interpretation of the meaning): “That is because Allaah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Baatil (falsehood). And verily, Allaah He is the Most High, the Most Great”[al-Hajj 22:62] So the words laa ilaaha (there is no god) deny all things that are worshipped instead of Allaah, and the words illa Allaah (except Allaah) affirm that all kinds of worship are for Allaah alone. So what they mean is that there is none that is rightfully worshipped except Allaah. Just as Allaah has no partner in His dominion, so too He has no partner in His worship. What it means to bear witness that Muhammad is the Messenger of Allaah is tobelieve firmly, from the depths of one’s heart, and express it on one’s lips, that Muhammad is His slave and His Messenger to all of creation, mankind and the jinn alike. That means believing what he has told us about events in the past, what he has told us about things that are yet to come, what he has permitted of halaal things, what he has forbidden of haraam things; and it means obeying and following what he has commanded, and giving up and avoiding what he has forbidden, following his laws, adhering to his Sunnah in secret and in the open, accepting and submitting to his judgements, and knowing that obedience to him is obedience to Allaah, and disobedience to him is disobedience to Allaah, because he is the one who conveyed the Message from Allaah, and Allaah did not cause him to die until He had perfected the religion, and 25

he conveyed it clearly. May Allaah reward him on behalf of us with the best reward that was ever given to any Prophet on behalf of his people and any Messenger on behalf of his nation. A person can only enter Islam by uttering this twin testimony of faith; its two parts are intertwined and cannot be separated. For the conditions of testifying that there is no god but Allaah are the same as the conditions of testifying that Muhammad is the Messenger of Allaah. These, along with the evidence for them, are mentioned in questions no. 9014 and 12295. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 13804: A reply to a Christian who denies that the Quran was revealed from Allah Question: My peace and blessing of Allah be upon you I am writting in hope that you will be able to help me dissolve my dilema. I am a practicing muslim woman ( 20 years old). I ‘v moved to XXX 5 years ago. My parents were never praticing muslims, but i’ve been thought about Islam from my grandmother. I’ve always been a believer in Allah . Until recently I did not know how to perform prayers, however I decided that there is nobody here to teach me so I had to do it myself. With the help of Allah I learned how to perform them, also I started wearing hijab. The problem I am writing with is that I’ve been seeing this guy with whom I feel in 26

love with. Unfortunately he is not a muslim, but also he does not belong in any faith. He does believe in God I’ve been trying to convince him to join Islam and become part of the only true religion, otherwise I cannot marry him. ( we’ve been together for 3 years). What I cannot convince him is that Muhammad ( pbuh) is the messenger of Allah. He keeps asking me questions like “ How do you know that this is a word of God?, What if Muhammad just made it up as if it is a word from God.Please tell me how to convince him that Qur’an is a true word from none other but Allah and that Muhammad is the Messenger. Please help He keeps saying that if we were to get married he would not have a problem with me continuing to practice my religion. He is quite proud of me for starting to wear hijab in society where it is not common.( I might be one of the only people waaring hijab in this town, the beliefe in Allah gave me the strenght to do it)I know that he would not have a problem with me practicing my faith, but I would still like him to be a muslim. Even though he is a great person and does not do anything bad. It really hurts when I think that we cannot be together. Is it a major sin for me to get married to him? There is a lot of people who do it. Especially when there is no muslims around where I alive at all. There is a lot of muslim women that do it. Would I be terribly punished if I were to do marry him? Answer: Praise be to Allaah. Praise be to Allaah Who has made good dear to you; we ask Him to increase you in guidance and faith, and to guide your parents to practise Islam and adhere to its rulings. With regard to the Quraan and the proof that it is the word 27

of Allaah, these are specious arguments which were put forward out of stubbornness and arrogance by the first kaafirs to whom the Prophet (peace and blessings of Allaah be upon him) was sent. Allaah refuted what they said in many ways, proving their words to be false and pointing out what was wrong with it. For example: 1- This Quraan is challenge from Allaah to mankind and the jinn to produce anything like it, but they were unable to. Then He challenged them to produce only ten soorahs like it, and they were unable to. Then He challenged them to produce something like the shortest soorah in the Quraan, and they could not do it, even though those who were being challenged were the most eloquent and wellspoken of mankind, and the Quraan was revealed in their language. Yet despite that they stated that they were completely incapable of doing that. This challenge has remained down throughout history, but not one person has been able to produce anything like it. If this were the word of a human being, some people would have been able to produce something like it or close to it. There is a great deal of evidence for this challenge in the Quraan, for example, the aayah (interpretation of the meaning): Say: If the mankind and the jinn were together to produce the like of this Quraan, they could not produce the like thereof, even if they helped one another ; [al-Israa 17:88] Allaah says, challenging them to produce just ten soorahs: Or they say, He (Prophet Muhammad) forged it (the Quraan). Say: Bring you then ten forged Soorah (chapters) like unto it, and call whomsoever you can, other than Allaah (to your help), if you speak the truth! [Hood 11:13 interpretation of the meaning] Allaah says, challenging them to produce just one soorah: And if you (Arab pagans, Jews, and Christians) are in 28

doubt concerning that which We have sent down (i.e. the Quraan) to Our slave (Muhammad), then produce a Soorah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allaah, if you are truthful [al-Baqarah 2:23 interpretation of the meaning] 2- No matter how much knowledge and understanding mankind attains, they will still inevitably make mistakes, forget things or fall short. If the Quraan were not the word of Allaah, there would be some contradictions and shortcomings in it, as Allaah says: Had it been from other than Allaah, they would surely, have found therein many a contradiction [al-Nisa 4:82 interpretation of the meaning] But it is free from any shortcoming, error or contradiction; indeed, all of it is wisdom, mercy and justice. Whoever thinks that there is any contradiction in it, that is because of his diseased thinking and mistaken understanding; if he refers to the scholars they will explain to him what is correct and clear up the confusion for him, as Allaah says: Verily, those who disbelieved in the Reminder (i.e. the Quraan) when it came to them (shall receive the punishment). And verily, it is an honourable well fortified respected Book (because it is Allaahs Speech, and He has protected it from corruption). Falsehood cannot come to it from before it or behind it, (it is) sent down by the All Wise, Worthy of all praise (Allaah)” [Fussilat 41:41-42 interpretation of the meaning] 3- Allaah has guaranteed to preserve this Quraan, and He says: 29

Verily, We, it is We Who have sent down the Dhikr (i.e. the Quraan) and surely, We will guard it (from corruption)” [al-Hijr 15:9 interpretation of the meaning] Every letter of it was transmitted by thousands from thousands down throughout history, and not one letter of it was altered. If any person tried to alter anything in it, or add something or take something away, then he would be exposed straight away, because Allaah is the One Who has guaranteed to preserve the Quraan, unlike the case with other divinely-revealed Books which Allaah revealed to the people of a particular Prophet only, and not to all of mankind, so He did not guarantee to preserve them, rather He delegated their preservation to the followers of the Prophets. But they did not preserve them, rather they introduced alterations and changes which distorted most of the meanings. The Quraan, on the other hand, was revealed by Allaah to all of mankind until the end of time, because the Message of Muhammad (peace and blessings of Allaah be upon him) is the final message, so the Quraan is preserved in mens hearts and in written form, as is proven by the events of history. How many people have tried to change the aayahs of the Quraan and deceive the Muslims, but they were quickly exposed and their falsehood was discovered, even by Muslim children. Another of the definitive signs that this Quraan was not produced by the Messenger of Allaah (peace and blessings of Allaah be upon him) but that it came revealed by Allaah to him is the following: 4- The great miracles which the Quraan contains of legislation, rulings, stories and beliefs, which could not be produced by any created being no matter how great his intelligence and level of understanding. No matter how hard people try to promulgate laws to regulate their lives, they can never succeed so long as they are far away from the teachings of the Quraan; the further away they are, 30

the greater their rate of failure. This is something that has been proven by the kuffaar themselves. 5- Reports of matters of the unseen, both past and future, which no human being could speak of independently, no matter how great his knowledge, especially at that time which is regarded as primitive in terms of technology and modern tools. There are many things which had not been discovered yet, and which have only been discovered after lengthy and difficult exploration with the most modern equipment, but Allaah told us about them in the Quraan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned them, fifteen centuries ago, such as the stages of embryonic development, the nature of the oceans, etc. These things have made some kaafirs state that this could only have come from God, as in the case of the development of the embryo: Only 60 years ago, researchers confirmed that man does not come into existence all at once, but rather he passes through stages of development one after another. Only 60 years ago, science discovered this one Quraanic fact. Shaykh al-Zandaani said, we met an American professor, one of the greatest American scientists, whose name was Professor Marshall Johnson, and we told him that it says in the Qur’aan that man is created in stages. When he heard this, he was sitting down, but he stood up and said, Stages? We said, That was in the seventh century CE! This Book came and said, man was created in stages. He said, That is impossible, impossible We told him, Why do you say that? This Book says (interpretation of the meaning): He creates you in the wombs of your mothers, creation after creation in three veils of darkness [al-Zumar 39:6] 31

What is the matter with you, that [you fear not Allaah (His punishment), and] you hope not for reward (from Allaah or you believe not in His Oneness). While He has created you in (different) stages [Nooh 71:14] Then he sat back down on his chair and after a few moments he said, There are only three possibilities. The first is that Muhammad had a huge microscope through which he managed to study these things and he knew things that the people did not know, and he said these things. The second is that this happened by accident, it was a coincidence. The third is that he was a Messenger from God. We said, With regard to the first idea, that he had a microscope and other equipment, you know that a microscope needs lenses, and lenses need glass and technical expertise and other equipment. Some of this information can only be discovered with an electron microscope which needs electricity, and electricity needs knowledge which should have been acquired by an earlier generation. It is not possible for this knowledge to have been acquired all at once in a single generation; the previous generation would have had to strive hard in developing science and transmitting it to the next generation, and so on. But for this to be the work of one man, with no one coming before him or after him, either in his own land or the neighbouring lands for the Romans, Persians and Arabs were ignorant and had no such equipment for one man to have all these instruments and tools which he did not pass on to anyone else this is not possible. He said, Thats right, it would be very difficult. We said, And for it to have been an accident or coincidence, what would you think if we said that the Quraan did not mention this fact only in one verse but in several verses, and that it did not refer to it in general terms but that it gave details of every stage, saying that in 32

the first stage such and such happens, in the second stage such and such happens, in the third stage and so on. Could that be a coincidence? When we explained to him all the details of those stages, he said, It is wrong to say that this is an accident! This is well-founded knowledge. We said, Then how do you explain it? He said, There is no explanation except that this is revelation from above! nbsp; With regard to the many statements in the Quraan concerning the sea, some of these facts were not discovered until very recently, and many of them are still unknown. For example, these facts were discovered after hundreds of marine stations had been set up, and after images had been taken by satellites. The one who said this was Professor Schroeder, one of the greatest oceanographers in West Germany. He used to say that if science advanced, religion would have to retreat. But when he heard the translation of the verses of the Quraan, he was stunned and said, These could not be the words of a human being. And Professor Dorjaro, a professor of oceanography, told us of the latest developments on science, when he heard the aayah: Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allaah has not appointed light, for him there is no light [al-Noor 24:40 interpretation of the meaning] He said, In the past, man could not dive to a depth of more than twenty meters because he had no special equipment. But now we can dive to the bottom of the ocean, using modern equipment, and we find intense darkness at a depth of two hundred meters. The aayah 33

says a vast deep sea . The discoveries in the depths of the sea give us an understanding of the aayah, (layers of) darkness upon darkness. It is known that there are seven colours in the spectrum, including red, yellow, blue, green, orange, etc. When we dive down into the depths of the ocean, these colours disappear one after another, and the disappearance of each colour results in more darkness. Red disappears first, then orange, then yellow the last colour to disappear is blue, at a depth of two hundred meters. Each colour that disappears adds to the darkness until it reaches total darkness. With regard to the phrase waves topped by waves, it has been proven scientifically that there is a separation between the upper and lower parts of the ocean, and that this separation is filled with waves, as if there are waves on the edge of the dark, lower portion of the sea, which we do not see, and there are waves on the shores of the sea, which we do see. So it is as if there are waves above waves. This is a confirmed scientific fact, hence Professor Dorjaro said concerning these Quraanic verses, that this cannot be human knowledge. (See al-Adillah al-Maadiyyah ala WujoodAllaah by Muhammad Mitwalli al-Sharaawi) And there are very many such examples 6- In the Quraan there are some aayahs which rebuke the Prophet (peace and blessings of Allaah be upon him) and mention some things to which Allaah drew his attention. Some of them may have been embarrassing for the Prophet (peace and blessings of Allaah be upon him). But if this Quraan had come from the Messenger of Allaah, there would have been no need for this; if he were to conceal any part of the Quraan, he would have concealed some of these verses which contained rebukes or drew his attention to certain matters which he should not have done, such as the verse in which Allaah says to His Prophet (peace and blessings of Allaah be upon him): 34

But you did hide in yourself (i.e. what Allaah has already made known to you that He will give her to you in marriage) that which Allaah will make manifest, you did fear the people (i.e., their saying that Muhammad married the divorced wife of his manumitted slave) whereas Allaah had a better right that you should fear Him [al-Ahzaab 33:37 interpretation of the meaning] After this, can there be any doubt left in the mind of any intelligent person that this Quraan is the word of Allaah, and that the Messenger (peace and blessings of Allaah be upon him) conveyed that which was revealed to him in full? Moreover, we tell this person, try it for yourself, read a sound translation of the Quraan and use your mind to ponder these rules and regulations. There is no doubt that any intelligent person who has the power of discernment will see a great difference between these words (of Allaah) and the words of any person on the face of the earth. With regard to your relationship with this young man, this noble religion forbids women to mix with men for a great and wise reason. So you have to stop meeting him and break off your relationship with him until he becomes Muslim, in which case you can marry him in a proper Islamic marriage. In the answer to Question no. 1200 you will find an explanation of the rulings on a Muslim woman mixing with non-mahram men. With regard to your love for him, this is a test from Allaah will you put your love of Allaah before your love for one of His creation, or will you put your love for this person before the love of your almighty Lord Who has forbidden such things. Note that whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than that, the first of which is that you 35

will find, in sha Allah, that Allaah will compensate you with comfort and tranquility in loving Him and striving to draw closer to Allaah by means of that which He loves; so your love for your Lord and your attachment to Him will increase, and your attachment to all of His creation will become weaker. In the answer to Question no. 10254 you will find some solutions to this problem. With regard to the ruling on a Muslim woman marrying a kaafir man, this is haraam according to scholarly consensus, indeed it is one of the major immoral actions which Allaah has forbidden in the Quraan. In the answer to Question no. 8396 and 1825 you will find a detailed response to this question. We advise you to be patient and to put up with difficulties, and to keep far away from everything that may cause you to do things that would anger your Lord. Note that Allaah has made this world a place of trial and testing for His believing slaves; whoever is patient and refrains from following his desries, seeking the pleasure of Allaah, Allaah will compensate him with Paradise where He will bestow upon him all kinds of delight which cannot be compared with the fleeting worldly pleasures that he sacrificed. This is in addition to the happiness and tranquility that he will find in his heart when he obeys his Lord. Perhaps if he sees how you adhere to your religion and avoid meeting him and sitting with him despite your love for him, he will come to realize the greatness of this religion which makes its followers prepared to sacrifice all that they love in order to please their Lord, and that they hope for a great reward from their Lord for their patience in obeying Him and keeping away from that which He has forbidden and perhaps that will be the cause of his becoming Muslim. 36

We ask Allaah to guide him to Islam, and to make goodness easy for you, and to keep all evil away from you Ameen. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 21029: Tribal laws and the call to revive them Question: Some of them have published articles calling for the revival of tribal law, saying that this is a heritage which should not be lost and that they should be compiled and studied, that academic studies should be conducted on them comparing them to one another and to other laws. What is the ruling on that? Answer: Praise be to Allaah. All Muslims must refer for judgement to the Word of Allaah and the Sunnah of His Messenger Muhammad (peace and blessings of Allaah be upon him) in all matters, and not to tribal customs and traditions, or to man-made laws. Allaah says (interpretation of the meaning): “And in whatsoever you differ, the decision thereof is with Allaah (He is the ruling Judge).”[al-Shoora 42:10] “Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go 37

for judgement (in their disputes) to the Tâghût (false judges) while they have been ordered to reject them. But Shaitân (Satan) wishes to lead them far astray”[al-Nisaa’ 4:10] “Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith”[al-Maa’idah 5:50] “O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”[al-Nisaa’ 4:59] Every Muslim must submit to the ruling of Allaah and His Messenger, and not give precedence to the ruling of anyone other than Allaah and His Messenger – no matter who they may be – over their ruling. Just as worship must be for Allaah alone, so too the hukm (judgement, command) belongs to Him alone, as Allaah says (interpretation of the meaning): “The command (or the judgement) is for none but Allaah” [Yoosuf 12:40] Referring for judgement to anything other than the Book of Allaah or to anything other than the Sunnah of His Messenger (peace and blessings of Allaah be upon him), is one of the gravest of evil actions and one of the worst of sins; indeed, a person may become a kaafir by referring for judgement to anything other than the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), if he believes that this is permissible or he believes that the ruling of anyone other than Allaah and His Messenger is better. Allaah says (interpretation of the meaning): 38

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” [al-Nisa’ 4:65] He is not a believer who does not refer for judgement to Allaah and His Messenger both in basic matters of religion and in minor issues, and with regard to rights and duties. Whoever refers for judgement to anyone other than Allaah and His Messenger as referred for judgement to Taaghoot (false judges). Hence we conclude that it is not permissible to revive tribal laws, customs and systems to which they refer for judgement instead of to the pure sharee’ah which has been prescribed by the Most Just of the Judges and the Most Merciful of those who show mercy. Rather we must bury it, kill it off and turn away from it, and be content to refer for judgement to the laws of Allaah, in which there is good for all people and protection for their religious and worldly affairs. The tribal shaykhs should not judge between the people according to customs which have no basis in Islam and for which Allaah has sent down no authority. Rather they should refer matters concerning which their tribes dispute to the sharee’ah courts. This will by no means prevent reconciliation between disputing parties by removing hatred and uniting people and pleasing both parties without forcing anyone, in a manner that does not go against the sharee’ah, because Allaah says (interpretation of the meaning): “and making peace is better”[al-Nisa’ 4:128] “There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allaah’s Cause), or Ma‘roof (Islamic Monotheism and all the good and 39

righteous deeds which Allaah has ordained), or conciliation between mankind”[al-Nisa’ 4:114] “So fear Allaah and adjust all matters of difference among you” [al-Anfaal 8:1] And it was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Reconciliation among Muslims is permissible, apart from a reconciliation which forbids something that is permitted or permits something that is forbidden.” What is obligatory is to adhere to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and to refer to them for judgement, and to beware of anything that goes against them; and we must repent sincerely from anything that has been done in the past which went against the laws of Allaah. May Allaah help us all to do that which He loves and which pleases Him; may He grant us all refuge from the misguidance of fitan (tribulation) and the misguidance of the Shaytaan, for He is All-Hearing, Ever Near. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace. Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 272 (www.islam-qa.com) 21150: Ruling on saying “Ya Rahmat Allaah (O Mercy of Allaah)” Question: What is the ruling on what some people say, “Ya Rahmat Allaah (O Mercy of Allaah)”? 40

Answer: Praise be to Allaah. This is not permitted, this is like calling upon one of the attributes of Allaah). From Fataawa Samaahat al-Shakh Muhammad ibn Ibraaheem (may Allaah have mercy on him) 1/117 (www.islam-qa.com)

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Chapter 2 Names and Attributes of Allaah 45559: The Divine names as remedy Question: Is it permissible to use the Beautiful Names of Allaah as a remedy, such as saying “Ya Baseer (O All-Seeing)” over the patient’s eye and so on?. Answer: Praise be to Allaah. Using the names of Allaah as a remedy is a practice that is widespread among people. Flyers are widely distributed on which the names are written and beside them the diseases which may supposedly be treated by that name. The one who claims to have discovered this kind of remedy is Dr Ibraaheem Kareem, the inventor of the science of “biogeometry”. He claimed that the beautiful names of Allaah have the power to heal a huge number of diseases, based on his research in which he measured energy levels in the human body. He claimed to have discovered that each of the names of Allaah produces an energy that prompts the immune system to work efficiently in a particular part of the human body. He claimed that by applying the “law of resonance” he could, simply by mentioning one of the names of Allaah, bring about improvements in the vital energy in the human body. After researching for three years, he presented his discovery to people in a schedule in which he described diseases and stated which name of Allaah could be beneficial in treating it. 42

For example: al-Samee’ (the All Hearing) can restore the balance of energy; al-Razzaaq (the Provider) can treat the stomach; al-Jabbaar (the Compeller) can treat the spine; al-Ra’oof (the Most Kind) can treat the colon; al-Naafi’ (the Bringer of benefits) can treat the bones; al-Hayy (the Ever-Living) can treat the kidneys; al-Badee’ (the Originator) can treat the hair; Jalla Jalaalahu (Glorified be His Majesty) can treat dandruff; al-Noor (the Light), al-Baseer (the All-Seeing) and al-Wahhaab (the Bestower) can treat the eyes. … The way in which the remedy is administered is to repeat the name or a number of names over the affected part of the body, for ten minutes. He claims to have discovered that healing energy is multiplied when reciting the verses of healing after reciting tasbeeh of the beautiful names of Allaah. These verses are (interpretation of the meaning): “and heal the hearts of a believing people” [al-Tawbah 9:14] “and a healing for that which is in your hearts” [Yoonus 10:57] “wherein is healing for men” [al-Nahl 16:69] “And We send down of the Qur’aan that which is a healing and a mercy” [al-Isra’ 17:82] “And when I am ill, it is He Who cures me” [al-Shu’ara’ 26:80] 43

“Say: It is for those who believe, a guide and a healing” [Fussilat 41:44] Our response to these claims is: 1 – Remedies may be administered either by scientific means or by religious means (as described in the Qur’aan and Sunnah). With regard to scientific, physical means, treatment should be based on experience and expertise. With regard to religious means, reference is to be made to the texts of sharee’ah in order to find out what remedies are to be used and how they are to be administered. Mentioning Allaah by His beautiful names (dhikr) is something that is prescribed in sharee’ah, but this researcher does not quote any shar’i source of evidence for using specific names of Allaah in this manner to treat disease, so it cannot be a legitimate shar’i means of treating disease. Religious matters cannot be subjected to experimentation or disrespected in this manner. Shaykh Ibn ‘Uthaymeen said: Note that medical treatment is a means of healing but the One Who causes it to be effective is Allaah, may He be exalted. There is no cause except that which Allaah makes a cause. The things that Allaah makes causes are of two types: (i) Means that are prescribed in sharee’ah, such as the Holy Qur’aan and du’aa’ (supplication), as the Prophet (peace and blessings of Allaah be upon him) said concerning Soorat al-Faatihah: “How did you know that it is a ruqyah (prayer or incantation for healing)?” And the Prophet (peace and blessings of Allaah be upon him) recited ruqyah for the sick by making du’aa’ for them, and Allaah healed those whom He wanted to heal by virtue of his du’aa’. 44

(ii) Physical means, such as medicines that are known from sharee’ah, like honey, or from experimentation and experience, like many kinds of medicine. The effect of this kind of means must be direct, not by way of imagination and wishful thinking. If its effect is known in a direct and measurable manner, then it may rightfully be used as a remedy by means of which a cure may be effected, by Allaah’s leave. But if it is simply the matter of wishful thinking on the part of the patient, which brings him some kind of psychological relief, then it is not permissible to rely on it or affirm that it is a remedy, lest a person come to depend on wishful thinking. Hence it is forbidden to wear rings, strings etc to heal disease or ward it off, because that is not a means that is prescribed in sharee’ah or known from experience. So long as it is not proven to be a means that is prescribed in sharee’ah or known from experience, it is not permissible to regard it as a means of healing. Regarding it as a means is a kind of trying to compete with Allaah in His dominion and associating others with Him, in the sense that one is trying to play a role that belongs only to Allaah, namely deciding the means and the ends. Shaykh Muhammad ibn ‘Abd al-Wahhaab explained this matter in Kitaab al-Tawheed by saying: “CHAPTER: It is shirk to wear rings and strings etc to ward off evil or relieve it.” Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 1, question no. 49. 2 – This involves mentioning names of Allaah and claiming that He has called Himself by these names, when that is not the case, such as Jalla Jalaaluhu (Glorified be His Majesty), al-Rasheed (the Guide), al-Badee’ (the Originator), al-Naafi’ (the Bringer of Benefit), etc. This is indicative of the ignorance of the one who made this claim, and that this so-called energy does not exist, because it is derived – according to his own claims – from 45

names that are not names of Allaah as proven in the saheeh evidence. 3 – He describes a specific method of treatment and stipulates a name for each disease. Even when a name mentioned is proven in saheeh evidence to be one of the names of Allaah, this still comes under the heading of speaking about Allaah without knowledge. Allaah has forbidden us to speak of Him without knowledge, as He says (interpretation of the meaning): “Say (O Muhammad): (But) the things that my Lord has indeed forbidden are AlFawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge” [al-A’raaf 7:33] Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said in his commentary on this verse: “and saying things about Allaah of which you have no knowledge” means, with regard to His names, attributes, actions and laws. Tafseer al-Sa’di, p. 250. 4 – The scholars of the Standing Committee refuted the claims of this man when they were asked about this matter. They said: After studying the matter, the Standing Committee for Academic Research and Issuing Fatwas replied as follows: Allaah says (interpretation of the meaning): 46

“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do” [al-A’raaf 7:180] And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has ninety-nine names; whoever learns them will enter Paradise.” Among them is the greatest name of Allaah which, if He is called upon by it, He will respond, and if He is asked by it, He will give. No one knows how many names Allaah has except Allaah Himself, and all of them are beautiful. We must believe in them and in the perfection, majesty and might of Allaah to which they point. It is haraam to disbelieve in them by rejecting all of them or any of them, or to deny the perfection of Allaah or any of the attributes of Allaah indicated by these names. An example of denying the names of Allaah is the claim made by this “Kareem Sayyid” and his student and son in a flyer which they distributed among people, that the beautiful names of Allaah have the power to heal a huge number of diseases, based on his research in which he measured energy levels in the human body. He claimed to have discovered that each of the names of Allaah produces an energy that prompts the immune system to work efficiently in a particular part of the human body. He claimed that by applying the “law of resonance” he could, simply by mentioning one of the names of Allaah, bring about improvements in the vital energy in the human body. He said: it is well known that the Pharaohs were the first ones to study and measure the life force in the human body by means of [?] the Pharaonic pendulum. Then he mentioned a number of the names of Allaah in a schedule and claimed that each of these names could 47

benefit the body in some way or treat specific physical diseases. He explained that by drawing a diagram of the human body and writing one of the names of Allaah on each part thereof. This action is false because it is a kind of disbelief concerning the names of Allaah and it subjects them to degrading treatment. What is prescribed in Islam with regard to the names of Allaah is to call upon Him by them, as He says (interpretation of the meaning): “… so call on Him by them …” [al-A’raaf 7:180] Similarly we must affirm the attributes of Allaah implied by these names, because each of these names describes an attribute of Allaah and it is not permissible to use them for any other purpose than to call Him by them, unless there is shar’i evidence to that effect. Whoever claims that they may be used in such and such a manner, or may be used to treat such and such a disease with no evidence to that effect from sharee’ah, is speaking about Allaah without knowledge, and Allaah says (interpretation of the meaning): “Say (O Muhammad): (But) the things that my Lord has indeed forbidden are AlFawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge” [al-A’raaf 7:33] This flyer must be destroyed, and the people mentioned here and others have to repent to Allaah from this action and not do any such thing again that has to do with ‘aqeedah and rulings of sharee’ah. 48

And Allaah is the Source of strength. And Allaah knows best. Islam Q&A (www.islam-qa.com) 48964: What are the guidelines concerning names which may correctly be attributed to Allaah, may He be exalted? Question: Is it correct to call Allaah al-Mutakallim (the One Who speaks) or al-Baatish (the One Who seizes) because it is narrated that He does those actions?. Answer: Praise be to Allaah. Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah (S) and his family and companions. All the names of Allaah are tawqeefi, i.e., we should accept what is narrated in the Qur’aan and Sunnah and not add or subtract anything. Based on this, it is not correct to call Allaah by any name other than those by which He has called Himself in His Book or those that His Messenger (peace and blessings of Allaah be upon him) called Him by in the saheeh ahaadeeth, because the human mind cannot work out the names that Allaah deserves, so we must stop at what is mentioned in the texts, because Allaah says (interpretation of the meaning): “And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allaah)” [al-Isra’ 17:36] 49

Calling Allaah by a name that He has not called Himself, or denying a name by which he has called Himself is a transgression against the rights of Allaah. So we should observe the proper etiquette and adhere to that which is narrated in the texts. With regard to words which are mentioned in the Qur’aan and Sunnah only by way of description or information, and it is not narrated that Allaah is called by these names, it is not correct to call Him by them, because some of the attributes of Allaah have to do with His actions, and the actions of Allaah have no end, just as His words have no end. For example, some of the attributes of Allaah that refer to His actions describe Him as coming, bringing, taking, withholding and seizing etc., as Allaah says (interpretation of the meaning): “And your Lord comes with the angels in rows” [al-Fajr 89:22] “He withholds the heaven from falling on the earth except by His Leave” [al-Hajj 22:65] “Verily, (O Muhammad) the Seizure (punishment) of your Lord is severe and painful” [al-Burooj 85:12] So we attribute these characteristics to Allaah as they are mentioned, but we do not call Him by them (i.e., we do not make names out of them), so we do not say that among His names are al-Jaa’i (the Comer), al-Aati (the Comer), al-Mumsik (the Withholder) or al-Baatish (the Seizer), etc. Rather we say that this is what He does and attribute those actions to Him. 50

And Allaah knows best. See al-Qawaa’id al-Mathla fi Sifaat-Illaahi wa Asmaa’ihi al-Husna, 13, 21, by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him). Islam Q&A (www.islam-qa.com) 34854: Can Allaah be described as forgetting? Question: Can Allaah be described as forgetting?. Answer: Praise be to Allaah. Forgetting can mean two things: 1 – Overlooking something that is known, as in the verses (interpretation of the meaning): “Punish us not if we forget or fall into error” [al-Baqarah 2:286] “And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will power” [Ta-Ha 20:115] - according to one of the two scholarly opinions. And the Prophet (peace and blessings of Allaah be upon him) said: “I am only human, I forget as you forget, so if I forget then remind me.” And he (peace and blessings of Allaah be upon him) said: 51

“Whoever sleeps and misses a prayer or forgets it, let him pray it when he remembers it.” This kind of forgetfulness cannot be attributed to Allaah, on the basis of two kinds of evidence, textual and rational. The textual evidence is the verse in which He says of Moosa (interpretation of the meaning): “[Moosa (Moses)] said: ‘The knowledge thereof is with my Lord, in a Record. My Lord neither errs nor He forgets’” [Ta-Ha 20:52] The rational evidence is the fact that forgetting is a fault or shortcoming, and Allaah is far above having any shortcomings. He is described as perfect, as He says (interpretation of the meaning): “and for Allaah is the highest description. And He is the AllMighty, the AllWise” [al-Nahl 16:60] Based on this it is not permissible to describe Allaah as forgetting in this sense, under any circumstances. The second meaning of forgetting is deliberately and knowingly neglecting something, as in the verses (interpretation of the meaning): “So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing” [al-An’am 6:44] “And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will power” [Ta-Ha 20:115] 52

- this is according to the other scholarly opinion concerning the meaning of this verse. And the Prophet (peace and blessings of Allaah be upon him) said concerning the categories of those who own horses: “… and a man who keeps them [horses] for earning his living so as not to ask of others, but he does not forget Allaah’s rights (i.e., zakaah on the wealth he earns through using them in trading etc) and does not overburden them” This kind of “forgetting” is ascribed to Allaah as He says (interpretation of the meaning): “Then taste you (the torment of the Fire) because of your forgetting the Meeting of this Day of yours. Surely, We too will forget you” [al-Sajdah 32:14] And Allaah says concerning the hypocrites: “They have forgotten Allaah, so He has forgotten them. Verily, the hypocrites are the Faasiqoon (rebellious, disobedient to Allaah)” [al-Tawbah 9:67] And in Saheeh Muslim, in Kitaab al-Zuhd wa’l-Raqaa’iq it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: They said: “O Messenger of Allaah, will we see our Lord on the Day of Resurrection?” … and in this hadeeth its says: “Allaah will meet His [disbelieving] slave and will say: ‘Did you think that you would meet Me?’ He will say, ‘No.’ He will say: ‘I will forget you as you forgot Me.’” Allaah’s leaving or forgetting something is one of His actions that happen by His will and in accordance with His wisdom. Allaah says (interpretation of the meaning): “and left them in darkness. (So) they could not see” [alBaqarah 2:17] 53

“We shall leave them to surge like waves on one another” [al-Kahf 18:99] “And indeed We have left thereof an evident Ayah (a lesson and a warning and a sign)” [al-‘Ankaboot 29:35] There are many well-known texts which confirm that Allaah leaves or forsakes things and also confirm His other actions that have to do with His will. This is indicative of the perfection of His power and might, and the way in which He does these actions is not like the way in which His creation does things, even though they share the same basic meaning, as is well known among Ahl al-Sunnah. Fataawa al-Shaykh Ibn ‘Uthaymeen 1/172-174 (www.islam-qa.com) 26977: Al-Dahr is not one of the names of Allaah Question: I read a hadeeth which says that Allaah says “I am alDahr (time).” Does this mean that al-Dahr is one of the beautiful names of Allaah?. Answer: Praise be to Allaah. The hadeeth referred to in the question was narrated by al-Bukhaari (4826) and Muslim (2246) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah, may He be glorified and exalted, says: ‘The son of Adam inveighs against Me, he inveighs against [the vicissitudes of] Time (al-Dahr), and 54

I am Time, in My hand are all affairs, I alternate the night and the day.” This hadeeth does not indicate that al-Dahr is one of the names of Allaah, rather what the hadeeth means is that Allaah is the One who controls time. Al-Khattaabi said: What this means is: I am the Owner of Time, the Controller of all affairs that they attribute to time, so whoever inveighs against time because it does these things, is in effect inveighing against his Lord Who is the One who does them. Al-Nawawi said: What is meant by saying “Allaah is al-Dahr (Time)” is that He is the One Who causes things to happen, the Creator of all things that exist. And Allaah knows best. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Al-Dahr is not one of the names of Allaah, and whoever claims that is erring for two reasons: 1 – His Names are the most perfect and beautiful, they should refer to the most eloquent and beautiful meanings. Hence we do not find any name among the names of Allaah that does not refer to any attribute. Al-Dahr is such a word, and it cannot mean anything other than time. 2 – The context of the hadeeth renders that impossible, because He says, “I alternate the night and the day”; night and day are time, so how can the thing that is controlled be the one that controls them?? Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/163. Islam Q&A (www.islam-qa.com) 55

39803: Can Allaah be described as plotting etc Question: Can Allaah be described as plotting, deceiving and betraying as in the verses (interpretation of the meaning): “they were plotting and Allaah too was plotting” [al-Anfaal 8:30] “Verily, the hypocrites seek to deceive Allaah, but it is He Who deceives them” [al-Nisa’ 4:142]?. Answer: Praise be to Allaah. The attributes of Allaah are all attributes of perfection, pointing to the best and most perfect of meanings. Allaah says (interpretation of the meaning): “and for Allaah is the highest description. And He is the AllMighty, the AllWise” [al-Nahl 16:60] “His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the AllMighty, the AllWise” [al-Room 30:27] Al-Sa’di said in his Tafseer (commentary) – p. 718, 1065: The highest description means the most perfect attributes. Attributes are of three types: 56

1 – Attributes of perfection – in which there is no shortcoming whatsoever. These attributes apply to Allaah in absolute terms and are not limited or restricted in any way. Examples of that include His knowledge, power, hearing, seeing, mercy, etc. 2 – Attributes which imply imperfection and shortcomings. These can never be ascribed to Allaah, such as sleeping, being unable, doing wrong or oppressing, betraying, etc. 3 – Attributes which may be perfect or imperfect, depending on the context. These cannot be ascribed to Allaah in absolute terms, and they cannot be denied in the case of Allaah in absolute terms. If the context implies perfection then they can be ascribed to Allaah; if it implies imperfection then they cannot be ascribed to Allaah. Examples include: plotting, deceiving and mocking. Plotting against, betraying and mocking the enemy are attributes of perfection, because that is indicative of complete knowledge, power and might, and so on. But plotting against the sincere believers is an attribute of imperfection. Hence these characteristics are not ascribed to Allaah in absolute terms, rather they are mentioned in such a context as to indicate that these are attributes of perfection. Allaah says (interpretation of the meaning): “Verily, the hypocrites seek to deceive Allaah, but it is He Who deceives them” [al-Nisa’ 4:142] This is deceiving the hypocrites. And He says (interpretation of the meaning): 57

“And (remember) when the disbelievers plotted against you (O Muhammad) to imprison you, or to kill you, or to get you out (from your home, i.e. Makkah); they were plotting and Allaah too was plotting; and Allaah is the Best of those who plot” [al-Anfaal 8:30] This is a plot against the enemies of Allaah who were plotting against the Messenger of Allaah (peace and blessings of Allaah be upon him). Allaah says of the hypocrites (interpretation of the meaning): “And when they meet those who believe, they say: ‘We believe,’ but when they are alone with their Shayaateen (devils — polytheists, hypocrites), they say: ‘Truly, we are with you; verily, we were but mocking.’ Allaah mocks at them and gives them increase in their wrong-doing to wander blindly” [al-Baqarah 2:14-15] This is mocking the hypocrites. These attributes are to be regarded as indicating perfection in this context. Hence we say that Allaah mocks the hypocrites and deceives them, and that He plots against His enemies, and so on. But it is not permissible to describe Allaah as mocking or deceiving in absolute terms, because that does not indicate perfection. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Can Allaah be described as plotting and named as such? He replied: Allaah cannot be described as plotting except in a limited 58

sense; He cannot be described as such in absolute terms. Allaah says (interpretation of the meaning): “Did they then feel secure against the Plan of Allaah? None feels secure from the Plan of Allaah except the people who are the losers” [al-A’raaf 7:99] This verse indicate that Allaah has a plan or plot, which was to confound them without them realizing it. This is akin to the hadeeth narrated by al-Bukhaari: “War is deceit.” If it is asked: How can Allaah be described as plotting when this seems to be something blameworthy? The answer is that plotting in the right circumstances may be something praiseworthy that points to the strength of the plotter, and that he is superior to his enemy. Hence Allaah cannot be described as plotting in absolute terms, and we cannot say “Allaah is a Plotter.” Rather this attribute is mentioned in a context where it is positive, such as the verses (interpretation of the meaning): “they were plotting and Allaah too was plotting” [al-Anfaal 8:30] “So they plotted a plot, and We planned a plan, while they perceived not” [al-Naml 27:50] And we cannot say in absolute terms that this cannot be ascribed to Allaah, rather in contexts where it is something positive it may be ascribed to Him, and in contexts where it is not something positive, it should not be ascribed to Him. So Allaah should not be called by a name which refers to this, so we cannot say that one of the names of Allaah is “the Plotter”. Plotting is one of His actions, because it has to do with the Will of Allaah. 59

Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/170. He was also asked: Can Allaah be described as betraying, or as deceiving, as in the verse (interpretation of the meaning): “Verily, the hypocrites seek to deceive Allaah, but it is He Who deceives them” [al-Nisa’ 4:142]? He replied: With regard to betrayal, this is something that can never be ascribed to Allaah, because it is something shameful in all circumstances, and it is plotting at a time of trust, which is blameworthy. Allaah says (interpretation of the meaning): “But if they intend to betray you (O Muhammad), they indeed betrayed Allaah before. So He gave (you) power over them. And Allaah is All-Knower, All-Wise” [al-Anfaal 8:71] And He did not say: So He betrayed them. With regard to deceiving, it is like plotting. It may be ascribed to Allaah when it is something positive, but it cannot be ascribed to Him in absolute terms. Allaah says (interpretation of the meaning): “Verily, the hypocrites seek to deceive Allaah, but it is He Who deceives them” [al-Nisa’ 4:142] Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/171 And Allaah knows best. Islam Q&A (www.islam-qa.com) 60

40865: Allaah is above His creation and He is in front of the one who prays Question: I read a hadeeth which says that Allaah is in front of the worshipper. What does that mean? Does it contradict the fact that Allaah is above the heavens?. Answer: Praise be to Allaah. We have already mentioned in questions no. 992 and 11035 the evidence that Allaah has risen above His Throne and is exalted above His creation. According to the hadeeth narrated by al-Bukhaari (406) and Muslim (547) from ‘Abd-Allaah ibn ‘Umar, the Messenger of Allaah (peace and blessings of Allaah be upon him) saw some spittle on the wall of the mosque in the direction of the qiblah, so he scratched it off then turned to the people and said: “If any one of you is praying, let him not spit in front of him, for Allaah is in front of him when he prays.” There is no contradiction between this is the fact that Allaah is high above His creation. Shaykh al-Islam [Ibn Taymiyah] said in Majmoo’ alFataawa, 5/101: The words of the Prophet (peace and blessings of Allaah be upon him), “When any one of you stands to pray, Allaah is in front of him so let him not spit in front of him,” mean what they appear to mean. Allaah is above the Throne and He is in front of the worshipper. This description may even apply to created things: when a man 61

looks at the sky and the sun and the moon, the sky, sun and moon are above him and they are also in front of him. He also said (5/672): It is well known that whoever turns to face the moon and addresses it – if he were able to address it – is turning to face it even though it is above him … Similarly when a person stands to pray he is turning to face his Lord even though He is above him, and he addresses Him on the basis of Him being in front of him not to his right or left, and he calls upon Him on the basis that He is above not below. Shaykh Ibn ‘Uthaymeen said: The evidence that Allaah is in front of the worshipper is: The words of the Prophet (peace and blessings of Allaah be upon him): “When any one of you stands to pray, Allaah is in front of him so let him not spit in front of him.” This being in front is ascribed to Allaah in a manner that befits Him and does not contradict His exalted state. The two may be reconciled in two ways: 1 – It is possible to reconcile between them with regard to created things, such as when the sun is rising, it is in front of the one who faces the east, even though it is in the sky. So if they may be reconciled with regard to a created thing then it is more apt that they be reconciled with regard to the Creator. 2 – Even if it were not possible to reconcile them with regard to created things, that does not mean that they cannot be reconciled with regard to the Creator, because there is nothing like unto Allaah. Fataawa Ibn ‘Uthaymeen, 4/287. Islam Q&A (www.islam-qa.com) 62

41003: The Names of Allaah are not limited to ninety-nine Question: Are there only ninety-nine names of Allaah, or are there more than that?. Answer: Praise be to Allaah. Al-Bukhaari (2736) and Muslim (2677) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has ninety-nine names, one hundred less one. Whoever learns them will enter Paradise.” Some of the scholars (such as Ibn Hazm – may Allaah have mercy on him) understood this hadeeth as meaning that the names of Allaah are limited to this number. See al-Muhalla, 1/51 But what Ibn Hazm said is not supported by the majority of scholars. Rather some of them (such as al-Nawawi) narrated that the scholars are agreed that the names of Allaah are not limited to this number. It seems that they regarded the view of Ibn Hazm as odd and as something that should not be paid any attention. In support of the view that the beautiful names of Allaah are not limited to this number, they quoted the report narrated by Ahmad (3704) from ‘Abd-Allaah ibn Mas’ood who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no-one who is afflicted by distress and grief, and says: ‘Allaahumma inni ‘abduka ibn ‘abdika ibn amatija naasyati bi yadika, 63

maada fiyya hukmuka, ‘adlun fiyya qadaa’uka. As’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghayb ‘indaka an taj’al alQur’aana rabee’ qalbi wa noor sadri wa jalaa’ huzni wa dhihaab hammi (O Allaah, I am Your slave, son of Your slave, son of Your maidservant; my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You have named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the Unseen with You, that You make the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety),’ but Allaah will take away his distress and grief, and replace it with joy.” He was asked: “O Messenger of Allaah, should we learn this?” He said: “Of course; everyone who hears it should learn it.” Classed as saheeh by al-Albaani in al-Silsilah alSaheehah, 199. The phrase “or You have preserved in the knowledge of the Unseen with You” indicates that there are beautiful names of Allaah that He has kept with Him in the knowledge of the Unseen, and which none of His creation has come to know. This indicates that there are more than ninety-nine Names. Shaykh al-Islam [Ibn Taymiyah] said concerning this hadeeth in Majmoo’ al-Fataawa (6/374): This indicates that Allaah has more than ninety-nine names. And he said (22/482): Al-Khattaabi said: This indicates that He has names that 64

He has preserved with Him, and that indicates that the words “Allaah has ninety-nine names, whoever learns them will enter Paradise” mean that there are ninety-nine of His names which whoever learns them will enter Paradise. This is like saying, “I have one thousand dirhams which I have prepared to give in charity,” even if his wealth is greater than that. In the Qur’aan Allaah says (interpretation of the meaning): “And (all) the Most Beautiful Names belong to Allaah, so call on Him by them” [al-A’raaf 7:180] Allaah has commanded us to call upon Him by His names in general terms, He did not say that He has only ninetynine names. Al-Nawawi (may Allah have mercy on him) stated in Sharh Saheeh Muslim that the scholars were unanimously agreed on that, and he said: The scholars are unanimously agreed that this hadeeth does not mean that Allaah has only ninety-nine names, or that He does not have any other names apart from these ninety-nine. Rather what the hadeeth means is that whoever learns these ninety-nine will enter Paradise. The point is that one may enter Paradise by learning them, not that the number is limited to these names. And Shaykh Ibn ‘Uthaymeen was asked about that and replied: The names of Allaah are not limited to a certain number. The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him) in the saheeh hadeeth: “O Allaah, I am Your slave, son of Your slave… I ask You by every name belonging to You which You have named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the Unseen with You.” 65

What Allaah has preserved in the knowledge of the unseen with Him cannot be known and what is not known is unlimited. With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Allaah has ninetynine names, one hundred less one. Whoever learns them will enter Paradise,” this does not mean that He does not have any names apart from these, rather it means that whoever learns these ninety-nine of His names will enter Paradise. This is like when the Arabs say: “I have one hundred horses which I have prepared for jihad for the sake of Allaah,” which does not mean that the speaker has only these hundred horses, rather these hundred are prepared for this purpose. Majmoo’ Fataawa Ibn ‘Uthaymeen, 1/122. Islam Q&A (www.islam-qa.com) 45470: Refutation of the Church’s quoting the Qur’aan to prove that ‘Eesa is the “son of God” Question: I read that the Church quotes some verses of the Qur’aan to prove that ‘Eesa (peace be upon him) is the “son of God.” Their evidence is that when Allaah was alone He said, “Verily, I am Allaah! Laa ilaaha illa Ana (none has the right to be worshipped but I)” [Ta-Ha 20:14 – interpretation of the meaning], in the singular; but when He created ‘Eesa the style used in some verses changed to the plural, as in the verses (interpretation of the meaning): “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan)” [al-Hijr 15:9] and “And certainly We! We it is Who give life, and cause death” [al-Hijr 15:23]. And they say, God is speaking in the plural, i.e., in the sense of “God, Jesus and the Holy Spirit”. 66

Answer: Praise be to Allaah. The variation in style in the Qur’aan, and the fact that Allaah sometimes speaks of Himself in the singular and sometimes in a plural form used by way of respect, does not prove that ‘Eesa (peace be upon him) is the son of God, or that he is divine. This is for a number of reasons: -1The variation in styles used in the Qur’aan, both singular and plural, occurs with reference to events that took place thousands of years before the creation of ‘Eesa (peace be upon him) and his mother Maryam (Mary), and when they were created and after that. Their existence has no effect on the variation in styles, rather that is due to another reason which may be explained as follows: Allaah says (interpretation of the meaning): “And indeed, We created man from dried (sounding) clay of altered mud. And the jinn, We created aforetime from the smokeless flame of fire” [al-Hijr 15:26] “And (remember) when We said to the angels: ‘Prostrate yourselves unto Adam.’ So they prostrated themselves except Iblees (Satan). He was one of the jinn; he disobeyed the Command of his Lord. Will you then take him (Iblees) and his offspring as protectors and helpers rather than Me while they are enemies to you?” [al-Kahf 18:50] The style used (singular vs. plural) varied before ‘Eesa and his mother (peace be upon them both) existed. Allaah said: 67

“Verily, We did send down the Tawraat (Torah) [to Moosa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allaah’s Will, judged for the Jews. And the rabbis and the priests [too judged for the Jews by the Tawraat (Torah) after those Prophets], for to them was entrusted the protection of Allaah’s Book, and they were witnesses thereto. Therefore fear not men but fear Me (O Jews) and sell not My Verses for a miserable price. And whosoever does not judge by what Allaah has revealed, such are the Kaafiroon (i.e. disbelievers — of a lesser degree as they do not act on Allaah’s Laws). And We ordained therein for them: Life for life… And in their footsteps, We sent ‘Eesa (Jesus), son of Maryam (Mary), confirming the Tawraat (Torah) that had come before him, and We gave him the Injeel (Gospel)… And We have sent down to you (O Muhammad) the Book (this Qur’aan) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures)” [al-Maa’idah 5:44-48] “Verily, We sent Nooh (Noah) to his people” [Nooh 71:1] And Allaah said concerning His Khaleel (Close Friend) Ibraaheem (peace be upon him) (interpretation of the meaning): “So when he had turned away from them and from those whom they worshipped besides Allaah, We gave him Ishaaq (Isaac) and Ya’qoob (Jacob), and each one of them We made a Prophet. And We gave them of Our Mercy (a good provision in 68

plenty), and We granted them honour on the tongues (of all the nations, i.e. everybody remembers them with a good praise)” [Maryam 19:49-50] And He said concerning Moosa (peace be upon him) (interpretation of the meaning): “and made him draw near to Us for a talk with him [Moosa (Moses)]. And We granted him his brother Haaroon (Aaron), (also) a Prophet, out of Our Mercy” [Maryam 19:52-53] And He said (interpretation of the meaning): “Verily, We have sent the Revelation to you (O Muhammad) as We sent the Revelation to Nooh (Noah) and the Prophets after him…” [al-Nisa’ 4:163] “And she who guarded her chastity [Virgin Maryam (Mary)], We breathed into (the sleeves of) her (shirt or garment) [through Our Rooh — Jibreel (Gabriel)], and We made her and her son [‘Eesa (Jesus)] a sign for Al‘Aalameen (the mankind and jinn)” [al-Anbiya’ 21:91] “(Remember) when Allaah will say (on the Day of Resurrection). O ‘Eesa (Jesus), son of Maryam (Mary)! Remember My Favour to you and to your mother” [al-Maa’idah 5:110] And there are many other verses in which the style varies between singular and plural, where the verses speak of 69

the creation of ‘Eesa, or Allaah’s words to him, and before he was created. From this it is clear that the style did not change after the creation of ‘Eesa (peace be upon him) as a sign that he is the “son of God” or that he is “divine”, rather it is for another reason as we shall see below. -2Everyone who knows the Arabic language and its styles will know that the pronoun Ana (I) and the first person is used in the singular when speaking of oneself. The first person plural Nahnu (we) is used to refer to two or more. But it may be used by an individual of high standing as a sign of his greatness, and the context and circumstances help the reader or listener to understand what is meant. Whoever disagrees with that is either ignorant and does not know what he is talking about or he is stubborn and wants to twist the meaning of the words, following his whims and desires. But Allaah will establish and make apparent the truth by His Words, however much the sinners hate that [cf. Yoonus 10:82]. This will be explained further below. -3The Qur’aan is a Book the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allaah), Who is All-Wise WellAcquainted (with all things) [cf. Hood 11:1] and Falsehood cannot come to it from before it or behind it, (it is) sent down by the AllWise, Worthy of all praise (Allaah) [cf. Fussilat 41:42]. Parts of it explain and confirm other parts. Allaah says (interpretation of the meaning): “And they say: ‘The Most Gracious (Allaah) has begotten a son (or offspring or children) [as the Jews say: ‘Uzayr (Ezra) is the son of Allaah, and the Christians say that He 70

has begotten a son [‘Eesa (Jesus)], and the pagan Arabs say that He has begotten daughters (angels and others)].’ Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, That they ascribe a son (or offspring or children) to the Most Gracious (Allaah). But it is not suitable for (the Majesty of) the Most Gracious (Allaah) that He should beget a son (or offspring or children). There is none in the heavens and the earth but comes unto the Most Gracious (Allaah) as a slave” [Maryam 19:88-93] “Say (O Muhammad): He is Allaah, (the) One. AllaahusSamad [Allaah — the SelfSufficient Master, Whom all creatures need, (He neither eats nor drinks)]. He begets not, nor was He begotten. And there is none coequal or comparable unto Him” [al-Ikhlaas 112:1-4] “Verily, the likeness of ‘Eesa (Jesus) before Allaah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was” [Aal ‘Imraan 3:59] So whoever believes in Him must study the verses of the Qur’aan in the light of one another, not in isolation, the one who quotes from Qur’aan should be fair in his quotation. He should not quote verses and turn away from 71

others, and he should not confuse truth with falsehood or use some verses against others in order to promote falsehood, as our predecessors the Jews did with the Torah, for which Allaah denounced them when He said (interpretation of the meaning): “Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allaah is not unaware of what you do” [al-Baqarah 2:85] Based on this, those who quote the Qur’aan as evidence should accept its evidence that ‘Eesa (peace be upon him) is not the “son of God” and that he is not divine along with God, and they should affirm the Oneness of God, because of what is mentioned in its verses, and because Allaah says (interpretation of the meaning): “Surely, they have disbelieved who say: ‘Allaah is the Messiah [‘Eesa (Jesus)], son of Maryam (Mary).’ But the Messiah [‘Eesa (Jesus)] said: ‘O Children of Israel! Worship Allaah, my Lord and your Lord.’ Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there are no helpers. Surely, disbelievers are those who said: ‘Allaah is the third of the three (in a Trinity)’” [al-Maa’idah 5:17] And there are many similar verses in the Qur’aan. Otherwise they should stop playing with the words, because that will only lead them to shame and will make 72

the wise laugh at them in derision. From Fataawa alLajnah al-Daa’imah, 3/216-218. (www.islam-qa.com) 10243: Commentary on the verse “so wherever you turn (yourselves or your faces) there is the Face of Allaah” Question: Could you explain the following ayaah? If Allah is above the heavens, why is Allah face there wherever you face? I am only asking this because I was explaining that Allah was above the heavens to somebody, and he qouted this ayah; I could not respond to him after that. Al-Baqarah - 2:115 And to Allâh belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allâh (and He is High above, over His Throne). Surely! Allâh is All-Sufficient for His creatures’ needs, All-Knowing. Answer: Praise be to Allaah. Firstly: We are obliged to believe that Allaah has risen above His throne in a manner that befits His majesty, not in a manner that resembles human movement, and to believe that Allaah has a Face that is not like the faces of His creation. So we should not go astray when interpreting verses and we must not distort their meanings; we should follow the views of the righteous salaf concerning that. With regard to the tafseer (commentary) on this verse, Shaykh Ibn ‘Uthaymeen said: 73

If you ask whether every mention of the wajh (face) with reference to Allaah means the Face of Allaah which is one of His attributes, the answer is that this is the basic principle. Allaah says (interpretation of the meaning): “And turn not away those who invoke their Lord, morning and afternoon seeking His Face” [al-An’aam 6:52]. “And who has (in mind) no favour from anyone to be paid back, Except to seek the Countenance of his Lord, the Most High. He surely, will be pleased (when he will enter Paradise)” [al-Layl 92:19-21] And there are other similar verses. The basic principle is that what is meant by wajh is the Face of Allaah which is one of His attributes. But there is a verse concerning which the mufassireen differed, which is this verse (interpretation of the meaning): “And to Allaah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allaah” [al-Baqarah 2:115] Some of them said that what is meant by wajh here is direction, because Allaah says (interpretation of the meaning): “For every nation there is a direction to which they face (in their prayers)” [al-Baqarah 2:148] So what is meant by wajh here is direction, so “there is 74

the wajh of Allaah” means there is the direction of prayer which Allaah accepts. They said: because when travelling, if a person offers naafil prayers he can pray in whatever direction he is facing. But the correct view is that what is meant by wajh here is the Face of Allaah. So wherever you turn there is the Face of Allaah, because Allaah encompasses all things, and because it was proven from the Prophet (peace and blessings of Allaah be upon him) that when the worshipper stands to pray, Allaah in front of him. Hence it is forbidden for the worshipper to spit in front of him, because Allaah is in front of him. So if you pray in a place where you do not know where the qiblah is, but you do your best to figure it out and pray, and the qiblah is in fact behind you, then Allaah is in front of you even in this situation. This is the correct meaning which is in accordance with the apparent meaning of the verse, and the first meaning does not in fact contradict it. So the two meanings do not contradict one another. It should be noted that this mighty Face which is described in terms of majesty and honour cannot be fully encompassed by human descriptions and imagination. Rather everything that you can think of, Allaah is above that and is greater. “but they will never compass anything of His Knowledge” [Ta-Ha 20:110 – interpretation of the meaning] With regard to the verse (interpretation of the meaning): “Everything will perish save His Face” [al-Qasas 28:88] 75

What this means is that everything will perish except His Essence of which s His Face is one of the attributes. Sharh al-‘Aqeedah al-Waasitiyyah by Ibn ‘Uthaymeen, 1/243-245. We should not compare the Creator to His creation and imagine Him in terms of His creation, for Allaah is as He has said of Himself (interpretation of the meaning): “There is nothing like Him” [al-Shoora 42:11] So Allaah has risen above His Throne, and He faces the worshipper when he prays, and there is no contradiction between them with regard to Allaah. Some people were similarly confused about the issue of Allaah descending during the last third of the night to the lowest heaven. They said that the night is not the same throughout the earth, so how can Allaah descend during the night and day at the same time? Shaykh Ibn ‘Uthaymeen said: Later generations who knew that the earth is round and that the sun revolves around the earth said: how can He descend during the last third of the night, when the last third of the night moves from the Kingdom of Saudi Arabia and goes to Europe and areas nearby? We say: now you are comparing the attributes of Allaah to the attributes of created beings. If you believe it you do not have to do anything beyond that, so do not ask how. Rather say: When it is the last third of the night in the Kingdom of Saudi Arabia, then Allaah descends, and when it is the last third of the night in America, Allaah descends then as well. So our attitude is that we believe what has reached us via Muhammad (peace and blessings of Allaah be upon him), 76

and that Allaah descends to the lowest heaven when there is one third of the night left, and says, “Who will call upon Me, that I may answer him? Who will ask of Me, that I may give him? Who will ask My forgiveness that I may forgive him?” Sharh al-Waasitiyyah, 2/437. And Allaah knows best. Islam Q&A (www.islam-qa.com) 20652: Commentary on the hadeeth, “Allaah created Adam in His image” Question: When Prophet says “Allah created Adam in his image” what does “his image” refer to and how should we understand it?. Answer: Praise be to Allaah. Al-Bukhaari (6227) and Muslim (2841) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah created Adam in His image, and he was sixty cubits tall. When he created him he said, ‘Go and greet that group of angels who are sitting and listen to how they greet you, for that will be your greeting and the greeting of your descendents.’ So he said, ‘Alsalaamu ‘alaykum (peace be upon you),’ and they said, ‘Al-salaamu ‘alayka wa rahmat-Allaah (Peace be upon you and the mercy of Allaah.’ So they added (the words) ‘wa rahmat-Allaah.’ Everyone who enters Paradise will be in the form of Adam, but mankind continued to grow shorter until now.” 77

Muslim (2612) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one fights his brother, let him avoid the face, for Allaah created Adam in His image.” Ibn Abi ‘Aasim narrated in al-Sunnah (517) that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not say ‘May Allaah deform your face’ [a form of cursing in Arabic], for the son of Adam was created in the image of the Most Merciful.” Shaykh ‘Abd-Allaah ibn al-Ghunaymaan (may Allaah preserve him) said: “This hadeeth is saheeh and was classed as such by the imams and by Imam Ahmad and Ishaaq ibn Raahawayh. Those who classed it as da’eef have no evidence, except for the view of Ibn Khuzaymah, but those who classed it as saheeh are more knowledgeable than him. Ibn Abi ‘Aasim also narrated (516) that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you fights let him avoid the face, for Allaah created Adam in the image of His Face.” Shaykh al-Albaani said: its isnaad is saheeh. These two hadeeth indicate that the pronoun in the phrase “in His image” refers to Allaah, may He be glorified. Al-Tirmidhi (3234) narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “My Lord came to me in the most beautiful image and said, ‘O Muhammad.’ I said, ‘Here I am at Your service, my Lord.’ He said, ‘What are the chiefs (angels) on high disputing about…’” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. According to the lengthy hadeeth about intercession, it 78

says, “… then the Compeller (al-Jabbaar) will come to them in an image different than the image in which they saw Him the first time…” Narrated by al-Bukhaari, 7440; Muslim, 182. From these ahaadeeth we learn that it is proven that Allaah has an image (soorah in Arabic), in a manner that befits Him, may He be glorified and exalted. His image is one of His attributes which cannot be likened to the attributes of created beings, just as His essence cannot be likened to their essence. Shaykh al-Islam Ibn Taymiyah said: “The word soorah (image) in this hadeeth is like all the other names and attributes narrated (in the texts) where the words used may also be applied to created beings, in a limited manner. When these words are applied to Allaah, they carry a unique meaning, such as al-‘Aleem (All Knowing), alQadeer (All-Powerful), al-Raheem (Most Merciful), alSamee’ (All Hearing), al-Baseer (All-Seeing), and such as His creating with His hands, rising above the Throne, etc.” Naqd al-Ta’sees, 3/396 Everything that exists must inevitably have a form or image. Shaykh al-Islam said: “Just as everything that exists must have attributes , so too everything that exists by itself must have a form or image. It is impossible for something that exists by itself not to have a form or image.” And he said: “There was no dispute among the salaf of the first three generations that the pronoun in the hadeeth refers to Allaah, and it is narrated through many isnaads from many of the Sahaabah. The contexts of the ahaadeeth all indicate that… but when al-Jahamiyyah became widespread in the third century AH, a group began to say that the pronoun refers to something other than Allaah, and this was transmitted from a group of scholars who 79

are known to have knowledge and to follow the Sunnah in most of their affairs, such as Abu Thawr, Ibn Khuzaymah, Abu’l-Shaykh al-Asfahaani and others. Hence they were denounced by the imams of Islam and other Sunni scholars.” Naqd al-Ta’sees, 3/202 Ibn Qutaybah (may Allaah have mercy on him) said: “That Allaah should have an image is no stranger than His having two hands, fingers or eyes. Rather those are readily accepted because they are mentioned in the Qur’aan, but this idea (image or form) is regarded as strange because it is not mentioned in the Qur’aan. But we believe in them all, but we do not discuss how any of them are.” Ta’weel Mukhtalif al-Hadeeth, p. 221 Shaykh al-Ghunaymaan said: “Thus it is clear that the form or image is like all the other divine attributes. Any attribute which Allaah has affirmed in the Revelation, we must affirm it and believe in it.” Sharh Kitaab al-Tawheed min Saheeh al-Bukhaari, 2/41 Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: There is a hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) in which he forbids saying “May Allaah deform your face”, and says that Allaah created Adam in His image. What is the correct belief with regard to this hadeeth? He replied: This hadeeth is proven from the Prophet (peace and blessings of Allaah be upon him), in which he said: “If any one of you strikes (another), let him avoid the face, for Allaah created Adam in His image.” According to another version: “In the image of the Most Merciful.” This does not imply resemblance or likeness. 80

What is meant, according to the scholars, is that Allaah created Adam with the ability to hear and see, and to speak when he wants. These are also attributes of Allaah, for He is All-Hearing, All-Seeing, and He speaks when He wants, and He has a Face, may He be glorified and exalted. But it does not mean that there is any resemblance or likeness. Rather the image of Allaah is different from that of created beings. What is meant is that He is All-Hearing, All-Seeing, and He speaks when He wants, and He created Adam also able to hear and see, with a face and hands and feet. But man’s hearing is not like Allaah’s hearing, his seeing is not like Allaah’s seeing, his speaking is not like Allaah’s speaking. Rather Allaah has attributes that befit His majesty and might, and man has attributes that befit him, attributes that are finite and imperfect, whereas the attributes of Allaah are perfect, with no shortcomings, infinite and without end. Hence Allaah says (interpretation of the meaning): “There is nothing like Him, and He is the AllHearer, the AllSeer” [al-Shoora 42:11] “And there is none coequal or comparable unto Him” [al-Ikhlaas 112:4] So it is not permissible to strike the face or say “May Allaah deform your face”. End quote. Majmoo’ Fataawa al-Shaykh, 4/226 Another thing that will help to explain the meaning of this hadeeth is the words of the Prophet (peace and blessings of Allaah be upon him): “The first group to enter Paradise will be in the image of the moon” (Narrated by al-Bukhaari, 3245; Muslim, 2834.” What the Prophet (peace and blessings of Allaah be upon him) meant here 81

is that the first group will be in human form, but because of their purity, beauty and brightness of face they will look like the moon, so they are likened to the moon, but without resembling it. So just because a thing is said to be in the image of a thing it does not mean that it is like it in all aspects. The Prophet’s words, “Adam was created in His image” means that Allaah created Adam in His image, for He has a face, an eye, a hand, and a foot, and Adam had a face, an eye, a hand, and a foot… but that does not mean that these things are exactly the same. There is some similarity, but it is not exactly the same. Similarly the first group to enter Paradise are likened to the moon, but they are not exactly the same. This confirms the view of Ahl al-Sunnah wa’l-Jamaa’ah, who say that none of the attributes of Allaah can be likened to the attributes of created beings, without distorting or misinterpreting, or discussing how or likening Him to His creation. See Sharh al-‘Aqeedah al-Waasitah by Shaykh Muhammad ibn ‘Uthaymeen, 1/107, 293. For more information, see: Sharh Kitaab al-Tawheed min Saheeh al-Bukhaari by Shaykh al-Ghunaymaan, 2/33-98, in which he quotes at length from Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), refuting the misinterpretation of this hadeeth by ahl al-kalaam and those who agreed with them. And Allaah knows best. Islam Q&A (www.islam-qa.com) 21949: Meaning of the hadeeth which says that Allaah created Adam in His Image Question: I am asking about the correct understanding of the hadeeth, “Adam was created in the Image of the Most Merciful”?. 82

Answer: Praise be to Allaah. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah created Adam in His Image…” Narrated by al-Bukhaari, 6227; Muslim, 2841. With regard to the hadeeth, “Do not (insult one another) and say ‘May Allaah make your face ugly’, because Adam was created in the Image of the Most Merciful,” this was classed as da’eef (weak) by al-Albaani in al-Silsilah alDa’eefah, no. 1176. Perhaps the questioner is confused by this hadeeth because of the verse in which Allaah says (interpretation of the meaning): “There is nothing like Him” [al-Shoora 42:11] The scholars answered this problem in two ways: a brief answer and a detailed answer. The brief answer is that it is impossible for this hadeeth to contradict the words of Allaah (interpretation of the meaning): “There is nothing like Him” [al-Shoora 42:11] If we find a way to reconcile between them, all well and good, otherwise we should say, “ ‘We believe in it; the whole of it (clear and unclear Verses) are from our Lord.’ And none receive admonition except men of understanding” [Aal ‘Imraan 3:7 – interpretation of the meaning] 83

We believe that there is nothing like unto Allaah and thus we will be on the safe side before Allaah. These are the words of Allaah, and these are the words of His Messenger; both are true and it is impossible for one of them to belie the other. So we say that the verse shows that His creation cannot resemble Allaah, and the hadeeth affirms that Allaah has an Image. Both are true and we believe in them; we say that both are from our Lord, and remain silent thereafter. This is all that we can do. See Sharh al-Waasitiyyah by Ibn ‘Uthaymeen. With regard to the detailed answer: This hadeeth proves that Allaah has an Image, and that Allaah created Adam in His Image. But there is nothing in this hadeeth to indicate that the image of Adam (peace be upon him) resembles the Image of Allaah, rather this meaning is absolutely false and was not meant by the Prophet (peace and blessings of Allaah be upon him), because Allaah says (interpretation of the meaning): “There is nothing like Him” [al-Shoora 42:11] The fact that one thing is likened to another does not mean that it is identical to it in all aspects, rather they are likened to one another because they share some attributes, but that does not means that every attribute is identical. This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “The first group to be admitted to Paradise will be in the image of the moon on the night when it is full.” Narrated by al-Bukhaari, 3327; Muslim, 2834. This hadeeth does not mean that they will enter Paradise 84

in a form that is exactly like the moon in all regards, otherwise that would mean that they will enter Paradise with no eyes or mouths, or as rocks. Rather what the hadeeth means is that they will be like the moon in beauty and brightness, with shining faces, and so on. So if you say: what is the Image that belongs to Allaah and in which Adam was created? We say that Allaah has a Face and Eyes and Hands and Feet, but that does not mean that because of these things He resembles man. There may be some similarity but that does not mean that these things are identical, just as the first group of the people of Paradise to enter Paradise are likened to the moon, but that does not mean that they resemble the moon. This confirms the belief of Ahl al-Sunnah wa’l-Jamaa’ah, that none of the attributes of Allaah can be likened to the attributes of created beings, and they do not misinterpret the Divine attributes or deny them, and they do not liken them to the attributes of human beings. See Sharh al-‘Aqeedah al-Waasitiyyah by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, part 1, p. 107-110. Islam Q&A (www.islam-qa.com) 22200: The difference between al-Rahmaan and al-Raheem Question: What is the difference between al-Rahmaan and alRaheem?. Answer: Praise be to Allaah. 85

Al-Rahmaan and al-Raheem are two of the names of Allaah which refer to Allaah’s attribute of Mercy. Al-Rahmaan refers to the vastness of Allaah’s mercy, and al-Raheem refers to its effect on His creation. So alRahmaan is the Owner of vast Mercy, and al-Raheem is the Owner of Mercy that encompasses His creation. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “Al-Rahmaan is the Owner of vast mercy, because the fa’laan form in Arabic indicates vastness and abundance, as it is said rajal ghadbaan (a very angry man) when he is filled with anger. Al-Raheem is a name which refers to the action, as the fa’eel form refers to the doer of an action. So the phrase al-Rahmaan al-Raheem indicates that the mercy of Allaah is vast, as is understood from the name al-Rahmaan, and that it encompasses His creation, as is understood from the name al-Raheem. This is what some of them meant when they said that al-Rahmaan refers to mercy in a general sense and al-Raheem refers to mercy that is specifically for the believers. But what we have mentioned is more accurate.” From Sharh al-‘Aqeedah al-Waasitiyyah, 1/22 And Allaah knows best. Islam Q&A (www.islam-qa.com) 34810: How can we understand the divine descent during the night in different countries? Question: It is narrated in the hadeeth that “Allaah descends every night to the lowest heaven during the last third of the 86

night…” When does the last third of the night begin, and when does it end? And how does Allaah descend in different countries?. Answer: Praise be to Allaah. There are mutawaatir ahaadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him) which prove that Allaah descends. The Prophet (peace and blessings of Allaah be upon him) said: “Our Lord descends to the lowest heaven every night when the last third of the night remains, and He says, ‘Who will call upon Me, that I may answer him? Who will ask of Me, that I may give him? Who will ask Me for forgiveness, that I may forgive him?’” Ahl al-Sunnah wa’l-Jamaa’ah are unanimously agreed that Allaah descends in a manner that befits Him, and that He is not like His creation at all in any of His attributes, as He says (interpretation of the meaning): “Say (O Muhammad): He is Allaah, (the) One. AllaahusSamad [Allaah — the SelfSufficient Master, Whom all creatures need, (He neither eats nor drinks)]. He begets not, nor was He begotten. And there is none coequal or comparable unto Him” [al-Ikhlaas 112:1-4] “There is nothing like Him, and He is the AllHearer, the AllSeer” [al-Shoora 42:11] According to Ahl al-Sunnah wa’l-Jamaa’ah, we must 87

accept the verses and ahaadeeth that speak of the attributes of Allaah as they are, without distorting them, denying any of His attributes, trying to imagine how they are or trying to liken Him to any of His creation; at the same time we must believe in them and believe that what is said in these texts is true, without likening Allaah to His creation or discussing the nature of His attributes. Rather their view concerning His attributes is like their view concerning His essence: Ahl al-Sunnah wa’l-Jamaa’ah affirm the Essence of Allaah without discussing how it is, or likening Him to any of His creation, and thus we must also affirm His attributes without discussing how they are, or likening these attributes to the attributes of any of His creation. The descent of Allaah happens in every country in a manner that befits Allaah, because the descent of Allaah cannot be likened to the descent of any of His creation. He is described as descending in the last part of the night in all parts of the world in a manner that befits His Majesty, may He be exalted. No one can know how He descends just as no one can know how His Essence is, except Him. “There is nothing like Him, and He is the AllHearer, the AllSeer” [al-Shoora 42:11 – interpretation of the meaning] “So put not forward similitudes for Allaah (as there is nothing similar to Him, nor He resembles anything). Truly, Allaah knows and you know not” [al-Nahl 16:74 – interpretation of the meaning] The first and last third of the night differ according to the season. If the night is nine hours long then the time of descent begins at the onset of the seventh hour, until dawn comes. If the night is twelve hours long then the last third begins at the beginning of the ninth hour until dawn comes, and so on, depending on how long or short the night is in each place. And Allaah is the Source of strength. 88

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah by Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 4, p. 420 (www.islamqa.com) 6543: Is there a verse in the Qur’aan which says that Allaah’s process of creation is still taking place? Question: Is it true that according to certain Qur’anic verses, Allah’s process of creation is still taking place?. Answer: Praise be to Allaah. Among the names of Allaah are the names al-Khaaliq and al-Khallaaq. Allaah says (interpretation of the meaning): “He is Allaah, the Creator [al-Khaaliq], the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the AllMighty, the AllWise” [al-Hashr 59:34] “Verily, your Lord is the AllKnowing Creator [alKhallaaq]” [al-Hijr 15:86] “Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things” [al-Zumar 39:62] 89

One of His attributes is that of creation. Allaah says (interpretation of the meaning): “Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)!” [al-A’raaf 7:54] One of His actions is that He creates. Allaah says (interpretation of the meaning): “And of everything We have created pairs, that you may remember (the Grace of Allaah)” [al-Dhaariyaat 51:49] “Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer and seer” [al-Insaan 76:2] “And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68] One thing concerning which there can be no doubt is that at every moment Allaah creates whatsoever He will of people and animals and inanimate objects; that includes newborn children and the young of animals. Every verse in the Qur’aan that mentions Allaah’s creation of mankind points towards that which is mentioned in the question. Ibn Hazm said: Allaah did not cease to create after the six days, rather He says (interpretation of the meaning): “He creates you in the wombs of your mothers, creation after creation” [al-Zumar 39:6] 90

“And indeed We created man (Adam) out of an extract of clay (water and earth). Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge and lodged it) in a safe lodging (womb of the woman). Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So Blessed is Allaah, the Best of creators” [al-Mu’minoon 23:12-14] All of this is something other than those six days. It states clearly that Allaah created after those six days and that He continued to create after the creation of this world, and He will continue to create the blessings of the people of Paradise and the torment of the people of Hell forever, without end. Al-Fasl fi’l-Milal wa’l-Nihal, 3/34 And Allaah knows best. Islam Q&A (www.islam-qa.com) information is quoted in its entirety, the source is mentioned, and without changing the contents. 22210: The meaning of Allaah’s name al-Haleem Question: Can you give me an explanation of the beautiful names of Allah: Al Halim?. 91

Answer: Praise be to Allaah. The name of Allaah al-Haleem is mentioned in a number of places in the Qur’aan, for example the verses in which Allaah says (interpretation of the meaning): “And know that Allaah is Oft-Forgiving, Most Forbearing [Haleem]” [al-Baqarah 2:235] “Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allaah is Rich (Free of all needs) and He is Most-Forbearing” [al-Baqarah 2:263] Ibn Jareer said in his Tafseer (4/144): “This means that He gives respite and does not hasten to punish the one who disobeys Him or goes against His command.” Al-Khattaabi said in Sha’n al-Du’a’ (63): “He is forgiving and grants respite, the One Whose anger does not overwhelm Him and Who is not provoked by the ignorance of the ignorant or the disobedience of the disobedient. One who forgives when he is not able to punish does not deserve to be called Haleem (forbearing); rather the one who is al-Haleem is the One Who forgives when He is able to punish and Who gives respite and does not hasten the punishment.” Qiwaam al-Sunnah al-Asbahaani said in al-Hujjah fi Bayaan al-Mahajjah (1/144): “Forbearing towards the one who disobeys Him, because if He wanted to punish him at the time of the sin, He could do so, but He grants him respite until the appointed time. Even though this is a name that may be applied to a person, the forbearance of a person is not a quality with which a person is born and 92

which then develops when he grows older; it may change at times of sickness or anger, or because of events that happen. His attribute dies when he dies, but the forbearance of Allaah abides and never disappears. A person may forgive one thing but not another; he may forgive those against whom he is powerless to exact revenge, but Allaah forgives even though He is able to punish.” Ibn al-Qayyim said in al-Nooniyyah (3278): “He is the Forbearing and does not hasten the punishment for His slave, (granting him respite) so that he may repent from his sin.” Al-Sa’di said in his Tafseer (19): “Al-Haleem is the One Who keeps bestowing blessings, both visible and hidden, on His creation, even though they disobey Him and make many mistakes. So He forgives and does not give the sinners the punishment they deserve; He encourages them to repent and gives them time to turn to Him.”. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 20476: Al-Khaafid Question: Can you give me an explanation of the beautiful name of Allah Al Khafid ?. Answer: Praise be to Allaah. 93

Before discussing the meaning of this name, we should understand some important issues that have to do with the names of Allaah. Firstly: The names and attributes of Allaah should be based on evidence from the Book of Allaah (the Qur’aan) and the Sunnah of His Messenger (peace and blessings of Allaah be upon him); there is no other source for knowing the names and attributes of Allaah apart from these two sources. Based on this, whatever names of Allaah are affirmed in the Qur’aan and Sunnah are what we must accept and affirm. Whatever is denied in the Qur’aan and Sunnah, we must also deny, whilst affirming its opposite. What is neither affirmed nor denied in the Qur’aan and Sunnah, we must refrain from uttering it and neither affirm it nor deny it, because it has not been narrated in the sense of either affirming or denying. With regard to the meaning of the name al-Khaafid, it should be noted that if what is meant by it is something that is befitting to Allaah, then it is acceptable, and if what is meant is something that is not befitting to Allaah, then we must reject it. From al-Qawaa’id al-Mathla fi Sifaat Allaah wa Asmaa’ihi il-Husna by Ibn ‘Uthaymeen. Secondly: An action is broader in meaning than a name. Hence Allaah has attributed to Himself actions for which He is not called by the active participle of the verb in question, such as wanting (araada), willing (shaa’a) and causing to happen (ahdatha); He is not called al-mureed (the wanter or seeker) or al-shaa’i (the willer) or almuhdith (the causer). Similarly He did not call Himself 94

al-saani’ (the maker), al-faa’il (the doer), or al-mutqin (the one who does things perfectly), or other names derived from actions that He attributes to Himself. The scope of actions is broader than the scope of words. Those who derive a name for Allaah from every action made a serious mistake and made the number of His names reach more than one thousand. They called Him al-maakir (the plotter), al-mukhaadi’ (the deceiver), alfaatin (the causer of tribulation), al-kaa’id (the schemer), etc. Similarly He has told us about Himself in words that are broader in scope and are not names by which He has called Himself. We may refer to Him as shay’ (a thing), mawjood (one who exists), madhkoor (one who is mentioned or remembered), ma’loom (one who is known), muraad (one who is sought), and so on, but He is not to be named in these terms. The word al-Waajid (the one who is independent of means) is not mentioned as a name of Allaah except in the hadeeth which lists the beautiful names (of Allaah). But the correct view is that this is not the Prophet’s words, although the meaning is sound. For Allaah is indeed the One Who has the means (dhu’l-wajd) and is independent of all others, so it would be more apt to call Him al-Waajid than al-Mawjood (the one who exists) or al-Moojid (the initiator). The word al-mawjood (one who exists) may refer to something that is perfect or imperfect, good or evil (so the thing referred to by this name may be perfect or imperfect). If a name may refer to either of these, then it cannot be a name of Allaah, so we cannot call Him alShay’ (the thing) or al-Ma’loom (the one who is known). Hence Allaah is not called al-Mureed (the seeker) or alMutakallim (the speaker) or al-Moojid (the initiator). He has called Himself by names that carry the most perfect meanings in that regard viz. al-Khaaliq (the Creator), al95

Baari’ (the Creator), and al-Musawwir (the Shaper). AlMoojid (the initiator) is like al-Muhdith (the one who causes things to happen), al-Faa’il (the doer) and alSaani’ (the maker). This is a very subtle and deep understanding of the beautiful names of Allaah, so give some thought to it. And Allaah is the Source of strength, From Madaarij al-Saalikeen by Ibn al-Qayyim, 3/383385 Thirdly: The names that are given to Allaah must be taken from the sound texts; this is not a matter that is subject to ijtihaad or individual reasoning. But what is said in the context of speaking about Him is not subject to the same restrictions, so for example it may be said that He is alqadeem (the Ancient), al-shay’ (the thing [i.e., as opposed to nothing]), al-mawjood (the one who exists), al-qaa’im bi nafsihi (the self sufficient). This is the bottom line with regard to the issue of whether His names are tawqeefi (i.e., not subject to ijtihaad) or it is permissible to call Him by some names that are not reported in the texts. From Badaa’i’ al-Fawaa’id by Ibn al-Qayyim, 1/162 Fourthly: Among the names of Allaah there are some which cannot be used in isolation unless their opposite is also mentioned; if such a name is used on its own, it may give an impression of imperfection – exalted be Allaah far above that. These names include al-Mu’ti, al-Maani’ (the Giver, the Withholder); al-Daarr, al-Naafi’ (the One who harms, the One Who benefits); al-Qaabid, al-Baasit (the Constrictor, the Expander); al-Mu’izz, al-Mudhill (the Honourer, the Humiliator); al-Khaafid al-Raafi’ (the Abaser, the Exalter). Allaah cannot be called al-Maani’ (the Withholder), al-Daarr (the One who harms), alQaabid (the Constrictor), al-Mudhill (the Humiliator) and al-Khaafid (the Abaser) using these names on their own; rather they must be accompanied by their opposites, because they only appear as such (in pairs) in the 96

Revelation. From Ma’aarij al-Qubool by al-Hakami, 1/ 64. Once the following is understood, the name al-Khaafid is only narrated in the hadeeth which lists the beautiful names of Allaah. The correct view is that this is not the words of the Prophet (peace and blessings of Allaah be upon him), as stated above in the words of Ibn al-Qayyim. This is what has been confirmed by more than one scholar such as Imam Ibn Taymiyah (as stated in al-Fataawa, 6/ 379-380, 8/96, 22/482); al-Haafiz ibn Katheer in his Tafseer (3/515); al-Haafiz ibn Hajar in al-Fath (11/221) and al-Buloogh (1395), and others. But the meaning of this name is correct, so long as it is accompanied by the name al-Raafi’ (the Exalter). It was proven in Saheeh Muslim (179) from the hadeeth of Abu Moosa al-Ash’ari that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah does not sleep and it is not befitting that He should sleep. He lowers justice and raises it. The deeds of the night are taken up to Him before the deeds of the day, and the deeds of the day before the night…” There are also some reports from the salaf concerning that, and the mu’allaq report which alBukhaari narrated in his Saheeh (al-Fath, 8/487) from Abu’l-Darda’, which says that he said concerning the verse “Every day He is (engaged) in some affair (such as giving honour or disgrace to some, life or death to some)” [al-Rahmaan 55:29 – interpretation of the meaning]: “He forgives sins, relieves distress, raises some people in status and humiliates others.” This was also narrated in a marfoo’ report (i.e., attributed to the Prophet (peace and blessings of Allaah be upon him)). Once this is understood, the scholars have also discussed the meaning of the name al-Khaafid, such as the following: 97

1 – al-Khattaabi said in Sha’n al-Du’a’(58): Al-Khaafid, al-Raafi’ (the Abaser, the Exalter): similarly when it comes to these two names, it is better to mention them together. Al-Khaafid is the one who brings down tyrants and humiliates the arrogant Pharaohs, and al-Raafi’ is the one who raises His close friends (awliya’) in status through their acts of obedience; He raises them in status, supports them against their enemies and grants them the ultimate victory. No one can prevail except the one whom Allaah raises and no one can be lowered except the one whom He humiliates. 2 – al-Haleemi said, according to al-Asma’ wa’l-Sifaat by al-Bayhaqi (1/193): The name al-Khaafid should not be used on its own in du’aa’ without the name al-Raafi’. Al-Khaafid is the one who puts people in a lower position, and al-Raafi’ is the one who puts them in a higher position. 3 – Qiwaam al-Sunnah al-Asbahaani said in al-Hujjah fi Bayaan al-Mahajjah (1/140): Among His names are al-Khaafid, al-Raafi’ (the Abaser, the Exalter). It was said that al-Khaafid is the one who brings down tyrants and humiliates the arrogant Pharaohs, and al-Raafi’ is the one who raises His close friends (awliya’) in status and supports them against their enemies. He humiliates whomsoever He will among His slaves, lowering him in status and making him unknown and insignificant. And He elevates whomsoever He will among His slaves, raising him in status and position. No one can rise except those whom He raises in status and no one can be humiliated except those whom He lowers in status. And it was said that He raises justice and lowers it. Then he narrated the hadeeth of Abu Moosa that was 98

narrated by Muslim (293): “Allaah does not sleep and it is not befitting that He should sleep. He lowers justice and raises it. The deeds of the night are taken up to Him before the deeds of the day, and the deeds of the day before the night…” Then he said: The scholars said: what is meant by “He lowers justice and raises it” is: He lowers justice by causing oppressors to prevail, and He raises justice by causing justice to prevail. He lowers justice by means of the unjust and he raises justice by means of just leaders. By alternately lowering and raising the level of justice He tests His slaves to see how they will be patient in the face of adversity and thankful for times of ease. 4 – Shaykh Ibn Sa’di said in al-Haqq al-Waadih alMubeen (258): He is al-Raafi’ for people who are righteous and knowledgeable and have faith, and He is al-Khaafid for His enemies. It says in Tawdeeh al-Kaafiyah al-Shaafiyah (390): Know that the divine attributes that have to do with deeds are all connected to or based on these three attributes: absolute power, ever-executed will and perfect wisdom. All of these are attributes of Allaah. The effects of these attributes prevail everywhere in the universe, giving precedence to some and putting others behind, benefiting some and harming others, giving to some and withholding from others, abasing some and exalting others. There is no difference in this between physical and moral, religious or worldly. Shaykh Muhammad Khaleel Harraas said in Sharh alQaseedah al-Nooniyyah, 2/114: Allaah is al-Khaafid, al-Raafi’ (the Abaser the Exalter). He abases the kuffaar by making their lives miserable 99

and keeping them away from Him, and He raises His close friends by drawing them close to Him and making them happy. He alternates things amongst His slaves, so He humiliates some people and makes them insignificant and takes away their pride, and He raises others by causing them to inherit the authority and land of the former. All of these words are true, and they are included in the meaning of al-Khaafid, al-Raafi’ (the Abaser, the Exalter). And Allaah knows best. Shaykh Muhammad Saalih al-Munajjid (www.islamqa.com) 22192: The meaning of Allaah’s name al-Haafiz Question: Can you give me an explanation of the beautiful names of Allah : Al Hafiz ?. Answer: Praise be to Allaah. The name al-Haafiz is mentioned in the verse in which Allaah says (interpretation of the meaning): “He said: ‘Can I entrust him to you except as I entrusted his brother [Yoosuf (Joseph)] to you aforetime? But Allaah is the Best to guard (Haafiz), and He is the Most Merciful of those who show mercy’” [Yoosuf 12:64] Allaah also calls Himself al-Hafeez in several places in the Qur’aan. Allaah says (interpretation of the meaning): 100

“Surely, my Lord is Guardian over all things (Hafeez)” [Hood 11:57] al-Khattaabi said in Sha’n al-Du’aa’ (67-68): “Al-Hafeez means al-Haafiz. Both are active participles but the form Hafeez carries a more intensive meaning, as in the words al-Qadeer (All-powerful) and al-‘Aleem (All-knowing). He guards or keeps the heavens and the earth and everything therein, so that they will remain for as long as they are to remain, and will not disappear. This is like the verses (interpretation of the meaning): ‘and He feels no fatigue in guarding and preserving them’ [al-Baqarah 2:255] ‘And to guard against every rebellious devil’ [al-Saffaat 37:7] He is the One Who protects His slaves from destruction and calamity and disaster, as He says (interpretation of the meaning): “For him (each person), there are angels in succession, before and behind him. They guard him by the Command of Allaah” [al-Ra’d 13:11] He keeps the records of His slaves’ deeds, and he keeps a record of what they say; He knows their intentions and what is in their hearts. Nothing is hidden from Him. He protects His close friends (awliya’) from falling into sin, and he guards them against the plots of the Shaytaan so that they will be safe from his evil and his temptation.” Al-Sa’di said in his Tafseer (18): “Al-Hafeez is the One who protects that which He has created, and Whose 101

knowledge encompasses that which He has brought into existence. He protects His slaves from falling into sin and disaster, and He takes care of them in all situations. He records the deeds of His slaves and the reward or punishment for that.”. Shaykh Muhammad Saalih al-Munajjid (www.islamqa.com) 21371: Meaning of Allaah’s words in the hadeeth qudsi, “I am his hearing with which he hears…” Question: Can you please explain a hadith for me ... Allah Most High says: “He who is hostile to a friend of Mine I declare war against. My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him” (Fath al-Bari, 11.34041, hadith 6502); This hadith was related by Imam Bukhari, Ahmad ibn Hanbal, al-Bayhaqi, and others with multiple contiguous chains of transmission, and is sahih. The part that I need explaining in, or rather getting confused in is, “I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks.” Answer: Praise be to Allaah. The meaning of this part of the hadeeth is that when the believing slave strives to draw 102

closer to Allaah by doing obligatory acts of worship, then naafil acts, Allaah will bring him closer to Him, and will raise him from the level of eemaan (faith, belief) to the level of ihsaan, so he will start to worship Allaah as if he can see Him, and his heart will be filled with knowledge of his Lord, love and awe for Him, fear of Him, and glorification and veneration of Him. When his heart is filled in this manner, any attachment to anything other than Allaah will disappear, and the person will not longer be attached to any of his whims or desires, and he will have no wish for anything except that which his Lord and Master wants. At that point the person will not speak except to remember Allaah, he will not move except to obey His command. So when he speaks, he speaks for the sake of Allaah; when he hears he hears for the sake of Allaah; when he looks, he looks for the sake of Allaah; i.e., he acts with the help and guidance of Allaah and for the sake of Allaah in these matters. So he only listens to that which Allaah loves; he only looks at that with which Allaah is pleased; he only strikes with his hands and walks with his feet for purposes with which his Lord and Master is pleased. It does not mean that Allaah is his hearing and his sight, and Allaah is his hand and his foot. Exalted be Allaah above that, for Allaah is above the Throne and He is Exalted above all His creation. Rather what is meant is that He guides him with regard to his hearing, seeing, walking and striking. Hence it was narrated in another version that Allaah says: “In Me he hears, in Me he sees, in Me he strikes and in Me he walks,” meaning that Allaah guides him in his actions, words, hearing and seeing. This is what it means according to Ahl al-Sunnah wa’lJamaa’ah. At the same time Allaah answers his prayers, so if he asks Him, He will give; if he seeks His help, He will help him; if he seeks refuge with Him, He will grant him refuge. Adapted from Jaami’ al-‘Uloom wa’l-Hukam, 2/347; Fataawa Noor ‘ala’l-Darb, tape 10, by Shaykh Ibn Baaz, may Allaah have mercy on him. 103

Whoever suggests a meaning other than this is wrong and is transgressing the limits and showing disrespect towards Allaah, and he is going against the Arabs’ own understanding of their language and what they understand by such words. Shaykh Ibn ‘Uthaymeen said in Majmoo’ al-Fataawa, 1/145 9: You see that Allaah has mentioned one who worships and One Who is worshipped, one who draws close and the One to Whom he draws close, one who loves and the One Who is loved, one who asks and One Who is asked, One Who gives and one to whom it is given, one who seeks refuge and One Whose refuge is sought. The hadeeth refers to two who are distinct from one another, one of whom is not the other. If that is the case, than the apparent meaning of the words “I am his hearing, his sight, his hand and his foot” cannot be that the Creator is a part or an attribute of the created being. Exalted be Allaah far above that. Rather the apparent and true meaning is that Allaah guides this slave with regard to his hearing, sight and striking, so he hears purely for the sake of Allaah, by the help of Allaah, following the commands of Allaah. The same applies to his seeing, his striking and his walking. Islam Q&A (www.islam-qa.com) 12290: There is no contradiction between the fact that Allaah descends to the lowest heaven and His having risen above the Throne (istiwaa’) Question: When asked “Where is Allah ?” I reply “Above the seven Heavens and the Arsh” But taking the Hadith regarding that Allah descends to the lowest heaven in the latter part of the night. If someone asks where is Allah and they state it is the 104

latter 3rd of the night now. What reply should you give. Another point is that some people say it is the latter part of the night all the time (somewhere on the earth at a paticular point in time) From this they conclude that Allah is not above His Arsh. Answer:

Praise be to Allaah. Firstly, we have to know the ‘aqeedah (belief) of Ahl alSunnah wa’l-Jamaa’ah concerning the names and attributes of Allaah. The belief of Ahl al-Sunnah wa’lJamaa’ah is to affirm the names and attributes which Allaah has affirmed for Himself, without distorting or denying them, discussing how they are or likening them to anything else. They believe that which Allaah has commanded them to believe, for Allaah says (interpretation of the meaning): “There is nothing like Him, and He is the All Hearer, the All Seer” [al-Shooraa 42:11] Allaah has told us about Himself. He says (interpretation of the meaning): “Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa) the Throne (really in a manner that suits His Majesty). [al-A’raaf 7:54] “The Most Gracious (Allaah) rose over (Istawaa) the (Mighty) Throne (in a manner that suits His Majesty). [Ta-Ha 20:5] 105

and there are other aayahs which mention that Allaah rose over His Throne. The rising of Allaah over His Throne, which means that He Himself is High and above the Throne, is of a special nature which befits His Majesty and Might. No one knows how it is except Him. This was proven in the saheeh Sunnah, where it is narrated from the Prophet (peace and blessings of Allaah be upon him) that Allaah descends during the last third of the night. It was narrated from Abu Hurayrah that the Messenger (peace and blessings of Allaah be upon him) said: “Our Lord descends every night to the lowest heaven when the last third of the night remains, and He says, ‘Who will call Me that I might answer him, who will ask of Me that I might give him, who will ask My forgiveness, that I might forgive him?’” (narrated by al-Bukhaari, Kitaab al-Tawheed, 6940; Muslim, Salaat al-Musaafireen, 1262) According to Ahl al-Sunnah, the meaning of this descent is that Allaah Himself comes down to the lowest heaven in a real sense, as befits His Majesty, and no one knows how that is except Him. But does the fact that Allaah comes down mean that He vacates the Throne or not? Shaykh Ibn ‘Uthaymeen said concerning a similar question: we say that this question is based on unnecessary and excessive questioning, and that the one who asked this is not to be thanked for his question. We ask, are you more keen than the Sahaabah to understand the attributes of Allaah? If he says yes, we tell him, you are lying. And if he says no, we tell him, then be content with what they were content with. They did not ask the Messenger of Allaah (peace and blessings of Allaah be upon him), ‘O Messenger of Allaah, when He comes down, does He vacate the Throne?’ Why do you need to ask this question? Just say, He comes down. Whether or not the Throne is vacated is not your business. 106

You are commanded to believe the reports, especially concerning the essence of Allaah and His attributes, for this matter is above rational thought. Majmoo’ Fataawa Shaykh Muhammad al-‘Uthaymeen, 1/204-205 Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning this matter: “The correct view is that He descends and that He does not vacate the Throne. A person’s soul remains attached to his body night and day until he dies, but when he is asleep it ascends… It was said, night varies, and the last third of the night comes sooner in the east than in the west, so the descent of Allaah to the lowest heaven, of which His Messenger spoke, happens in the east first and then in the west...” See Majmoo’ Fataawa Ibn Taymiyah, 5/132 Rising over (istiwaa’) and descending are two of the practical attributes which have to do with the will of Allaah. Ahl al-Sunnah wa’l-Jamaa’ah believe in that, but in this belief they avoid likening Allaah to any of His creation or discussing how He is. It cannot occur to them that Allaah’s descending is like the descending of any of His creatures or that His rising over the Throne is like the rising over of any of His creatures, because they believe that there is nothing like unto Allaah and He is the AllHearer, All-Seer. They know on rational grounds that there is a great difference between the Creator and His creatures, in their essence, attributes and actions. It cannot occur to them to ask how He descends, or how He rose over His Throne. The point is that they do not ask how His attributes are; they believe that there is a ‘how’, but it is unknown, so we can never imagine how it is. We know for certain that what is narrated in the Book of 107

Allaah or the Sunnah of His Prophet (peace and blessings of Allaah be upon him) is true and is not self-contradictory, because Allaah says (interpretation of the meaning): “Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction” [al-Nisaa’ 4:82] because contradictions in the reports would mean that some of them were showing others to be false, and this is impossible in the case of that which Allaah and His Messenger tell us. Whoever imagines that there are any contradictions in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him), or between the two, it is either because of his lack of knowledge or because he has failed to understand properly or to ponder the matter correctly, so let him seek further knowledge and strive to think harder until the truth becomes clear to him. Then if the matter is still not clear to him, let him leave it to the One Who is All-Knowing and let him put a stop to his illusions and say, as those who are firmly grounded in knowledge say, “We believe in it; the whole of it (clear and unclear Verses) are from our Lord” [Aal ‘Imraan 3:7 – interpretation of the meaning]. Let him know that there is no contradiction in the Qur’aan and Sunnah and no conflict between them. And Allaah knows best. See Fataawa Ibn ‘Uthaymeen, 3/237-238 Imagining that there is a conflict between Allaah’s descending to the lowest heaven and His having risen over the Throne and His being high above the heavens stems from making a comparison between the Creator and the created being. For man cannot imagine the unseen 108

things of His creation, such as the delights of Paradise, so how can he imagine the Creator, may He be glorified and exalted, the Knower of the Unseen. So we believe in what has been narrated of His rising over (the Throne), His descending and His being High and Exalted. We affirm that (and state that it is) in a manner that befits His Majesty and Might. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 26348: Moulding one’s character in the way that Allaah loves based on the meanings of His names and attributes Question: I heard one of the khateebs giving a Friday khutbah and urging the people to adopt the attributes of Allaah and to mould their character after His. Is there a correct way to understand this? Is there a scholarly precedent for this statement? Answer: Praise be to Allaah. The expression to which you refer is not appropriate, but there is a correct interpretation for it, which is encouraging people to mould their character based on the meanings implied by some of the attributes and names of Allaah. That means looking at the attributes of which it is appropriate for the created being (man) to adopt the meanings implied, in contrast to the attributes which belong exclusively to Allaah, such as His being the 109

Creator, Provider, God, etc., for these are attributes to which the created being can never aspire and it is not permissible to claim such attributes. Rather what is meant by the attributes which Allaah loves for His slaves is that they should develop the attitudes implied by those attributes, such as knowledge, strength in adhering to the truth, mercy, forbearance, kindness, generosity, tolerance, etc. For Allaah is All-knowing and loves those who are knowledgeable; He is Strong and loves the strong believer more than He loves the weak believer; He is Generous and loves those who are generous; He is Merciful and loves those who show mercy; He is Forgiving and loves those who forgive, etc. But the attributes of Allaah are more perfect and greater than the attributes of the created being (man), so there is no comparison between them, because there is nothing like unto Him in His attributes and actions, just as there is nothing that can compare to Him in His Essence. Rather it is sufficient for the created being to have a share in these attributes in the manner that befits him, within the limits set by sharee’ah. If he oversteps the limits with regard to generosity then he will become a spendthrift; if he oversteps the limit with regard to mercy then he will fail to carry out the punishments decreed by sharee’ah; if he oversteps the limits with regard to forgiveness then he will forgive in an inappropriate manner. These are just a few examples, from which others may be deduced. The great scholar Ibn al-Qayyim (may Allaah have mercy on him) said words to this effect in his books ‘Uddat al-Saabireen and al-Waabil al-Sayyib, the texts of which follow. In ‘Uddat al-Saabireen (p. 310) he said: “Because He is al-Shakoor (the Appreciative) in the truest sense, the most beloved of His creation to Him are those who are characterized by the attribute of thankfulness, and the most hated of His creation to Him are those in whom this attribute is lacking, or who are characterized by the opposite. This applies to His Most Beautiful Names: the most beloved of His creation to Him 110

are those who have the characteristic implied by that meaning, and the most hated of them to Him are those who have the opposite characteristic. For this reason He hates the kaafir, the wrongdoer, the hard-hearted, the miser, the coward, the despicable and the depraved. He is Beautiful and loves beauty; He is All-Knowing and loves those who have knowledge; He is Merciful and loves those who show mercy; He is Beneficent and loves those who do good; He is the Concealer and loves those who conceal (sins or faults); He is All-Powerful and condemns incapacity – the stronger believer is more beloved to Him than the weak believer. He is Forgiving and loves forgiveness; He is One and loves odd-numbered things. Everything that He loves is implied by His Names and Attributes, everything that He hates is the opposite of that.” And he said in al-Waabil al-Sayyib (p. 43): “Generosity is one of the attributes of the Lord, for He gives and does not take, He feeds but He is not fed. He is the most generous of those who are generous, the kindest of those who are kind. The most beloved of His creation to Him are those who bear the characteristics implied by His attributes. For He is Kind and loves those among His slaves who are kind; He is All-Knowing and loves those who have knowledge; He is All-Powerful and loves those who are brave; He is Beautiful and loves beauty.” I hope that what we have mentioned here will be sufficient. I ask Allaah to enable us all to understand His religion and to adhere to it properly, for He is All-Hearing, EverResponsive. Praise be to Allaah the Lord of the Worlds. See: Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on him), 1/133. (www.islam-qa.com) 111

22642: The difference between the names and attributes of Allaah Question: What is the difference between the names and attributes of Allaah? Answer: Praise be to Allaah. The names of Allaah are all those names that refer to Allaah Himself and also refer to one of His perfect attributes that exist in Him, such as al-Qaadir (the AllPowerful), al-‘Aleem (the All-Knowing), al-Hakeem (the Most Wise), al-Samee’ (the All-Hearing), al-Baseer (the All-Seeing). These names refer to Allaah Himself and to His qualities of knowledge, wisdom, hearing, sight. So the names refer to two things, while attributes refer to one thing. And it was said that the name includes the attribute and the attribute implies the name. We must believe in all the attributes that have been narrated from Allaah or from the Prophet (peace and blessings of Allaah be upon him) in a manner that befits Allaah, whilst also believing that He does not resemble any of His creation in any of His attributes, just as He does not resemble them in His Essence. Allaah says: “Say (O Muhammad): He is Allaah, (the) One. AllaahusSamad [Allaah — the SelfSufficient Master, Whom all creatures need, (He neither eats nor drinks)]. He begets not, nor was He begotten. And there is none coequal or comparable unto Him.””[alIkhlaas] 112

“There is nothing like Him, and He is the AllHearer, the AllSeer” [al-Shoora 42:11] And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace. Fataawa al-Shaykh Ibn Baaz. (www.islam-qa.com) 21136: Ruling on saying “Ya Wajh Allaah (O Face of Allaah)” Question: What is the ruling on what some people say, “Ya Wajh Allaah (O Face of Allaah)”? Answer: Praise be to Allaah. This is not appropriate; although it may be that they are referring to Allaah Himself. From Fataawa Samaahat al-Shakh Muhammad ibn Ibraaheem (may Allaah have mercy on him) 1/117 (www.islam-qa.com) 21200: The highest description Question: This is a question which is often asked, “Who has the highest description?” Answers vary as much as people do. There are some who say, “Prophet Muhammad (peace 113

and blessings of Allaah be upon him)” and others who say, “My father,” and so on. What is your view of this question? How does it relate to the aayah from Soorat alNahl (interpretation of the meaning): “For those who believe not in the Hereafter is an evil description, and for Allaah is the highest description. And He is the All Mighty, the All Wise” [al-Nahl 16:60] and the aayah from Soorat al-Room (interpretation of the meaning): “And He it is Who originates the creation, then He will repeat it (after it has been perished); and this is easier for Him. His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All Mighty, the All Wise” [al-Room 30:27]?? Please advise us, may Allaah reward you. Answer: Praise be to Allaah. The meaning that you have referred to varies. If you mean who is most deserving of being described as the highest, then the answer is that this is Allaah alone, because He is the One Who has the highest description in every sense; He is Perfect in His essence, His Attributes and His Deeds, with no peer, equal or rival. This is what is meant in the two aayahs you quoted in your question. Allaah says (interpretation of the meaning): “Say: ‘I seek refuge with (Allaah) the Lord of mankind, The King of mankind — 114

The Ilaah (God) of mankind, From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one’s heart after one remembers Allaah’” [al-Ikhlaas 112:1-4] “There is nothing like Him, and He is the All Hearer, the All Seer” [al-Shoora 42:11] But if you mean, who is the highest example in character and attitude, then the answer is, the Messenger (peace and blessings of Allaah be upon him), because he is the most perfect of mankind in guidance, living, word and deed, and he is the highest example for the believers in their life, actions, jihaad, patience and other virtuous characteristics, as Allaah says (interpretation of the meaning): “Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much” [al-Ahzaab 33:21] And Allaah says describing His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning): “And verily, you (O Muhammad) are on an exalted (standard of) character” [al-Qalam 68:4] ‘Aa’ishah said: “His (standard of) character was the Qur’aan.” What this means is that he (peace and blessings of Allaah be upon him) used to act in accordance with the commands of the Qur’aan and heed its prohibitions, and 115

that he had the characteristics for which people are praised in the Qur’aan and he avoided the characteristics for which people are condemned in the Qur’aan. And Allaah is the Source of strength Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 4, p. 425 (www.islam-qa.com) 10244: Allaah is All-Aware of everything? Question: What is the meaning of the aayah “And Allaah is AllAware of everything” (al-Baqarah 2:231 – interpretation of the meaning)? Answer: Praise be to Allaah. Allaah knows and is aware of all things. Nothing on earth or in heaven is hidden from Him, be it words or deeds, movements or cessation of movement, acts of obedience or acts of disobedience. “Know you not that Allaah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (AlLawh AlMahfooz). Verily, that is easy for Allaah” [al-Hajj 22:70 – interpretation of the meaning] Allaah has encompassed all things with His knowledge, and has written it in al-Lawh al-Mahfooz, as He says (interpretation of the meaning): “Neither you (O Muhammad) do any deed nor recite any 116

portion of the Qur’aan, nor you (O mankind) do any deed (good or evil), but We are Witness thereof, when you are doing it. And nothing is hidden from your Lord (so much as) the weight of an atom (or small ant) on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record”[Yoonus 10:61] Allaah Alone knows the unseen. He knows what is in the heavens and what is on earth, as Allaah says of Himself (interpretation of the meaning): “…I know the Ghayb (Unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing” [al-Baqarah 2:33] Allaah knows all things. The keys of the unseen are known to no one but Him, as He says (interpretation of the meaning): “And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record” [al-An’aam 6:59] Allaah alone is the One Who knows when the Hour will begin, when rain will fall, what is in the wombs, what each person will do, and when and where each person will die. Allaah says (interpretation of the meaning): “Verily, Allaah, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is AllKnower, AllAware (of things)” [Luqmaan 31:34] 117

Allaah is with us and nothing we do is concealed from Him… “And He is with you (by His Knowledge) wheresoever you may be. And Allaah is the AllSeer of what you do” [al-Hadeed 57:4 – interpretation of the meaning] Allaah is always watching us. He knows what we do, whether it is good or bad. Then He will tell us of that and will reward or punish us accordingly on the Day of Resurrection, as He says (interpretation of the meaning): “Have you not seen that Allaah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), — nor of five but He is their sixth (with His Knowledge), — nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be. And afterwards on the Day of Resurrection He will inform them of what they did. Verily, Allaah is the AllKnower of everything” [al-Mujaadilah 58:7] Allaah Alone knows the unseen and the seen, what is secret and what is open, as He says of Himself (interpretation of the meaning): “AllKnower of the unseen and the seen, the Most Great, the Most High” [al-Ra’d 13:9] And Allaah says (interpretation of the meaning): “And if you (O Muhammad) speak (the invocation) aloud, then verily, He knows the secret and that which is yet more hidden” [Ta-Ha 20:7] 118

From Usool al-Deen al-Islami, by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri (www.islam-qa.com) 9564: Allaah is above Paradise Question: Is Allah above the heaven or in the heaven physically ? Also, is it part of belief that Allah is physically bigger than the universe ? Answer: Praise be to Allaah. We put this question to Shaykh ‘Abd al-Rahmaan alBarraak (may Allaah preserve him), who answered as follows: Praise be to Allaah, the Most High (al-‘Aliy), the Almighty (al-‘Azeem), the Most Great (al-Kabeer), the Most High (al-Muta’aal). Glory be to Allaah, the Almighty (al‘Azeem). There is no god but Allaah, and Allaah is Most Great. And peace and blessings be upon our Prophet Muhammad and his family and companions… One of the things which it is obligatory to believe in is that Allaah is the Most High (al-‘Aliy, al-A’laa) and that He rose over the Throne, as He has told us about Himself in His Book. He, may He be glorified and exalted, is above all things. The Prophet (peace and blessings of Allaah be upon him) said in his du’aa’: “You are the Most High (al-Zaahir) and there is nothing above You.” We are also obliged to believe that He is the Most Great (al-Kabeer), and that He is greater than all things, and that He is the Almighty (al-Azeem), and there is nothing mightier than Him. Part of the perfection of His might 119

and power is that He will grasp the heavens and the earth in His two Hands on the Day of Resurrection, as He says (interpretation of the meaning): “They made not a just estimate of Allâh such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified be He, and High be He above all that they associate as partners with Him!” [al-Zumar 39:62] It must be noted that because Allaah is perfect in His Highness and Power, He cannot reside in anything that He has created. So it cannot be said that He is in Paradise. On the contrary, He is above the Throne which is the roof of al-Firdaws, and al-Firdaws is the highest part of Paradise. The Prophet (peace and blessings of Allaah be upon him) said: “When you ask Allaah for Paradise, ask Him for al-Firdaws, for it is the highest part of Paradise and it is in the middle of Paradise, and its roof is the Throne of the Most Merciful.” It is not permissible for the Muslim to think about the essence of Allaah, or to try to imagine His might, for the human mind is incapable ot comprehending the real essence and attributes of the Lord, and how they are. As Imaam Maalik said, when he was asked about how Allaah rose over the Throne: “We know that He rose over it, but we do not know how. Believing in it is obligatory and asking about it is bid’ah.” Shaykh ‘Abd al-Rahmaan alBarraak (www.islam-qa.com) 9347: Translation of the Names of Allaah into languages other than Arabic Question: Is it a kind of distortion to translate the names of Allaah into any other language? 120

Answer: Praise be to Allaah. It is permissible to translate the names of Allaah for those who do not know Arabic, if the translator has a good knowledge of both languages, just as it is permissible to translate for them the meanings of the verses of the Qur’aan and the hadeeth of the Prophet (peace and blessings of Allaah be upon him), so that they may learn about Islam. And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace. Fataawa al-Lajnah al-Daa’imah, 3/122 (www.islamqa.com) 11278: The meaning of Allaah’s name al-Haseeb Question: What is the meaning of Allaah’s name al-Haseeb (the Reckoner, the Bringer to Account)? Answer: Praise be to Allaah. Al-Haseeb is the One who is Sufficient. He is Sufficient for those who put their trust in Him, and He is Sufficient and does not need witnesses. “Certainly, Allaah is Ever a Careful Account Taker of all things” [al-Nisaa’ 4:86 – interpretation of the meaning] 121

It may also be interpreted as al-Hafeez (the Preserver), i.e., He keeps records of all actions, then He will requite them. Allaah is the Bringer to Account of His slaves, i.e., He will bring them to account for their deeds and will requite them for them according to His Wisdom and knowledge of the smallest and greatest of their actions. So they will be brought to account for good and evil, down the minutest detail. He is the One Whose blessings and gifts are known. He knows about fractions and measurements, such as people may come to know through calculations, but He knows them without calculating. For the one who is counting knows things step-by-step, and he knows the total after he has finished calculating, but the knowledge of Allaah is not dependent upon procedures. He is the Sufficient, in both a general and a specific sense. In the general sense, He takes care of all His slaves with regard to the things that concern them, both spiritual and worldly, such as attaining benefits and warding off harm. In the specific sense, He takes care of His pious slaves who put their trust in Him in such a way as to reform their worldly and spiritual affairs. For example, Allaah says (interpretation of the meaning): “O Prophet (Muhammad)! Allaah is Sufficient for you and for the believers who follow you” [al-Anfaal 8:64] i.e., He is Sufficient for you and Sufficient for your followers. As much as a person follows the Messenger (peace and blessings of Allaah be upon him), both outwardly and inwardly, and as much as he worships Allaah, Allaah will take care of him and give him support and victory. For only Allaah can take care of His slaves, so He is the only One in Whom they should put their trust, Whom they should fear and worship, as Allaah says (interpretation of the meaning): 122

“Is not Allaah Sufficient for His slave?” [al-Zumar 39:36] Allaah is the Swiftest in bringing to account. When His slaves come before Him He will bring them to account and that will not present any difficulty to Him. He knows their numbers, their deeds, their lifespans and all their affairs. He has taken accounted them and He knows their amounts; He does not reckon it by counting on His fingers, but He knows it and nothing is hidden from Him. Not even the weight of an atom or a smaller or greater amount than that is hidden from Him, but it is written in a clear Record. Ibn al-Qayyim said: “He is the Sufficient, He fulfils [His slaves’] needs and protects [them], and He takes care of His slaves at every moment.” From Sharh Asmaa’ Allaahu ta’aala al-Husna, by Dr. Hissah al-Sagheer, p. 93 (www.islam-qa.com) 11277: Meaning of al-Baatin and al-Zaahir Question: Could you please explain to us the meaning of Allaah’s names al-Baatin (the Most Near or the Hidden) and alZaahir (the Most High or the Manifest)? Answer: Praise be to Allaah. The meaning of these two names is explained in the hadeeth of Abu Hurayrah (may Allaah be pleased with 123

him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “You are al-Zaahir, and there is nothing above You, and You are al-Baatin and there is nothing beneath You.” (Narrated by Muslim). Al-Zaahir is interpreted as referring to highness, for Allaah is High and Exalted above all things. Some scholars interpreted it as meaning being manifest: He is the One Who is manifest to people by means of their reason through the proof of His existence and the evidence for His Oneness. So He is manifest by the evidence which points to Him and His actions which lead to knowledge of Him. So He is manifest and is known by means of reason and evidence, and He is Hidden because He is not seen, unlike all the things that are visible in this world – glorified and exalted be He far above such a thing. Allaah is al-Zaahir by virtue of His Wisdom, power of creation, actions and all the blessings which He bestows. No one is to be seen in that regard except Him. Al-Baatin is the One Whose essential nature and attributes are veiled from men of understanding. It was reported that some scholars interpreted al-Baatin as meaning Close, so they said that al-Baatin is closer than anything by His Knowledge and Power, but He is above His Throne. Al-Baatin was also interpreted as meaning the one who knows the innermost matters (bawaatin al-umoor), just as He knows the outward appearance of all things. Al-Bukhaari said: Yahyaa – i.e., al-Farraa’ – said: “He is al-Zaahir over all things by His knowledge and He is alBaatin over all things by His knowledge.” Some scholars interpreted it as meaning that He cannot be known through the physical faculties or senses, unlike the created things that can be known in this manner. 124

And it was said that He is veiled from His creatures’ sight and imagination, so they cannot see Him or encompass Him with their minds. Although all of these meanings are correct, it is best to adhere to the Prophet’s interpretation, which is the best because the Prophet (peace and blessings of Allaah be upon him) knows Allaah better than anyone else in creation. Ibn Jareer said: “Al-Zaahir (is) above everything else, He is the Most High, above all things, and there is nothing higher than Him. And He is close (al-Baatin) to all things, and there is nothing closer to anything than Him.” Ibn al-Qayyim mentioned that whoever denies that Allaah is above all things rejects the implications of His name al-Zaahir. It is not correct to say that al-Zaahir refers only to highness of status, as gold is described as being higher (of a higher status) than silver, because the one which is described as being lower may be placed in a higher location. It is not correct to think of it only in terms of power and dominion, even though Allaah is higher in power and dominion, for He is high in every sense, in His Essence, His status and His dominion. His name al-Baatin does imply being low, for being low is a shortcoming, and He is far above any such imperfection. He is the Most High and cannot be anything but High. The names al-Zaahir and al-Baatin are connected. AlZaahir is connected to the idea of highness, because the higher a thing is, the more manifest it is. The idea of being high implies being manifest, and vice versa. Hence the Prophet (peace and blessings of Allaah be upon him) said: “There is nothing above You” – he did not say “There is nothing more manifest than You”, because being manifest implies being high. 125

(These names also indicate) that Allaah encompasses all things by His knowledge and greatness, and that all things are as nothing before His greatness. And He is al-Baatin which indicates that He knows what is secret and hidden, down to the smallest detail. From Sharh Asmaa’ Allaah ta’aala al-Husna by Dr. Hissah al-Sagheer, p. 61 (www.islam-qa.com) 11220: What is the meaning of Allaah’s name al-Muqeet? Question: What is the meaning of Allaah’s name al-Muqeet (The Ever All-Able, All-Witness)? Answer: Praise be to Allaah. Ibn Jareer mentioned a number of opinions concerning the meaning of this name: al-Muqeet means al-Hafeez (the Protector), al-Shaheed (the Witness), al-Hasab (the Sufficient), the One Who is in control of all things. He thought that the last interpretation is the correct one. Allaah is al-Muqeet, i.e., the Protector, the Witness, the One Who is Able to do all things. Al-Muqeet is the Preserver, the Omnipotent, the Witness; He is the One Who sends down provision to His creatures and shares it out among them. Al-Muqeet is the Sustainer; He is taking care of all living beings, for when He causes parts of them to die over time, He compensates for that. At every moment He gives them what they need to survive, until He wills to put an end to their life – then He withholds what keeps them alive, and so they die. Some reports give the name al-Mugheeth instead of al-Muqeet. Al-Mugheeth is interpreted as meaning the Helper, for He helps His slaves at times of difficulty when they call 126

upon Him; He answers them and saves them. It also has the meaning of the One Who responds and the One Who is called upon. Ighaathah [help] refers to actions and istijaabah [responding] refers to words, but they may be used interchangeably. Ibn al-Qayyim said: “He is the Helper of all His creatures, and He responds to those who are desperate.” Sharh Asmaa’ Allaah ta’aala al-Husna by Dr. Hissah alSagheer, p. 246 (www.islam-qa.com) 11157: What is the meaning of Allaah’s name al-Quddoos? Question: What is the meaning of Allaah’s name al-Quddoos (the Holy)? Answer: Praise be to Allaah. Al-Quddoos (the Holy) is the One Who is Blessed and Pure, who is exalted above all impurity. It was said that the angels sanctify Him and He, may He be exalted, is the One Who is praised for His virtues and goodness. Allaah is al-Quddoos because He is far above having any opposites, rivals, partner or son. He is described as being perfect, and is far above having any faults or shortcomings at all. He is far above anything being near Him or like Him in any aspect of His perfection. Ibn Jareer said: “Taqdees (sanctification) is purification and veneration… Quddoos… purity and veneration are for Him, hence land may be described as ard muqaddasah or holy land, meaning that it is pure. When the angels say ‘Nuqaddisu 127

laka (we sanctify You)’ it means we attribute to You Your attributes of being pure and free of all impurities and of all that the people of kufr attribute to You. It was said that the angels’ sanctification of their Lord is their prayer (salaah). Then he mentioned some of the comments of the mufassireen, who said that taqdees (sanctification) may mean prayer, veneration, glorification, magnification or obedience. Salaah and veneration come back to purification because they declare Him to be pure and free from all that the people of kufr attribute to Him. Ibn al-Qayyim said: One of His attributes is the Holy, declaring Him to be above all imperfection and glorifying the Most Merciful Sharh Asmaa’ Allaah ta’aala al-Husnaa by Dr. Hissah alSagheer, p. 198 (www.islam-qa.com) 11186: The meaning of Allaah’s name al-Waasi’ Question: What is the meaning of Allaah’s name al-Waasi’ (the AllSufficient for His creatures’ needs; the All-Embracing)? Answer: Praise be to Allaah. Allaah encompasses all of His creation with His care, blessings, generosity and kindness. Allaah is the SelfSufficient Whose provision is sufficient for all of His creatures. There is no one who does not eat from His provision; no one is able to eat from anything other than His provision. His Mercy encompasses all things and He fulfils every need. He is the One Who gives much; He 128

has sufficient means to respond to the requests of all, and He encompasses all things as He says (interpretation of the meaning): “all things He comprehends in His knowledge” [Ta-Ha 20:98 – Yusuf ‘Ali’s translation of the meaning] Al-Waasi’ may include meanings that are not implied by the name al-Ghaniy. It is said (in Arabic), Waasi’ al-Fadl and Waasi’ al-Rahmah, meaning that His mercy encompasses all things and His knowledge encompasses all things. Allaah says (interpretation of the meaning): “ ‘Our Lord! You comprehend all things in mercy and knowledge’” [Ghaafir 40:7] This name implies that nothing is beyond Him, nothing is hidden from Him, His knowledge and power are vast, may He be glorified. Allaah is the One Whose attributes are immense, as is all that is connected to them. No one can praise Him sufficiently; He is as He has praised Himself. His might, power and dominion are vast, and He is Great in bounty and goodness, and Most Generous. Sharh Asmaa’ Allaah ta’aala al-Husnaa by Dr. Hissah alSagheer, p. 268 (www.islam-qa.com) 11184: The meaning of Allaah’s name al-Wakeel Question: What is the meaning of Allaah’s name al-Wakeel (the Disposer of Affairs)? 129

Answer: Praise be to Allaah. Al-Wakeel is al-Hafeez (the Preserver), al-Muheet (the One who encompasses all things). And it was said that it means al-Shaheed (the Witness). He is the Sustainer Who guarantees provision for His slaves and Who protects their interests. The reality is that He controls all affairs independently. The powers of creation and command belong entirely to Him and no one else possesses anything of them. And it was said that it means al-Haafiz, Who guarantees to sustain all that He has created. It was said that it means al-Kafeel (the Guarantor), and He is the best Guarantor to provide for us. It was said that it means al-Kaafi (the Sufficient), and He is the most Sufficient. Allaah says (interpretation of the meaning): “and they said: ‘Allaah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).” [Aal ‘Imraan 3:173] — meaning, He is sufficient for us. Al-Wakeel in Arabic means the one who is entrusted to run the affairs of the one who entrusted them to him. The believers referred to in this aayah had entrusted their affairs to Allaah and put their trust in Him, so He described Himself as fulfilling that trust and them as having put their trust in Him, so He said, the Best Disposer of affairs for them. When a person puts his trust in his Lord, he submits to His Lordship and becomes a true slave of Him. Allaah has complete authority, meaning that al-Wakeel has full knowledge of that which has been entrusted to Him and He encompasses all its details; He has full power to deal with it and protect 130

that which has been entrusted to Him, by His wisdom and His knowledge of how to deal with it in the most suitable manner. Allaah is the One Who is above all shortcomings in any of His attributes; He is the Disposer of all affairs. This indicates that His knowledge encompasses all things and that He has perfect power to control all affairs with perfect wisdom, for He is the Best Disposer of Affairs. Sharh Asmaa’ Allaah ta’aala al-Husnaa by Dr. Hissah alSagheer, p. 276 (www.islam-qa.com) 10282: Is al-Ahad one of the names of Allaah? Question: is alahad one of allah names .can I call my son abdalahad? Answer: Praise be to Allaah. Yes, al-Ahad is one of the names of Allaah which are mentioned in the Qur’aan. Allaah says (interpretation of the meaning): “Say (O Muhammad): He is Allaah, (the) One. AllaahusSamad [Allaah — the SelfSufficient Master, Whom all creatures need, (He neither eats nor drinks)].” [al-Ikhlaas 112:1-2] Therefore it is permissible to call your son ‘Abd al-Ahad or ‘Abd al-Samad. Shaykh ‘Abd al-Rahmaan al-Barraak. 131

The meaning of al-Ahad is the Unique, who is forever One and has never and will never have another alongside Him. (al-Nihaayah, 1/35). Allaah is Unique in His Oneness, in being One in His essence and attributes. Some (scholars) differentiated between al-Waahid and al-Ahad by saying that al-Waahid refers to His being one in His essence only, whilst alAhad means that He is one in both His essence and His attributes. (Tafseer Asmaa’ Allaah by al-Zajjaaj, p. 58). And it was said that al-Waahid means He is unique in His essence and does not have any peer or rival, and alAhad is Unique in His attributes. So al-Waahid is one in and of Himself, and al-Ahad means being one in His attributes. Al-Ahad is one of the attributes of Allaah which belong uniquely to Him, and in which nothing else has a share. (Lisaan al-‘Arab –Ahad – 1/35; wahida 8/4779 – 4783). Allaah is al-Waahid al-Ahad, and has no second, no partner, no peer and no rival. He is al-Waahid upon Whom His slaves depend and Whom they seek. They do not put their trust in anyone except Him. (Ishtiqaaq Asmaa’ Allaah, 90-93). He is al-Waahid and there is none like unto Him. Everything other than Him that is called one in some aspect will not be one in many other aspects. (Sha’n al-Du’aa’, 82-83) Ibn Jareer believed that the Oneness of Allaah ruled out there being anything else that could be like Him. Allaah has no peer and no rival. He is the One God, the One Lord, and no one other than Him deserves to be obeyed; no one other than Him should beworshipped. (Tafseer Ibn Jareer, 3/265-266) And Allaah says (interpretation of the meaning): “And your Ilaah (God) is One Ilaah (God — Allaah)” [al-Baqarah 2:163] 132

Allaah is One and is Perfect in all ways; He has no partner or associate. His slaves must affirm His Oneness in their hearts and in their words and deeds, by acknowledging His absolute perfection and directing all acts of worship solely to Him. (Tayseer al-Kareem al-Rahmaan, 5/485) Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 11194: What is the meaning of Allaah’s name al-Shaheed? Question: What is the meaning of Allaah’s name al-Shaheed (the Witness)? Answer: Praise be to Allaah. Al-Shaheed is the One Who is honest and trustworthy in His testimony. It was said He is the One from Whose knowledge nothing is missing. Al-Shaheed is the One Who is present and witnessing. He is also the One who will testify against His creation on the Day of Resurrection. He points to His Oneness (Tawheed) in all that He has created. Al-Shaheed is al-Khabeer (the All-Aware), al-‘Aleem (All-Knowing). It all comes back to His knowledge; the first name refers to that which is apparent, the second refers to that which is hidden, and the third refers to both. Because nothing is hidden from Allaah, He is both Shaahid 133

and Shaheed (Witness), i.e., He knows their reality like one who sees and witnesses them, because nothing at all is hidden from Him. And He will be the Witness for the oppressed who have no other witness or supporter against the aggressors and oppressors who have no one to stop them in this world from abusing the rights of the oppressed. So He will restore their rights and avenge them. Allaah is the One Who is watching over all things. He hears all voices, loud and silent alike. He sees all that exists, great and small alike. His knowledge encompasses all things, and He is the One Who will bear witness for and against His slaves with regard to what they do. Sharh Asmaa’ Allaah ta’aala al-Husnaa by Dr. Hissah alSagheer, p. 156 (www.islam-qa.com) 11364: What is the meaning of Allaah’s name al-Rafeeq? Question: What is the meaning of Allaah’s name al-Rafeeq (the Most Kind)? Answer: Praise be to Allaah. Allaah is Kind to His slaves. He is Kind in His actions – He creates all created beings in stages according to His wisdom and kindness, although He is Able to create them all at once, in a single moment. Whoever studies His laws and sees how they came step by step, will see that this bears testimony to His kindness, may He be glorified. Allaah is Kind and He does not hasten, because the one 134

who hastens is the one who is afraid that he will miss something. But all things are under His control and dominion, so he does not hasten. Ibn al-Qayyim said: He is Kind and loves people who are kind; by His kindness He gives them more than they can wish for. Sharh Asmaa ; Allaah taaala al-Husna by Dr. Hissah alSagheer, p. 134 (www.islam-qa.com) 11388: What is the meaning of Allaah’s name al-Sayyid? Question: What is the meaning of Allaah’s name al-Sayyid (the Master)? Answer: Praise be to Allaah. Allaah is al-Sayyid (the Master), i.e., the Sovereign of the universe; all of creation is enslaved to Him. Allaah is the One Who is needed in an absolute sense. No created being is independent of Him. If He did not create them, they would not exist, and if He did not sustain them after creating them, they would not remain. If He did not help them with all that they are faced with, they would have no help besides Him. So it is His right that His created beings should call Him, and none other, alSayyid. Sharh Asmaa’ Allaah ta’aala al-Husna by Dr. Hissah al-Sagheer (www.islam-qa.com) 135

11302: What is the meaning of Allaah’s name al-Subooh? Question: What is the meaning of Allaah’s name al-Subooh (the Glorified One)? Answer: Praise be to Allaah. Al-Subooh is the One Who is above all that is not befitting to Him and He is above all the shortcomings and (imperfect) qualities which are inherent in His creation. Sharh Asmaa’ Allaah ta’aala al-Husna by Dr. Hissah alSagheer, p. 138 (www.islam-qa.com) 11391: The meaning of Allaah’s name al-Mateen Question: What is the meaning of Allaah’s name al-Mateen (the Most Strong) ? Answer: Praise be to Allaah. Allaah is the Owner of Power, the Most Strong, i.e., He has immense Power. He is All-Strong and All-Powerful; His Power never fails, and whatever He does, it never results in difficulty, discomfort or tiredness for Him. His Power is perfect and complete, it never wanes or decreases – exalted be Allaah far above such a thing. 136

Sharh Asmaa’ Allaah ta’aala al-Husnaa by Dr. Hissah alSagheer, p. 229 (www.islam-qa.com) 11317: The meaning of Allaah’s name al-Musawwir Question: What is the meaning of Allaah’s name al-Musawwir (the Fashioner, the Bestower of forms)? Answer: Praise be to Allaah. Allaah is the Bestower of forms. His creation is as is He wills, and He is the One Who formed and gave shape to all that exists. He has given everything its own form and distinct shape, even though His creation is so great and so varied. He has bestowed forms, not by way of copying – glorified and exalted be He far above such a thing. When He wills a thing, He merely says to it “Be!” and it is, with the attributes that He wills and the form that He has chosen for it. He does what He wills and creates what He wills in the form that He wills. Some scholars differentiated between al-Khaaliq (the Creator), al-Baari’ (the Maker) and al-Musawwir (the Bestower of forms) as follows: Al-Khaaliq (the Creator) is the One Who created from nothing all creatures that exist, according to their decreed qualities. Al-Baari’ is the One Who made man from al-baraa, i.e., clay. 137

Al-Musawwir is the One Who creates various forms and shapes. So al-Khaaliq is a general word, al-Baari’ is more specific and al-Musawwir is even more specific. Kitaab Sharh Asmaa’ Allaah ta’aala al-Husnaa, by Dr. Hissah al-Sagheer, 240 (www.islam-qa.com) 11301: What is the meaning of Allaahs name al-Hayiy? Question: What is the meaning of Allaah’s name al-Hayiy (the Modest)? Answer: Praise be to Allaah. The Prophet (peace and blessings of Allaah be upon him) described his Lord as being modest. The modesty of Allaah cannot be comprehended by human understanding, and no mind can understand its nature. It is modesty that is based on kindness, goodness, generosity and majesty. By His mercy, generosity, perfection and forbearance, Allaah is too modest to expose His slaves, show them up or carry out His punishment on them. He is too modest to reject anyone who stretches forth his hand to Him, and He loves people who are modest. Ibn al-Qayyim said: “He is the Modest who does not expose His slave even though he audaciously commits sin. But He covers him, for He is the Concealer, the One Who forgives.” 138

Sharh Asmaa Allaah taaala al-Husnaa, by Dr. Hissah alSagheer, p. 114 (www.islam-qa.com) 11366: What are the meanings of Allaah’s names alMuqaddim and Mu’akhkhir? Question: What are the meanings of Allaah’s names al-Muqaddim (the Expediter, the One Who brings forward) and alMu’akhkhir (the Delayer, the One Who puts back)? Answer: Praise be to Allaah. Allaah is the One Who gives precedence to whatever has to be given precedence with regard to rulings and the order of things, as and how He likes. Whatever He gives precedence to should be given precedence, and whatever He gives less priority to should be given less priority. He is the One Who puts back what has to be put back, and there is wisdom and goodness in whatever He does, even though the purpose of that wisdom and goodness may be hidden from us. Allaah is the One Who sends down events, expediting or delaying them as He wills, in accordance with His decree which came before He created all things. He gives preference to those among His close friends (awliya’) whom He loves over others among His slaves; He raises some of His created beings above others in status; He brings forward those whom He wills to higher ranks and He keeps down those whom He wills; He postpones things from their expected times because in His wisdom He knows the consequences of the delay. None can bring 139

forward what He puts back and none can put back what He brings forward. Taqdeem (expediting, bringing forward) includes: Al-taqdeem al-kawni (universal bringing forward): such as creating some created beings over others, making cause precede effect, conditions precede results, etc. Al-taqdeem al-shar’i (preference in status): such as giving a higher status to some Prophets over others, and giving all Prophets a higher status than other people, and giving a higher status to some people than others, all in accordance with His Wisdom. Ibn al-Qayyim said: He is the Expediter and the Delayer, and these are two qualities of His deeds As well as being attributes of His Essence. Sharh Asmaa’ Allaah ta’aala al-Husnaa by Dr. Hissah alSagheer, p. 218 (www.islam-qa.com) 11347: The meaning of Allaah’s name al-Mu’min Question: What is the meaning of Allaah’s name al-Mu’min (the Giver of Security)? Answer: Praise be to Allaah. Allaah is al-Mu’min, the One Who will fulfil the promise to the sincere. He calls His slaves to believe in Him and 140

He has control over the security of His creation in this world and in the Hereafter. And He declares Himself to be One, as He says (interpretation of the meaning): “Allaah bears witness that Laa ilaaha illa Huwa (none has the right to be worshipped but He)” [Aal ‘Imraan 3:18] Al-Mu’min is the one Who accepts His believing slaves, i.e., He accepts their faith and sincerity and makes them steadfast. And He fulfils His promise to His slave of reward. He gives security to His close friends (awliya’) by keeping them safe from His punishment and torment. So they are safe, and no one is safe except those to whom He grants safety. He fulfils what His slaves think of Him and never allows their hopes to be dashed. He is the one Who declared Himself to be One, as He says (interpretation of the meaning): “And your Ilaah (God) is One Ilaah (God — Allaah)” [al-Baqarah 2:163] He is the One Who guarantees not to treat His creation unjustly, and the one who does not deserve His punishment is safe from it. He is the One Who will accept the testimony of His Muslim slaves on the Day of Resurrection, when the nations will be asked whether the Messengers conveyed the Message. Allaah says (interpretation of the meaning): “ [the Prophet (peace and blessings of Allaah be upon him)] has faith in the believers” [al-Tawbah 9:61] All of these attributes belong to Allaah because He spoke the truth of Tawheed to which He calls His slaves. He guarantees that His slaves will not be treated unjustly [in 141

the Hereafter] and promises Paradise to those who believe in Him and Hell to those who disbelieve in Him. And He is the One Who keeps His promise. Sharh Asmaa’ Allaah ta’aala al-Husna by Dr. Hissah alSagheer, p. 220 (www.islam-qa.com) 5468: How should we imagine Allaah to be? Question: I do hope I am not asking a stupid question. I would like to know how a believe in Islam should imagine Allah to be. I know He is invisible but should I visualize him in a human form or a light. Please help me. Thank you very much beforehand. May Allah’s Blessings be always upon you. Wassalaam. Answer: Praise be to Allaah. Allaah says (interpretation of the meaning): “There is nothing like unto Him, and He is the All-Hearer, All-Seer.” [al-Shoora 42:11]. There is nothing like unto Him, nothing that is equal or comparable to Him or that can rival Him. He is far above any resemblance to any created being. Whatever crosses the mind of the son of Adam with regard to his Lord, He is greater than that. No creature can encompass Him, may He be glorified and exalted, or imagine what He looks like. Allaah says (interpretation of the meaning): “… and they will never encompass anything of His Knowledge.” [Ta-Ha 20:110] 142

The Muslim is not supposed to try to imagine or picture Allaah; rather, he has to believe in the sublime attributes which befit His Might and Majesty in which there is none like unto Him. Part of the ‘aqeedah (basic beliefs, creed) of the Muslims is that Allaah cannot be seen in this world, as He says (interpretation of the meaning): “No vision can grasp Him” [al-An’aam 6:103] But the believers will see Him in the Hereafter, in the gathering-place where judgement will be passed, and in Paradise. The Prophet (peace and blessings of Allaah be upon him) was asked – as it was reported in Saheeh Muslim – “Did you see your Lord?” He said, “I saw Light.” According to another report: “Light, how could I see Him?” This is in accordance with what Allaah said to Moosa in Soorat al-A’raaf (interpretation of the meaning): “ ‘You cannot see Me’” i.e., in this world. Neither the Prophet (peace and blessings of Allaah be upon him) nor anybody else has seen Allaah with his own two eyes. In the Hereafter, when the people see Him in the place of gathering, they will fall down in prostration before His Might and Majesty. Seeing Him in Paradise will be the greatest of all the joys that the people of Paradise will experience. You have to recognize Allaah by the Names and Attributes which He has told us about in His Book, and which His Messenger (peace and blessings of Allaah be upon him) told us about. Do not occupy yourself with something that is beyond you; devote yourself instead to doing what your Lord has commanded you to do. Put aside these whispers from the Shaytaan, and may Allaah help you to do that which pleases Him. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 143

5457: Is Al-Rasheed one of the Names of Allaah? Question: I have come across information conncerning the authenticity of Ar-Rasheed as one of the names of Allaah. However, I am unsure if this is more correct than information I have been given from Ash-Shawkaani’s book “tuhfatu-dh dhaakireen”. Could you please clarify this for me. Answer: Praise be to Allaah. Al-Rasheed is not one of the Names of Allaah, because it was not narrated either in the Qur’aan or in the Saheeh Sunnah. The Names of Allaah are as they were narrated (with no room for ijtihaad). It is not permissible to call Allaah by any names other than those by which He called Himself or He was called by His Messenger (peace and blessings of Allaah be upon him). And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 2594: Some of the Names of Allaah and their meanings Question: can you give all the meanings of attributes of allah, including its literal and technical meaning and where it is mentioned in the quran or sunnah 144

Answer: Praise be to Allaah. This is a question which needs a very long answer, but we will summarize it as follows: Firstly, the names of Allaah are not limited to any specific number. We know some of them and do not know others, as is indicated by the hadeeth of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There is no one among you who, when he is stricken with distress and grief, says, “Allaahumma inni ‘abduka wabnu ‘abdika wabnu amatika naasiyati bi yadika maadin fiyya hukmuka, ‘adlun fiyya qadaa’uka. As’aluka bi kull ismin huwa laka sammayti bihi nafsaka aw allamtahu ahadan min khalqika aw anzaltahu fi kitaabika aw asta’tharta bihi fi ‘ilm il-ghayb ‘indaka an taj’al al-Qur’aana rabee’a qalbi wa noora sadri wa jilaa’a huzni wa dhahaaba hammi [O Allaah, I am Your slave, sone of Your slave and son of Your maidservant, my forelock is in Your hand. Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You named Yourself with, or You taught to any of Your creation, or revealed in Your Book, or You have preserved in the knowledge of the Unseen with You, that You nmake the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety]” – but Allaah will remove his distress and his grief, and will give him joy instead…” (Reported by Imaam Ahmad, 3582; it is a saheeh hadeeth). Secondly, The names of Allaah are all husnaa [Most Beautiful], as He says (interpretation of the meaning): “And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those 145

who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do.” [al-A’raaf 7:180] The meaning of al-husnaa implies the utmost beauty, and that each name includes the quality of perfection. Al-‘Allaamah ‘Abd al-Rahmaan ibn Naasir ibn Sa’di (may Allaah have mercy on him) said: Many of the names of Allaah have been mentioned in the Qur’aan, according to the context, but we also need to point out their broader meanings, so we say: The name Rabb (Lord, Cherisher) is repeated in many aayaat. The Rabb is the One Who guides and cares for all of His slaves by managing their affairs and bestowing different kinds of blessings. In a more specific sense, He cares for and guides His friends (devoted slaves) by reforming and setting straight their hearts and souls and attitudes. For this reason, many of their du’aa’s or prayers to Him address Him by this glorious Name, because they are asking Him for this specific kind of care. The name Allaah refers to the One Who is adored and worshipped, the One Who possesses the attributes of divinity and to whom all His creation is enslaved. The attributes of divinity with which He describes Himself are the attributes of perfection. Al-Malik (the Sovereign), al-Maalik (the Possessor), Alladhi lahu’l-Mulk (the One to Whom Dominion belongs). Allaah is the One Who is described with the attributes of sovereignty and dominion, which are the qualities of might and pride, subjugation and control. He is the One Who is in absolute control of creation, Who issues commands and Who rewards or punishes. The entire Universe, high and low, belongs to Him. All of them 146

are His servants and slaves, and are utterly dependent on Him. Al-Waahid (the One), al-Ahad (the Unique). He is the One Who is uniquely and utterly and perfectly One, with no partners in His Uniqueness. His slaves are obliged to believe in His Oneness, in belief and word and deed, by recognizing that He is absolutely perfect and is unique in His oneness, and by directing all kinds of worship to Him Alone. Al-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He is the One to Whom all of creation turns for all of their needs, for He is in and of Himself absolutely perfect, in His Names and Attributes and Deeds. Al-‘Aleem (the All-Knowing), al-Khabeer (the Aware). He is the One Whose Knowledge encompasses all things, seen and unseen, secret and open, everything that is inevitable or impossible or possible, in heaven and on earth, the past, the present and the future. Nothing whatsoever is hidden from Him. Al-Hakeem (the Wise). He is the One Who has ultimate wisdom, in His creation and in His commands. He is the One Who created everything well. “… And who is better in judgement than Allaah for a people who have firm Faith.” [al-Maa’idah 5:50 – interpretation of the meaning]. He does not create anything in vain, or legislate anything in jest. He is the One Who has Dominion in this world and the next. His ruling applies in three major spheres, in which none else has any share with Him: He judges between His slaves by means of His Law, His decree and His reward/punishment. 147

Wisdom: He puts things in their rightful places and gives them their rightful status. Al-Rahman (the Most Gracious), al-Raheem (the Most Merciful), al-Barr (the Source of Goodness), al-Kareem (the Most Generous), al-Jawaad (the Generous), alRa’oof (the Compassionate), al-Wahhaab (the Bestower). These names are all close in meaning, and they all indicate that the Rabb is characterized by mercy, goodness, and generosity. They testify to the vastness of His mercy and other attributes, with which He encompasses all of His creation to the extent that His wisdom decrees, although the greater share is bestowed upon the believers in particular. Allaah says (interpretation of the meaning): “… My Mercy encompasses all things. That (Mercy) I shall ordain for those who are the Muttaqoon (pious)…” [al-A’raaf 7:156] Blessings and goodness are all traces of His Mercy and Generosity. The good things of this world and the next are all traces of His Mercy. Al-Samee’ (the All-Hearing). He hears all voices, in all the different languages, no matter how many and how varied, when they call on Him for their needs. Al-Baseer (the All-Seeing) Who has insight into all things, not matter how small. He can see a black ant walking across the face of a rock on the darkest night. He can see what is below the seven levels of the earth and what is above the seven heavens. He is the All-Hearing and AllSeeing, Who knows who is deserving of reward or punishment according to His Wisdom. Al-Hameed (the Praiseworthy), Who is inherently deserving of praise, by His Names, Attributes and deeds. 148

He has the Most Beautiful Names, the most perfect attributes and the most perfect and beautiful deeds. His actions always revolve around munificence and justice. Al-Majeed (the Most Glorious), al-Kabeer (the Most Great), al-‘Azeem (the Most Great), al-Jaleel (the Sublime One). These Names describe Allaah with attributes of glory, pride, greatness and majesty. He is greater than everything, more mighty, more majestic and more exalted. To Him belong glorification and exaltation in the hearts of His close friends and devoted slaves, whose hearts are filled with veneration of His might and humble submission to His glory. Al-‘Afuw (the Pardoner), al-‘Ghafoor (the Forgiver), alGhaffaar (the All-Forgiving), Who has always been and will always be known for His pardon and forgiveness towards His slaves. Everyone is in need of His pardon and forgiveness, as they are in need of His mercy and generosity. He has promised to forgive and pardon whoever follows the appropriate means. Allaah says (interpretation of the meaning): “And verily, I am indeed Forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death).” [Ta-Ha 20:82] Al-Tawwaab (the Acceptor of Repentance). He always accepts the repentance of those who repent and forgives the sins of those who commit sin. Allaah accepts the repentance of everyone who repents to Him sincerely. He is the One Who forgives those who repent, firstly by helping them to repent and causing their hearts to turn towards Him. After they repent, He turns to them and accepts their repentance, pardoning their sins. 149

Al-Quddoos (the Holy) and al-Salaam (the One Free from all defects). Allaah is far above any attribute of imperfection, and He is above being likened to any of His creation. “… There is nothing like unto Him…” [al-Shoora 42:11] “And there is none co-equal or comparable unto Him.” [al-Ikhlaas 112:4] “… Do you know of any who is similar to Him?…” [Maryam 19:65] “… Then do not set up rivals unto Allaah (in worship)…” [al-Baqarah 2:22] The names al-Quddoos and al-Salaam reject the idea that He could be lacking in any way, and they imply that He is absolutely perfect in all aspects, because once the idea of imperfection is rejected, this is proof of total perfection. Al-‘Aliyy (the Exalted), al-A’laa (the Most High). He is the One Who is completely exalted in all aspects, in His essence, in His status, in His attributes and in His dominion. He is the One Who rose over the Throne and Who dominates all things. In all the attributes of might, pride, glory and beauty that are ascribed to Him, He reaches the ultimate level. Al-‘Azeez (the Almighty), to whom belong all might and power, the power of strength, the power of dominion, the power of invincibility. None of His creatures can harm Him. He has subjugated all that exists, and the whole of creation is under His control and is subject to His might. Al-Qawiy (the Most Strong), al-Mateen (the Firm One). 150

The meanings of these Names are similar to the meaning of al-‘Azeez. Al-Jabbaar (the Compeller). This Names includes the meanings of al-‘Aliyy, al-A’laa and al-Qahhaar. Al-Ra’oof (the Compassionate) means the One Who consoles broken hearts and supports the weak and those who seek His help and turn to Him. Al-Mutakabbir (the Majestic) is the One Who is above all bad qualities, shortcomings and faults, because of His might and pride. Al-Khaaliq (the Creator), al-Baari’ (the Inventor of all things), al-Musawwir (the Bestower of forms). He is the One Who has created from nothing all that exists, and formed it by His wisdom, praise be to Him. He has always been and will always be known by this mighty attribute. Al-Mu’min (the Guardian of Faith), Who is praised for His own sake by His perfect attributes, and by the perfection of His majesty and beauty. He sent His Messengers and revealed His Books with signs and proofs, and confirmed His Messengers with signs and proofs, to confirm the truth of the message they brought. Al-Muhaymin (the Watcher over His creatures) Who is aware of everything that is hidden and concealed, and Whose knowledge encompasses all things. Al-Qadeer (the Powerful), Whose power is perfect. By His power He created all things that exist, by His power He is controlling all things and by His power He formed them and perfected them. By His power He gives life and death, and will resurrect His slaves to receive their reward or punishment, so that those who have done well will be rewarded with good, and those who have done evil will be punished. When Allaah wills a thing, He merely says 151

“Be!” and it is. By His power He controls people’s hearts, and He directs them as He wills. Al-Lateef (the Most Subtle and Courteous), Whose knowledge encompasses everything that is hidden and concealed. He knows everything that is secret and understands the most subtle things. He is Kind to His believing slaves and takes care of their interests by His benevolence and grace, in many ways that they are not even aware of. This Name also shares the meanings of al-Khabeer and al-Ra’oof. Al-Haseeb (the One Who takes account). He is the One Who is All-Knowing about His slaves. He is Sufficient for those who put their trust in Him, and He rewards or punishes His slaves for good and evil, according to His wisdom. He knows about all their deeds, major and minor. Al-Raqeeb (the Watchful). He is the One Who watches what is hidden in people’s hearts. “… He Who takes charge of every person and knows all that he has earned” [al-Ra’d 13:33 – interpretation of the meaning]. He protected His creation and set it in motion, running according to the most perfect system and controls. Al-Hafeez (the Preserver). He is the One Who protects what He has created and encompasses it with His knowledge. He protects His close friends from falling into sin and destruction, and gently protects them when they are active and when they are at rest. He counts the deeds of His slaves and rewards or punishes them accordingly. Al-Muheet (the Encompasser). He is the One Who encompasses all things with His knowledge, power, mercy and dominion. Al-Qahhaar (the Subduer). He is the Subduer of all things, to Whom all of creation submits because of His power and strength and the perfection of His Might. 152

Al-Muqeet (the Provider of sustenance). He gives provision to everything that exists and directs the affairs of all as He wills. Al-Wakeel (the Trustee). He is the One Who is in a position to run the affairs of His creation, by His knowledge and the perfection of His power and His encompassing wisdom. He is the One Who is taking care of His close friends, making the right way easy for them and causing them to steer clear of the wrong way. He is taking care of all their affairs, and whoever puts his trust in Him will find that He is Sufficient for him. “Allaah is the Walee (Protector or Guardian) of those who believe. He brings them out from darkness into light…” [al-Baqarah 2:257 – interpretation of the meaning]. Dhoo’l-Jalaali wa’l-Ikraam (Possessor of Majesty and Honour), i.e., the Possessor of Might and Pride, the Possessor of Mercy and Generosity, Who is kind to everyone and to specific individuals. He honours His close friends and devoted worshippers who glorify Him, extol His greatness and love Him. Al-Wudood (the Loving). He loves His Prophets and Messengers and their followers, and they love Him. He is dearer to them than everything else. He has filled their hearts with love for Him and their tongues utter words of praise to Him. Their hearts are drawn to Him in love and sincerity and they turn in repentance to Him at all times. Al-Fattaah (the Opener). He judges between His slaves according to His laws, His decrees and His decisions concerning reward and punishment. By His Grace He opens the eyes of those who are sincere, and opens their hearts to know Him, love Him and turn to Him in repentance. He opens the door to all kinds of mercy and provision for His slaves, and generates the causes by 153

means of which they can earn good things in this world and the next. “Whatever of mercy (i.e., good) Allaah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter…” Faatir 35:2 – interpretation of the meaning] Al-Razzaaq (the Provider), Who provides for all His slaves. There is no living creature on earth, but Allaah provides for it. His provision for His slaves is of two types: General provision, which include the righteous and immoral, the first and the last. This is the provision of physical needs. Specific provision, which is provision for the heart which is nourished with knowledge and faith, and the halaal provision which helps a person to adhere to religion. This provision is specifically for the believers, and is given to varying degrees according to His wisdom and mercy. Al-Hakam (the Judge), al-‘Adl (the Just). He judges between His slaves in this world and the next, with His justice and fairness. He does not oppress anyone in the slightest, and no one is made to bear the burden of another person’s sin. He does not punish a person more than he deserves for his sin, he restores to people their rights and does not leave anyone without restoring what is his right. He is just in His running of the universe and in His decision making. “… Verily, My Lord is on a Straight Path (the truth)…” [Hood 11:56 – interpretation of the meaning]. Jaami’ al-Naas (Gatherer of the People). He will gather all of mankind on the Day concerning which there is no 154

doubt. He has comprehensive knowledge of their deeds and their provision, and there is nothing, major or minor, that He is not aware of. He will gather every particle of their bodies that has disappeared or been changed into something else, of all the people who have died from the earliest times until the latest times, by the perfection of His power and the vastness of His knowledge. Al-Hayy (the Ever-Living), al-Qayyoom (the SelfSustaining). He is completely alive and sustains Himself, and He sustains and cares for the people of heaven and earth. He controls their affairs and provides for them. The name al-Hayy encompasses all the qualities of His essence and the name al-Qayyoom encompasses all the qualities of His deeds. Al-Noor (the Light). He is the Light of the heavens and of the earth, who enlightens the hearts of the ‘aarifeen (those who have proper knowledge of Him) with knowledge of Him and fills their hearts with the light of His guidance. He is the One Who illuminates the heavens and the earth with the lights that He has placed therein. His veil is Light and if it were to be removed, everything of His creation as far as He can see would be burnt, may He be glorified. Badee’ al-Samawaati wa’l-Ard (Originator of the heavens and the earth). He is the One Who created them and formed them with the utmost beauty and with the most magnificent system of organization. Al-Qaabid (the Constrictor), al-Baasit (the Expander). He is the One Who takes people’s souls, and Who provides them with ample provision and expands their hearts. All of this is in accordance with His Wisdom and Mercy. Al-Mu’ti (the Giver), al-Maani’ (the Withholder). Noone can withhold what He gives, and no one can give what He withholds. All interests and benefits are sought 155

from Him, and the needs of all are addressed to Him. He is the One Who gives them to whomever He wills and withholds them from whomever He wills, by His Wisdom and Mercy. Al-Shaheed (the Witness). He is the One Who watches over all things and hears all voices, loud and soft. He sees all that exists, great and small alike. His knowledge encompasses all things, and He is the Witness Who sees all the deeds of His slaves, good and bad alike. Al-Mubdi’ (the Originator), al-Mu’eed (the Restorer). Allaah says (interpretation of the meaning): “And it is He Who originates the creation, then will repeat (after it has perished)…” [al-Room 30:27] He initiated their creation, in order to test them as to which of them would be best in deeds, then He will re-create them in order to reward with good those who did well, and punish those who did evil. He is the One Who initiated His creation in stages, and Who is constantly renewing it. Al-Fa”aal lima yureed (the One Who does whatever He wants). This has to do with the perfection of His power and the strength of His will and ability. Everything He wants, He does, with nothing to stop Him and no one to oppose Him, and with no support or help, no matter what it is. If He wants something, all he has to do is say “Be!” and it is. Although He can do whatever He wants, His will operates in conjunction with His Wisdom, may He be praised, so He is described as being completely Able and being Strong of will, but also as being completely Wise in all that He has done and will do. Al-Ghaniy (the Self-Sufficient), al-Mughni (the 156

Enricher). He is independent in and of Himself, and is completely Independent in all aspects, because of His perfection and the perfection of His attributes. Nothing can undermine His perfection and make Him imperfect in any way whatsoever. He cannot be anything but SelfSufficient, because this self-sufficiency is one of His essential qualities, just as He cannot be anything but the Creator, the Able, the Provider, the Kind, Who does not need anyone else at all. He is the Self-Sufficient in Whose hands are the treasures of the heavens and the earth, the treasures of this world and of the Hereafter. He gives His creation enough in general terms so that they do not have to seek help of anyone else, and He gives to specific people of the divine knowledge and realities of faith with which He has filled their hearts. Al-Haleem (the Forbearing One). He is the One Who showers His creation with blessings both apparent and hidden, in spite of their sins and many mistakes. He is Forbearing and does not punish sinners straight away for their sins. He rebukes them so that they will repent, and gives them time to turn to Him in repentance. Al-Shaakir (the Grateful), al-Shakoor (the Appreciative). He is the One Who appreciates the smallest deed, and forgives the greatest mistakes. He multiplies beyond measure the deeds of those who are sincere; He appreciates those who give thanks to Him, and He remembers those who remember Him. Whoever draws near to Him with something of righteous deeds, He draws near to him by more than that. Al-Qareeb (the Ever-Near), al-Mujeeb (the Responsive). Allaah, may He be glorified, is near to everyone, and His nearness is of two types: His nearness to everyone in a general sense, through His 157

knowledge, watching, awareness and witnessing, which encompass all things. His nearness in a specific sense, to His slaves, those who ask help of Him and those who love Him. The true nature of this closeness cannot be understood, but its effects may be seen in His kindness towards His slave, and His care, support and help of him. Another of its effects is His response to those who call on Him and His acceptance of the repentance of those who worship Him. He is also the One Who responds in a specific way to those who respond to Him and follow His religion. He also responds to those who are in need and to those who no longer have any hope in any of His creation, and who put their trust in Him, hoping for His pleasure and fearing His wrath. Al-Kaafi (the Sufficient). He is the One Who gives His slaves all that they need. More specifically, He is Sufficient for the one who believes in Him and puts his trust in Him and asks Him for all that he needs in worldly and spiritual terms. Al-Awwal (the First), al-Aakhir (the Last); al-Zaahir (the Manifest), al-Baatin (the Hidden). The Prophet (peace and blessings of Allaah be upon him) explained this in a clear and comprehensive fashion when he said, addressing his Lord: “You are the First, and there is nothing before You; You are the Last, and there is nothing after You. You are the Manifest and there is nothing above You; You are the Hidden and there is nothing beneath You.” Al-Waasi’ (the All-Encompassing). His attributes and qualities, and everything that has to do with Him, are allencompassing in such a way that no one can praise Him as He deserves, but He is as He praised Himself, vast in power, might and dominion, and vast in grace and kindness, and vast in generosity and munificence. 158

Al-Haadi (the Guide), al-Rasheed (the Guide to the Right Path). He is the One Who guides His slaves and shows them the way to all that will benefit them, and protects them from all that will harm them. He teaches them what they do not know, and guides them to the true guidance which will help them and set them straight. He fills them with taqwa (piety) and causes their hearts to turn to Him, in response to His command. The name al-Rasheed has a meaning akin to that of alHakeem: He is Wise in word and deed, and all His laws are good and wise. His creation testifies to His wisdom. Al-Haqq (the Truth). He is true in and of Himself and in His attributes. His existence is undeniable, and His attributes are perfect. His existence is one of His essential qualities (He cannot but exist), and nothing else can exist except through Him. He is the One Who has always been and will always be described with attributes of majesty, beauty and perfection. He has always been and will always be known for His Kindness. His words are truth; the meeting with Him is truth; His Messengers are truth; His Books are truth; His religion is the Truth; the worship of Him Alone, with no partners or associates, is the Truth; everything that has to do with Him is truth. Allaah is the Truth and whatever else they claim to be divine besides Him is false. Allaah is the Most High, the Most Great, as He says (interpretation of the meanings): “And say: ‘The Truth is from your Lord.’ Then whosoever wills, let him believe, and whosoever wills, let him disbelieve…” [al-Isra’ 18:29]. “… So, after the truth, what else can there be, save error?…” [Yoonus 10:32] 159

“And say: ‘Truth has come and falsehood has vanished. Surely, falsehood is ever bound to vanish.’”[al-Isra’ 17:81] From Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan by Shaykh ‘Abd al-Rahmaan al-Sa’di (5/ 620). (www.islam-qa.com) 4043: Importance of knowing the Beautiful Names of Allaah Question: What is the importance of knowing the Beautiful Names of Allaah? Answer: Praise be to Allaah. Knowing the Beautiful Names of Allaah is very important indeed, for the following reasons: Knowledge of Allaah and His Names and Attributes is the noblest and best of all knowledge, because the level of honour of any kind of knowledge has to do with the object of knowledge, and the object of knowledge in this case is Allaah, may He be glorified and exalted, through His Names, Attributes and Deeds. Occupying oneself with seeking this knowledge and studying it properly is the pursuit of the highest objective, and acquiring this knowledge is one of the best gifts a person may be given. Because the Prophet (peace and blessings of Allaah be upon him) explained it very clearly and was very keen to do so, the Sahaabah never disputed in this matter as they did over some of the rulings (ahkaam). Knowing Allaah makes a person love and fear Him, and 160

put his hope in Him, and be sincere towards Him in his actions. This is the essence of human happiness. There is no way to know Allaah except by knowing His Most Beautiful Names and seeking a proper understanding of their meanings. Knowing Allaah by His Most Beautiful Names increases one’s faith, as Shaykh ‘Abd al-Rahmaan ibn Sa’di (may Allaah have mercy on him) said: “Believing in and knowing the Most Beautiful Names of Allaah includes the three types of Tawheed: Tawheed al-Ruboobiyyah (Unity of Divine Lordship), Tawheed al-Uloohiyyah (Unity of the Divine Nature) and Tawheed al-Asma’ wa’lSifaat (Unity of the Divine Names and Attributes). These three types of Tawheed form the essence and joy of faith (the word translated here as “joy” implies peace and relief from stress), and this knowledge is the basis and purpose of faith. The more a person learns about the Names and Attributes of Allaah, the more his faith increases and the stronger his conviction becomes.” (Al-Tawdeeh wa’lBayaan li Shajarat al-Eemaan by al-Sa’di, p. 41). Allaah created His creatures to know Him and worship Him. This is what is expected from them and what they are required to do, because as Ibn al-Qayyim (may Allaah have mercy on him) said: “The key to the call of the Messengers, the essence of their Message, is knowing Allaah through His Names and Attributes and Deeds, because this is the foundation on which the rest of the Message, from beginning to end, is built.” (Al-Sawaa’iq al-Mursalah ‘ala al-Jahamiyyah wa’l-Mu’attilah by Ibn al-Qayyim, 1/150-151). So when a person occupies himself with learning about Allaah, he is doing what he was created for, but if he ignores the matter, he is neglecting what he was created for. The meaning of faith is not merely to utter words without knowing Allaah, because true faith in Allaah means that the slave knows the Lord in Whom he believes, and he makes the effort to 161

learn about Allaah through His Names and Attributes. The more he learns about his Lord, the more he increases in faith. Knowledge of the Names of Allaah is the basis for all other knowledge, as Ibn al-Qayyim (may Allaah have mercy on him) said: “Knowledge of the Most Beautiful Names of Allaah is the basis of all other kinds of knowledge, for the objects of all these other branches of knowledge were either created or commanded by Him (the various branches of knowledge either deal with objects created by Him or with the laws and guidance revealed by Him). The reason for creation and guidance is found in His Most Beautiful Names (because He is the Creator, He creates things; because He is the Guide to the Straight Path, He reveals guidance, and so on)… Knowing the Most Beautiful Names is the basis of all objects of knowledge, because all knowledge stems from these Names…” (Bada’i’ al-Fawaa’id by Ibn al-Qayyim, 1/163). From the book Asma’ Allaah al-Husnaa, pp. 6-8. (www.islam-qa.com) 3927: Ruling on Reciting the Names of Allaah in certain combinations Question: Number of people tell me if you say so-and-so X amount of times then you will get such and such reward e.g. reciting the 99 names of Allah in certain combnations and quantities will do certain things . Answer: Praise be to Allaah. 162

This question was answered for us by Shaykh ‘Abd-Allaah ibn Munayyi’, who said: “This is not permissible, and if he believes in it, it is bid’ah.” Every dhikr that involves reciting a certain number of times, or in a certain place, or at a certain time, or in a certain manner, that is not prescribed in sharee’ah, is bid’ah. With regard to the Most Beautiful Names of Allaah, the way to use these in worship is to call upon Allaah by these Names, as He says (interpretation of the meaning), “And (all) the Most Beautiful Names belong to Allaah, so call on Him by them…” [al-A’raaf 7:180]. Merely reciting them in certain combinations is not a prescribed form of worship. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 606: The meaning of the pronoun “We” as used in the Qur’an Question: Why does the Quran use the term “we” in its ayats? Many non-believers believe that this may be in reference to Jesus? Answer: Praise be to Allaah. It is a feature of literary style in Arabic that a person may refer to himself by the pronoun nahnu (we) for respect or 163

glorification. He may also use the word ana (I), indicating one person, or the third person huwa (he). All three styles are used in the Qur’an, where Allaah addresses the Arabs in their own tongue. (Fataawa al-Lajnah al-Daa’imah, 4/143). “Allaah, may He be glorified and exalted, sometimes refers to Himself in the singular, by name or by use of a pronoun, and sometimes by use of the plural, as in the phrase (interpretation of the meaning): ‘Verily, We have given you a manifest victory” [al-Fath 48:1], and other similar phrases. But Allaah never refers to Himself by use of the dual, because the plural refers to the respect that He deserves, and may refer to His names and attributes, whereas the dual refers to a specific number (and nothing else), and He is far above that.” (Al-‘Aqeedah al-Tadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 75). These words, innaa (“Verily We”) and nahnu (“We”), and other forms of the plural, may be used by one person speaking on behalf of a group, or they may be used by one person for purposes of respect or glorification, as is done by some monarchs when they issue statements or decrees in which they say “We have decided…” etc. [This is known in English as “The Royal We” – Translator]. In such cases, only one person is speaking but the plural is used for respect. The One Who is more deserving of respect than any other is Allaah, may He be glorified and exalted, so when He says in the Qur’an innaa (“Verily We”) and nahnu (“We”), it is for respect and glorification, not to indicate plurality of numbers. If an aayah of this type is causing confusion, it is essential to refer to the clear, unambiguous aayaat for clarification, and if a Christian, for example, insists on taking ayaat such as “Verily, We: it is We Who have sent down the Dhikr (i.e., the Qur’an)” [al-Hijr 15:9 – interpretation of the meaning] as proof of divine plurality, we may refute this claim by quoting such clear and unambiguous aayaat as 164

(interpretation of the meanings): “And your god is One God, there is none who has the right to be worshipped but He, the Most Beneficent, the Most Merciful” [alBaqarah 2:163] and “Say: He is Allaah, the One” [alIkhlaas 112:1] – and other aayaat which can only be interpreted in one way. Thus confusion will be dispelled for the one who is seeking the truth. Every time Allaah uses the plural to refer to Himself, it is based on the respect and honour that He deserves, and on the great number of His names and attributes, and on the great number of His troops and angels.” (Reference: Al-‘Aqeedah alTadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 109). And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 1392: Many of the Names of Allaah may be found at the end of numerous aayaat of the Qur’aan Question: So far I have learned 33 of the 99 Arabic names for Allah (SWT), I don’t have a list of the rest. Where can I find it on the internet, or perhaps you know them? Answer: Praise be to Allaah. Allaah has many names, all of which are indicative of His Greatness, Perfection and Majesty, may He be glorified and exalted. He has told us some of these Names in His Book and through the Sunnah of His Messenger 165

(peace and blessings of Allaah be upon him); He also has other Names which are known only to Him, as is indicated in the hadeeth of ‘Abdullah ibn Mas’ood (may Allaah be pleased with him), who said: ”The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There is nobody who is afflicted with distress or grief and who says: “Allaahumma inni ‘abduka wa ibn ‘abdika wa ibn amatika, naasiyati bi yadika maadin fiyya hukmuka ‘adlun fiyya qadaa’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw ‘allamtahu ahadan min khalqika aw anzaltahu fi kitaabika aw asta’tharta bihi fi ‘ilmi al-ghaybi ‘indaka an taj’al alQur’aana rabee’a qalbi wa noor sadri wa jilaa’a huzni wa dhihaaba hammi (O Allaah, I am Your slave, son of Your slave, son of Your maidservant, my forelock is in Your hand, Your command over me is ever executed and Your decree over me is just. I ask You by every name belonging to You which You have named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the Unseen with You, that You make the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety,” - but Allaah will take away his distress and grief, and replace it with ease.’ He was asked, ‘O Messenger of Allaah, should we not learn it?’ He said, ‘Of course, whoever hears it should learn it.’” (Reported by Imaam Ahmad; this is a saheeh hadeeth). The Names of Allaah mentioned in the Qur’aan and Sunnah number over one hundred, as several scholars have agreed (see Al-Qawaa’id al-Muthlaa fi Sifaat Allaahi wa Asmaa’ihi by Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen). Among these are ninety-nine names which, if one learns them and acts in accordance with them, will bring a great reward, as is indicated in the hadeeth narrated by Abu 166

Hurayrah (may Allaah be pleased with him), in which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has ninety-nine names, one hundred less one; whoever learns them will enter Paradise.” (Reported by al-Bukhaari, al-Fath, no. 2736) The learning referred to in the hadeeth includes the following: Memorizing them. Understanding their meanings. Acting upon them: so if a person learns that Allaah is alAhad (the One and Only), he will not associate anything else with Him; if he learns that He is al-Razzaaq (the Provider), he will not seek provision from anyone else; if he learns that He is al-Raheem (the Most Merciful), he will not despair of His Mercy, and so on. Calling upon Allaah by these Names, as He says (interpretation of the meaning): “And (all) the Most Beautiful Names belong to Allaah, so call on Him by them…” [al-A’raaf 7:180] - so one might say “Yaa Rahmaan arhamni (O Most Merciful, have mercy on me),” “Yaa Ghafoor ighfir li (O All-Forgiving, forgive me),” “Yaa Tawwaab, tubb ‘alayya (O Accepter of Repentance, turn towards me in forgiveness),” and so on. If you pay attention to the endings of many aayaat, you will find many of the names of Allah mentioned there. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 167

Chapter 3 (Unity of) Divinity 20894: Obligation to destroy idols Question: Is it obligatory to destroy statues in Islam, even if they are part of the legacy of human civilization? Why is it that when the Sahaabah conquered other lands and saw statues there they did not destroy them?. Answer: Praise be to Allaah. The evidence of sharee’ah indicates that it is obligatory to destroy idols, for example: 1 – Muslim (969) narrated that Abu’l-Hayaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: “Shall I not send you with the same instructions as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? ‘Do not leave any image without defacing it or any builtup grave without leveling it.’” 2 – Muslim (832) narrated from ‘Urwah ibn ‘Abasah that he said to the Prophet (peace and blessings of Allaah be upon him): “With what were you sent?” He said, “I was sent to uphold the ties of kinship, to break the idols, and so that Allaah would be worshipped alone with no partner or associate.” The obligation to destroy them is even stronger if they are worshipped instead of Allaah. 168

3 – al-Bukhaari (3020) and Muslim (2476) narrated that Jareer ibn ‘Abd-Allaah al-Bajali said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “O Jareer, will you not relieve me of Dhu’lKhalsah?” That was a house (in Yemen) belonging to the (tribe of) Khath’am, which was called Ka’bat alYamaaniyyah. I set out with one hundred and fifty horsemen. I used not to sit firm on horses and I mentioned that to the Messenger of Allaah (peace and blessings of Allaah be upon him). He struck me on my chest with his hand and said, ‘O Allaah! Make him firm and make him one who guides others and is guided on the right path.’ “ So Jareer went and burned it with fire, then Jareer sent a man called Abu Artaat to the Messenger of Allaah (peace and blessings of Allaah be upon him). He said, “I did not come to you until we had left it like a scabby camel.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) blessed the horses of (the tribe of) Ahmas and their men five times. Al-Haafiz Ibn Hajar said: This hadeeth indicates that it is prescribed to remove things that may tempt or confuse the people, whether they are buildings, people, animals or inanimate objects. 4 – The Prophet (peace and blessings of Allaah be upon him) sent Khaalid ibn al-Waleed (may Allaah be pleased with him) on a campaign to destroy al-‘Uzza. 5 – and he sent Sa’d ibn Zayd al-Ashhali (may Allaah be pleased with him) on a campaign to destroy Manaat. 6 – And he sent ‘Amr ibn al-‘Aas (may Allaah be pleased with him) on a campaign to destroy Suwaa’. All of that happened after the Conquest of Makkah. Al-Bidaayah wa’l-Nihaayah, 4/712. 776. 5/83; al-Seerah al-Nabawiyyah by Dr. ‘Ali al-Salaabi, 2/1186. 169

Al-Nawawi said in Sharh Muslim when discussing the issue of image-making: They were unanimously agreed that whatever casts a shadow is not allowed and must be changed. Images that cast a shadow are three-dimensional images like these statues. With regard to what is said about the Sahaabah (may Allaah be pleased with them) not destroying idols in the conquered lands, this is merely conjecture. The companions of the Prophet (peace and blessings of Allaah be upon him) would not have left idols and statues alone, especially since they were worshipped at that time. If it is asked, how come the Sahaabah left alone the ancient idols of the Pharaohs and Phoenicians? The answer is that these idols fall into one of three categories: 1 – These idols may have been in remote places that the Sahaabah did not reach; when the Sahaabah conquered Egypt, for example, that does not mean that they reached every part of the land. 2 – These idols may not have been visible, rather they may have been inside Pharaonic buildings etc. The Prophet (peace and blessings of Allaah be upon him) told us to hasten when passing through the abodes of the wrongdoers and those who had been punished, and he forbade entering such places. In al-Saheehayn it is says: “Do not enter upon those who have been punished unless you are weeping, lest there befall you something like that which befall them.” He (peace and blessings of Allaah be upon him) said that when he passed by ashaab al-hijr [the dwellers of the rocky tract – see al-Hijr 15:80], in the land of Thamood, the people of Saalih (peace be upon him). 170

According to another report narrated in al-Saheehayn, “If you are not weeping, then do not enter upon them, lest there befall you something like that which befall them.” What we think is that if the companions of the Prophet (peace and blessings of Allaah be upon him) saw a temple or building belonging of these people, they did not enter it or even look at what was inside it. This will dispel any confusion about why the Sahaabah did not see the Pyramids or what is inside them. There is also the possibility that their doors and entrances were covered with sand at that time. 3 – Many of these idols that are visible nowadays were covered and hidden, and have only been discovered recently, or they have been brought from remote places that the companions of the Prophet (peace and blessings of Allaah be upon him) did not reach. Al-Zarkali was asked about the Pyramids and the Sphinx etc: Did the Sahaabah who entered Egypt see them? He said: They were mostly covered with sand, especially the Sphinx. Shibh Jazeerat al-‘Arab, 4/1188 Then even if we assume that there was a statue that was visible and not hidden, then we still have to prove that the Sahaabah saw it and were able to destroy it. The fact of the matter is that the Sahaabah (may Allaah be pleased with them) would not have been able to destroy some of these statues. It took twenty days to destroy some of these statues even with tools, equipment, and explosives etc that were not available to the Sahaabah at all.

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This is indicated by what Ibn Khuldoon said in alMuqaddimah (p. 383), that the caliph al-Rasheed was unable to destroy the estrade of Chosroes. He started to do that, and he gathered men and tools, and burned it with fire, and poured vinegar on it, but he was unable to do it. And the caliph al-Ma’moon wanted to destroy the Pyramids in Egypt and he gathered workers but he could not do it. With regard to the excuse that these statues are part of the legacy of mankind, no attention should be paid to such words. Al-Laat, al-‘Uzaa, Hubal, Manaat and other idols were also a legacy for those who worshipped them among Quraysh and the Arabs. This is a legacy, but it is a haraam legacy which should be uprooted. When the command comes from Allaah and His Messenger, then the believer must hasten to obey, and the command of Allaah and His Messenger cannot be rejected on the grounds of this flimsy excuse. Allaah says (interpretation of the meaning): “The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger, to judge between them, is that they say: “We hear and we obey.” And such are the successful (who will live forever in Paradise)” [al-Noor 24:51] We ask Allaah to help the Muslims to do that which He loves and which pleased Him. And Allaah knows best. Islam Q&A (www.islam-qa.com) 14010: THE LORD OF THE WORLDS Question: Who is the lord of the worlds ? 172

Answer: Praise be to Allaah. Allaah alone is the Lord, the Creator, the Provider… the Sovereign, the Controller… the All-Knowing, All-Wise… the Ever-Living, the Sustainer of all that exists… The All-Hearing, All-Seeing… The Subtle and Courteous, the All-Aware… the Most Beneficent, the Most Merciful… the Ever-Forbearing, Oft-Forgiving… the Almighty, the Compeller… the Oft-Pardoning, the Most Generous… the Most Strong, the All-Powerful… the Inventor of all things, the Bestower of forms… To Him belongs the Sovereignty of the heavens and the earth, in His hand is goodness and He is able to do all things. There is none worthy of worship but He, and to Him belong the most beautiful names and sublime attributes: “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He)! To Him belong the Best Names” [Ta-Ha 20:8 – interpretation of the meaning] He does whatever He wills and judges as He wants: “And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68 – interpretation of the meaning] He is the Owner of Sovereignty; He honours whomever He wills and humiliates whomever He wills: “Say (O Muhammad): ‘O Allaah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom 173

You will. In Your Hand is the good. Verily, You are Able to do all things’” [Aal ‘Imraan 3:26 – interpretation of the meaning] He is the One Who gives life and death, and nothing on earth or in heaven is hidden from Him: “It is Allaah that gives life and causes death. And Allaah is AllSeer of what you do” [Aal ‘Imraan 3:156 – interpretation of the meaning] His alone is the creation and the commandment: “Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)!” [al-A’raaf 5:54 – interpretation of the meaning] He is the First, and there is nothing before Him… He is the last and there is nothing after Him… He is the Most High, and there is nothing above Him… He is the Most Near, and there is nothing beneath Him… “He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the AllKnower of every thing” [al-Hadeed 57:3 – interpretation of the meaning] He is the Creator of all things and He is the All-Knower of everything: “Such is Allaah, your Lord! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs or Guardian) over all things [al-An’aam 6:102 – interpretation of the meaning] 174

He is Subtle, Most Great, All-Encompassing: “Allaah is Ever All Aware” [al-Nisaa’ 4:126 – interpretation of the meaning] He is Ever-Living, the Sustainer of all that exists… To Him belongs everything in the heavens and on earth… Nothing is hidden from Him… Nothing is beyond His capability… Nothing can encompass Him: “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayy al-Qayyoom (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great” [al-Baqarah 2:255 – interpretation of the meaning] He knows all things and records the numbers of all things: “and all things We have recorded with numbers (as a record) in a Clear Book” [Yaa-Seen 36:12 – interpretation of the meaning] He is Most Generous and Bountiful… all provision comes from Him: “And no moving (living) creature is there on earth but its provision is due from Allaah” [Hood 11:6 – interpretation of the meaning] 175

His blessings cannot be counted or numbered: “And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them” [Ibraaheem 14:34 – interpretation of the meaning] His stores fill the earth and the heavens: “And to Allaah belong the treasures of the heavens and the earth” [al-Munaafiqeen 63:7 – interpretation of the meaning] He is Free of all needs and Worthy of all praise; He gives to His slaves but that never diminishes His stores: “O mankind! it is you who stand in need of Allaah. But Allaah is Rich (Free of all needs), Worthy of all praise” [Faatir 35:15 – interpretation of the meaning He is Oft-Pardoning and Oft-Forgiving; He bestows mercy upon His slaves and overlooks their sins: “Verily, Allaah indeed is Oft Pardoning, Oft Forgiving” [al-Hajj 22:60 – interpretation of the meaning] He is the Knower of the unseen and the seen… He is Almighty in His sovereignty, Wise in His commands: “AllKnower of the unseen and seen, the All Mighty, the AllWise” [al-Taghaabun 64:18 – interpretation of the meaning] He knows what is secret and what is open; nothing is hidden from Him: “And He is Allaah (to be worshipped Alone) in the 176

heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn (good or bad) [al-An’aam 6:3 – interpretation of the meaning] He is Subtle and Courteous, All-Aware: “No vision can grasp Him, but He grasps all vision. He is Al-Lateef (the Most Subtle and Courteous), WellAcquainted with all things” [al-An’aam 6:103 – interpretation of the meaning] He is One in His essence, attributes and actions: “Say (O Muhammad): ‘He is Allaah, (the) One. Allaah usSamad [Allaah — the SelfSufficient Master, Whom all creatures need, (He neither eats nor drinks)]. He begets not, nor was He begotten. And there is none co equal or comparable unto Him” [al-Ikhlaas 112:1-4 – interpretation of the meaning] Glory be to Him; His are the most beautiful names and sublime attributes, and He has no partner or associate: “Such is Allaah your Lord. His is the kingdom. Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turned away?” [al-Zumar 39:6 – interpretation of the meaning] Because of this Sovereignty, these attributes, this creation, these blessings, He is the only One Who is deserving of praise and thanks and sincere worship, to the exclusion of all others: “Surely, your Lord is Allaah Who created the heavens 177

and the earth in six Days and then rose over (Istawa) the Throne (really in a manner that suits His Majesty), disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allaah, your Lord; so worship Him (Alone). Then, will you not remember?” [Yoonus 10:3 – interpretation of the meaning] He created (everything) then proportioned it, He ordained laws then granted guidance, He granted provision and made people independent of means: “Allaah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allaah, your Lord, so Blessed be Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists” [Ghaafir 40:64 – interpretation of the meaning] O Allaah, to You be praise for Your great sovereignty: “All the praises and thanks be to Allaah, to Whom belongs all that is in the heavens and all that is in the earth [Saba’ 34:1 – interpretation of the meaning] O Allaah, to You be praise for Your mighty creation: “All praises and thanks be to Allaah, Who (Alone) created the heavens and the earth [al-An’aam 6:1 – interpretation of the meaning] O Allaah, to You be praise, for You have guided us to Islam, You have sent down to us the Qur’aan, You have provided us with good things, You have made us the best of nations, You have honoured us with great blessings. 178

There is no god but You, to You belongs the Sovereignty, Yours is the Creation and the Commandment, all blessings and praise are Yours… “All the praises and thanks be to Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists). The Most Gracious, the Most Merciful. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) You (Alone) we worship, and You (Alone) we ask for help (for each and everything). [al-Faatihah 1:2-5 – interpretation of the meaning] From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri (www.islam-qa.com) 9358: The first duty enjoined upon mankind Question: What was the first duty enjoined upon mankind? Answer: Praise be to Allaah. The first duty enjoined upon mankind is the first thing to which people should be called. The Prophet (peace and blessings of Allaah be upon him) explained that to Mu’aadh ibn Jabal (may Allaah be pleased with him) when he sent him to Yemen. He said to him: “You will come to some of the People of the Book, so let the first thing to which you call them be the testimony that there is no god 179

but Allaah and that Muhammad is His Messenger.” This is the first duty enjoined upon people, to believe in Allaah alone and to bear witness that Muhammad (peace and blessings of Allaah be upon him) is his Messenger. By affirming the Unity of Allaah (Tawheed) and bearing witness to His Messenger (peace and blessings of Allaah be upon him), one attains sincerity (ikhlaas) and obedience (in accordance with what is prescribed in sharee’ah), and these are the conditions of all acts of worship being accepted. Majmoo’ Fataawa wa Rasaa’il Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, vol. 1, p. 84, question no. 29 (www.islam-qa.com) 10084: Ruling on calling upon the angels before sleeping Question: Among some of the common people there is the widespread practice of saying, before going to sleep, “O guardian angels, wake me up at such-and-such a time.” Answer: Praise be to Allaah. This is not permissible, and in fact it is a form of major shirk (al-shirk al-akbar), because it involves calling upon someone other than Allaah and asking for something from one of the unseen creatures. This is like asking from the jinn or idols or the dead, because of the general meaning of the words of Allaah (interpretation of the meaning): “And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”[al-Jinn 72:18] 180

“Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All Knower (of everything)”[Faatir 35:13-14] Allaah described calling upon anyone other than Him, such as the dead, idols, the jinn or the angels, as shirk or the association of others in worship with Him. He said (interpretation of the meaning) “And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”[alJinn 72:6] “And whoever invokes (or worships), besides Allaah, any other ilaah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely, Al Kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah, polytheists, pagans, idolaters) will not be successful”[alMu’minoon 23:117] So Allaah calls those who call upon anyone other than Him kaafireen. This applies to all those who call upon anyone other than Allaah, whether it be the dead, idols, jinn or angels; no one is exluded from that except one who is alive, present and able to help, because Allaah says in the story of Moosa (interpretation of the meaning): “The man of his (own) party [religion] asked him for help against his foe”[al-Qasas 28:15] Examples of this shirk are to be found in what some people 181

say, such as “O jinn, seize him” or “O seven (jinn), seize him” or “O jinn of the noon-time, seize him” or “O jinn of such-and-such a valley” or “O jinn of such-and-such a land”. All of this is major shirk and is calling upon unseen creatures instead of Allaah. If a person says, “O angels of Allaah, wake me up” or “protect me”, this is also major shirk, and if he says, “O jinn protect me” or “wake me up”, this is also major shirk. We seek refuge with Allaah from that. The Muslim must beware of that and must seek help from Allaah alone and ask from Him alone, for He is Sufficient and He is Able to do all things. Allaah is the One Who says (interpretation of the meaning): “And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’” [Ghaafir 40:60] “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright [al-Baqarah 2:186] And the Prophet (peace and blessings of Allaah be upon him) said: “If you ask of anyone, then ask of Allaah, and if you seek help, then seek help from Allaah.” We ask Allaah to help us and all the Muslims to understand His religion and to keep us safe from the things that cause His wrath, for He is the All-Hearing, Ever Near. Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah 182

ibn Baaz (may Allaah have mercy on him), vol. 7, page 180 (www.islam-qa.com) 8492: What is the meaning of the angels prostrating to Adam and Yoosuf’s brothers prostrating to him? Question: Why did Allah tell the angels to bow to Adam? I thought boing was only allowed for Allah alone. The same goes for Prophet Yusuf, why did his brothers bow to him? Answer: Praise be to Allaah. Prostrating is of two kinds: It may an act of veneration and drawing closer to the one to whom one prostrates. This kind of prostration is worship, and should only be done for Allaah, according to the laws of the Prophets. The second type is a kind of greeting and honouring a person. This is the kind of prostration which Allaah commanded the angels to do in the case of Adam, so they prostrated to him as an act of honouring him. It was an act of worship towards Allaah on their part, because they were obeying His command to prostrate to Adam. The prostration of Yoosuf’s parents and brothers was also a prostration of greeting and honouring, which was permissible according to the law (of Allaah) at that time. But according to the sharee’ah brought by the Seal of the Prophets, Muhammad (peace and blessings of Allaah be upon him), it is not permissible to prostrate to anyone at all except Allaah. Hence the Prophet (peace and blessings of Allaah be upon him) said: “If I were to have 183

commanded anyone to prostrate to anyone else, I would have commanded women to prostrate to their husbands.” The Prophet (peace and blessings of Allaah be upon him) forbade Mu’aadh to prostrate to him when he (Mu’aadh) said that the People of the Book prostrated to the great ones among them, and he mentioned the hadeeth quoted above. The prohibition in this sharee’ah against prostrating to anyone at all except Allaah is an aspect of its perfection in achieving true Tawheed. It is the perfect sharee’ah whose perfection is manifested in all its rulings. Allaah says (interpretation of the meaning): “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3] Written by Shaykh ‘Abd al-Rahmaan al-Barraak (www.islam-qa.com) 5203: Meaning of the word Taaghoot Question: My question is, does the term Taaghoot include objects that do not call the people to worship them, like the sun, trees, idols, stones? Also, are righteous Muslims, like Imaam Shafi’, are they called Taaghoot if the people worship them or their graves? Answer: Praise be to Allaah. Not everything that is worshipped instead of Allaah can be considered to be taaghoot. The most correct scholarly view concerning the meaning of the word Taaghoot is that of Ibn Jareer al-Tabari, who said in his Tafseer (3/ 21): 184

The correct opinion concerning Taaghoot, in my view, is that it refers to everyone who arrogates to himself a position that is befitting only for Allaah, and so is worshipped instead of Him, either by forcing others to worship him or by accepting their willing worship. The one that is thus worshipped may be a human being, or a shaytaan (devil), or an idol, or a statue, or some other being. He also said that the root of Taaghoot implies putting oneself in a higher position and overstepping the mark. The Prophets, scholars, righteous people and awliyaa’ (those who are close to Allaah) did not force people to worship them or obey them in such a thing. On the contrary, they issued the sternest warning against it. The purpose behind Allaah’s sending Messengers to mankind was to call them to believe in Allaah alone and to disbelieve in other gods besides Him. Allaah says (interpretation of the meaning): “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): ‘Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e., do not worship Taaghoot besides Allaah)…” [al-Nahl 16:36] And Allaah says (interpretation of the meaning): “And (remember) when Allaah will say (on the Day of Resurrection): “O ‘Eesaa (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allaah?’ ” He will say: “Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my innerself though I do not know what is in Yours; truly, You, only You, are the AllKnower 185

of all that is hidden (and unseen). “Never did I say to them aught except what You (Allaah) did command me to say: ‘Worship Allaah, my Lord and your Lord.’ And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them; and You are a Witness to all things” [al-Maa’idah 5:116-117] If people worship Prophets or scholars instead of Allaah, we should not apply the word Taaghoot to the object of their worship. If people exaggerate about al-Shaafa’i or any other scholar (may Allaah have mercy on them), and call upon them for help instead of Allaah, or worships their graves, there is no sin on those scholars; on the contrary, the burden of sin is on the one who associates others in worship with Allaah (Shirk). The same is true in the case of the Christians who worship ‘Eesaa (Jesus – peace be upon him) alongside Allaah. ‘Eesaa (peace be upon him) will not bear any part of their burden of sin. A brief definition of Taaghoot is: whoever is worshipped instead of Allaah and accepts that. It is well known that ‘Eesaa (peace be upon him) and other Prophets, and also al-Shaafa’i and other scholars who believed in Allaah alone (Tawheed) would never accept to be worshipped instead of Allaah. On the contrary, they forbade that and preached the message of Tawheed. Allaah says (interpretation of the meaning): “And (remember) when Allaah will say (on the Day of Resurrection): “O ‘Eesaa (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allaah?’ ” He will say: “Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner self though I do not know what is in Yours; truly, You, only You, are the All Knower of all that is hidden (and unseen). “Never did I say to 186

them aught except what You (Allaah) did command me to say: ‘Worship Allaah, my Lord and your Lord.’ And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them; and You are a Witness to all things” [al-Maa’idah 5:116-117]. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 6622: The meaning of enslavement in Islam Question: Can you please clarify the subject of Slaves in Islam. In The Koran, there are many mentions of this term in particular the instance where man is the slave to his Master Allah, which I fully understand and agree. But in many instances the Koran cites where one man/woman is the slave of another man/woman. In what context has Allah made this permissible, if it is permissible. Your clarification on this subject would be most grateful. Answer: Praise be to Allaah. The enslavement of the Muslim to Allaah, may He be glorified, is what He had commanded in His Book and is the Message with which He sent the Messengers, as He says (interpretation of the meaning): “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): 187

“Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, i.e. do not worship Taaghoot besides Allaah)” [al-Nahl 16:36]. The word ‘Uboodiyyah (enslavement) in Arabic comes from the word Ta’beed (enthrallment, subjugation). The phrase ‘abbadtu’l-tareeq means “I made the way smooth and easy to walk on.” The enslavement of the slave to Allaah has two meanings, one general and one specific. If by “slave” I mean al-mu’abbad, i.e., one who is subjugated, this is the general meaning which includes every created thing in the both the higher and the lower realms, sentient and otherwise, animate and inanimate, moving and stationary, kaafir and mu’min, righteous and immoral, for every creature is subjugated by Allaah and is subject to His control, and for each of them there is a limit at which it stops. If by “slave” I mean al-‘aabid, one who worships Allaah and obeys His commands, this meaning applies specifically to the believers to the exclusion of the kaafireen, because the believers are the true slaves of Allaah who attribute Lordship and Divinity to Him Alone and recognize Him by His Names and Attributes, and do not associate anything with Him. As Allaah says in the story of Iblees (interpretation of the meaning): “[Iblees (Satan)] said: ‘O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. Except Your chosen, (guided) slaves among them.’ (Allaah) said: ‘This is the Way which will lead straight to Me. Certainly, you shall have no authority over My slaves, except those who follow you of the Ghaawoon (Mushrikoon and those who go astray, criminals, polytheists, and evildoers).’” [al-Hijr 15:39-42] With regard to the ‘ibaadah (worship) which Allaah 188

enjoins upon us, this is a word which includes everything that Allaah loves and is pleased with of words and deeds, both open and hidden, and excludes anything that may cancel that out. This definition includes the Shahaadatayn, Salaah, Hajj, fasting, jihaad for the sake of Allaah, enjoining what is good and forbidding what is evil, and believing in Allaah, the angels, the Messengers and the Last Day. The basis for this worship is purity of intention, so that the aim of the worshipper is to seek the Face of Allaah, may He be glorified, and the Home of the Hereafter. Allaah says (interpretation of the meaning): “And Al-Muttaqûn (the pious) will be far removed from it (Hell). He who spends his wealth for increase in selfpurification, And who has (in mind) no favour from anyone to be paid back, Except to seek the Countenance of his Lord, the Most High. He surely, will be pleased (when he will enter Paradise).” [al-Layl 92:17-21] So purity of intention is essential, as is sincerity, so that the believer strives to follow what Allaah has commanded and to avoid what He has forbidden, prepares himself for the Meeting with Allaah (may He be exalted), gives up feeling helpless and lazy, and refrains from following his own desires, as Allaah says (interpretation of the meaning): “O you who believe! Be afraid of Allaah, and be with those who are true (in words and deeds).” [al-Tawbah 9:119] It is also essential to follow the Messenger (peace and blessings of Allaah be upon him), so the worshipper should worship Allaah in accordance with what He has prescribed and not in accordance with what created beings desire or innovate. This is the aim of following the Prophet who was sent from Allaah, Muhammad (peace and blessings of Allaah be upon him). Purity of intention, 189

sincerity and following the Messenger are all essential. Once these matters are understood, then it will be clear to us that everything that goes against these essentials is in fact enslavement to people. So showing off is a form of enslavement to people; Shirk is a form of enslavement to people; neglecting Allaah’s commands and angering the Lord in order to earn people’s approval is a form of enslavement to people. Everyone who puts following his own desires before obeying his Lord has gone beyond the bounds of ‘Uboodiyyah (enslavement to Allaah) and has deviated from the Straight Path. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Doomed is the slave of the dinar, doomed is the slave of the dirham, doomed is the slave of fine cloth and doomed is the slave of velvet. If he is given something he is pleased and if he is denied, he is angry. Doomed is he! If he is pierced by a thorn, may he never be able to remove it.” Enslavement to Allaah includes and implies love, fear and hope. The slave loves his Lord, fears His punishment and hopes for His Mercy and reward. These are the three essential pillars of ‘Uboodiyyah or enslavement. Enslavement to Allaah is an honour, not a cause of humiliation, as the poet said: “What increases me in honour and pride, so that my feet nearly stepped on the Pleiades, is that I am included in Your words ‘O My slaves,’ and that You made Ahmad my Prophet.” We ask Allaah to make us among His righteous slaves. May Allaah bless our Prophet Muhammad. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 190

979: Kinds of Tawassul Question: I have been discussing the subject of using “waseela” while supplicating to Allah (swt) with some Muslims, and have come to know that there are quite different opinions about fact whether the use of “waseela” in duaa is halaal or haraam. Could you please provide me with some information about this subject, some ayaat from the Holy Qur’an or authentic ahaadeeth? With the term “use of waseela” I mean asking via the agency of someone, fx “I ask You (O Allah) to grant me forgiveness via the agency of Prophet Muhammad (Peace be upon him and his household)” or via the agency of other Prophets (Peace be upon them), saints or other pious Muslims. Answer: Praise be to Allaah. What is meant by tawassul and waseelah is four things: the kind of tawassul without which faith cannot be complete, which is seeking to reach Allaah (tawassul) by believing in Him and His Messengers, and obeying Him and His Messenger, This is what is meant in the aayah (interpretation of the meaning): “O you who believe! Do your duty to Allaah and fear Him. Seek the means of approach to Him…” [al-Maa’idah 5:35] This includes seeking to approach Allaah through His Names and Attributes, or by doing acts of obedience and worship by which one seeks to approach Allaah, and so on. 191

Seeking to approach Allaah by asking His Messenger (peace and blessings of Allaah be upon him) to make du’a’ for one during his lifetime, and the believers asking one another to make du’aa’ for one another. This follows on from the first type and is encouraged. Seeking to approach Allaah by virtue of the status and virtues of some created being, such as saying, “O Allaah, I ask You by virtue of Your Prophet” and so on. This is allowed by some of the ‘ulama’, but this opinion is da’eef (weak). The correct view is that it is definitely haraam, because there can be no tawassul in du’aa’ except by virtue of the Names and Attributes of Allaah. Tawassul as it is understood by many of the Muslims of later times, which is calling on the Prophet (peace and blessings of Allaah be upon him) and seeking his help (or seeking the help of the dead and so-called awliya’). This is a form of major shirk, because calling on or seeking help from anyone other than Allaah with regard to something that that only Allaah is able to do is a kind of worship, and directing worship to anyone or anything other than Allaah is major shirk. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 276: Anwaa‘ al-Mahabbah (Types of Loving) and the Ruling concerning them Question: In a discussion among Muslims, we were trying to arrive at a definition of “love” in Islam. Though we are all well aware of the love of Allah SWT and our obligation to 192

love both Him and his Prophet(s), we wondered if there is a clear outline of love between humans (similar to the Christian “brotherly love”...NOT the romantic variety). Some posited that “love” lies only within the family, all else is but respect/friend- ship/etc. Others questioned whether love is limited to spouse and/or children. Still others questioned if love can be con-ditional or not. One idea is that “love” (as the term is commonly used) may even be an ‘innovation’ of sorts, based on fairy tales and Christian philosophy. Many of us have looked in various sources to seek out an “answer”, but no one has found a definitive answer as of yet... Can you help? Answer: Praise be to Allaah. I was very happy to hear that you and your sisters are studying Islamic issues and trying to find out about Islamic views of love. No doubt you and your sisters understand the importance of the scholars’ views and referring to them in matters of dispute. I will quote here a number of views about love, so that you will understand the matter better, in sha Allaah Love may be divided into mahabbah khaassah (specific love) and mahabbah mushtarakah (general love). Mahabbah khaassah (specific love): Specific love may be divided into types that are halaal and types that are haraam. Halaal love includes: (1) Love of Allaah, which is the most important obligation, as it is the basis of Islam. By perfecting one’s love of Allaah, one perfects one’s faith. If one’s love of Allaah is 193

lacking, then one’s Tawheed is also lacking. The daleel (evidence) for this is the aayaat (interpretation of the meaning): “. . . But those who believe, love Allaah more (than anything else) . . .” [al-Baqarah 2:165] “Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight . . . are dearer to you than Allaah and His Messenger, and striving hard and fighting in His cause, then wait until Allaah brings about His Decision (torment). And Allaah guides not the people who are faasiqoon (rebellious, disobedient).” [al-Tawbah 9:24] There are also other similar proofs in the Qur’aan and Sunnah. Love of Allaah may also take the form of preferring what Allaah loves and wants of His slave to what the slave himself might love and want. So he loves what Allaah loves, hates what He hates, takes as friends or regards as enemies for His sake, and adheres to His laws. There is much that may strengthen this love. (2) Love of Allaah’s Messenger, which is also one of the most important duties of Islaam. Indeed, faith is not complete until a person loves the Messenger of Allaah more than he loves himself, as in the ahaadeeth: “The Messenger of Allaah (peace be upon him) said: ‘None of you truly believes until I am more beloved to him than his child, his father and all the people.” (Reported by Muslim, no. 44). ‘Abdullaah ibn Hishaam said: “We were with the Prophet (peace be upon him), and he was holding the hand of ‘Umar ibn al-Khattaab. ‘Umar said to him: ‘O Messenger 194

of Allaah, you are dearer to me than everything except my own self.’ The Prophet (peace be upon him) said: ‘No (that is not right), by the One in Whose hand is my soul, until I am dearer to you than your own self.’ ‘Umar said to him, ‘Now, by Allaah, you are dearer to me than my own self.’ The Prophet (peace be upon him) said: ‘Now (you are right), O ‘Umar.’” (Reported by al-Bukhaari, no. 6632). This love is part of loving Allaah and is manifested by following the Prophet (peace be upon him) and preferring his opinion over that of others. (3) Love of the Prophets and the believers. This is obligatory because loving Allaah dictates that one should love the people who obey Him, in other words the Prophets and righteous people. The daleel (evidence) for this is the hadeeth “Whoever loves for the sake of Allaah (i.e., loves the people of faith for the sake of Allaah).” Obedience to Allaah is based on love of Allaah. Faith cannot be perfected except in this way, even if one has a lot of prayer and fasting to one’s credit. As ‘Umar ibn alKhattaab said: “You have seen us at the time of the Messenger of Allaah: none of us would think that he had more right to his own money than his Muslim brother.” Forbidden love: This includes love which constitutes shirk, which is when a person loves something instead of Allaah or as much as Him. In such a case he has taken that thing as a rival to Allaah. This is the shirk of love, and most people have taken things as rivals to Allaah in love and glorification. There are also types of forbidden love which do not go to the extent of shirk, such as loving one’s family, wealth, tribe, business or house, and preferring those things, in whole or in part, over doing the duties that Allaah requires 195

of him, such as hijrah (migration for His sake), jihaad, etc. The daleel (evidence) for this is the aayah quoted above (“Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight . . . are dearer to you than Allaah and His Messenger, and striving hard and fighting in His cause, then wait until Allaah brings about His Decision (torment).” [al-Tawbah 9:24]) Mahabbah mushtarakah (general love): General love is of three types: (1) Natural love, such as the love of a hungry person for food, or a thirsty person for water. This does not involve any kind of glorification, so it is permissible. (2) Love based on mercy and pity, such as the love of a father for his small child. This also involves no kind of glorification, so there is nothing wrong with it. (3) Love based on acquaintance and friendship, such as that between those who share a common profession, or scholars in the same field, or people one meets on a daily basis (such as fellow-commuters), or people one does business with, or travelling-companions. This type of appropriate love between people, or brotherly love, does not imply shirk or associating anyone else in one’s love for Allaah. For more information, see Kitaab Tayseer al-‘Azeez, Baab wa min al-naas man yattakhidhu min doon-Allaahi andaadan. We hope that this explanation makes the matter clearer. We ask Allaah to bless you and us with good. May Allaah bless our Prophet Muhammad. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 196

Chapter 4 (Unity of) Divine Lordship 49025: The real meaning of Tawheed al-Ruboobiyyah (Oneness of Divine Lordship), and those who reject it Question: What is the real meaning of Tawheed al-Ruboobiyyah?. Answer: Praise be to Allaah. Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah. Tawheed al-ruboobiyyah means affirming that Allaah is One and Unique in His actions, such as creation, sovereignty, controlling affairs, provision, giving life and death, sending down the rain, and so on. A person’s Tawheed is not complete unless he affirms that Allaah is the Lord, Sovereign, Creator and Provider of all things, that He is the Giver of life and death, the One Who brings benefit and causes harm, the only One Who answers prayers, the One Who is in control of all things, in Whose hand is all goodness, the One Who is able to do whatever He wills – which also includes believing in the divine will and decree (al-qadar), both good and bad. The mushrikeen among whom the Messenger (peace and blessings of Allaah be upon him) was sent did not disagree with this aspect of Tawheed, rather they affirmed it in general terms, as Allaah says (interpretation of the meaning): 197

“And indeed if you ask them: ‘Who has created the heavens and the earth?’ They will surely say: ‘The AllMighty, the AllKnower created them’” [al-Zukhruf 43:9] And they affirmed that Allaah is in control of all things and that in His hand is sovereignty of the heavens and the earth. Thus it is known that affirming the Lordship of Allaah is not sufficient for a person to be a true Muslim, rather he must also affirm that which is implied by that, namely the oneness of the divinity of Allaah and he must devote his worship to Allaah alone. This Tawheed – i.e., Tawheed al-Ruboobiyyah – is not denied by anyone of the sons of Adam. No one says that the world has two creators who are equal. No one argued with the idea of Tawheed al-Ruboobiyyah except Pharaoh, who denied it out of arrogance and stubbornness and even claimed – may Allaah curse him – to be the Lord. Allaah says of him (interpretation of the meaning): “Saying: ‘I am your lord, most high” [al-Naazi’aat 79:24] “ ‘I know not that you have an ilaah (a god) other than me’” [al-Qasas 28:38] This was arrogance on his part because he knew that the Lord was someone other than him. As Allaah says (interpretation of the meaning): “And they belied them (those signs) wrongfully and arrogantly, though their ownselves were convinced thereof” [al-Naml 16:14] 198

And Allaah tells us of Moosa when he was debating with him: “[Moosa (Moses)] said: Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth” [al-Isra’ 17:102] So he himself recognized that the only Lord is Allaah. Similarly the Magians (Zoroastrians) rejected the idea of Tawheed al-ruboobiyyah when they said that the world has two creators, darkness and light. However they did not regard these two creators as equal, rather they said that the light is better than the darkness, because it creates good, and darkness creates evil, and that which creates good is better than that which creates evil. Moreover darkness is non-existent and does not shine, whereas light exists and shines so it is more perfect in and of itself. The fact that the mushrikeen affirmed Tawheed alruboobiyyah does not mean that they did so in a complete sense. Rather they used to affirm it in a general sense, as Allaah tells us in the verses quoted above. But they had some faults in their beliefs that undermined this concept, such as attributing rain to the stars, and their belief that soothsayers and fortunetellers had knowledge of the unseen, and other forms of shirk concerning the divine Lordship. But these faults are limited compared to their incorrect beliefs with regard to the oneness of the divine nature (Tawheed al-uloohiyyah) and worshipping Allaah alone (Tawheed al-‘ibaadah). We ask Allaah to make us steadfast in adhering to His religion until we meet Him. And Allaah knows best. See Tayseer al-‘Azeez al-Hameed, 33; al-Qawl al-Mufeed, 1/14. Islam Q&A (www.islam-qa.com) 199

48980: Attributing ownership and disposal of affairs to created beings Question: Is it correct to attribute ownership and disposal of affairs to created beings when these are actions that should be attributed to Allaah by way of affirming His Oneness?. Answer: Praise be to Allaah. We must believe that Allaah alone has ownership and that no one owns created beings except their Creator, as Allaah says (interpretation of the meaning): “And to Allaah belongs the dominion of the heavens and the earth” [Aal ‘Imraan 3:189] “Say: “In Whose Hand is the sovereignty of everything” [al-Mu’minoon 23:88] With regard to verses which speak of ownership belonging to someone other than Allaah, such as the verses (interpretation of the meaning): “Except from their wives or (the slaves) that their right hands possess, for then, they are free from blame” [al-Mu’minoon 23:6] “or (from that) whereof you hold keys” [al-Noor 24:61]

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this differs from the ownership that is attributed to Allaah in several ways, such as: 1- The ownership of a created being is limited and only includes a few of these created things. A man may own that which is under his control, but he does not own that which is under the control of others. 2- It is limited, not absolute. A man does not own that which he has in the fullest sense of the word. Hence he can only dispose of it in ways that are permitted in sharee’ah. For example, if he wants to burn his wealth or torture his animal, we say that this is not permitted. But Allaah owns things in a complete and comprehensive sense. With regard to saying that Allaah is the only disposer of affairs, this means that a person believes that Allaah is the Only One Who is in control, as Allaah says (interpretation of the meaning): “Say (O Muhammad): ‘Who provides for you from the sky and the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?’ They will say: ‘Allaah.’ Say: ‘Will you not then be afraid of Allaah’s punishment (for setting up rivals in worship with Allaah)?’ Such is Allaah, your Lord in truth. So after the truth, what else can there be, save error? How then are you turned away?” [Yoonus 10:31] With regard to a man’s disposal of affairs, it is limited to that which is under his control and that which is permitted to him by sharee’ah.

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Based on this, there is nothing wrong with attributing ownership and disposal of affairs to a person, but this sovereignty and disposal of affairs is limited. There is no one who owns and controls all things in a comprehensive sense except Allaah, may He be glorified and exalted. And Allaah knows best. See al-Qawl al-Mufeed, 1/13. Islam Q&A (www.islam-qa.com) 20613: Why did Allaah create the heavens and the earth in six days when He is able to have created it in less time? Question: If Allah intends a thing, his only word is “BE” and it is. can you please explain why he took 6 days to create the heavens and earth?. Answer: Praise be to Allaah. One of the firm beliefs held by people of deep faith and complete Tawheed is that the Lord, may He be exalted, is able to do all things, and His power is without limits. He has absolute power, perfect will and ultimate control of all affairs. If He wills a thing, it happens as He wills it at the time when He wills it, and in the manner that He wills. There are many definitive texts in the Book of our Lord and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him) which affirm this and state it clearly, with no ambiguity. It is sufficient here for us to quote some of the verses that indicate this, such as the verses (interpretation of the meaning): 202

“The Originator of the heavens and the earth. When He decrees a matter, He only says to it : ‘Be!’ — and it is” [al-Baqarah 2:117] Al-Haafz Ibn Katheer said in his commentary on this verse (Tafseer 1/175): “Here Allaah explains the completeness of His power and the greatness of His authority, and that if He wills and decrees something, He simply says to it, ‘Be!’ – just once – and it is, i.e., it comes into existence as He willed it. This is like the verse in which Allaah says (interpretation of the meaning): ‘Verily, His Command, when He intends a thing, is only that He says to it, “Be!” — and it is!’ [Ya-Seen 36:82].” And Allaah says (interpretation of the meaning): “When He has decreed something, He says to it only: ‘Be!’ — and it is” [Aal ‘Imraan 3:47] “It is He Who gives life and causes death. And when He decides upon a thing He says to it only: ‘Be’ — and it is” [Ghaafir 40:68] “And Our Commandment is but one as the twinkling of an eye” [al-Qamar 54:50] Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261): “Here Allaah tells us how His will is executed in His creation, and how His decree is implemented. ‘And Our Commandment is but one’ means, We only issue a command once, and We do not need to repeat it a second time, and what We command happens 203

in the twinkling of an eye, it is not delayed for an instant. How well the poet put it: ‘When Allaah wills something, all He says to it is “Be!”, once, and it is.’” And there are many other verses which speak of this matter and explain it. Once this is established, then why did Allaah create the heavens and the earth in six days? Firstly: It is narrated in more than one verse of the Book of our Lord that Allaah created the heavens and the earth in six days. For example, Allaah says (interpretation of the meaning): “Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty)” [al-A’raaf 7:54] Secondly: There is nothing that Allaah does but there is great wisdom in it. This is one of the meanings of Allaah’s name alHakeem (The Most Wise). Allaah may or may not show this wisdom to us, and those who have deep knowledge may understand it, to the exclusion of others. But the fact that we may not know or understand this wisdom should not make us deny it or object to the rulings of Allaah, or try to ask too much about this wisdom that Allaah has hidden from us. Allaah says (interpretation of the meaning): “He [Allaah] cannot be questioned as to what He does, while they will be questioned” [al-Anbiya’ 21:23] 204

Some scholars have attempted to explain the reason why the heavens and the earth were created in six days: 1 – Imam al-Qurtubi (may Allaah have mercy on him) said in al-Jaami’ li Ahkaam al-Qur’aan, commenting on al-A’raaf 7:54 (4/7/140): “Allaah mentions this period – i.e. six days – although if He had wanted to create it in an instant, He could have done so, because He is Able to say to it ‘Be!’ and is. But He wanted to: - Teach His slaves kindness and deliberation in their affairs. - Manifest His power to the angels step by step. - And there is another reason: He wanted to create it in six days because Allaah has decreed a course for everything, for which reason He He delays the punishment for the sinners, because everything has an appointed time with Him.” 2 – Ibn al-Jawzi said in his tafseer called Zaad al-Maseer (3/162), commenting on the verse in Soorat al-A’raaf: “If it is said, why did He not create it in an instant when He is Able to do so? There are five answers to this question: (i) He wanted to create something each day to show His power to the angels and those who witnessed it. This was suggested by Ibn al-Anbaari. (ii) He was preparing things for Adam and his offspring before Adam existed, to emphasize Adam’s high standing before the angels. (iii) Doing things in a short time is more indicative of power, and deliberation is more indicative of wisdom. 205

Allaah wanted to manifest His wisdom in that, just as He manifested His power when He said, ‘ “Be!” And it is.’ (iv) He taught deliberation to His slaves, because if the One Who does not make mistakes created the universe in a deliberate manner, then it is more appropriate for those who are vulnerable to making mistakes to do things in a deliberate manner. (v) Creation was accomplished step by step, lest anyone think that this happened as the result of an accident of nature. 3 – al-Qaadi Abu’l-Sa’ood said in his commentary on the verse in al-A’raaf (3/232): “The fact that Allaah created things in stages although He is able to have created everything in one go is indicative of the Divine Will and is a sign of His power for those who understand, and it encourages deliberation in all things.” And he said in his commentary on alFurqaan 25:59 (6/226): “The One Who created these great stars in this precise configuration in stages, even though He is able to create them in one go, (that was) for a great reason and sublime purpose, which human minds cannot comprehend fully.” Based on the above, it is clear that Allaah has absolute power, ultimate will and perfect control, and He has wise reasons for everything that He creates, which no one knows but He, may He be exalted. Now you can understand some of the reasons why Allaah created the heavens and the earth in six days when He is able to have created them simply by saying “Be!”. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions. Islam Q&A (www.islam-qa.com) 206

10032: Claims of divinity Question: There are a couple of psuedo islamic sects of the Nation of Islam (the cult of Elijah Muhammad) that believe in anthroporphism. Some of his followers have even named themselves “Allah”. They even try to use a Qadiyani translation of the Quran to try and prove their beliefs. How can I refute the Man-god beliefs by using the Quran and Sunnah? Not only for the “nation of kufr”, but for the christians also. Answer: Praise be to Allaah. Firstly: We should note that the Prophet (peace and blessings of Allaah be upon him) told us that this ummah would become divided. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Jews split into seventy-one or seventy-two sects, and the Christians split likewise. My ummah will split into seventy-three sects.” According to a report narrated by Ibn Maajah (3993), from the hadeeth of Anas, “… all of whom will be in the Fire apart from one.” Narrated by al-Tirmidhi, 2640. Abu ‘Eesa al-Tirmidhi said: The hadeeth of Abu Hurayrah is a saheeh hasan hadeeth. It was classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 3227. Once this is understood, the saved and victorious group 207

is one and it is the group that adheres to the Qur’aan and Sunnah inwardly and outwardly. Secondly: The one who makes a claim to divine lordship is a worse kaafir than the pre-Islamic mushrik Arabs to whom the Prophet (peace and blessings of Allaah be upon him) was sent. The mushrikoon in the Jaahiliyyah used to believe that Allaah was the Creator and Provider, the Giver of life and death. The evidence for that is the verse in which Allaah says (interpretation of the meaning): “And if you (O Muhammad) ask them: ‘Who has created the heavens and the earth,’ they will certainly say: ‘Allaah’” [Luqmaan 31:25] Yet despite that Allaah did not say that they were not mushriks and kaafirs, because they denied Tawheed al‘Uboodiyyah (Oneness of worship), which means worshipping Allaah alone. They used to prostrate to “deities” other than Allaah and offer sacrifices to “deities” other than Allaah; they associated idols in worship with Allaah and they thought that they (the idols) could bring benefit or cause harm instead of Allaah. Hence Allaah tells us that they said, “ ‘Has he made the aalihah (gods) (all) into One Ilaah (God — Allaah). Verily, this is a curious thing!’” [Saad 38:5 – interpretation of the meaning] And Allaah says (interpretation of the meaning): “And those who take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allaah’” [al-Zumar 39:3] This indicates that the kufr of the mushrik Arabs was less serious than the kufr of those mentioned in the question, 208

because the mushrik Arabs affirmed the Oneness of divine Lordship (Tawheed al-Ruboobiyyah) whereas these people deny it. Allaah has refuted in the Qur’aan the specious arguments of those who lay claim to divine lordship. Allaah says (interpretation of the meaning): “Had there been therein (in the heavens and the earth) aalihah (gods) besides Allaah, then verily, both would have been ruined” [al-Anbiya’ 21:22] “No son (or offspring) did Allaah beget, nor is there any ilaah (god) along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allaah above all that they attribute to Him!” [al-Mu’minoon 23:91] The story of the arguments that Ibraaheem (peace be upon him) used against those who made claims of divine lordship shows us the best way of arguing against them. Allaah says (interpretation of the meaning): “Have you not looked at him who disputed with Ibraaheem (Abraham) about his Lord (Allaah), because Allaah had given him the kingdom? When Ibraaheem (Abraham) said (to him): ‘My Lord (Allaah) is He Who gives life and causes death.’ He said, ‘I give life and cause death.’ Ibraaheem (Abraham) said, ‘Verily, Allaah brings the sun from the east; then bring it you from the west.’ So the disbeliever was utterly defeated. And Allaah guides not the people, who are Zaalimoon (wrongdoers)” [al-Baqarah 2:258] So follow this example and say to the one who makes 209

claims of divine lordship, “If what you are saying is true, then let him bring the sun from the west, or bring the dead back to life, or cause rain to fall from the sky, or bring forth crops from the earth.” Fourthly: The Prophet (peace and blessings of Allaah be upon him) has told us that the Dajjaal who will emerge at the end of time will claim to be divine. The Prophet (peace and blessings of Allaah be upon him) has told us the sign by which we may know that his claim to be God is false. This sign is that the Dajjaal will be one-eyed, blind in his right eye. It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to address the people. He praised Allaah as He deserves to be praised, then he mentioned the Dajjaal and said: “I warn you of him, and there is no Prophet who did not warn his people of him. Nooh warned his people, but I am warning you in words that no other Prophet has said to his people. You should know that he (the Dajjaal) is one-eyed and Allaah is not one-eyed.” (narrated by al-Bukhaari, 2892; Muslim, 169). This sign will be obvious to everyone who sees it. If this Dajjaal was the Lord Who brought this universe into being with all its beauty, He would be able to remove that ugliness from himself and remove that blindness from his eye. Allaah, Who created this universe and created man with his wondrous harmony and perfect shape, must inevitably be absolutely perfect with no shortcomings or imperfections of any sort whatsoever. Signs of imperfection are obvious in those who makes 210

claims of divine lordship; they sleep, fall sick, suffer pain, suffer discomfort in heat and cold, need food and drink. Any one of them carries impurities (najaasah) within himself and needs to go to the lavatory one or twice a day! Are such people fit to be called gods? Glory be to You (O Allaah)! This is a great lie (cf. al-Noor 24:16). It is not strange that they make this claim; what is really strange is that they have followers who agree with what they say. Fifthly: The Muslim must realize that these sects – such as the group mentioned, and the Qadianis, Baha’is and other misguided groups – were only established to fight Islam and lead its people away from it. It does not take much effort to demonstrate that they are misguided and false. The Muslim should beware of them and warn other Muslims against these misguided groups. Sixthly: With regard to refuting the religion of the Christians, it does not require much effort. All that is needed to refute them is the following words of Ibn al-Qayyim (may Allaah have mercy on him): O worshippers of the Messiah, we have a question, to which we want an answer from the one who understands it. If a god dies because of the actions of people who kill him, what is this god? Is he pleased with what they did to him? Then they must be lucky for they have earned his pleasure. If he is displeased with what they did to him, their power has nevertheless overwhelmed his. 211

Did the universe remain without a god who hears all and answers those who call upon him? Were the seven heavens left with no god above them when he was buried in the ground? Was this universe left with no god to look after it when his hands were nailed (to the cross)? How could this god be forsaken by all his creation when they heard him weep? How could this wood bear the true god who was tied to it? How could iron come close to him and penetrate him and wound him? How could the hands of his enemies reach him when they struck the back of his head? Was the Messiah brought back to life or is the one who revived him another god? What a strange grave it is that could contain a god. What is even stranger is that a womb could contain him, Where he remained for nine months, nourished from blood, Then he emerged from the vagina as a tiny baby, opening his mouth and seeking the breast, Eating and drinking, with the inevitable consequences thereof. Is that a god? Exalted be Allaah above the fabrications of the Christians. He will question them all about the lies they told. O worshippers of the cross, for what reason is that thing (the cross) venerated? 212

Rationally speaking, it should be broken and burned. If god was crucified upon it by force and his hands nailed to it, Then the thing used for that purpose should be cursed and trampled upon, not kissed when you see it. How can the Lord of the Worlds be humiliated on it, then you go and worship it? Then you are the enemies of that god, if you venerate it because the lord of mankind has touched it. That cross is lost but every time we see something similar it reminds us of that cross. Then why you do you not venerate the graves, for a grave once contained your lord? O worshipper of the Messiah, wake up! He has a beginning and he has an end. Ighaathat al-Lahfaan, 1/291 And Allaah knows best. Islam Q&A (www.islam-qa.com) 20011: Using the word “create” in relation to anyone other than Allaah Question: Many muslims use the word ‘create’ for human biengs, e.g ‘he has a creative mind ‘ or ‘He or she created this or that. Even some very good muslims are using this word in their books. The only creator is Allah ,so is it right to use this word for human biengs 213

Answer: Praise be to Allaah. Undoubtedly Allaah is the Only Creator. Allaah says (interpretation of the meaning): “Is there any creator other than Allaah who provides for you from the sky (rain) and the earth?” [Faatir: 35:3] But the word khalaqa (create) has been used in reference to others apart from Allaah, for example in the verse (interpretation of the meaning); “So Blessed is Allaah, the Best of creators” [al-Mu’minoon 23:14] And in al-Saheehayn it is narrated from the Prophet (peace and blessings of Allaah be upon him) that on the Day of Resurrection it will be said to the image-makers, “Bring to life that which you have created!” When the word khalaqa (create) is used in reference to Allaah, it means bringing something into existence from nothing. This is what no one else is able to do besides Allaah. But when the word khalaqa is used in reference to man, it means transforming something from one shape into another. If it is used with reference to someone other than Allaah, saying that he creates in the sense that he changes a thing from one shape into another, then this is correct. But if it is used with reference to someone other than Allaah, saying that he creates in the sense that he brings something into existence from nothing, then this is not permissible. And Allaah knows best. Kitaab al-Qawl al-Mufeed ‘ala Kitaab al-Tawheed by Shaykh Ibn ‘Uthaymeen, 1/6 214

With regard to what some people say, “So and so has a creative mind”, what they mean by that is that he is smart, and is able to come up with new and good ideas. There is nothing wrong with that, Islamically speaking, but it is better to explain to avoid such phrases which may be misunderstood. And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 21887: Attitudes towards the mistakes of qaadis Question: Ignorant qaadis (judges) are causing us to be put off the wise sharee’ah, not because of some lack in sharee’ah, far from it, but because of the shortcomings in the minds of our judges, may Allaah guide them. Allaah is more merciful to people than they are. The hadd punishment for the drinker is 80 lashes, and this is one of the seven major sins that lead a person to doom, but they will issue a harsher sentence than that in minor cases. It is as if Islamic judgement is synonymous with excessive punishment and prison. Meeting some qaadis who barely return salaams is a sign of harsh punishment. Is it permissible to call for the implementation of man-made laws because we cannot implement sharee’ah with such mentalities, rather they give us a bad impression of sharee’ah. The qaadi is the one who least adheres to his official working hours, the worst of the people in dealing with others and the one who most loves to acquire money and pieces of land. What is the solution – may Allaah 215

preserve and increase the number of people like you who adhere to their religion and who believe in the importance of technology in serving this pure religion. Finally I would like to say, may Allaah make the righteous qaadis steadfast and guide those who have gone astray to the right path. Answer: Praise be to Allaah. I am sure that what is said here is an exaggeration, but qaadis are not infallible. Like other people, they may be right – which is what usually happens – or they may be wrong, but the mistake of the mujtahid is forgiven in sha Allaah. If any mistake is made, then the person who notices this mistake has to advise the one who made it and consult with scholars and people of virtue who can also advise the qaadi. It is not permitted under any circumstances, even if mistakes are being made, to call for the implementation of man-made law. Allaah says (interpretation of the meanings): “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” [al-Nisaa’ 4:65] “And whosoever does not judge by what Allaah has revealed, such are the Kaafiroon (i.e. disbelievers)… such are the Zaalimoon (polytheists and wrongdoers)… (then) such (people) are the Faasiqoon [the rebellious i.e. disobedient] to Allaah”[al-Maa’idah 5:44, 45, 47] Ruling by anything other than that which Allaah has revealed is one of the greatest evil actions which the Muslims must deal with immediately, so how could we 216

ask for it to be implemented? Qaadis have to fear Allaah with regard to their judgements, and ensure that they are in accordance with the sharee’ah of Allaah. Punishments are the means of treating the problems of society. Qaadis and others who do less than their official hours of work have to fear Allaah with regard to that and be keen to avoid shortcomings and be sure that their earnings are halaal, because they are hired employees, and it is not permissible to have any shortcomings in any of the things that Allaah has enjoined upon them. Shaykh ‘Abd al-Kareem al-Khudayr (www.islam-qa.com) 13379: His is the creation and the commandment Question: What is the meaning of the aayah (interpretation of the meaning), “Surely, His is the creation and commandment” [al-A’raaf 7:54] Answer: Praise be to Allaah. Allaah has created all things, including the heavens and the earth, and everything that is between them and in them; He has created the heavens one above the other and the earth as a wide expanse; He has created the shining planets and stars, the firm mountains, all kinds of minerals and trees, beneficial water, various kinds of animals, the everrenewing wind, the mighty angels, mankind, the jinn, birds, animals, inanimate objects and plants: “This is the creation of Allaah. So show Me that which those (whom you worship) besides Him have created [Luqmaan 31:11 – interpretation of the meaning] 217

These great creations point to the greatness of the Creator; their large number points to the power of the Creator; their colours and types point to the ability of the Creator. The variety of the things they do and the benefits they bring points to the wisdom of the Creator and how He is protecting and controlling them. This points to the life of the Creator, His knowledge, power and strength, and that He is: “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)” [al-Baqarah 2:255 – interpretation of the meaning] He is our Lord Who knows all things, Who has dominion over all things and Who created all things: “Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)!” [al-A’raaf 7:54 – interpretation of the meaning] Glory be to Him. His are the Most Beautiful names and the most sublime attributes. Whatever He wills happens, and whatever He does not will does not happen. Nothing is beyond His control on earth or in the heavens: “Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!” [Yaa-Seen 36:82 – interpretation of the meaning] Our Lord is Able to do all things; He creates whatever He wills, however He wills: 218

“Allaah has created every moving (living) creature from water. Of them there are some that creep on their bellies, and some that walk on two legs, and some that walk on four. Allaah creates what He wills. Verily, Allaah is Able to do all things” [al-Noor 24:54 – interpretation of the meaning] Our Lord is Powerful and Almighty: “He has created the heavens without any pillars that you see, and has set on the earth firm mountains lest it should shake with you. And He has scattered therein moving (living) creatures of all kinds. And We send down water (rain) from the sky, and We cause (plants) of every goodly kind to grow therein” [Luqmaan 31:10 – interpretation of the meaning] Our Lord knows all things: “Have you not seen that Allaah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), — nor of five but He is their sixth (with His Knowledge), — nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be. And afterwards on the Day of Resurrection He will inform them of what they did. Verily, Allaah is the AllKnower of everything” [al-Mujaadilah 58:7 – interpretation of the meaning] Our Lord is the One Who has created us and created our provision: “O mankind! Remember the Grace of Allaah upon you! Is there any creator other than Allaah who provides for you from the sky (rain) and the earth? Laa ilaaha illa 219

Huwa (none has the right to be worshipped but He). How then are you turning away (from Him)?” [Faatir 35:3 – interpretation of the meaning] Our Lord is Subtle, Well-Aware: “O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allaah will bring it forth. Verily, Allaah is Subtle (in bringing out that grain), WellAware (of its place)” [Luqmaan 31:16 – interpretation of the meaning] Our Lord is All-Knowing, Able to do all things: “To Allaah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills. Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the AllKnower and is Able to do all things” [al-Shoora 42:49-50 – interpretation of the meaning] Our Lord is Most Generous, Most Kind: “Allaah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allaah, your Lord, so Blessed be Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [Ghaafir 40:64 – interpretation of the meaning] Our Lord is All-Wise, All-Knowing: 220

“And it is He Who makes the night a covering for you, and the sleep (as) a repose, and makes the day Nushoor (i.e. getting up and going about here and there for daily work, after one’s sleep at night or like resurrection after one’s death). And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain); and We send down pure water from the sky, That We may give life thereby to a dead land, and We give to drink thereof many of the cattle and men that We had created” [al-Furqaan 25:47-49 – interpretation of the meaning] Our Lord is the One Who created all of mankind from a single soul: “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women [al-Nisaa’ 4:1 – interpretation of the meaning] Our Lord is Powerful and Able to do all things: “Verily, Allaah grasps the heavens and the earth lest they should move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft Forgiving [Faatir 35:41 – interpretation of the meaning] Our Lord created all things: “Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things 221

[al-Zumar 39:62 – interpretation of the meaning] Our Lord encompasses all things: “And to Allaah belongs all that is in the heavens and all that is in the earth. And Allaah is Ever Encompassing all things [al-Nisa’ 4:126 – interpretation of the meaning] The decision of all things rests with Allaah: “The decision of the matter, before and after (these events) is only with Allaah [al-Room 30:4] The control of all things is in the hand of Allaah: “And to Allaah belongs the Ghayb (Unseen) of the heavens and the earth, and to Him return all affairs (for decision)” [Hood 11:123 – interpretation of the meaning] Allaah has commanded us to worship none but Him, and to refer for judgement to none but Him: “The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him [Yoosuf 12:40 – interpretation of the meaning] Allaah has commanded us to obey Him and to obey His Messenger (peace and blessings of Allaah be upon him): “And obey Allaah and the Messenger (Muhammad) that you may obtain mercy” [Aal ‘Imraan 3:123 – interpretation of the meaning] Allaah enjoins good conduct and forbids us to behave in a bad way, as He says (interpretation of the meaning): “Verily, Allaah enjoins Al ‘Adl (i.e. justice and worshipping none but Allaah Alone — Islamic 222

Monotheism) and Al Ihsaan [i.e. to be patient in performing your duties to Allaah, totally for Allaah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allaah has ordered you to give them, e.g., wealth, visiting, looking after them, or any other kind of help), and forbids AlFahsha’ (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right), and Al Munkar (i.e. all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds), and Al Baghy (i.e. all kinds of oppression). He admonishes you, that you may take heed” [al-Nahl 16:90] Allaah commands us to co-operate in goodness and He forbids us all evil, as He says (interpretation of the meaning): “Help you one another in Al Birr and At Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression [al-Maa’idah 5:2] Creation, commandment and sovereignty belong to Allaah alone: “To Allaah belongs the dominion of the heavens and the earth and all that is therein, and He is Able to do all things [al-Maa’idah 5:120 – interpretation of the meaning] Our hearts are created with the natural inclination (fitrah) to affirm that sovereignty and creation belong to Allaah alone and to none other: “Say: ‘Whose is the earth and whosoever is therein? If you know!’ 223

They will say: ‘It is Allaah’s!’ Say: ‘Will you not then remember?’ Say: ‘Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?’ They will say: ‘Allaah.’ Say: ‘Will you not then fear Allaah (believe in His Oneness, obey Him, believe in the Resurrection and Recompense for every good or bad deed)?’ Say: ‘In Whose Hand is the sovereignty of everything (i.e. treasures of everything)? And He protects (all), while against Whom there is no protector (i.e. if Allaah saves anyone, none can punish or harm him; and if Allaah punishes or harms anyone, none can save him), if you know?’ They will say: ‘(All that belongs) to Allaah.’ Say: ‘How then are you deceived and turn away from the truth?’ Nay, but We have brought them the truth (Islamic Monotheism), and verily, they (disbelievers) are liars” [al-Mu’minoon 23:84-90 – interpretation of the meaning] O mankind, will you not respond? “Say (to the disbelievers): “Tell me, if Allaah took away your hearing and your sight, and sealed up your hearts, who is there — an ilaah (a god) other than Allaah who could restore them to you?” [al-An’aam 6:46 – interpretation of the meaning] Will you not understand? “Say (O Muhammad): ‘Tell me! If Allaah made the night continuous for you till the Day of Resurrection, which ilaah (a god) besides Allaah could bring you light? Will you not then hear?’ 224

Say (O Muhammad): ‘Tell me! If Allaah made the day continuous for you till the Day of Resurrection, which ilaah (a god) besides Allaah could bring you night wherein you rest? Will you not then see?’” [al-Qasas 28:71-72 – interpretation of the meaning] Will you not think? “Then tell Me (about) the (human) semen that you emit. Is it you who create it (i.e. make this semen into a perfect human being), or are We the Creator?” [al-Waaqi’ah 56:58-59 – interpretation of the meaning] Will you not see? “Then tell Me about the seed that you sow in the ground. Is it you that make it grow, or are We the Grower?” [al-Waaq’iah 56:63-64 – interpretation of the meaning] Will you not understand? “Then tell Me about the water that you drink. Is it you who cause it from the rain clouds to come down, or are We the Causer of it to come down? If We willed, We verily, could make it salt (and undrinkable); why then do you not give thanks (to Allaah)? Then tell Me about the fire which you kindle. Is it you who made the tree thereof to grow, or are We the Grower? We have made it a Reminder (of the Hell fire in the Hereafter), and an article of use for the travellers (and all the others, in this world). 225

Then glorify with praises the Name of your Lord, the Most Great” [al-Waaqi’ah 56:68-74 interpretation of the meaning] Will you not realize? Who has subjugated the night and the day, the sun, moon, planets and stars? It is Allaah alone, as He says (interpretation of the meaning): “And He has subjected to you the night and the day, and the sun and the moon; and the stars are subjected by His Command. Surely, in this are proofs for people who understand [al-Nahl 16:12] Since Allaah is the One Who creates, and He is the One Who provides, and He is the One Who controls all things, and He is the One Who knows all things, then He is the only One Who deserves to be worshipped, because He is Ever-Living, Self-Sustaining, the Creator, Provider, AllKnowing, All-Powerful, and anyone besides Him is incapable and weak, unable to create or provide, with no power of bringing benefit or causing harm: “And Allaah knows what you conceal and what you reveal. Those whom they (Al Mushrikoon) invoke besides Allaah have not created anything, but are themselves created. (They are) dead, not alive; and they know not when they will be raised up. Your Ilaah (God) is One Ilaah (God Allaah, none has the right to be worshipped but He). But for those who believe not in the Hereafter, their hearts deny (the faith in the Oneness of Allaah), and they are proud” [al-Nahl 16:19-22 – interpretation of the meaning] 226

From Usool al-Deen al-Islami, by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri (www.islam-qa.com) 13532: The Oneness of Allaah Question: Is it possible to give the mushrikoon (polytheists, those who associate others with Allaah) proof of the oneness of Allaah? Answer: Praise be to Allaah. The entire universe, in the way it is created and the way it is controlled, bears witness to the oneness of Allaah: “Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)! [al-A’raaf 7:54 – interpretation of the meaning] The creation of the heavens and the earth, the alternation of night and day, the different kinds of inanimate objects, plants and fruits, the creation of humans and animals… all of that indicates that the Almighty Creator is One with no partner or associate: “That is Allaah, your Lord, the Creator of all things, Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turning away (from Allaah, by worshipping others instead of Him)?[Ghaafir 40:62 – interpretation of the meaning] The variety and greatness of these created things, the 227

perfect way in which they are formed, the way in which they are maintained and controlled, all indicate that the Creator is One and that He does as He wills and rules and decides as He wants: “Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things” [al-Zumar 39:62 – interpretation of the meaning] All of the above indicate that this universe has a Creator, that this dominion has a Sovereign, that behind these forms is One Who gives them shape: “He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names” [al-Hashr 59:24 – interpretation of the meaning] The soundness of the heavens and the earth, the order of the universe, the harmony among created things, all indicate that the Creator is One, with no partner or associate: “Had there been therein (in the heavens and the earth) aalihah (gods) besides Allaah, then verily, both would have been ruined. Glorified be Allaah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!”[al-Anbiya’ 21:22 – interpretation of the meaning] These great created things either created themselves – which is impossible – or man created himself then created them – which is also impossible: “Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm Belief”[al-Toor 52:35-36 – interpretation of the meaning] 228

Reason, Revelation and the original state of man (fitrah) all indicate that this universe has One Who brought into being, that these created things have a Creator Who is Ever-Living and Eternal, All-Knowing and All-Aware, Powerful and Almighty, Kind and Most Merciful. He has the Most Beautiful Names and Sublime Attributes and He knows all things. Nothing is beyond His control, and there is nothing like unto Him: “And your Ilaah (God) is One Ilaah (God — Allaah), Laa ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful [al-Baqarah 2:163 – interpretation of the meaning] The existence of Allaah is something that is there is no excuse for not knowing. It is the matter of common sense: “Their Messengers said: What! Can there be a doubt about Allaah, the Creator of the heavens and the earth?” [Ibraaheem 14:10 – interpretation of the meaning] Allaah has created people with the natural instinct (fitrah) to affirm His Lordship and Oneness, but the shayaateen (devils) came to the sons of Adam and caused them to deviate from their religion. According to a hadeeth qudsi, “I created all My slaves as haneefs (monotheists), but the shayaateen (devils) came to them and made them deviate from their religion, and they forbade them that which I had permitted to them.” (Narrated by Muslim, no. 2865) Among them are those who deny the existence of Allaah, and those who worship the Shaytaan, and those who worship man. And there are those who worship the dinar [money], or fire, or genital organs, or animals. And there are some who associate in worship with Him a stone from the earth or a star in the sky. 229

These things which are worshipped instead of Allaah, cannot create or provide; they cannot hear or see, or bring benefits or cause harm. So how can they worship them instead of Allaah? “Are many different lords (gods) better or Allaah, the One, the Irresistible?”[Yoosuf 12:39 – interpretation of the meaning] Allaah has condemned those who worship these idols which cannot hear, see or think: “Verily, those whom you call upon besides Allaah are slaves like you. So call upon them and let them answer you if you are truthful. Have they feet wherewith they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear?” [al-A’raaf 7:194-195 – interpretation of the meaning] “Say (O Muhammad to mankind): ‘How do you worship besides Allaah something which has no power either to harm or benefit you? But it is Allaah Who is the AllHearer, AllKnower” [al-Maa’idah 5:76 – interpretation of the meaning] How ignorant man is of his Lord Who created him and provides for him. How he rejects Him and forgets Him, and worships others instead of Him: “Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind” [al-Hajj 22:46 – interpretation of the meaning] Glorified be Allaah far above that which they associate with Him. Praise be to Allaah the Lord of the Worlds: “Say (O Muhammad): Praise and thanks be to Allaah, and peace be on His slaves whom He has chosen (for His 230

Message)! Is Allaah better, or (all) that you ascribe as partners (to Him)?” (Of course, Allaah is Better). Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any ilaah (god) with Allaah? Nay, but they are a people who ascribe equals (to Him)! Is not He (better than your gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water)? Is there any ilaah (god) with Allaah? Nay, but most of them know not! Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember! Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (rain)? Is there any ilaah (god) with Allaah? High Exalted be Allaah above all that they associate as partners (to Him)! Is not He (better than your socalled gods) Who originates creation, and shall thereafter repeat it, and Who provides for you from heaven and earth? Is there any ilaah (god) with Allaah? Say: ‘Bring forth your proofs, if you are truthful’” [al-Naml 27:59-64 – interpretation of the meaning] From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri (www.islam-qa.com) 231

11745: The meaning of the unity of judicature Question: What is your view of the denial of the unity of judicature (Tawheed al-Haakimiyyah)? Is counting it as a separate category (of Tawheed) contrary to the teachings of the Salaf? Under what types of Tawheed is this matter counted? Answer: Praise be to Allaah. It is not permissible to deny the unity of judicature, because it is one of the types of Tawheed, but it comes under the heading of unity of worship (Tawheed al‘Ibaadah) with regard to the ruler when he rules according to sharee’ah. But with regard to this concept (Tawheed), it comes under the heading of the unity of Lordship (Tawheed al-Ruboobiyyah), because the Ruler is Allaah, may He be exalted. The Lord Who is in control of all things has to be the Ruler, so it comes under the heading of Tawheed alRuboobiyyah as far as rulings, commands, prohibitions and control are concerned. But with regard to implementation and acting upon it, a person is obliged to follow the rulings of Allaah, thus it comes under the heading of Tawheed al-‘Ibaadah in this regard. There is no reason to make it a fourth category of Tawheed, because it is included in the three existing categories. There is no need to add further categories. The matter is easy to understand anyway, but if a person wishes to study the issue of judicature (al-haakimiyyah) separately, he will find that it is synonymous with other concepts, but that is fine. 232

Shaykh ‘Abd-Allaah ibn al-Ghunaymaan (www.islamqa.com) 4548: Is there a Creator of this universe? Question: Do you think there is any evidence that the universe has been designed by an intelligent and powerful creator? Answer: Praise be to Allaah. We thank you for your question, and would like to answer by quoting a number of aayaat (verses) from the Book of Allaah (the Qur’aan – the scripture of Islam), then you can think to yourself about the matter and if the truth becomes clear to you, you will have no choice but to follow it. Allaah says (interpretation of the meaning): “Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm Belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?”[al-Toor 52:35-37] “Verily, the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allaah sends down from the sky 233

and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed aayaat (proofs, evidences, signs) for people of understanding.” [al-Baqarah 2:164] “It is He Who sends down water (rain) from the sky, and with it We bring forth vegetation of all kinds, and out of it We bring forth green stalks, from which We bring forth thick clustered grain. And out of the date-palm and its spathe come forth clusters of dates hanging low and near, and gardens of grapes, olives and pomegranates, each similar (in kind) yet different (in variety and taste). Look at their fruits when they begin to bear, and the ripeness thereof. Verily! In these things there are signs for people who believe.” [al-An’aam 6:99] “And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain), till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed.” [al-A’raaf 7:57] “Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them? And We have made from water every living thing. Will they not then believe?”[al-Anbiya’ 21:30] “Is not He (better than your gods) Who created the heavens 234

and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any god with Allaah? Nay, but they are a people who ascribe equals (to Him)!”[al-Naml 27:60] “He has created the heavens and the earth without any pillars that you see, and has set on the earth firm mountains, lest it should shake with you. And He has scattered therein moving (living) creatures of all kinds. And We send down water (rain) from the sky, and We cause (plants) of every goodly kind to grow therein.”[Luqmaan 31:10] “See you not (O men) that Allaah has subjected for you whatsoever is in the heavens and whatsoever is in the earth, and has completed and perfected His Graces upon you, (both) apparent (i.e., Islamic Monotheism, and the lawful pleasures of this world, including health, good looks, etc.) and hidden (i.e., one’s Faith in Allaah, knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise, etc.)? Yet of mankind in he who disputes about Allaah without knowledge or guidance or a Book giving light!”[Luqmaan 31:20] “And the two seas (kinds of water) are not alike, this fresh, sweet and pleasant to drink, and that saltish and bitter. And from them both you eat fresh tender meat (fish), and derive the ornaments that you wear. And you see the ships cleaving (the sea-water as they sail through it), that you may seek of His Bounty, and that you may give thanks.”[Faatir 35:12] “Have you not seen how your Lord spread the shadow? If He willed, He could have made it still – then We have made the sun its guide [i.e., after the sunrise, it (the 235

shadow) contracts and vanishes at noon, and then again appears in the afternoon with the decline of the sun, and had there been no sunlight, there would have been no shadow] Then We withdraw it to Us – a gradual concealed withdrawal. And it is He Who makes the night a covering for you, and the sleep (as) repose, and makes the day nushoor (i.e., getting up and going about here and there for daily work, etc., after one’s sleep at night or like resurrection after one’s death). And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain), and We send down pure water from the sky, That We may give life thereby to a dead land, and We give to drink thereof many of the cattle and men that We had created,” [al-Furqaan 25:45-49] “And it is He Who has let free the two seas (kinds of water), one palatable and sweet, and the other salt and bitter, and He has set a barrier and a complete partition between them.” [al-Furqaan 25:53] “And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof. And We have made therein gardens of date-palms and grapes, and We have caused springs of water to gush forth therein. So that they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks? 236

Glory be to Him, Who has created all the pairs of that which the earth produces, as well as of their own (human) kind (male and female), and of that which they know not. And a sing for them is the night. We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing. And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit. And a sign for them is that We bore their offspring in the laden ship (of Nooh). And We have created for them of the like thereunto, so on them they ride. And if We will, We shall drown them, and there will be no shout (or helper) for them (to hear their cry for help) nor will they be saved, Unless it be a mercy from Us, and as an enjoyment for a while.” [Yaa-Seen 36:33-44] “We created you, then why do you believe not? Then tell Me (about) the human semen that you emit. Is it you who create it (i.e., make this semen into a perfect human being), or are We the Creator? We have decreed death unto you all, and We are not unable,

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To transfigure you and create you in (forms) that you know not. And indeed, you have already known the first form of creation (i.e., the creation of Adam). Why then do you not remember or take heed? Tell Me! The seed that you sow in the ground. Is it you that make it grow, or are We the Grower? Were it Our Will, We could crumble it to dry pieces, and you would be regretful (or left in wonderment), (Saying), ‘We are indeed Mughramoon (i.e., ruined, or lost the money without any profit, or punished by the loss of all that we spent for cultivation, etc.)! ‘Nay, but we are deprived!’ Tell Me! The water that you drink, Is it you who cause it from the rainclouds to come down, or are We the Causer of it to come down? If We willed, We verily could make it salt (and undrinkable). Why then do you not give thanks (to Allaah)? Tell Me! The fire which you kindle, Is it you who made the tree thereof to grow, or are We the Grower? We have made it a Reminder (for the Hell-fire, in the Hereafter); and an article of use for the travellers (and all others, in this world). The glorify with praises the Name of your Lord, the Most Great.

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So I swear by mawaaqi’ (setting to the mansions, etc.) of the stars (they traverse), And verily, that is indeed a great oath, if you but knew, That (this) is indeed an honourable recital (the Noble Qur’aan).” [al-Waaqi’ah 56:57-77] “So glorify Allaah, when you come up to the evening [i.e., offer the Maghrib (sunset) and ‘Isha’ (night) prayers], and when you enter the morning [i.e., offer the Fajr (morning) prayers]. And His is all the praise and thanks in the heavens and the earth, and (glorify Him) in the afternoon [i.e., offer ‘Asr (mid-afternoon) prayer] and when you come up to the time when the day begins to decline [i.e., offer the Zuhr (mid-day) prayer]. He brings out the living from the dead, and brings out the dead from the living. And He revives the earth after its death, and thus shall you be brought out (resurrected). And among His Signs is this, that He created you (Adam) from dust, and then [Hawwa (Eve) from Adam’s rib, then his offspring from the semen, and], - behold you are human beings scattered! And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect. And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily in that are indeed signs for men of sound knowledge. 239

And among His Signs is the sleep that you take by night and by day, and your seeking of His Bounty. Verily, in that are indeed signs for a people who listen. And among His Signs is that He shows you the lightning, by way of fear and hope, and He sends down water (rain) from the sky, and therewith revives the earth after its death. Verily, in that are indeed signs for a people who understand. And among His Signs is that the heaven and the earth stand by His Command, then afterwards when He will call you by single call, behold, you will come out from the earth (i.e, from your graves, for reckoning and recompense). To Him belongs whatever is in the heavens and the earth. All are obedient to Him. And He it is Who originates the creation, then will repeat it (after it has perished), and this is easier for Him. His is the highest description (i.e., none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the AllMighty, the All-Wise.” [al-Room 30: 17-27] “Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any god with Allaah? Nay, but they are a people who ascribe equals (to Him)! Is not he (better than you gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water). Is there any god with Allaah? Nay, but most of them know not. 240

Is not He (better than your gods) Who responds to the distressed one, when He calls Him, and Who removes the evil, generations after generations. Is there any god with Allaah? Little is it that you remember! Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His mercy (rain)? Is there any god with Allaah? High Exalted be Allaah above all that they associate as partners (to Him)! Is not He (better than your so-called gods) Who originates creation, and shall thereafter repeat it, and Who provides for you from heaven and earth? Is there any god with Allaah? Say: ‘bring forth your proofs, if you are truthful’ Say: ‘None on the heavens and the earth knows the unseen except Allaah, nor can they perceive when they shall be resurrected.’” [al-Naml 27:60-65] This is a selection of clear aayaat that include the answer to your question. We invite you to join the community of the believers and to enter the religion of Islam which Allaah has chosen as the religion for all mankind. Peace be upon those who follow true Guidance. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 2090: Why does Allaah speak in the plural in the Qur’an? Question: Why does Allah (SWT) at times speak in the plural form in the Quran? Jazak Allah Khair.

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Answer: Praise be to Allaah. The answer is in two parts: In general terms, every believer must believe that every action of Allaah has great wisdom behind it, and there is no need for it to be explained in full to every person. This is a kind of test, as Allaah says (interpretation of the meaning): “… that He may test you which of you is best in deed…” [al-Mulk 67:2] To answer this question in more detail: the Qur’aan was revealed in the language of the Arabs, and in Arabic it is as correct to use the plural when speaking of one person as it is to use the singular. But the plural is used for respect and glorification, and no one is more deserving of respect and glorification than Allaah. So the singular is used to affirm the fact that He is One and has no partner or associate, and the plural is used to affirm His glory and majesty, may He be exalted. Ibn Taymiyah (may Allaah have mercy on him) wrote in Majmaoo’ al-Fataawaa (5/128) some words which may be of interest to us here: “With regard to Allaah’s closeness to us, sometimes it is mentioned in the singular, as in the aayah (interpretation of the meaning): ‘And when My slaves ask you (O Muhammad) concerning Me, then (answer them) I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me…’ [alBaqarah 2:186] and the hadeeth: ‘The One on Whom you call is closer to any one of you than the neck of his riding-camel’, and sometimes in the plural, as in the aayah (interpretation of the meaning): ‘… And We are nearer to Him than his jugular vein’ [Qaaf 50:16]. This is like the aayaat (interpretation of the meanings): ‘We recite to 242

you…’ [al-Qasas 28:3] and ‘We relate unto you…’ [Yoosuf 12:3]. Such usage in Arabic refers to the one who is great and has helpers who obey him; when his helpers do something by his command, he says ‘We did it,’ as a king might say, ‘We conquered this land and we defeated this army,’ and so on.” Further important details may be found under question # 606 . And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)

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