Sharah Aqeeda e Tahawiyyah

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SATISFYING THE NEEDWITH

THE OBLIGATORY CREEDOF ELM At-TAWHEED

"A summary of the Aqeedahof Ahlus-Sunnah wal Jamaa

Presenting the essentials of Islamic belief

PREPARED BY:T! !!#I!ST T$ A%%A&S '!()*MUHAMMAD BIN YAHYA NINOWY

MAY ALLAH FORGIVE HIM, HIS FATHERS AND ALL BELIEVERS


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!&%$'!&%$#"!

"$ Allah+ ,e beseech *ou for hel and guidance. and see/ *our rotection.and belie0e in *ou. and rely on *ou. and e1tol *ou. and are than/ful to *ou.and are not ingrate to *ou. and we declare oursel0es clear of. and forsa/e.

him who disobeys *ou2 To *ou we ray and rostrate oursel0es. and to *ouwe beta/e oursel0es. and to obeyY()we are quic/. and *our mercy we

hoe for. and your unishment we fear. for *our unishment o0erta/es the

unbelie0ers

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IT($#3)TI$Praise be to Allah4. the %ord of the worlds. the Sustainer of the uni0erse. theAlmighty and the )reator2 To im belong the endowments. generosities. andthe roer commendations. I bear witness. /now. belie0e. and declare thatnothing deser0es to be worshied but *ou $& Allah2 'ay Allah increase the

honor of our belo0ed Prohet 'uhammad. sallallahu alayhi wa aalihi wasallam. enable us to fully adhere to his message. and assemble us under hisbanner in the day of 5udgment2

The urose of this wor/ is to simly acquaint the new 'uslims and torefresh the memoryof the rest. with the ure Aqeedah6 of Tawheed7or theessential Islamic fundamentals of faith2 Afflictions ha0e been a long-lasting

widesread disease among 'uslims. unfortunately. this caused some eoleto emloy their faculties in Islamic fields other than Aqeedah. others toswer0e from the right ath. while others are silently tamering with thefundamental Aqeedah of Islam and altering the essentials of belief-manytimes under the 0ery name of Islam- in an attemt to imose their inducedtheories on 'uslims. moti0ated by their olitical agenda. de0ious religiousdesires. ill-hilosohies. and ersonal gain2

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1. Allah: is the Arabic word for God, The Lord, The Creator.2. Aqeedah : Arabic for belief or faith, it constitutes the essentials of belief and the

fundamentals of faith, in general, it is a religious tenet upon which one's mind andheart is firml settled and to which he or she adheres. !t consists of belief in Allah,"is angels. "is scriptures. "is apostles, the da of #udgment, the hereafter,

predestination and fatalism along with some other related issues. Tawheed is

concerned with $la illaha illallah, %uhammad &asoolullah$, and all related issues,which fundamentall constitutes the heart of the !slamic Aeedah. (ote, that thefundamentals of Aeedah pertaining to the essentials of Tawheed, are unanimouslidentical among all %uslims from the beginning and till the da of #udgment with noroom e)istent for an difference. *ome sects ma ha+e different +iews in a fewsecondar issues of Aeedah not related to the fundamentals of Tawheed-,howe+er, that does not necessaril e#ect them out of the circle of !slam. Anindi+idual who does not belie+e in Tawheed or contradicts it in an wa, shape orform, either full or partiall, is not %uslim.

. Tawheed: Arabic for %/(/T"0!*%, or the pure creed in one God.


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This necessitated the e1osition of terms of reference and indulging in somedetails4. that. in essence. are the belief of Ahlus Sunnah wal Jamaa6. tosafeguard the 'uslims against these serious decei0ing and ersistent silentattemts in order to obey Allah. ta&ala7. in defending the ure IslamicAqeedah re0i0ing the Sunnah6. negating and eliminating -with Allah&s grace-blashemy and e0il inno0ations in Aqeedah2

In an effort to further comly with these recious rinciles of Islam. and touhold to Sunnah of the Prohet. sallallahu alayhi wa aalihi wa sallam. inromoting the "8alima of Tawheed9 %a Illaha Illa Allah. 'uhammad(asoolullah". which in its entirety reresents the Islamic Aqeedah. I ha0eendea0ored to urosely reare this wor/ and enriched with clear roofsfrom the :uran and only the Saheeh;of the Sunnah. to ro5ect a clear imageof the Islamic Aqeedah in strict accordance with the onorable :uran and

the teaching of the Prohet. as understood by the


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It is also an aarent ob5ecti0e in this wor/. due to the increased influence ofmisguided grous and sects contaminating the Islamic en0ironment withharmful inno0ations and serious de0iations. to warn 'uslims against all tyesof blashemy and inno0ations of misguidance related to the religion2

!0en though a tremendous effort was made to ensure the reliability of thiswor/ by strict adherence to the :uran and Sunnah. Perfection is due only to

Allah. Ta&ala. howe0er. the reader can rest assured by the fact that this wor/contains the ure fundamentals and the essential rescrits of our Islamicfaith deri0ed strictly and entirely from. and based on the :uran and theSaheeh of the Sunnah4a0oiding any other tradition or blind imitation62

Aqeedah is Islam. as it constitutes our faith. must be founded on unsha/able

con0ictions and established beyond any doubt. therefore. 'uslims aredemanded to search for the indisutable truth. base their Aqeedah on soundcon0ictions. and -naturally- use their intellect and oose blind imitation2 >7.?@

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1. Sunnah :is Arabic for the traditions and the was of the rophet, sallallahu alahiwa aalihi wa sallam. The sunnah includes "adeeth rophetic saings-, rophetic

Actions, and rophetic concurring6agreement and acceptance without utterance.

2. &lind Imitation : in Arabic taleed a'ama, a recentl increased misconceptionamong %uslims, due to man reasons among them a lac of nowledge. 7lind!mitation: is a call to follow a person whether a scholar or not- blindl and acceptshis opinions unuestioningl, which is a re#ected concept according to Ahlus *unnahwal 8amaa.

!. Ahlus *unnah wal 8amaa, deri+e their Aeedah and fih rules of religion- strictl

from the 9uran and *unnah, and other reliable sources i.e. reputable scholars 3whoreached the status of l#tihad, and their opinions are in line and consistent with the"onorable 9uran and the *aheeh of the *unnah.-

". !#tihad is drawing forth #udicial laws or rulings based on nowledge of the 9uran and*unnah. !#tihad is noun for %u#tahed: refers to describing the state of e)tremelnowledgeable, pious, and de+out ualified scholars, such as Abu "anifa, Ashafi'i,%ale and the lie.


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Scholars. /nowledgeable thin/ers. and e1erts of Ahlus Sunnah wal Jamaa.in e0ery century and in e0ery country ha0e confronted this struggle againstthe straying and dar/ness led by male0olent. short-sighted inno0ators. whoattac/ed Islam&s beneficial. bountiful and luminous way. tried to blemish thescholars of Ahlus Sunnah. and attemted to change Islam and thereby

decei0e 'uslims2 ,e in turn. and under genuine guidance and suer0ision ofa grou of righteous scholars of Ahlus Sunnah wal Jamaa. will -insha&allah4-stri0e to romulgate and defend the right and ure Aqeedah of Ahlus Sunnahwal Jamaa. as mandated by the :uran and the Sunnah of the Prohet.sallallahu alayhi wa aalihi wa sallam62

The arm of Ignorance and ignorantsIgnorants7 are eole who either ha0e not roerly recei0ed or ha0e notunderstood the writings of some scholars. yet they still consider themsel0escaable of leading the 3mmah2 Ignorance led them to ma/e many oral andwritten statements betraying their own ignorance and wretchedness against'uslims firm belief2

These harmful inno0ators among 'uslims attemt to tamer with sensiti0eissues of the Islamic Aqeedah. attac/ reliable boo/s. and try to 0ilify therighteous and renowned scholars of Ahlus Sunnah wal Jamaa. >i2e2 ImamAbu anifa. Imam ArraBiyy. Imam Al arameen AI Juwainy. Imam Al-ChaBali. Imam Al 8awthari. and the li/e2@ disguised as the sa0iors androtectors from the inno0ation2------------------------------------------------------------------------------------------------------

1. InshaAllah:Arabic for God3willing.

2. Sallallahu alayhi wa aalihi wa sallam:Arabic for: praing to Allah to in+oe the best ofpeace and blessings on the rophet and his household, and to raise their rans.

!. I'norant (eo)le:are people who either ha+e not recei+ed an nowledge, or peoplewho acuired some nowledge through de+ious boos or people, thus becomingde+ious and ignorant themsel+es.

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,e entrust Allah. Taala. that. by studying this wor/ carefully with ure fitra 4

and common sense. our 0aluable readers will reach the indisutable truthand learn the ure Tawheed9 the /ey to an e0erlasting hainess2


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+A(T /0:

BRIEF INTRODUCTION TO

THE SCIENCE OFTAWHEED ANDINTRODUCTION TO

AL-IMAM AT-TAHHAWIYY

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Tawheed. and how to acquire it2

The belief in Tawheed >monotheism@ is as re0iously mentioned of basicimortance in Islam2 This belief establishes clearly the relation betweenhuman beings and Allah. and distinguish 'uslims from non-'uslims2Tawheed is the fine belief that ma/es an accountable erson a belie0er InAllah. and negating Tawheed in any way. would render an accountable'uslim unbelie0er2

,orshi acts can be learnt by imitation of /nowledgeable 'uslims. but whatan accountable erson must belie0e can ne0er be acquired by imitation9because it is a matter of /nowledge. in0ol0ing human mind and heart untilone is really satisfied and since eole -by nature- frequently hold different0iews and understandings on e0ery sub5ect. Islamic Aqeedah. andsecifically Tawheed came to us ready from The Almighty Allah for using themind then belie0e by heart2

%ights on the Te1t of the TahhawiyyaAl-Aqeedah At-Tahhawiyyah contains the fundamentals of Tawheed and theessentials of Islamic monotheism. deri0ed entirely from the :uran and theSaheeh of the Sunnah2 It imortant to understand that it contains the ma5orand most imortant issues of Tawheed. as well as some issues that are not

related to Tawheed or Aqeedah. but to fiqh42

1. =ih: Arabic for !slamic 8urisprudence, it is the science of appling practical

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regulations of !slam based on the "ol 9ur4an and the authentic *unnah 2

This Aqeedah is 0ery distinguished. because it symboliBes the ure beliefand understanding of Ahlus Sunnah wal Jamaa. howe0er. all other Islamicsects agree on the ma5or arts of ertaining to Tawheed2 Al-Aqeedah At-

Tahhawiyyah is taught and learnt by scholars of Aqeedah for the ast ele0enhundred years. through scholars or in Islamic colleges. with 0irtually nodisutes or disagreements secifically to the arts relating to Tawheed2'oreo0er. the Du/hari of his era. Al-Imam Al afeth As-Sub/i. radiyallahuanhu. mentioned hundreds of years ago that all of the scholars of AhlusSunnah ha0e fa0ored teaching this Aqeedah and fa0ored it o0er othersayings of scholars in this sub5ect2

Introduction to Imam At-Tahhawiyy. the Author of the te1tImam At-Tahhawiy. rahimahu Allah. is a renowned scholar among the Salafassaleh4 2 Imam afeth Athahaby said in his 0aluable boo/ " SeeyaruA&alaami Anubalaa" 0ol2 46; " he is the imam. the /nowledgeable. the

great afeB. the 'uhhaddeth and


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!mam 7uhari related in his *aheeh +ol. 162D5 and others b wa of Abi 8uhaifa: $!ased Ali bin Abi Taleb, arramallahu wa#hahu. Eo ou %uslims- ha+e boosF!mam Ali replied: (one but the 7oo of Allah, and an understanding of a guided-%uslim. $ The hadeeth clearl does not restrict understanding to a certain era.

The 0aluable reader will inshaAllah- find this boo/ 0ery comrehensi0e.howe0er. simle2 Thus. co0ering the most imortant issues of Tawheed and

Aqeedah2 The o0erwhelming furnished roofs from the :uran and Saheeh ofthe Sunnah. gi0es this wor/ an e1cetional and suerior elegance insatisfying the need of e0ery accountable erson. beginner student. or anymisled erson who is sincere. 5ust. and is see/ing the truth2 It also constitutesan imortant. reliable. quic/. and well-suorted reference that a/nowledgeable erson cannot resist2

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The +ontinuous Sanad1 To Al-Imam At-Tahhawiyy, rahimahu Allah.

Authenticity of the te1t of Al-Aqeedah At-Tahhawiyyah till Al-Imam Abu 5a&far

At-Tahhawiy is reser0ed. wal hamdulillah. through a continued andconsistent chain of narrating scholars2

I. narrate it through and with the ermission of. my Shay/h and


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I also narrate the te1t with continuous narrations and I5aBa4

to al-Imam At-Tahhawiyy. through my other Scholars and Shay/hs. among them throughSayyidy Shay/h Abdullah and Shay/h sidi Ibrahim bin Assideeq Al-ChumariAl-asany on until Al-Imam At-Tahhawiyy2 Also through Shay/h 'ahmoodArrifa&iyy. Sayyed Abdullah Al-asany and others with their chains andnarrations resecti0ely62 And a few more chains of narrations as well. mayAllah increase our blessings2

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1. !#aHa: Arabic for authoriHation.


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+A(T T4/:

PRE-RE*UISITE

+NOWLEDGE TO STUDYINGA*EEDAH

./01#203/415!6789';


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(re-equisites to studyin' Aqeedah:There are few rerequisites and some imortant issues to understand beforemo0ing any further with the te1t of Al-Aqeedah At-Tahhawwiyah28now. may Allah guide us and you. that ,orshi and obedience by definitionis the alication of acquired religious /nowledge. hence. /nowledge of the

religion is a mandatory rerequisite for a correct and sound worshi2


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consequences in this life and in the hereafter2

The onorable :uran and Sunnah referred to this numerous times. Allah.Subhanahu wa Taala. said in Surat At-Tahreem. Ayah

This Ayah means >$ you who belie0ed. rotect yoursel0es and your familiesfrom ellfire whichisfueled by eole and stones2@

'any scholars of Ahlus Sunnah -wal Jamaa e1lained this Ayah as a directcommand secifically to those who belie0e to rotect themsel0es and theirfamilies by gaining the required /nowledge and alying it ractically. asAtaa Ibn Abi (abah. may Allah be leased with him. e1lained this Ayahsaying "rotection is by learning how to erform the rayer and fasting. howto sell and buy. and how to marry and di0orce"2

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1- An accounta$le )erson : in Arabic %uallaf, a muallaf is a male or female who ispubescent, sane, and has heard the creedal statement of !slam. All these conditions must

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be simultaneousl met for a person to be accountable.

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Imam Du/hari and 'uslim related in their Saheehs4

that Abu uraira.radiyallahu anhu. narrated in a long adeeth" The Prohet. sallallahu alayhi wa aalihi wa sallam. was once in his mosquewhen a man entered the mosque and went to ray. then he came to theProhet to greet him. the Prohet. sallallahu alayhi wa sallam. said to him wa alai/um assalam. go bac/ and ray because you did not ray. the manwent bac/ and rayed li/e he first did. then came bac/ to the Prohet

greeting him. the Prohet as/ed him to go bac/ again and ray because hedid not ray. it haened three consecuti0e times. the comanion rays andthe rohet tells him to reeat his rayer until finally the comanion said $Prohet of Allah. by im who sent you to us with the truth. I do not /now howto ray any better. lease teach me. the Prohet then started teaching himthe rayer in details as narrated in Du/hari2 'any 0ital conclusions can beobtained from this adeeth among them

4- It is mandatory >i2e2 fard@ on e0ery accountable erson to gain the requiredbasic share of /nowledge2Shei/h of the adeeth. Al 8hateeb Al Dagdadi. may Allah bestow mercy onhim. narrated by way of Ali Ibn Abi Taleb. /arramallahu wa5hahu. that theProhet. sallallahu alayhi wa aalihi wa aalihi wa sallam. said " see/ing/nowledge is obligatory uon e0ery 'uslim"2

4- Imam &ukhari and Muslim.' ma Allah be pleased with them, are two leading !mams in0lmAl3"adeeth$, the ha+e classified the most reliable ahaadeeth in their boos.

Ahlus3*unnah wal 8ama4a, freuentl refer to their boos and consider them to be a +er

reliable reference, not degrading the other highl +aluable and reliable references of otherscholars of "adeeth, eeping in mind that the onl perfect boo is the "onorable 9uran.The si) most famous boos of "adeeth classified b the following righteous scholars of"adeeth of Ahlus *unnah wal 8amaa are: Al 7uhari, %uslim, At3Tirmithi, Abu Eawood, !bn%a#ah, and An3(asai radia Allahu anhum.-

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6- Ignorance in any way. shae or form is unaccetable and does notconstitute a 0alid e1cuse. an accountable erson who fails to acquire thebasic obligatory /nowledge at the commencement of his accountability >timeof ta/leef@. is not e1cused. whether his negligence is intentional or not.

ignorance and such gross negligence is not an e1cusable offense. andconsequently his deeds ris/ being incomlete andor incorrect2

3nli/e what many eole thin/. the statement of "I do not /now. or I did not/now++" is not a 0alid e1cuse. simly because "you should ha0e /nown".

Allah. The !1alted subhanahu wa Ta&ala. said in Surat AB-kariyat. Ayah

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This Ayah means >I ha0e only created the 5inn and man/ind. that theyworshi me@2 The Ayah clearly states that we ha0e been created to worshiAllah Subhanahu wa Taala. in other words. the urose of our life is to obey

Allah and to submit to im2Allah Subhanahu wa Taala did not only command us to worshi im. bute. Subhanahu wa Taala. commanded us to worshi im in an aroriatemanner accetable to im2

This aroriate manner is ob0iously deri0ed from the re0ealed /nowledge.and has rerequisites and conditions to be fulfilled in order for the worshi to

be accetable2

This can only be gained through acquiring the roer /nowledge2 Anaccountable erson is demanded to satisfy this condition at the time hebecomes accountable. any delay in gaining the obligatory /nowledge is by allmeans sinful2

7- Sincere intentions. good heart. loyalty. tolerance. intelligence. osition. title

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etc2. is not by any means sufficient to 0alidate an act of worshi unless/nowledge is resent2


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worshi. their deeds are 0alid regardless of /nowledge2:adi !yyad6. rahimahu Allah. said when the Prohet as/ed the man toreeat his rayer for the third time. the man did not reeat it. but insteadas/ed to be taught. then the Prohet taught him. :adi !yyad says " it isassumed that the Prohet taught him so he could finally re-erform hisrayer in the correct manner"2

Another imortant oint to remember. that many of the comanions whenthey acceted Islam. had to learn and acquire at least the basic /nowledge./eeing in mind that not all of the comanions. may Allah be leased withthem. were scholars2 In addition to that. not all the comanions were highlyeducated and energetic young men. on the contrary. many of them were old.oor. and unlettered. ne0ertheless. they did not only fulfill their requirements.

but often e1ceeded e1ectations2


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alayhi wa aalihi wa sallam. saide. whom Allah choose to be righteous and successful. Allah wouldfacilitate to him acquiring the /nowledge of the religion2

The Im)ortance o3 8lm At-Tawheed9The greatest and most honorable di0ision of the re0ealed /nowledge is "!lmAl-Tawheed". because it is the di0ision of /nowledge concerned with theAlmighty Allah. is ames and is Attributes. Subhanahu wa Taala. inaddition to other related subdi0isions constituting in totality the foundationalfundamentals of the Islamic creed2 Allah. The !1alted said in the honorable:uran in Surat 'uhammad. Ayah 4

@ @This Ayah means 8now. therefore. that there is no Cod but AllahThis ayah entails a clear command. but note that Allah. The !1alted. did notcommand us in this Ayah to say++. therefore. that there is no god butAllah@++. but instead. Allah clearly commanded+=(>,that there is no Cod

but Allah2 To /now requires see/ing /nowledge2 ence. /nowledge must beacquired2

8nowing the testification of faith. is by acquiring the ertinent obligatory/nowledge including all of its basic conditions and rules2

Allah. Subhanahu wa Taala. raised the status of /nowledge in Surat AI

'u5adilah. Ayah 44. sayings

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!"#$"%&' @ @

This Ayah means >Allah will raise u to suitable ran/s and degrees. those ofyou who belie0e and ha0e been granted /nowledge2@This is why the Prohet. sallallahu alayhi wa aalihi wa sallam. sent alengthy time teaching his comanions the Aqeedah and the fundamentals of

the creed rior to teaching them the rules of the religion2

Abu anifa An-u&man bin Thabet Al 8oofiyy. one of the most ious andrighteous scholars of Ahlus-Sunnah wal Jamaa. may Allah be leased withhim. said " /nowledge in the essentials of belief is better and far morerewarding than /nowledge in the rules of religion"2ence. /nowing Tawheed. and belie0ing in the 8alima of Tawheed is the

foundational and detrimental basis for success in this life and in thehereafter. Allah. The !1alted. said in Surat Al-


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+A(T T:

PRELIMINARY CONCEPTS TOUNDERSTANDING A*EEDAH

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If we are see/ing success in this life and in the hereafter. then it is time to gobac/ to basics2 The onorable :uran and the Saheeh of the Sunnah are the/ey to any success2 Therefore acquiring /nowledge in the :uran and Sunnahis the way to success2Allah. The !1alted. said in Surat AB-kumar. Ayah

> -,+*( $" $" ,." /' @This Ayah means >say are those equal. those who /now and those who donot /nowv@This is an e1licit reference among others in the :uran and the Saheeh ofthe Sunnah. that the status of /nowledge is highly regarded2

'oreo0er. Allah. Subhanahu wa Taala. said in Surat


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homeless who has all the time. its simly for all who belie0e in it. andsimultaneously act accordingly2Deing born in an Islamic en0ironment to 'uslim arents. ha0ing 'uslimsfamilies. friends. etc2 does not guarantee anything+++ or does thatautomatically confer Islam and iety2

As a matter of fact. corrution and de0iation is being inherited throughen0ironment. traditions. friends and sometimes family2 Parents ha0e a greatresonsibility in educating their children the Islamic way. and if they fail to doso for whate0er reason. they are resonsible and they will be accountable2The children on the other hand. once they become accountable themsel0esneed to follow the right ath and lea0e behind any inconsistent factor2 Ifarents are nice. /ind. caring. and simly good. howe0er. religiously de0iousthemsel0es. then that is not considered good. indeed. that is a 0erydangerous situation2 If arents are far from the teachings of Islamthemsel0es. desite anyone&s claim. they simly cannot lay a role model fortheir children. nor can they ro0ide them with guidance and comfort2 owcan they gi0e something they simly do not ha0e22vv++++ )hildren by natureare 0ulnerable creatures. simly stated. they are a roduct of theiren0ironment2 I will refer bac/ to what we ha0e re0iously discussed that goodintentions. generosity. etc2 simly are not good enough2

,e '3ST to go bac/ to basics. because many of us >/nowingly orun/nowingly@ grow old lac/ing these basics2 If arents are de0ious andun/nowledgeable. then one cannot e1ect their children to be de0outscholars. of course unless the 'ercy of Allah rescues them2 I entreat Allah.The !1alted. to rescue all of man/ind2

The only cure for this eidemic roblem is going bac/ to basics by acquiringthe necessary religious /nowledge to correctly educate oursel0es and ourchildren2 Then we can li0e eace according to the :uran and Sunnah byalying this /nowledge with sincerity2

Procrastination is another human feature. but one must as/ the questionremains oen9 ow long are we going to be ignorant in the religion that weclaim to be Part of vv+++. and ow are some eole going to answer to Allah.

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The !1alted. in the day of 5udgment when e As/s

0,5 6789:,#.;##"7,.?$"This ayah in Surat An-aml. ayah =?. means >Allah will sayx #id youre5ect my Ayahs. and did not acquire /nowledge of it. or what were youdoingv on earth@

Allah. The !1alted. commanded us to acquire the mandatory /nowledge. wesimly ha0e no reason to delay or abandon it2


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"8nowledge is better than money because /nowledge rotects you whereasyou rotect money2" 8nowledge rules o0er things. whereas money is ruledo0er2 'oney diminishes as you send it. whereas sending the /nowledgeby teaching it to others increases your reward2The gate of the city of /nowledge. Al-imam Ali also said ",hene0er Idebated a scholar. I succeeded. and whene0er I was debated by an ignorant.I lost"+++

'ay Allah forgi0e us and assemble us in aradise with this righteous 8halifahand leader of AhIul Dayt4. and the rest of the four righteous /hulafah.radiyallahu anhum a5maeen. under the leadershi our belo0ed Prohet.sallallahu alayhi wa aalihi wa sallam2- A) Bt are especiall $Ahlul 9isa'a$, and their descendants alaihum assalam-.

Allah said in *urat Al3AhHab, Aah : @" A*&B)*C&'.>


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K!t is important to lo+e Ahlul 7at, respect them, support them and be loal to them, maAllah honor them. Allah said in *urat Ash3*hura, Aah 2:

F0#;"!E&D:(This Aah means: saJ (o reward do ! as of ou for this, e)cept lo+e for those near of in.-

!mam %uslim, narrated in his *aheeh O25D?, +ol.561?> among others b wa of Qad binAram, ma Allah be pleased with him, that $ the rophet stood one da preaching us neara spring of water called hum, located between %acca and %adina. the rophet praised

Allah and preached then he said: thereafter, o'ou people, ! am human awaiting themessenger of m Lord, and ! am lea+ing ou with two hea+ responsibilitiesJ the first one isthe boo of Allah, practice it and hold tight to it. The rophet then urged the people to rel onthe boo of Allah, then said: and Ahla 7ait, R! am asing ouS b Allah to rememberRtae care ofS Ahla 7ait and he repeated this sentence three times.$ lease note, thatsome people are using an alleged "adeeth that ! am lea+ing ou with the boo of Allah and

m *unnah.- lease be ad+ised that this "adeeth is e)tremel wea. %oreo+er, manleading scholars of "adeeth ha+e declared it as fabricated. The later "adeeth that containsm *unnah- is narrated b Al "aem in his $%ustadra$ b wa of !bn abi owais b wa ofhis father b wa of thawr b wa of Qad through !rima, through ibn abbas, howe+er, ibnabi owais and his father are unreliable people and fabricators. *ee $tahtheeb al amal$612> b !mam "afeH %iHH, and $*harhh saheeh Al 7uhari$ intro6@1 b !mam "afeH !nb"a#r, also !mam (asaai was among other scholars to denounce those narrators describingthem as $ wea and unreliable$, similarl did Abu "atem ArraH in his boo $al#arhh wat

ta'deel in 0lm Al hadeeth$, others who also mentioned their unreliabilit are Llaai,Assidee, !bn %ueen, !bn "abban,. ....etc. 0+en !mam Al "aem himself who mentionedthis hadeeth in his boo, after he added another wea route to it, declared this "adeethimmediatel as a wea "adeeth and admitted it's great weaness.

.*. some ignorants, inno+ators and de+ious people belie+e that the purpose of thislatter saheeh hadeeth narrated b !mam %uslim which clearl indicating the authorit of

Ahlul 7at, nullifies the *unnah. Let it be nown, that following the *unnah is mandatedb the 9uran. Allah said in surat An3(isa4a, aah ?D:


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Also Allah Ta4ala said in *urat Al3"ash4r aah >: . 9D32.>>,This aah clearl states the essential role of the *unnah, and it sasJ whate+er the prophetgi+es, shows, or command ou, then do. And whate+er he forbade, then a+oid.BThere are a lot more +erses to pro+e the instrumental role of the sunnah.

The meaning of the saheeh hadeeth narrated b imam %uslim and others, is an indication of

what the rophet, sallallahu alahi wa aalihi wa sallam, clearl commanded us to do, andthat is to hold on tight and follow the "onorable 9ur4an, and to follow the footsteps ofmembers of the descendants of the rophet who are nown for piet, nowledge, and strictadherence and following to the *unnah of their grandfathers.=ollowing this saheeh hadeeth is following the *unnah. "pocrites munafieen- and theirfollowers see to eliminate Ahlul 7at and their role, to alter the ahadeeth of the rophetabout them, and to forge and fabricate information to isolate them, despite, clear andrepetiti+e commands of the rophet not to do so.-----------

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- CtQ(KJ ( =(>Q:The /nowledge of the religion is di0ided into subdi0isions9 the /nowledge ofTawheed. the /nowledge of the rules of religion >fiqh@. the /nowledge ofadeeth. the /nowledge of :uranic interretations>tafseer@. etc2

The /nowledge of Tawheed is the best and most honorable of all the/nowledge in Islam. because it entails /nowing what befits Allah. The !1alted.

and what is imossible to be among is attributes and what alies anddoesn&t aly to is 'essengers. alayhem wa ala nabiyyina wa aalihiassalatu wassalam2

Al-imam Abu anifa. rahimahu Allah. said " Tawheed is al fiqhul a/bar2"which means the great /nowledge2

Tawheed is further classified into two categories9 the first one is obligatory one0ery accountable erson >mu/allaf@2

!0ery mu/allaf must acquire this category of Tawheed as the most imortantof the obligatory /nowledge. howe0er. not abandoning the second ortion ofobligatory /nowledge in the basic rules of religion >i2e2 rayers. fasting. Alms.and ilgrimage@2

The obligatory ortion >


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an accountable erson 'uslim. ro0ided he or she does not contradictTawheed in belief. utterance. and deed2

The second subdi0ision entails Allahs 'essengers. Angeles. Doo/s. etc2

Dy learning this obligatory /nowledge. an accountable erson can distinguishbetween what is halal >lawful@ and what is haram >unlawful@2In the chater titled as "/nowledge before saying or committing actions".Al-imam Du/hari stated" If one acquires the obligatory /nowledge of thereligion. one acquires the ability to differentiate between what is lawful andwhat is unlawful. what is accetable and what is not accetable. and what isgood and what is e0il2"


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- CKtK ( A)KK=Q =(>Q:A- The most imortant criteria in acquiring this /nowledge is sincerity toAllah. Subhanahu wa Taala2 If an accountable erson acquires /nowledgefor the sa/e of showing off. or to be recogniBed by eole. or for any otherworldly interests. he or she becomes sinful and end u being a loser2 Allah.The !1alted. said in Surat Al-Israa. Ayah 7;

I";JK5LMN2JKO' H'PL9 @@This Ayah means >or wal/ on the earth with arrogance for you can notrend the earth.norreach the mountains in height2@

D- A second criteria is to /ee in mind that /nowledge is 0ery imortant andit is worthy of allocating the time it ta/es to acquire it. howe0er. it should beunderstood that it is not easily acquired2 A great effort needs to be e1erted inacquiring /nowledge2 The great scholars of Islam. used to tra0el e1tensi0ely.co0er long distances. send lots of time. when no cars. lanes. trains.hones. comutersetc. were a0ailable. to get a trace of one adeeth2They used to ride camels or wal/ for months. crossing deserts. ri0ers. andcountries to get a rely on a certain case. or to acquire one chater of/nowledge2

Therefore. Ibn (islan along with many scholars said " If one does not find ateacher where he li0es. then let him go to where he can find one2"

Allah. Ta&ala. said in Surat At-Tauba. Ayah 466

>$ Q).R:>RQSH>FQ,&;@&>: 7>&> $= @This Ayah means >If a contingent from e0ery e1edition go forth to de0otethemsel0es to studies in religion. and alert the eole when they return tothem. that thus they may learn to guard themsel0es against e0il2@


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Al-imam At-Tirmithiy. radyallahu anhu. related that the Prohet. sallallahualyhi wa aalihi wa sallam.said:

" Mz{^HFZ|VF}O~^{X}W}`^HFZ|WXNpWX "" Allah facilitates a route to Paradise for he who see/s a route to acquire

/nowledge2

)- A third criteria is to ta/e that /nowledge from someone who has it. aerson who did not recei0e /nowledge simly cannot gi0e it2Imam 'uslim related the At-Tabi&ee Al-imam Ibn Sayreen. rahimahu Allah.said This /nowledge is religion. so loo/ thoroughly at whome0er you ta/eyour religion from2"ence. a teacher must ossess three criteria9 /nowledgeable. qualified. andtrustworthy2 Among the imortant qualifications to teach is to be authoriBedwith an i5aBa >authoriBation with a continued chain to the source of/nowledge@2

Then. /nowledge should be recei0ed from /nowledgeable eole. and notmerely reading from boo/s2 The disastrous. haBardous and unfortunatelycommon case nowadays. is when an ignorant erson who ne0er recei0ed/nowledge or recei0ed artial /nowledge. ne0ertheless. reads boo/s of othereole. then ost himself as a shay/h. teacher or a reacher. holdinglectures. addressing masses and distributing fatwas2

Those /inds of eole are called "suhufis" from the Arabic word "suhuf"which means aers. they may be harmful to themsel0es as well as others2Al-imam Abdul ABiB At-Tunu/hy among other scholars of Ahlus Sunnah said

" _z ""#o not ta/e you /nowledge from a suhufi2"

'ore recent scholars said

" MNOWXONOWX "

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"Its catastrohic for suhufis to aoint themsel0es as shay/hs2"

There are many reasons for that. among them9 one who does not ha0esufficient /nowledge cannot distinguish whether the boo/ he is reading isgood or e0il. also one cannot as/ a boo/ about an ambiguity and recei0e aclarification9 e0en a scholar might ha0e a sli of the en and write in his boo/an incorrect statement he did not intend to write. on the other hand. somescholars did not escae the cruelty of inno0ators of misguidance wholanted errors in their boo/s2

In addition to all of that. there is a direct command from Allah Taala. to see//nowledge from eole who ha0e it2 Allah. The !1alted. said in Surat Al-ahl. Ayah ?7

$ TD)*.$,."$ @This Ayah means > As/ of those who ossess the /nowledge. if you do not/now@2

,e conclude with what Shay/hul-adeeth Al-8hateeb Al-Dagdadi. rahimahuAllah. said "8nowledge is ta/en from the mouths of the scholars and notfrom the ages of boo/s2"

The /nowledgable. and ious walliy of Allah. As-Sayyed Anas bin Saeedinowy. rahimahum Allah. said

" E[WX~XZWX_~XZWX "\E[WX "~\GWX_~LWX "

,hich means /nowledge is in the brain not the boo/s and also /nowledge is in the hearts not in the lines of a boo/

#- A fourth criteria is for the student to obser0e the roer manners with theirteachers2 This is why Al-imam Ashafi& iy. radiyallahu anhu. used to turn theages of his boo/ so softly in the resence of his teacher2 Imam 'ali/2 Thisreflects the high moral and ethical standards we. as 'uslims. ha0e. besides.it demonstrates our resect for others. esecially those of /nowledge2


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The Prohet. sallallahu alayhi wa aalihi wa sallam. said to the comanionsonce. in a adeeth Saheeh narrated by Du/hari and 'uslim "stand u andgo to your sayyed >master@ sa&ed2" The Prohet called the great comanionSa&ed bin 'uaath a sayyed. which means master. because he was teachingthose eole. and he is a master comared to them2

This ractice has many benefits and is after all realiBing and racticing thetrue sunnah of the greatest teacher of ethics in humanity our belo0edProhet. sallallahu alayhi wa aalihi wa sallam2 e. sallallahu alayhi wa aalihiwa sallam. used to teach eole and then authoriBe them to teach others.and so on2Allah. Ta&ala said in Surat Al-:alam. Ayah ?. describing the suerior ethicalstandards of the Prohet

> \zX[WEO @This Ayah means >And surely thou hast sublime morals2@

!- A fifth criteria is being humble and /ind2 Sincerity must be accomaniedwith humbleness2 This is one of the signs of /nowledge. the more you /nowthe more humble you are. howe0er. showing off humbleness to decei0eeole is sinful2

Therefore. /now. may Allah guide us and you. that long beards. smooth tal/.Sunnah dress222and so on are not necessarily signs of /nowledge2 $n theother hand. there are many eole nowadays who stand on latforms. holdositions in the community. address masses. etc2. while they. themsel0es.are ignorants2 They lead themsel0es astray. and they lead their listenersastray2

;


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There are many more criteria. howe0er. first and foremost. it is imerati0ethat the /nowledgeable erson imlements that /nowledge and erformsaccordingly2

Al-imam Al-Junayd Al Dagdadi4.. rahimahu Allah wa radiya anhu. said "It is a great contra0ention that there are some who ha0e the /nowledge butdo not imlement it and commit enormous sins instead2 ,orse than that.howe0er. is a erson drowning in ignorance who retends to be a iouserson2"

1- Imam Al Junayd Al &a'dadi: ma Allah bestow merc on his soul, a scholar in AbiThawr school of fih. "e 3was among the followers in the first three centuries after therophet, combined nowledge with application, and fought inno+ations. "e is also nown as*hahul *uffiah, which pertains to his position as one of the pious and righteous scholarsof sufism who strictl adhered to the 7oo and *unnah. *ufism: is a term describing thestate of lhsan. The rophet, sallallahu alahi wa sallam, said in the "adeeth *aheeh that!mam %uslim narrated: $ !hsan is that when ou worship Allah as if ou were seeing "imJand as ou do not see "im, et trul "e sees ou. $ The rophet mentioned the state of

lhsan in a long famous "adeeth, as a high achie+ement, after !slam and !man respecti+el.!n essence, *ufism describes the state of the nowledgeable, de+out, sincere and pious%uslims who perform obedience to Allah in strict compliance with the 9uran, *aheeh of the*unnah, !#ma, and saings of the companions while their hearts are pure and entireldetached from an worldl interest. The titleJ Al *ufi is added to the name of a scholar whois e)tremel nowledgeable, loal and pious. Among them are *ufian Al Thawr, Abdul9ader Al 8ilani, Ahmad Al &ifai. Al (aeshbandi, Abu Al "asan Al *hathuli, !mam Al(awawi...and the lie, ma Allah be pleased with them all.- Anone who claims to be asufi, howe+er, does not fulfill his obligator nowledge and worship reuirements inaccordance with the 9uran and *unnah and6or does not satisf the conditions of !slam,!man, and !hsan, as stated in the "adeeth, has not reached the state of lhsan and has afalse claim.

Al3imam Al "afedh An3(awawi, radiallahu anhu, said in his boo $Al %aased$:$ The rules of Tasawwof being sufi- are fi+eJ fearing Allah in public and secrec, adheringto the *unnah in utterance and deeds, not depending or reling on the creation of Allah inan circumstance. being pleased and thanful to Allah in the good and bad times, and being

>


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de+oted to Allah regardless of the circumstance and situation. %a Allah grant us all sincere

adherence to his religion.

- F(X ( S = EtK OZKQtK(=J:

Allah commands 5ustice. the doing of good. and gi0ing tothe near of /in. and e forbids all indecent deeds. and e0il and transgression9e instructs you as such. that you may remember@

It is then clear than one is commanded to do the good and a0oid e0il. and indoing so one is rotected2

e. subhanahu wa Ta&ala. said also in Surat Al-Imran. Ayah 44

,.&%RC%Y$ Z"#$>"$[ -@#This Ayah means >*ou are the best of eoles e0ol0ed for man/ind2)ommanding the good. forbidding what is e0il. and belie0ing in Allah2@

Allah said in Surat Al-Imran. Ayah 4?

,\R]$@0&2$TZ"#Q"=$*"M^_>$ -

This Ayah means >%et there be among you a grou that in0ites to the good.commands the lawful. and forbids the e0il. they are indeed the successful

?


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ones@2

'oreo0er. the Prohet. sallallahu alayhi wa aalihi wa sallam. said",hosoe0er of you sees an e0il action. let him change it with his hand9 and ifhe is not able to do so. then with his tongue9 and if he is not able to do so.then with his heart- and that is the wea/est of faith2"

Al-imam Abu Ali Al #aqqaq. a great 'uslim scholar who li0ed in the fifthcentury of i5ra. said" The one who withholds the truth >i2e2 commanding the good and forbiddingthe unlawful@ is a mute de0il2"

ence. commanding the maaroof>good@ and forbidding the mun/ar >e0il@ isalso an obligation uon e0ery accountable erson2

This is di0ided into four integrals9 commanding yourself the maaroof. and

forbidding yourself the mun/ar. and simultaneously commanding others themaaroof and forbidding them the mun/ar2 An accountable erson must satisfyall these integrals as a whole not withholding any of them. unli/e what manyeole may thin/ that a erson should not command others with maaroofunless he acts according to it. an accountable erson must command himselfand others with maaroof and forbid himself and others the mun/ar2

The Prohet. sallallahu alayhi wa aalihi wa sallam. commanded us in theadeeth Saheeh. to offer our ad0ise toour fellow 'uslims. howe0er. withinmoral and /nowledge limits2

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An accountable erson who gained the obligatory /nowledge is to actaccordingly. howe0er. not to e1ceed his /nowledge limits2 owe0er. in thereligion. li/e any other scientific field. only qualified eole are allowed to

interret a te1t4. issue fatwas6. or other religious 5udgment2

In other words. an inut in a matter of religion should be always left to ascholar. field e1ert. or a /nowledgeable erson since any un/nowledgeableoinions may not only be misleading and decei0ing but may also lead allin0ol0ed arties to sinful consequences2

An oinionated erson is always welcomed to share to hisher 0aluableoinions within hisher field of e1ertise only2 The freedom of seech is asecured right for all 'uslims as long as this does not cause a de0iation ormisguidance2

'any arrogant and by definition. ignorant- eole. belie0ing in their right foran inut in e0ery situation. cause chaos. confusion and harm2 They harm

themsel0es and those affected by them. often dri0en by ignorance. ersonalego. or both2 Scholars said "if the one who does not /now. does not gi0e hisoinion. then we would not ha0e any differences2"

1- Tet: in Arabic nuss, usuall refers to an Aah of the 9uran or a "adeeth *aheeh.23 *atwa: a religious opinion, sentence, or #udgment.

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This is more necessary now then e0er. due to the increasing ignoranceamong us nowadays. to ensure that we are not steing o0er our field ofe1ertise 5ust because we feel it is right2 ghibah@. tale-bearing >namimah@. tal/ing without being /nowledgeable andthe li/e2Deing oinionated without ossessing the aroriate /nowledge is adangerous attern of beha0ior. yet unfortunately. 0ery common nowadays28now. may Allah guide us and you. that misusing the tongue is e1tremelydangerous. it could render the 'uslim unbelie0er>mutadd@2

The Prohet. sallallahu alayhi wa aalihi wa sallam. in the adeeth Saheehrelated by Du/hari and 'uslim by way of Abu uraira. may Allah be leasedwith all of them. said

" M^MF^`\]LOWXZXHO~XZO\OW "The Prohet. sallallahu alayhi wa aalihi wa sallam. said in this hadeeth"%et himher who belie0es in Allah and the hereafter say good words. or lethim be silent2"'oreo0er. Al-imam At-Tirmithiy. rahimahu Allah wa radiya anhu. narrated thatthe Prohet. sallallahu alayhi wa aalihi wa sallam. said to the greatcomanion 'u&aath Ibn Jabal9

" Q\F^WXEQLK\]LFNM^OHWX_XG^UEVW ",hich means "and truly. what ma/es eole fall into ellfire on their faces isthe reas of their tongues2

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Imam Abu amed Al ChaBali. rahimahu Allah. said " The tongue is a great

endowment from Allah9 though small in siBe. its crime is enormous2"A erson may say words raising Allah for which he may earn reward2 $nethe other hand. a erson may say a single that ta/es out of the folds of Islam.thereby loosing the rewards of all his re0ious good deeds2

The Prohet. sallallahu alayhi wa aalihi wa sallam. in a adeeth Saheehnarrated by Du/hari and 'uslim. may Allah be leased with them. relied to a

comanion who as/ed about the best among the 'uslims

" EWXME{LWXM}^W\GF ",hich means "e whom the 'uslims are safe from his tongue and his hand2"

Therefore. Islam emhasiBes the imlementation of high ethical and moral0alues as a rotecti0e measure to safeguard the society from de0iation andcollase2 And. finally. we say that Islam has guaranteed e0ery 'uslim hisherfreedom of seech as long as heshe does not 0iolate this act by in0ading thefreedom and rights of others2

Allah. The !1alted says in Surat :af. Ayah 4=

> ^MFML_X}FGWOGOV @This Ayah means >ot a word does he utter but there is a 0igilant guardian2@The general meaning refers to fact that each word so/en is ta/en down by aguardian >raqeeb@2 This has been construed to mean that the guardian onlyrecords words. not thoughts which are not uttered2

These roofs from the :uran and Sunnah clearly caution eole to increasetheir le0el of awareness to what they may utter. and thin/ before you sayanything2

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Increasin' i'norance is a direct si'n o3 the day o3 ;ud'ment:

Imam 'uslim. narrated in his Saheeh. that the Prohet. sallallahu alayhi waaalihi wa sallam. said

$ X_HFE[WX.8!@[\!}VFM.W\ ^WXHFE[WXH`.VU ^[WXXEW ZVF^W^X^WX^{_^KXL~XLV~~ZO`.XL~ EXL\ $.

The hadeeth means " Allah does not ta/e away /nowledge ordering it ulledaway from the hearts of eole. but Allah ta/es the /nowledge away byta/ing away the scholars2 3ntil no >or few@ scholar remains. eole aointfor themsel0es ignorant leaders. whom they as/2 Those leaders will answerthem. thus straying themsel0es and others2"

If anyone ta/es a quic/ loo/ at the Islamic world today. heshe would quic/lynotice the realiBation of this imortant adeeth on all le0els around 'uslims2

!0en though. in many cases eole ta/e actions and ma/e decisions in goodfaith based on warm emotions and good intentions. yet good intentions aresimly not good enough2

Allah. subhanahu wa Ta&ala says in the onorable :uran. in Surat Al-Israa.Ayah 7 `FB&M#$"-a'![Q).M^$. [-@ @This Ayah means >And do not indulge in that of which you do not ha0e any/nowledge of. for surely the hearing. the sight. the heart. all of those shall bequestioned of@2

There are numerous ayahs and ahadeeth to this effect. Allah. Ta&ala. said in

Surat An-oor. Ayah4:

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> *F$ #B'-=&**@ &X -

This Ayah means >And you say out of you mouths things of which you ha0eno /nowledge. and you thought it to be a light matter. while it was mostserious in the sight of Allah@2

Personal con0ictions and half-/nowledgeables4. and lac/ of /nowledge andsense of accountability is the reason for the fall of all ci0iliBations2

1- al3-knowled'ea$les:are people who did not recei+e adeuate !slamic teaching andtraining. !n man cases, the would deli+er half3truths. "alf3truths are man times more

se+ere than or eual to no truth. "owe+er, this is not to be misused, there are +ernowledgeable, effecti+e, and sincere people woring in man fields, ma Allah protectthem, and mae their nowledge beneficial to all of us.

+A(T */


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INTRODUCTION OF AL- IMAM

AT-TAHHAWIYY9';K

!"#$%&!'$%&!a b"'


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j.410


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Imam Abu anifa. :adi Abu *ousuf. and Imam 'uhammad bin Al-asan4.

may Allah be leased with them all2 They. among other ious scholars arethe ioneers in demonstrating strict adherence to the Doo/ and Sunnah. anddeduced rules that shaed the balanced stand of Ahlus Sunnah wal Jamaaas moderate in Aqeedah.


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TAWHEEDM(=(tKJX ( BK K= G(

'$m!f&. ( A X(=(tKJX, ZKK=Q K=AJ - tt A KJ O=, >Kt()t = t=Ji

5?


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!1lanation

Imam At-Tahhawiyy started with tal/ing about Tawheed >[email protected] a correct Aqeedah which Tawheed is art of. is the /ey to ane0erlasting success2 ence. three oints can be deduced

42 Tawheed is the absolute first and most imortant goal in life2

62 All rohets and messengers of Allah from the time of Adam.oah. #a0id. to 'oses. Jesus. and 'uhammad >eace andblessings uon all of them@ came with. because of. and forTawheed2

72 It is imerati0e for e0ery accountable erson4 to acquire Tawheed

immediately uon accountability2

"N A900EA" =!&*TF

Allah Taala. said in Surat 'uhammad. ayah 4

,hich means 8now >acquire the /nowledge of@9 there is no Cod but Allah2

Allah Taala said in Surat Al-Araaf. ayah 4=

'.3"#]+;D;'# $@,>- -

5@


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The ayah means

Therefore. belie+e in Allah and "is messenger, the rophet who is notlettered, who belie+es in Allah and in "is ords, and follow him that can beguided.B

umerous 0ersus in the :uran oint to the belief in Allah first. because ifbelief in The )reator is not firm. nothing else hels2

ence. aqeedah and Tawheed must haen first before an accountable canact on any of the commands of the :uran and Sunnah2This does not mean that an accountable 'uslim should halt until heshelearns Tawheed2 $n the contrary. errors in actions. belief and utterance arecounted and recorded2 Accountable eole who urosely. whetherignorantly or deliberately. delay acquiring Tawheed. and other basic


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requires basic /nowledge in Aqeedah and D>C'-.>& C'-,. - -This ayah means Allah charges e0ery soul with what it is caacitated to do.

it will be rewarded for the good it does. and unished for the e0il it commits

Allah Taala also said in Surat Al-Imran. Ayah 6C'-.*).BQ&C&&Ab"*7&`

- -X"$,hich means The how will it be with them. when they are assembled in a#ay. in which there is no doubt. and e0ery soul is gi0en rightfully what itdeser0es. and they are not wronged2

ence. accountability entails ta/ing charge of ones life and time. ase0erything little and big reward or sin acquired. will be resented in the day of5udgment2

1. Accounta$le )erson : in Arabic %uallaf, a muallaf is a male or female who ispubescent, sane, and has heard the creedal statement of !slam. All these conditionsmust be simultaneousl met for a person to be accountable.

Someone may wor/ hard e1hausting his or her efforts and resources in theworshi of Allah. erforming lots of rayers. fasting. Ba/atetc. but theirdeeds may be soiled by wrong beliefs2 All matters of belief should bemastered by acquiring /nowledge directly from an authoriBed scholar2

ence. once an accountable erson /nows and belie0es in "la ilaha illallah'uhammad (asoolullah". he or she must see/ /nowledge2 o oinion

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should count. no theories can be admitted. and no ideas can be ut

foreword. because a true 'uslim should after belie0ing in Allah. learn beforee1ressing oinions ignorantly2 An accountable 'uslim must learn who he orshe claims to worshi. and recisely this is the toic that Tawheed dealswith. namely. about The )reator2

A KJ O=, J =( t=J The $neness of Allah means that The

)reator. subhanahu wa Taala. is one in e0erything that ertains to im. e.Taala. has no managers to hel him with the creation. no associates toshare the dominion with. and no artners2

Allah Taala said in Surat Al-Ih/las. ayah 6

6@]5*:(?The ayah means say Allah is $ne2$ne here does not reflect a number. rather being absolutely unique andnothing is li/e im2

Allah Taala. said in Surat Al-Daqara. ayah 47

6&5>@5*"5?This ayah means your %ord is $ne. there is no Cod other than im. Ar-(ahmaan. Ar-raheem2This ayah is aarently ointing to the fact that Allah has no artners2

^xza70-- A= t KJ =(tK=Q KJ K HKXi

!1lanationThis is Tawheeds most imortant rule. and it is based on the Ayah 44. inSurat Ash-Shura. where Allah said

> OW} @

2


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This ayah means nothing is li/e im2

e is not similar to anything in anyway2 Assimilating Allah to is creation inanyway. for instance. by trying to imagine im. or one of is attributes. iswhere most eole negate Tawheed and deart Islam immediately2 The coremessage of Islam and of all the Prohets of Allah since Adam u until'uhammad. sallallahu alayhi wa aalihi wa sallam. is based on this rule. i2e2.to distinguish The )reator from the creation2

Allah sent Prohet after Prohet to nations and eoles because afterrohets assed away. eole gradually swer0ed from the right ath ofworshiing Cod. The )reator. who is distinguished from the creation. toworshiing the creation by worshiing things and entities they imaginedand deluded to be Cod2 All Prohets deli0ered the same message and senttheir whole li0es trying to correct eoles belief and alert them that there isnothing li/e The )reator. in any and e0eryway2

If The )reator was the same as. or e0en comarable to the creation. thenthat would negate the entire meaning of Cod. e0en if it is with only oneattribute2

A creation can only thin/. imagine and delude about another creation. and aswe intellectually grow our intellectual thin/ing caacities and imaginationsgrow with us. and we can imagine and thin/ about more things2 This 0ery

rocess reflects our imerfection2 If one is erfect. then one should be able to/now and imagine e0erything2 It is imossible sometimes to imagine anothercreation such as the e1tent of sace. or the mechanism of some cells in ourbody. or the laws of hysics.2etc22 it is imossible to imagine some of thecreation++. hence. it definitely is imossible to imagine The )reator2Allah Taala said in Surat 'aryam. ayah

*( &"D @@The ayah means Is there anything similar to imv

Allah Taala. also said in Surat Al-Ih/las. ayah ? LQ.@]5 @ @This ayah means nothing is equal or similar to im


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The abo0e mentioned ayahs. among a lot more in the :uran. constitute thebasis of Islamic belief in Allah2 e is not the creation2

#elusions cannot aly to im. minds cannot encomass im. thoughtscannot concei0e im. imaginations cannot gras im2

^xz@kX HKXi

!1lanation

Allah Taala said in Surat *aseen. ayah =4

?B&+c%"-J!F#0$c2>d0#*Ne2&6

5


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The ayah means !s not "e ho created the hea+ens and the earth Able to

create the lie of themF es, that "e is for "e is the All3nowledgeableCreatorBAllah Taala is the absolutel %ord of the worlds. and nothing is difficult. oro0erowering to im2

Allah. Tala is attributed with the attributes of erfection. as e is The %ord ofthe worlds2 Therefore. nothing can o0erwhelm im. and nothing is hard or

imossible for im. as e created e0erything and e0erything haens by is,ill2 If something is imossible for im. that would negate the attributes ofCod and Codhood. and it would be a contradiction in terms2

^a&~- i%'- A= t KJ =( G( (t t= HKXi

!1lanation

Allah Taala said in Surat Al-Imran. ayah 6

&F6*;=b?This ayah means Allah. there is no Cod but im. who is attributed with lifeand e0erlastingness 2

There is only $ne )reator for the entire creation. Allah Taala said in Surat

Al-Anbiya. ayah 66?$.">&R>@-Q$='-/f"$Qa6

In this ayah. Allah Taala is answering those who claim that there are morethan one Cod2 The ayah means !f there were gods beside Allah, then +erilboth the hea+ens and the earth- had been disordered. Glor to Allah, the

Lord of the Arsh, ho is clear from all that the ascribe "im with.B


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c2 $ne of them will ha0e his way. which means. he is caable and

the other is not. hence. the other is not Cod2

6- If we assume contrary to the truth- that there are two gods. then theyboth must be equal in the attribute of e1istence. yet they must be

distinguished from each other2 $therwise what is the logic behindtwo++ And in fact it is imossible to be different. since Cod is attributedwith the erfect attributes. and is clear of all and any imerfection2That would necessitate one of them ha0ing more erfect attributesthan the other. which would ma/e the latter less. hence. he cannot begod2 $r that one would simly ha0e more attributes that are notattributes of erfection22+ but Cod is attributed only with the attributes

of erfection. therefore the second is not god2

7- If we assume contrary to the truth- that there are two gods9 theneither one of them is enough to manage the worlds or one is notenough2 If one of them is enough. then the second god is not needed.and nothing is in need of him. and it would be nonsense to ha0e him

to start with2 If one cannot manage the worlds without the other. thenthey both are needy. and deendant. and incaacitated on their own.hence. both cannot be gods. as Cod is not in need of anything. ande0erything is in need for im2

?- If we assume contrary to the truth- that there are two gods. then one

of them should be able to hide some of his actions from the other. orhe is incaacitated of that2 If he can hide things from the other. thenthat ma/es the god ignorant and un/nowledgeable. which means he isnot god2 And if he cant hide any action from the other one. then he isincaacitated and not able to do all he wills. and not omniotent2

>

If we assume contrary to the truth that there are two equally


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- If we assume contrary to the truth- that there are two equally

omniotent gods. then the summation of both of their owers must bemore than each ower alone2 ence. the summation is more erfectthat what each god has. which means that their ower was not erfectand sublime. meaning they cannot be god2

- Partnershi and association is a sign of imerfection and need2 The

/ing who does not ha0e any associates or artners other than himselfis much more erfect than the one who does2 Cod. is attributed withthe attributes of erfection. ha0ing a artner or an associate imliesimerfection. which means it is imossible2

;- Cod is attributed with the attributed of erfection2 Sharing such

attributes or e0en some of it with any other entity. re0o/es theuniqueness. sueriority and erfection from god2 The )reatorsattributes are unique to im. nothing else has any of it2

=- If we assume-contrary to the truth- that there are two gods. then canone of them buy the other one outv And remain the only owerv If he

can. then the second god is wea/. and not needed. meaning he is notgod2 If he cant then he is incaacitated. and god cannot beincaacitated2

Kt()t ZQK==K=Q = T EJtK=Q >Kt()t=i

!1lanation

?

Allah Taala said in Surat Al adeed ayah 7


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Allah Ta ala. said in Surat Al-adeed. ayah 7

> &[#4j;k\('*XH**9K%i @This ayah means e is The without a beginning@ and The %ast>without a beginning@ 2Allah Taala. is !ternal. e e1isted eternally when nothing else e1isted2 osace. no time. no sun. no moon. no gala1ies. absolutely nothing. but Allah2Allah willed for entities to be created. and then sace was created. andlanets. and earth. thats how sace. lace. and time was created and used2ence. Allah e1isted when nothing else e1isted. that includes sace andlace. therefore. Allah does not e1ist in a lace. as e is not in need of alace. because e eternally e1isted before creating the lace2 )reation needlaces. saces and time to e1ist. Allah is not similar to the creation2Time and lace do not aly to im2

Time is a creation and a standard for the creation2 Allah is The )reator. ecreated time and lace. hence. for is e1istence there is no beginning andthere is no end2 Decause both beginning and end imly time and a startingoint. which are attributes of the creation not The )reator2

Another oint is that Allah. Taala. is !ternal and !0erlasting because of im.because e is Cod. not because of anything else2


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#="@l'D3"+;=0.( @-The ayah means Trust in The $ne who attributed with %ife. ,ho does notdie. and glorify imThe Ayah e1licitly oints that Allah Taala is not sub5ect to change or death2

Allah Taala. also said in Surat Al-Daqara. ayah 6 *;=b&F3%RDb @ @This ayah means Allah. there is no Cod but im. The $ne attributed with %ife and!0erlstingness. and is not sub5ect to somnolence nor slee2

ote that slee or death is a change2 Allah is not sub5ect to change2

The meaning is clear. because anything that erishes means it cannotsustain itself. which negates the attributes of erfection of Allah2'oreo0er. erishing entails changing from a state to another2 $nly thecreation undergoes changes2 )hange imlies imerfection. since changemaybe due to asects that ha0e effects of an entity whether ositi0ely ornegati0ely2 Therefore. change and changes haens with the creation not toThe )reator2 Allah is not similar to the creation. and Allah is by definition not

sub5ect to change. nor is attributes of erfection2

^um]~.0i]%]3>- N(tK=Q =J t >t H >KJi

!1lanation

Allah Taala said in Surat Al-Daqara. Ayah 67

;D

) Q@ @-


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)Q@ @-This ayah means Dut Allah. indeed. does what e wills2

Any and e0erything that haens whether it is the mo0ement of an electronaround an atom. a heart beat. the mo0ement of the moon around earth.lanets around the sun. or the birth of new gala1ies. less than that and more.e1cet by is ,ill2 othing is e1ecuted e1cet by is ,ill2

a7/be.h^!^as6e.2y!3 .?

- N( KXQK=tK(= = (=K ( HKX, = =( )=Jt=K=Q =(X= HKXi H (J =(t JXZ t tK(=i

!1lanation

Allah Taala. said in Surat Al-ahl. ayah )d"0 *mm&= @ @This ayah means Allah as the Perfect attributes

Also Allah Taala said in Surat Ashura. ayah 44 OW} @@

This ayah firmly established that nothing is li/e im. therefore e0erything weimagine or caacitate is something. and Allah is similar to nothing2

Islam stresses and emhasiBes on this 0ery imortant oint in Tawheed>monotheism@2 As brea/ing this rule. would automatically in0alidate the stateof Tawheed9 simly The )reator is distinguished from the creation2ence. our imaginations and our intellectual caacity are all art of us. acreation2 The creation can ne0er encomass The )reator2 In other words.imerfection cannot encomass erfection2 $ne cannot define somecreations that are comle1 and ad0anced. with no comarison. The )reatorcannot be imagined by a created imagination of a created human being2

;1


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Al-Imam Than-noon Al-'asri. may Allah ha0e 'ercy on his soul. said ,hate0er you imagine in your mind. Allah is different than that2Decause no matter what one may imagine. it is still a creation with limitedcaacity. which can only imagine another creation. if that+2

^a/]e.\!-- H (J =(t JXZ t tK(=i

Allah Taala. said in Surat Al-I/hlas. ayah ?

(LQ.@]5?This ayah means e has no equals or similars@

e does not resemble the creation is 0ery imortant. and is the core ofIslamic monotheism2 Simly stated. Allah Taala. does not resemble anycreation in any and all ways2 'any eole deart Islam to blashemyimagining that Cod loo/s li/e a human being with limbs. organs. li0es in alace u in the s/ies. rests. descends and ascends. comes and goes. slees

and rests. or that e is a light+++++etc2 All these de0iations are because theytried to concei0e Cod in their imaginations. that lead them to comare imwith things the mind /nows and understands. therefore. they fell intoblashemy2

A=t((X(KJX: TJZ = TJX

ho are anthropomorphistsF And what is the difference betweenanthropomorphists and %uslimsF

Anthroomorhism comes from anthroology and morhism2 In essence.

;2

anthroomorhism is attributing human features. limbs. and organs to Cod+++2


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g g

Anthroomorhism > TashbeehTa5seem@ . A #angerous Delief

umans are curious by nature2 That curiousity led some since Adam. alayhiassalam. to try to imagine The )reator2 'any could not simly submit to Cod

and is attributes of erfection2 Instead. they attemted to imagine im. andsince all they can imagine is what their created imagination can do. theyimagined im li/e a human being but with sureme and unlimited owers2

As a matter of fact. the torah. the old and the new testament e1licitly ascribeCod with human features and actions. yet gi0ing im Codly names22++The idea that seeed into the human mind that Cod loo/s li/e an old man

with all that it comes with it. limbs. organs. hair. face. lis. teeth. tongue.beard. two hands. fingers. two legs. two feet.22basically a total humanbeing+++ Also that e according to them- resides in the ; thhea0en or in alace abo0e that where he can watch the uni0erse and manage it. whilesitting firmly on the chair of the throne+++ And Angels are surrounding him.while e is a 0ery bright mass of light++++2 ence. 8now. may Allah guide usand you. that those who belie0e in Cod as such. are actually worshiing an

idol they imagined in their minds. and definitely not worshiing The )reator2Such a de0ious belief dearts its eole from Islam to blashemyimmediately2

Anthroomorhism in the current Torah and Dible

Anthroomorhism is not only written in the old and new testament. butunfortunately is widely roagated by both Jewish and )hristian scholars2

)lear and unambiguous statements in the abo0e mentioned boo/s affirminganthroomorhism are negated by other 0erses in the Torah and the Diblereflecting remnants of the ure Tawheed that was the base of those boo/s.

;

and clearing The )reator from resembling anything else2


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(oot of #e0iationSince the rise of Islam some Jews andor )hristians who con0erted to Islamintentionally or unintentionally imorted ortions of their old faith and belief

with them2 Anthroomorhism was one of the main. most sensiti0e. and mostdangerous rinciles they imorted2 $ften times those ideas andhilosohies were introduced silently and eacefully into the Islamic societyand in5ected into some muslims faiths2

The scholars of :uran and hadeeth4 ha0e realiBed this danger and manyha0e highly emhasiBed the danger of such intro5ections2

1. adeeth: "adeeth means rophetic +erbal instructions and words. 0+errecorded word The rophet, peace be upon him, said is considered "adeeth,which is an essential part of the *unnah tradition- of the rophet, sallallahualahi wa aalihi wa sallam. *unnah is the second source of legistlation in !slamafter the "ol 7oo Al39ur4an Al3areem.

Such intro5ections may lead to a de0iation in the 'uslims faith from the ureTawheed to anthroomorhism which leads to blashemy2 This is e1actlywhat Islam came to abolish2

a0ing 'uslims fall for anthroomorhism in creed means relication of the

;5

re0ious history of other nations where they altered the original message of


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monotheism and manufactured a reformed message of anthroomorhism>Ta5seem@2

ence. scholars named those intro5ections as israailiat1. 3sually theseisraailiyyat were imorted to 'uslims 0ia con0erts of Jewish or )hristianbac/ground starting from the Prohets time onwards2

1. Israailiyyat: is plural for israailiah, which means a collection ofphilosophies, usuall in matters of faith foreign to !slam but ha+e managed toinfiltrate it, most of which are 8ewish in origin, hence the name israailiat.=urthermore, these philosophies are not onl foreign to !slam, but more importantlre#ected b, and most times negate the pure Tawheed that is the basis of !slam.These israailiat are found in man of the "adeeth boos that are not

authenticated, and most commonl in most of the Tafseer9ur4anic interpreations-boos, such as ibn atheer, and others, etc. That is not to blemish those scholarswho wrote them, but to indicate the seriousness of this infiltration. ith the grace of

Allah, scholars ha+e been able to identif most of those israailiat and isolate them.Among the nown people who narrated hadeeth et were implicated in mi)ing themwith israailiat are the famous : a4b al3Ahbaar, wahab bin %unabbeh, (awf al37aali, and Abdullah bin salam. The all had a few things in commonJ the all li+edat or a few ears after the rophet, sallallahu alahi wa aalihi wa sallam. The allnarrated man ahaadeeth, li+ed in the companions times where the narrated ande+en taught man companions, and more importantl the were highl ande)tensi+el learned scholars in 8udaism before con+erting to !slam. /ften timeswhen the were teaching the new companions or the Tab4ieen, after the rophet,sallallhu alahi wa aalihi wa sallam, the would mention that this hadeeth is from theold boos 8ewish or Christian boos-, and some used to attribute saings to wherethe belong in his session, so if the rophet said it, the would attribute it as such,and if the learned it from the old boos, the would also attribute it as such.

Praise due to Allah. The %ord of the %ords. this infiltration of Israailiyyat intothe boo/s of Tafseer and adeeth was immediately identified and isolated2

;

The standard was and will always be The :uran itself. which is reser0ed


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from alteration and change. and of course. the authentic ahadeeth2 owe0er.some eole who do not recei0e their Islamic /nowledge roerly . they mayfall in the itfalls and go astray2The Prohet. sallallahu alayhi wa aalihi wa sallam. did not come with a newmessage in its entirety2 As a matter of fact. the Prohet. sallallahu alayi waaalihi wa sallam. came with the same identical message of ure Tawheed>monotheism@ that all the receding Prohets came with from Adam. to

'uhammad. including oah. to 'oses. to Jesus. etc22 may the best of eaceand blessings be uon them all2,hen eole de0iated in Tawheed after their rohet assed away. Allahsent another rohet to correct their belief and teach them the right belief.and so on2 owe0er. many were sub5ected to destruction and annihilationbecause they de0iated to anthroomorhism from monotheism2 Thus theybecame ignorants in the %ord they claim to worshi and worshied an

imaginary Cod instead2

The Prohet. sallallahu alayhi wa aalihi wa sallam. said in an authentichadeeth narrated by Du/hari and 'uslim

" ^ORXLX[WE^MV\EFGUX\ "This hadeeth means all the rohets are li/e brothers. their belief

>Tawheed@ is the same In other words. they all came with the samemessage of the ure Tawheed > monotheism@2

The current Torah and Dible contain numerous 0erses affirminganthroomorhism2 ot only that. but the oular belief among their followersis almost entirely based on anthroomorhism > i2e2 worshiing a Cod who

;;

resembles humans. resides abo0e the ;thhea0en. sits on the throne. has


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organs and limbs. hands. feet. eyes. lis. etc2. comes and goes. dwells in thecreation. etc22etcbasically a suerman with hysical mass that occuiessace2+++. all of which Cod cannot be attributed with2@ere are a few e1amles of what the Torah and the Dible attribute Cod with

4- Cod li0es in hea0en. Cod ta/es wal/s in hea0en and e ma/es sounds

when he wal/s+++ Cod wal/s among the trees in the cool of the day. AlsoCods creation can hide from him+++

Then the man and his wife heard the sound of the Lord God as he waswaling in the garden in the cool of the da, and the hid from the Lord Godamong the trees of the garden. 7ut the Lord God called to the man, hereare ouF "e answered, ! ha+e heard ou in the garden, and ! was afraid

because ! was naed, so ! hid. And he said: who told ou that ou werenaedF "a+e ou eaten from the tree that ! commanded ou not to eat fromFThe man saidJ The woman ou put with me3she ga+e me some fruit from thetree and ! ateB. >enesis !:?

6- Cod is in hea0en and rides clouds++

There is no one lie the God of 8eshurun, who rides on the hea+ens tohelp ou and on the cloudsB @


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- Cod resides in ea0en++

7ut there is a God in hea+en who re+eals msteriesB. @A0IC 2:2?

- Cod comes down and descends from hea0en to lanet earth. also dwellsin it++

At that moment hea+en was opened, and he saw the *pirit of Goddescending lie a do+e and lighting on himB MATT4 !:1B

;- Cod dwells in another entity. be it a human form or the world. etc22++

"e was in the worldB J/0 1:1D

=- Cod is comosed of arts. can be di0ided. or a art lea0es the origin. thendwells into other entities+++

=ather, #ust as ou are in me and ! am in ou.B J/0 1E:21

- Cod has limbs++ right hand++ And one can stand to ne1t to his right hand++

;?

! see hea+en open and the *on of %an standing at the right hand of GodA+TS E:#B


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4- Cod is light2 %ight 0ersus dar/ness+++++

God is lightJ in him there is no darnessB 1 J/0 1:#

!1amles are numerous. but that should gi0e you an idea of the trend of faithbeing almost entirely anthroomorhistic in nature2

ote that many eole in the world nowadays belie0e in many of the abo0ementioned anthroomorhistic belief. u to and including some. who callthemsel0es 'uslims++++2 Those ha0e simly adoted the belief of the alteredJewish old boo/s2

Deing an anthroomorhist >mu5assem@ is considered blashemy >8ufr@ inIslam. may Allah safeguard e0erybody and /ee us steadfast on the rightath of truth2

Imlicitly de0ious

Some eole who claim Islam attemt to be more imlicit and hilosohicalabout it. so in an attemt to conceal their belief. they attribute Cod with manyof the abo0e mentioned attributes and then say the following nonsensestatement he is attributed with limbs. organs. directions. residing in alace. sitting on a chair+++. time. limits. two hands. two feet. lis. face. his.fingers. 2etc2 they say all these things are his attributes but in a mannerthat suits his ma5esty+++++

;@

This is a 0ery dangerous methodology. as it in fact- the same as ure


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anthroomorhism. howe0er. with a secial edition entailing that it suits hisma5esty2

T T)t:Islam. indeed. considers ascribing Cod with any such things a clearblashemy2 It is blashemous to belie0e that Cod is attributed with humanfeatures. human face. lis. teeth. two hands. fingers. his. two legs. two feet.

etc222 Islam considers all these things imerfections. as they are humanattributes indeed2 The rule is. any attributes of human beings are attributes ofimerfection. and The )reator is only attributed with The Attributes ofPerfection2 Ascribing any attributes of the creation to Allah. in0alidatesIslamic belief and negates monotheism >Tawheed@2

G(= R(:

+ease your mind as you will neer $e a$le to encom)ass im, $elieein is attri$utes o3 (er3ection, and su$mit the true meanin's andinter)retations to im. 0o matter what you do, do not resem$le Allah tothe creation and do not ne'ate any o3 is attri$utes, as $oth thin'slead to $las)hemy.

- z$?m#]- H KJ ttKZ)t >Kt LK, = KJ =(t J)Zt t( ti

!1lanation

>D

Allah Taala said in Surat Chaafer. ayah


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/?&"@@"=2&a!* 6;=*3This ayah means"e is the /neattributed with Life. There is no God but "im. *o pra to "im,and be sincere in the religion to "im onl, raise be to Allah, the Lord of theorldsB.

Among the attributes of Allah. Subhanahu wa Taala. is being attributed with%ife2 owe0er. a life that does not resemble that of the creation2 In otherwords. we. for instance. are attributed with life2 Dut our life is due to manycauses and reasons2 If any of those reasons ceases to continue. our lifewould immediately end2 Just to enumerate a few. we li0e because of the ,illof Allah for us to li0e. once that ,ill necessitate death. then death ensues.hence our life is sustained and deendant on the ,ill of Allah2

Allah. Taala. also created reasons for us to sustain our life. such as water.air. food. ner0es. arteries. etc2 If any of these reasons cease to e1ist or isnot ro0ided. then our life ceases with it2As for Allah. Taala. e is attributed with %ife. because of im. Subhanahuwa Taala. not because of anything sustaining im2 e is %i0ingindeendently of any reason or cause. e is the sustainer of all reasons andcauses2 e is not in need of anything. and e0erything is in need for im2

Allah. Subhanahu wa Taala. is not sub5ect to death2 #eath is a change ofstate. or an alteration of characteristics and attributes2 Allah. Taala. is The$ne who created change. and is not sub5ect to change2 )hange in state.attributes or characteristics. entails a deficiency and an imerfection2Anyone who is sub5ected to change is either forced to undergo change orots t change his attributes for better or less2 Allah. Taala. is Cod. and bydefinition cannot be forced to change. other wise it would entail a wea/entity. and wea/ entity cannot be Cod2 The second otion to change isattributes for better entails that is attributes were imerfect before. and nowe is achie0ing erfection. which would negate the definition of Cod2

>1


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4- em'4e.v] .- H KJ t=, = KJ =(t J)Zt t( Ji

!1lanation

Allah Taala said in Surat Al-Daqara. ayah 6 *;=b&F3%RDb @ @This ayah means Allah. there is no Cod but im. The $ne attributed with %ife and!0erlstingness. and is not sub5ect to somnolence nor slee2

Imam Abu Jafar At-Tahhawiyy emhasiBes once again the belief on 'uslims

that The )reator is different from the creation2 The creation maybe o0erta/enby slee or the need to rest. etc all of which are needs2 Cod cannot beattributed with needing anything. as the 0erb need entails deendence orreliance which in any case leads to deficiency and imerfectin2 Cod isattributed with the names and attributes of Perfection2e. subhanahu wa Taala. is not sub5ect to restlessness or slee. as ecreated restlessness and slee2

44- &.1p.$- H Ct >Kt()t = t( ti

!1lanation

Allah. subhanahu wa Ta&ala. is The )reator. which means The $ne whobring entities from a state of absolute non-e1istence into a state of e1istence .o one is attributed with creating as such. but Allah2

Allah Taala said in Surat Ar-(ad. ayah 4

>2

:( c%).4;k

*@5>F @-This ayah means Say Allah is The )reator of all things and e is The $ne


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This ayah means Say. Allah is The )reator of all things. and e is The $ne.The $mniotent2

Allah Taala said in Surat

created. it has illars carried by eight angels on the day of 5udgment. and it is

the ceiling of Paradise


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the ceiling of Paradise2

Allah. Subhanahu wa Taala. created the entire creation not because e is inneed of them or their creation2 Their creation or the lac/ thereof. does notchange. add or lose any of is attributes2 Their e1istence or the lac/ thereof

does not benefit im nor harm im2 e. subhanahu wa Taala. willed for thecreation of umans and Jinn4so they worshi im correctly2Allah. Taala. said in the :uran. Surat Ath-thaariyat. ayah

@'&6$%PBCF6This ayah means I created the Jinn and 'an/ind only so they worshi me2

1. Jinn: Arabic for the other form of accountable creation God created. The accountablecreation consists of three categoriesJ Angles, "umans, and 8inn. Angels are obedientsoldiers of God. "umans were created and gi+en the choice to act towards belie+ing ordisbelie+ing. This latter characteristic is shared b 8inn. 8inn comes from the Arabic word

#anna which mean hidden, or unseen. The are creations from lighter stem than humanswhich are made from cla. "ence, 8inn are not usuall seen to humans, their world is +ersimilar to the human world, some are good and some are e+il. The do not now theunforeseen, but because of their created nature of a lighter stem, the phsical barriers that

appl humans who come from a hea+ier stem- do not appl to 8inn. The are accountable.

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!1lanation

Allah Taala said in Surat Al-Jumua. ayah 44 &%&:o @ ->5

The ayah means and Allah is The best Pro0ider

Allah Taala sustains and ro0ides for e0ery creation humans 5inn


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Allah. Ta ala. sustains and ro0ides for e0ery creation. humans. 5inn.animals. and e0erything else without any hardshi or effort. nor is e in needof a source or suly2 !0erything is deendant on is ,ill. and e sustainse0erything by is ,ill2

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!1lanation

Allah Taala said in Surat Al-a55. ayah

*6+.&5p,&"p&&=$$-Q?The meaning of this ayah is And "e it is ho ga+e ou life, then "e willcause ou to die, and then will gi+e ou life again-.%an is +eril a a denier.B

Allah. Subhanahu wa Taala. by is Power and ,isdom wills for the creationor some of it to die without harm or imact to im2 e. Taala. wills for death

and does not fear the consequences. as nothing can harm him2

Allah Taala. said in the oly :uran. Surat Ash-shams. ayah 4?-4

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!1lanation

Allah Taala. said in Surat Al-a55. ayah ;

$ 6R-R&A>&$r';'F?This ayah means And the final "our will come, there is no doubt thereofJ

and Allah will resurrect those who are in the gra+es.B

Allah. Taala. resurrects the dead from death without any difficulty and gi0esthem life again2 Just as e. Taala. ga0e them life the first time when thecreation didnt e0en e1ist. before the day of 5udgment. e. subhanahu waTaala. gi0es them life again after death to enable them to withstand theaccountability 5udgment. and li0e eternally afterwards2

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!1lanation

Allah Taala said in Surat


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Allah. Subhanahu wa Ta ala. has always e1isted eternally with no beginning2Any beginning imlies a starting oint in time or lace. and since Allah2Taala is The )reator of time and lace. and e. Taala. e1isted eternallywhen no time or lace was created. therefore. e. subhanahu wa Taala.cannot be attributed with a beginning2

The Prohet. sallallahu alayhi wa aalihi wa sallam. said in what ImamDu/hari narrated in his Saheeh" ^XEW\FOZ $

This Saheeh hadeeth means Allah e1isted >eternally@ when nothing else e1isted2This hadeeth came as the Prohet. sallallahu alayhi wa aalihi wa sallam. was

relying to some eole from *eman when they as/ed him about thebeginning of e0erything2

1. ternally I mean by e e1isted eternally as in before the creation of time. withno time. always. without a beginning 2

(emember nothing means absolutely nothing2 Then Allah willed for thecreation of water and then the Arsh. and so on2othing includes sace and lace2It means no sace nor any lace. no air. no hea0ens no s/ies. no earth.absolutely nothing. but Allah. Taala2

This hadeeth constitutes a solid rule in Tawheed. esecially in distinguishingThe )reator from the creation2 The )reator cannot ha0e a beginningbecause the beginning imlies time. and since e created time. hence. ise1istence cannot be sub5ect to time2 The same alies to sace and lace2

>>

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Therefore. e0ery creation has a beginning. because it is created2Another imortant deduction out of this adeeth is that a sign of any creationis a starting oint or a beginning2 Therefore. attributing Allah Taala with abeginning or a starting oint imlies alying the measures of the creation on

im. and hence. leading to blashemy2 othing is li/e im2The same concet goes for sace or lace2 It is a sign of a hysical creation2Any mass needs to occuy sace2 The mass and the sace it occuies areboth created2 Attributing Allah. Taala. with being in a lace or sace imliesthat e is a mass and occuies sace+++ 'ay Allah safeguard us from thisblashemy2 All the sace and lace is is creation. e. Taala. e1isted in

eternity before any creation. no lace. no sace. no time. and e. Taala.continues to e1ist as such after creating the creation2

Intellectually it is imossible that Allah. Taala. is not eternal2 Decause if ewas not eternal. then e was created at some oint++ And that is imossiblebecause it simly contradicts the meaning of Cod. The )reator2 The )reatorcannot be created+++2

Another 0ery imortant oint this toic brings is change2 )an change bbealies to Allah. Taalav

,e ha0e so far determined that time. lace and sace are symbols of thecreation and cannot under any circumstances be alies to The )

Sharah Aqeeda e Tahawiyyah

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