al mutazela final revision

8/3/2019 Al Mutazela Final Revision

1/48

HISTORYAND

BELIEFS OFMUSLIM

SECTS

PART 2

FEBRUARY 2011

INTRODUCTION:

1


2/48

Praise be to Allah , we praise Him , seek His aid, and ask Hisforgiveness. We seek refuge in Allah from the evils of ourselvesand from our bad deeds. He whom Allah guides , there is Noneto misguide him, and He whom he leaves astray there is none toguide him ! I bear witness that none is worthy of Worship butAllah, who is alone without partners and I bear witness thatMuhammad(sallahAllaahu alayhi wasallam) is His slave andMessenger.

O you who believe! Fear Allh (by doing all that He has ordered

and by abstaining from all that He has forbidden) as He should

be feared. [Obey Him, be thankful to Him, and remember Him

always], and die not except in a state of Islm (as Muslims) withcomplete submission to Allh.

]Al-Imraan : 102[

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 and fear Allh through Whom you demand your mutual

(rights), and (do not cut the relations of) the wombs (kinship)".Surely, Allh is Ever an All Watcher over you. [An-Nisaa :1[

O you who believe! Keep your duty to Allh and fear Him, and

speak (always) the truth.

He will direct you to do righteous good deeds and will forgive

you your sins. And whosoever

obeys Allh and His Messenger he has indeed achieved a great

achievement (i.e. he will be savedfrom the Hell-fire and made to enter Paradise). [Al-Ahzaab:70-71[

Why do we study different sects from the past ?

2


3/48

The subject of studying different sects from the past and exposingtheir false beliefs is an approach repeatedly found in the Quran whereAllah (SWT) reveals the stories of the past nations such as the peopleof Lut, Saleh, Hud and Bani Israel. The benefit from this subject is tolearn from their mistakes and to be aware of their false ideologies inorder not to fall into the same mistakes, which can dangerouslycorrupt the minds and the hearts of ignorant people.

It is important to note that after a founder of an ideology dies, hisideas dont die with him, but they live on for much longer. It issimilar to a virus or disease that inflicts one person and thentransfers to another, spreading its harm to the world, one by one.

Therefore it is important to be aware of the way humans thinkthroughout history and the influence that has on people.

If you ponder upon the different ideologies throughouthistory, you will notice that their foundations are all amazinglysimilar. That is how most sects are founded, based on theideologies of another existing sect. For the above reasons, thismaterial was written to research the ideologies of the Mutazila

sect.

What is the ultimate goal of Islam?

The ultimate goal of Islam is to establish the pure essence ofTawhid- the Oneness of Allah (SWT)- in the minds and heartsof people, which should result in implementing it in your life asa whole. At the same time, Islam calls to the rejection of Shirk-

associating partners with Allah (SWT)- in all its differentnames, shapes or forms, as it is the exact opposite extreme ofTawhid.

"Allah (SWT) is the Creator of the heavens and the earthIt is He (Allah) Who is the onlyIlah (God to be worshipped) inthe heaven and the onlyIlah (God to be worshipped) on theearth. And He is the All-Wise, the All-Knower.". ( Zukhruf 84 )and the whole universe submits to Allah (SWT). When thehuman being willingly submits himself to Allah (SWT) by

3


4/48

adhering to the laws and teachings of the Quran, he becomes atrue slave of Allah (SWT). The Quran explains the concept ofTawhid with relation to the fitrah (inborn nature) of the humanbeing in a very clear and simple manner that leaves no room fordoubt or argument." Do they not look at the camels, how they are created?

And at the heaven, how it is raised?

And at the mountains, how they are rooted and fixed firm?

And at the earth, how it is spread out? "( Ghashiya 17 -20 )

"Verily! In the creation of the heavens and the earth, and in thealternation of night and day, there are indeed signs for men ofunderstanding" ( Al Emran 190 )

Allah (SWT) wants us to think about and ponder upon how Hecreated us and everything around us, so that we may benefitfrom remembering Him all the time.

Then we are given the knowledge of the beautiful names andattributes of Allah (SWT) as he explains them in such a clearand simple manner. 1. Say (O Muhammad ( )): "He is Allah,(the) One.

2. "Allah-us-Samad(The Self-Sufficient Master, Whom allcreatures need, He neither eats nor drinks).

3. "He begets not, nor was He begotten;

4. "And there is none co-equal or comparable unto Him."(Ikhlas)

"The Creator of the heavens and the earth. He has made for youmates from yourselves, and for the cattle (also) mates. By thismeans He creates you (in the wombs). There is nothing like unto

Him, and He is the All-Hearer, the All-Seer".( Shura 11 )

4


5/48

He then gives us the knowledge of His rights upon us whichinclude, worshiping Him, obeying Him and seeking his help andassistance in everything we do.." Truly! Allah is my Lord andyour Lord, so worship Him (Alone). This is the Straight Path."(Al Emran 51)

The companions of the Prophet (PBUH) excelled in applyingthe teachings of the Quran into their lives and dedicated theirlives to applying whatever they learned, and so Allah (SWT)chose them to spread the message of Islam to other parts of the

world. Therefore, they are now the benchmark for us to followand whoever doesnt follow their footsteps is obviously on thewrong track of misguidance.

The Obligation to Follow the Companions

In the Book of Allaah, and in the Sunnah there are numerousevidences, that the Scholars of Ahl us-Sunnah utilize as proof

for the obligation to remain steadfast upon that which theCompanions were upon and not to depart from it. And fromthese texts:

The saying of Allaah, the Most High:

And whoever contradicts and opposes the Messenger afterthe right path has been shown clearly to him, and followsother than the believers' way, we shall keep him in the pathhe has chosen, and burn him in Hell - what an evildestination. (An-Nisa 4:115)

And the Scholar's, amongst them Imaam ash-Shaafi'ee (d. 204)have explained that this verse is a proof to follow the ijmaa' ofthe Companions. As Allaah, in addition to mentioningcontradictind and opposing the Messenger (alayhis salaam), Headded, ( ), "... and follows a path other thanthe believer's way...", and this way is explained in other verses

5
http://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/companions.cfm


6/48

and ahaadeeth, as being that which the Companions were uponin theirfahm (understanding) and implementation of thereligion.

Also the saying of Allaah, the Most High:

And the first (to embrace Islaam) of the Muhaajiroon(those who migrated from Makkah to al-Madinah) and theAnsaar (the citizens of al-Madinah who helped and gave aidto the Muhaajiroon) and also those who followed themexactly (in Faith) [thereafter]. Allaah is well-pleased withthem as they are well-pleased with Him. He has prepared for

them Gardens under which rivers flow (Paradise), to dwelltherein forever. That is the supreme success. (At-Tawbah9:100)

So in this verse, Allaah mentioned, those who followed theMuhaajireen and the Ansaar uponIhsaan (goodness), whichmeans the Eemaan and the deen, and ash-Shawkaanee explainsin Fath ul-Qadeer (2/398), that this refers to "...thoseCompanions who came after them (the Muhaajireen and the

Ansaar) and whoever came after them right until the Day of

Judgement."

And also the saying of Allaah, the Most High:

So if they believe with the like of that which you believe,then they are rightly guided, but if they turn away, then theyare only in opposition. So Allaah will suffice you against

them. And He is the All-Hearer, the All-Knower. Al-Baqarah (2):137

Although this verse was revealed in relation to the People of theBook(Jews and Christians), there is an accepted and agreedupon principle in tafseer amongst the Scholars of tafseer that themeanings of the verses are not restricted to their specific causesof revelation, but also carry the general meaning afforded by

their wording. This verse constitutes a proof that only those areguided who believe with that specific belief of the Companions,

6
http://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/ihsaan.cfmhttp://www.aqidah.com/creed/tags/eemaan.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/people-of-the-book.cfmhttp://www.aqidah.com/creed/tags/people-of-the-book.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/ihsaan.cfmhttp://www.aqidah.com/creed/tags/eemaan.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/people-of-the-book.cfmhttp://www.aqidah.com/creed/tags/people-of-the-book.cfm


7/48

because in this verse Allaah stated, ( ), "Ifthey believe with the like of what you (i.e. the Prophet and His

Companions) believe...", the pronoun is in the 2nd person plural,which indicates the Prophet and his Companions. For thisreason, those who depart from the belief (aqidah and eemaan) ofthe Companions, then they are not rightly guided and are inopposition.

Then what occurs in the Sunnah, from the hadeeth of Imraan binHussain, that the Prophet (alayhis salaam) said:

The best of people is my generation, then those that follow

them, then those that follow them.And al-Bukhaaree narrates the hadeeth of Abu Burdah al-Aslamee that the Prophet (alayhis salaam) said:

The best of this Ummah is the generation to which I havebeen sent. Then those who come after them, then those whocome after them, then those who come after them. Then therewill come a people whose witness precedes their oaths, or their

oaths precede their witness.

And in the hasan hadeeth narrated by at-Tirmidhee:

And my ummah will split into seventy-three sects, all ofthem in the Fire except for one. So it was said to him, "What isthis one?". He said: That which I am and my Companions areupon today.

And Abdullaah bin Mas'ood narrates, as reported by Ahmad, an-Nasaa'ee and others:

The Messenger of Allaah (sallallaahu alayhi wasallam) drewfor us a line (in the sand), and then said: "This is the path ofAllaah", then he drew lines to the right and to the left, and thensaid: "These are different ways, upon each of these is a devilcalling to it." Then he recited:

7
http://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/ahmad.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/ahmad.cfm


8/48

And verily, this is my Straight Path, so follow it, and follownot (other) paths, for they will separate you away from HisPath. (Al-An'am 6:153)

This hadeeth, in light of the previous ones, proves and showsthat the Companions were the ones who were not upon any pathexcept that which the Prophet (alayhis salaam) came with, andthey were the ones who were sound and safe in their religion,the foundation of which is the aqidah, and were the unitedjamaa'ah.

Warning Against Innovation and Its People

The Prophet (alayhis salaam), after informing about the splittingof the Ummah, cautioned against the underlying causes andreasons for that, from the greatest of them being inovations intothe religion. For this reason, there is found an abundance ofwarnings in the Prophetic Sunnah in this regard, and from them,for the sake of brevity:

The famous hadeeth of al-Irbaad bin Saariyah (radiallaahu anhu)

in which he narrates from the Prophet (alayhis salaam):

I advise you with the taqwaa of Allaah, and to hear and obey(your leader), even if he is an Abysinnian slave. For verily,whoever amongst you lives for long after me will see greatdifferences. So upon you is to follow my Sunnah and theSunnah of my rightly-guided successors (caliphs). Hold fast to it(the Sunnah) and bite onto it with your molar-teeth. And beware

of the newly-invented matters, for every newly-inventedmatter is misguidance.

The hadeeth of Aa'ishah (radiallaahu anhaa) related by al-Bukhaaree and Muslim, that the Prophet (alayhis salaam) said:

Whoever introduced into this affair of ours (i.e. Islaam), thatwhich is not from it, will have it rejected.

8
http://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfm


9/48

And also from Aa'ishah (radiallaahu anhaa) as related byMuslim, that the Prophet (alayhis salaam) said:

Whoever does an action which our affair is not in agreement

with, will have it rejected.

And then this matter became known and established with theCompanions (radiallaahu anhum) and those following in theirway:

Ibn Abbaas (d. 68H) said: "Indeed the most detestable of thingsto Allaah are the innovations." Reported by al-Bayhaqee in as-

Sunan al-Kubraa (4/316). Al-Hasan al-Basree (d. 110H) said:"Do not sit with the people of innovation and desires, nor arguewith them, nor listen to them." Reported by al-Laalikaa'ee inSharh Usool ul-I'tiqaad (no.267). Al-Fudayl bin 'Iyaad (d. 187H)said: "I met the best of people, all of them people of the Sunnahand they used to forbid from accompanying the people of

innovation." Reported by al-Laalikaa'ee in Sharh Usool ul-Itiqaad (no.267). Ibraaheem bin Maysarah (d.132H) said:"Whoever honours an innovator has aided in the destruction ofIslam." Reported by al-Laalikaa'ee (1/139). Sufyaan ath-Thawree (d. 161H) said: "Whoever listens to an innovator hasleft the protection of Allaah and is entrusted with the

innovation." Reported by Abu Nu'aym in al-Hilyah (7/26) andIbn Battah (no.444). Imaam Maalik (d. 179H) said: "How evilare the people of innovation, we do not give them salaam."Reported by al-Baghawee in Sharh us-Sunnah (1/234).

Ath-Thaabit bin al-Ajlaan said, as occurs in Sharh Usool ul-I'tiqaad of al-Laalikaa'ee (no.239):

I met Anas bin Maalik, Ibn al-Musayyab, al-Hasan al-Basree,Sa'eed bin Jubair, ash-Sha'bee, Ibraaheem an-Nakha'ee, Ataa' bin Abee Riyaah, Taawoos, Mujaahid, Abdullaah bin AbeeMulaikah, az-Zuhree, Makhool, al-Qaasim Abu Abdur-Rahmaan, Ataa' al-Khurasaanee, Thaabit al-Banaanee, al-

Hakam bin Utbah, Ayyoob as-Sakhtiyaanee, Hammaad binMuhammad bin Seereen, Abu Aamir - and he had actually met

9
http://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/al-laalikaaee.cfmhttp://www.aqidah.com/creed/tags/al-laalikaaee.cfmhttp://www.aqidah.com/creed/tags/al-laalikaaee.cfmhttp://www.aqidah.com/creed/tags/sharh-us-sunnah.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/al-laalikaaee.cfmhttp://www.aqidah.com/creed/tags/al-laalikaaee.cfmhttp://www.aqidah.com/creed/tags/al-laalikaaee.cfmhttp://www.aqidah.com/creed/tags/sharh-us-sunnah.cfm


10/48

Abu Bakr as-Siddeeq - Yazeed ar-Riqaashee, and Sulaimaan binMoosaa, all of them were ordering me [to hold on to] theJamaa'ah and forbidding me from the the People of Desires (i.eInnovations).

Imaam Ahmad said in the opening of his treatise "Usool us-Sunnah":

The foundational principles of the Sunnah with us are:Holding fast to what the Companions of the Messenger ofAllaah were upon. Taking them [and their way] as a model to befollowed. The abandonment of innovations, and every

innovation is misguidance. The abandonment of controversiesand the abandonment of sitting with the people of ahwaa(desires).

Imaam Al-Barbahaaree (d. 329H) said in his "Sharh us-Sunnah":

And the foundation upon which the Jamaa'ah (united bodyof Muslims) is built, is the Companions of Muhammad

(sallallaahu alayhi wasallam), and may Allaah have mercy uponthem all, they are Ahl us-Sunnah wal-Jamaa'ah. So whoeverdoes not take from them, then he is strayed and innovated, andevery innovation is misguidance, and misguidance and itspeople are in the Hellfire.

These are just a sample of the texts relating to this subject whichindicate that the deen ofIslaam was pristine and pure and the

Companions adhered firmly to it, and because of this, they weregiven strength, victory, authority, honour and might, to such alevel that they conquered the East and the West. And it wasnothing but the sound pristine aqidah and Eemaan they upheldthat resulted in this. These texts also illustrate how theCompanions and their followers understood what was containedin the Prophetic Sunnah of warning against innovation and itspeople and their role in corroding Islam and splitting the

Ummah and plundering its unity, and breaking the handholds ofEemaan (faith).

10
http://www.aqidah.com/creed/tags/ahmad.cfmhttp://www.aqidah.com/creed/tags/usool-us-sunnah.cfmhttp://www.aqidah.com/creed/tags/usool-us-sunnah.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/al-barbahaaree.cfmhttp://www.aqidah.com/creed/tags/sharh-us-sunnah.cfmhttp://www.aqidah.com/creed/tags/sharh-us-sunnah.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfmhttp://www.aqidah.com/creed/tags/eemaan.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/eemaan.cfmhttp://www.aqidah.com/creed/tags/faith.cfmhttp://www.aqidah.com/creed/tags/ahmad.cfmhttp://www.aqidah.com/creed/tags/usool-us-sunnah.cfmhttp://www.aqidah.com/creed/tags/usool-us-sunnah.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/al-barbahaaree.cfmhttp://www.aqidah.com/creed/tags/sharh-us-sunnah.cfmhttp://www.aqidah.com/creed/tags/sharh-us-sunnah.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfmhttp://www.aqidah.com/creed/tags/eemaan.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/eemaan.cfmhttp://www.aqidah.com/creed/tags/faith.cfm


11/48

The Splitting of the Muslim Ummah - The Emergenceof the Sects and the Heads of Misguidance

Whilst the Companions (radiallaahu anhum) were alive and afterthey passed away (beginning of the 2nd century, after 100H),people of different backgrounds, beliefs and ideas entered intothe religion, and they were from the offspring of the Persians,Jews, Christians, and idol-worshippers.

From these were people who entered the religion with goodintentions, and a true desire forIslaam, so theirIslaam wasgood. And amongst them were a people who entered into the

religion with an evil intent, and their goal was to corrupt thisreligion. This faction of people began to spread their poisonamongst the ranks of the Muslims from the time they enteredinto Islaam, and they had a big role in the great turmoil in thebeliefs (aqaa'id) of the Muslims and in corrupting their minds,and entering evils and spreading innovations into the Islamicworld.

Thus, we find that the foundations of the deviant ideas andbeliefs which spread amongst the ranks of the Muslims return tothe beliefs of the Jews, Christians and the ideas of the Persiansand to Greek Philosophy which was brought into the Arabiclanguage through translation.

From the period of 30H to 100H there emerged the four majorsects which are the foundations for the seventy-two sectsmentioned in the Prophetic Sunnah, and they are the Khawaarij,the Raafidah, the Qadariyyah and the Murji'ah.

From around 100H to 150H some of the major heads ofinnovation appeared who consolidated numerous innovations,and they became callers to misguidance. The two main factionsat this stage were the Jahmiyyah and the Mu'tazilah, and theindividuals concerned were al-Ja'd bin Dirham (ex. 124H) andal-Jahm bin Safwaan (ex. 128H) - their followers became

known as the Jahmiyyah. Alongside their own innovations, they

11
http://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/companions.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/innovations.cfm


12/48

carried thebid'ah of the Murji'ah and propounded exaggerationin al-qadar(thebid'ah ofal-Jabr).

At the same time were Waasil bin 'Ataa (d. 131H) andAmr bin

Ubayd(d. 144H) and they were the heads of the Mu'tazilah.They carried the innovations of the Qadariyyah and theKhawaarij and also tookinnovations from the Jahmiyyahpertaining to Allaah's Attributes. So in this period, thesefigureheads that emerged (and their followers) took some of theoriginal innovations, and added their own, especially in thesubject of Allaah's Names and Attributes.

And they (the Jahmiyyah and Mu'tazilah in the secondcentury) carried the tribulation into the Ummah for the next100 or so years into the 3rd century hijrah, with repugnantbeliefs that were beliefs ofkufr and they put the Ummah totrial with them, until the Mu'tazilah had many from theImaams of the Sunnah killed in the fitnah of the (belief of)the creation of the Qur'an.

Then in the third century appeared the offshoots of theJahmiyyah and the Mu'tazilah who are the Kullaabiyyah, theKarraamiyyah, the Ash'ariyyah and the Maturidiyyah and all ofthese are known collectively as "Mutakallimoon", theTheologians. They were all united in using a rational proof firstpioneered by the Jahmiyyah and Mu'tazilah in proving theuniverse is created and therefore has a creator called "hudoothal-ajsaam" or "hudooth al-a'raad fil-ajsaam", which argues thatthe presence of qualities (Sifaat), incidental, non-permanentattributes (a'raad) and events, occurrences (hawaadith) thatreside in or arise from bodies (i.e. all that is in the universe)constitutes evidence of the created nature of the bodies withinwhich they reside or arise from, that these bodies themselves are"hawaadith" (things that came to be after not being). And sinceit is impossible for there to be no beginning-less events (as thiswould go on to infinity in the past), there must a creator behindthem, who brought them into existence.

12
http://www.aqidah.com/creed/tags/bidah.cfmhttp://www.aqidah.com/creed/tags/al-qadar.cfmhttp://www.aqidah.com/creed/tags/qadar.cfmhttp://www.aqidah.com/creed/tags/bidah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/kufr.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/quran.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/kullaabiyyah.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/sifaat.cfmhttp://www.aqidah.com/creed/tags/bidah.cfmhttp://www.aqidah.com/creed/tags/al-qadar.cfmhttp://www.aqidah.com/creed/tags/qadar.cfmhttp://www.aqidah.com/creed/tags/bidah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/innovations.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/kufr.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/quran.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/kullaabiyyah.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/sifaat.cfm


13/48

This rational proof is the basis upon which they build their creedand it is not fundamentally based upon the Qur'an, the Sunnah,and the creed of the Sahaabah as a starting point. This is becausethey were trying to present Islaam to atheist philosophers whoonly accepted the intellect as a starting point. By getting drawninto this matter with the philosophers, they went astray, andmade the intellect to be decisive over the revealed texts as aresult of which they began to reject some texts (ahaad hadeeth)that they could find a way to reject, and qualify those that theycould not reject (the Qur'an and mutawaatir hadeeth) throughwhat their intellects determined to be acceptable or notacceptable (as per their rational proof of "hudooth ul-ajsaam").These Mutakallimeen then differed with each other as to exactlywhat can or cannot be affirmed as it relates tobelief in Allaah,without invalidating the intellectual proof they are all unitedupon. And thus their differences are really subsidiarydifferences after being united upon the foundation.

These Mutakallimoon opened a great door of evil for theUmmah in that there emerged those who were carrying the

Platonic and Aristotelian philosophy and who were trying tobring it to the Muslims, and when they saw the corrupt rationalproof that these Mutakallimoon were using to try and defendIslaam, they pounced upon the situation, because they saw thefundamental flaw in it, and saw it as a means to bolster theirargument for the universe being eternal. They then used this topound further the Islamic aqidah.

From the end of the third century hijrah (around 300H onwards),the Esoteric (Baatiniyy) movements appeared and these were thefoundations of the Heretical Shi'ites and Sufis, that broughtmuch repugnance, filth and permissiveness over the centuries tofollow.

The diagram below shows the main sects, groups andorientations that emerged in the first five centuries after hijrah.

13
http://www.aqidah.com/creed/tags/quran.cfmhttp://www.aqidah.com/creed/tags/sahaabah.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/quran.cfmhttp://www.aqidah.com/creed/tags/belief-in-allaah.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfmhttp://www.aqidah.com/creed/tags/quran.cfmhttp://www.aqidah.com/creed/tags/sahaabah.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/quran.cfmhttp://www.aqidah.com/creed/tags/belief-in-allaah.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfm


14/48

Figure 1: The deviant sects and factions.

Factors Behind the Emergence of Innovation and Deviation

There were numerous reasons and causes (asbaab) and from themain ones were:

Falling into al-ghuluww (exaggeration) such as what occurredwith the Khawaarij and the Raafidah. The Khawaarijexaggerated in the understanding of the revealed texts, and theRaafidah Shi'ah exaggerated in the status of the CompanionAlee (radiallaahu anhu) and his offspring.

Another reason was the refutation of innovation (bid'ah) with

another innovation. So the Murji'ah refuted the innovation ofthe Khawaarij (declaring Muslims to be disbelievers on accountof major sins) with irjaa' (claiming actions have no effect onEemaan, in its increase or decrease), and then the Mu'tazilahappeared trying to take a middle position between the Khawaarijwith the Murji'ah and innovating a new saying (a sinful Muslimis neither a Muslim or Kaafir in this life, but is in an "in-betweenposition"). And the Mushabbihah (like Muqaatil bin Sulaymaan)

tried to refute the deniers of Allaah's Attributes (the Mu'attilah,such as the Jahmiyyah and Mu'tazilah) by exaggerating in their

14
http://www.aqidah.com/creed/tags/asbaab.cfmhttp://www.aqidah.com/creed/tags/bidah.cfmhttp://www.aqidah.com/creed/tags/irjaa.cfmhttp://www.aqidah.com/creed/tags/eemaan.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/asbaab.cfmhttp://www.aqidah.com/creed/tags/bidah.cfmhttp://www.aqidah.com/creed/tags/irjaa.cfmhttp://www.aqidah.com/creed/tags/eemaan.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfm


15/48

affirmation. And likewise the Jahmiyyah tried to refute theQadariyyah (who denied al-qadar giving man completeindependent will and power) by exaggerating at the other endand bringing a new innovation of al-jabar, which denies manany independent will and power in his actions.

Another reason was foreign influences, the Raafidah Shi'ahwere started by Abdullah bin Saba', a Yemeni Jew whoproclaimed Islaam. And the Jahmiyyah have their roots inLabeed bin al-A'sam, the Jew who poisoned the Messenger(alayhis salaam) - as is documented in the books ofaqidah andhistory, as well as the Sabean Philosophers. And thebid'ah of

the Qadariyyah originated with a Christian called Soosan orSansawaih, which was taken by al-Ma'bad al-Juhanee and thenGheelaan ad-Dimashqee.

Another reason was making the intellect (aql) decisive overthe revealed texts and in particular in the affairs ofaqidah, andthose who gave prominence to this were the Mu'tazilah and thenthe Ash'arites took it from them thereafter. This was upon their

claim that the evidence of the intellect is decisive (qat'ee) and asfor the revelation, then from it is that which in its authenticity isdecisive (i.e. the Qur'an and the mutawaatir hadeeth), but whosemeanings are only qualified by the proof of the intellect which isdecisive over them. And as for what is not from the Qur'an andmutawaatir hadeeth (i.e. the bulk of the Sunnah), then it cannotbe accepted as proof in matters of aqidah (belief). And theyinnovated these principles in order to combat the People of the

Sunnah and Hadeeth, the carriers and transmitters of theProphetic heritage of knowledge.

And another reason was the translation of the books of Greekphilosophy into Arabic at the end of the second century(around 180-200H) which the Mu'tazilah incorporated into theirpolemics and found to be a great treasure to bolster their creed.

15
http://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/al-qadar.cfmhttp://www.aqidah.com/creed/tags/qadar.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfmhttp://www.aqidah.com/creed/tags/bidah.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/quran.cfmhttp://www.aqidah.com/creed/tags/quran.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/al-qadar.cfmhttp://www.aqidah.com/creed/tags/qadar.cfmhttp://www.aqidah.com/creed/tags/islaam.cfmhttp://www.aqidah.com/creed/tags/jahmiyyah.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfmhttp://www.aqidah.com/creed/tags/bidah.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfmhttp://www.aqidah.com/creed/tags/quran.cfmhttp://www.aqidah.com/creed/tags/quran.cfmhttp://www.aqidah.com/creed/tags/aqidah.cfmhttp://www.aqidah.com/creed/tags/mutazilah.cfm


16/48

What did the Major Scholars and Imams said regardingElm-ul-Kalam

IMAM ABO HANEEFA

a. I have found those who study philosophy and engage in itsdiscussions [to be] a group of people who do not follow thepath of the pious predecessors, the companions of the

Prophet, (Sallallaahu alayhi wasallam.(

I found their hearts to he hard, for they do not care if they go againstthe Book of Allaah, the Sunnah of His Messenger (Sallallaahu alayhi wasallam) , and the pious predecessors- with whom Allaahis pleased. They [the philosophers] are impious.

b. Al-Bazzaaz reported that Abu Haneefah forbade his sons andstudents from discussing philosophy. In fact, Abu Haneefah said:May Allaah curse Amr bin Ubaid. He opened the gate ofphilosophy to people.

IMAM MALIK

a. Al-Harawee relates froth Ishaaq Ibn 'Eesaa132 who said,

`Maalik said, `Whoever seeks the Religion though kalaamwill deviate, and whosoever seeks wealth through quantitywill become bankrupt, and whosoever seeks strangehadeeth becomes a liar.

b.Al-Harawee relates from 'Abdur-Rahmaan Ibn Mahdee whosaid, `I entered upon Maalik, and with him was a man asking

him. So he said, `It seems you are from the companions of

16


17/48

'Amr Ibn 'Ubayd. So verily he innovated his innovation withkalaam, and if kalaam had been knowledge, the Companionsand the taabi'een would have spoken a bout it, just as theyspoke about the rules and regulations.

IMAM AL SHAFE'EE

a.My ruling regarding the people of theological rhetoric is thatthey should be beaten with palm leaves and shoes and beparaded amongst the kinsfolk and the tribes with it beingannounced, This is the reward of the one who abandons theBook and the Sunnah and turns to theological rhetoric

(kalaam.(

b. That a person is put to trial with everything that Allaahhas forbidden, besides Shirk, is better than that he looks at

Kalaam (theological rhetoric.(

c. He (rahimahullah) also said, If people knew what(misleading and destructive) desires are contained withintheological rhetoric they would flee from it as they would from

a lion,

d. He (rahimahullah) also said, Whoever showedboldness in approaching theological rhetoric will never prosper.

IMAM AHMED BEN HANBAL

a. Imaam Ahmad said to al-Mu'tasim during the days of the trial,

"I am not a person of argumentation or theological rhetoric(kalaam). I am only a person of narrations and reports.

17


18/48

b.Ibn 'Abdul-Barr mentions in Jaami' Baynaanul-Ilm wa Fadlihi,from Ahmad who said, "Verily a person of kalaam will neversucceed, ever. And you will never see anyone looking intokalaam, except that there is corruption in his heart.

c.And al-Harawee relates from 'Abdullaah Ibn Ahmad Ibn Hanbalwho said, `My father wrote to 'Ubaydullaah Ibn Yahyaa IbnKhaaqaan, I am not a person of kalaam, nor do I hold the view ofkalaam in anything from this, except what is found in the Book ofAllaah and the hadeeth of the Messenger of Allaah(Sallahhaahu-alaihi-Wa-salam). So as for other than that, then

speaking about it is not praiseworthy.

d.Ibnul Jawzee relates from Moosaa Ibn 'Abdullaah at-Tarsooseewho said, `I heard Ahmad Ibn Hanbal saying, `Do not sit with thepeople of kalaam, even if they are defending the Sunnah

e.And Ibn Battah mentions in al-Ibaanah from Ahmad who said,"If you see a man loving kalaam, then warn against him.

Repentance of SomeIlm-ul-Kalam scholars back to theTruth

Imam Al Razi said in his book Uyoon Al Anba that he triedthe ilm-ul kalam approach and its philosophical concepts but hedidnt find any benefit in them compared to the benefit he gotfrom the noble Quran, which submits all the power and

knowledge to Allah (SWT) and leaves no room for uselessarguments and debates. Imam Abu Hamid Al Ghazali was alsoknown forilm-ul-kalam but he repented near the end of his lifeand started memorizing the Quran and reading the two Sahihsand it is said that he died with Sahih Al Bukhari on his chest.

18


19/48

The Beliefs of Al MutazilaThe Mutazila have five main principles which are shared

among all the various sects which revolve around the Mutazilithought.

1. AL TAWHEED :

A) Attributes of Allah (SWT): One of their most fundamentalprinciples is the rejection of the attributes of Allah (SWT) orwhat they called Tawhid. They reject the concept of Allahsattributes such as His ability to hear and see as well as Hishands, face, eyes. (Nay, both His Hands are widely outstretched)Surah Al-Ma'idah 64. (And the Face of your Lord full ofMajesty and Honour will abide forever.) Surah Ar-Rahman 27,(And I endued you with love from Me, in order that you may bebrought up under My Eye,) Surah Ta-Ha 39.

They explain these terms in a symbolic way such as that Allahs

hand is a symbol of his generosity and ability and that his eyesare a symbol of his knowledge and awareness.

b) Istiwa: They also reject the concept that Allah (SWT) issettled on his throne above the heavens, although this is clearlymentioned in the Quran(The Most Beneficent (Allah)Istawa(rose over) the (Mighty) Throne (in a manner that suits HisMajesty).) Surah Ta-Ha, 5.

C) Seeing Allah (SWT) on Judgment Day: Based therejection of Allahs attributes, they claim that the believers willnot be able to see Allah (SWT) on the day of judgment. (TheMost Beneficent (Allah)Istawa (rose over) the (Mighty) Throne(in a manner that suits His Majesty).) Surah Ta-Ha, 5.

They falsely explain this ayah to mean that they are waiting fortheir judgments.

19


20/48

D) Creation of Quran: The Mutazila followed the views of AlJaham Bin Safwan who falsely believed that the Quran is acreation of Allah (SWT) and not His words.

The Methodology of Ahl us-Sunnah Towards Allaah'sNames and Attribute

The Names and attributes of Allaah are from the affairs of theunseen which a person could not possibly know in detail exceptby way of revelation due to the fact that human beings can never

encompass Allaah's knowledge, just as Allaah has stated:They cannot encompass Him in knowledge. (Taahaa: 110(

And speech regarding Allaah's attributes is a branch of speechregarding Allaah's Essence (i.e. His Dhaat). So it is not possiblefor the human intellect to independently attain detailedknowledge, whether in affirmation or negation, of an Attribute

or Name.Whoever claims that this knowledge is attainable withoutreferring to the Revealed texts of the Qur'aan and Sunnah isgravely mistaken and has strayed from Straight Path (as-Siraat

al-Mustaqeem.(So it is obligatory upon the servant to withhold and restricthimself to the speech of Allaah and to the speech of hisMessenger (sallallaahu 'alaihi wassalam) and to have certainbelief in everything that is affirmed in the Revealed texts

regarding the Names and attributes of Allaah.And likewise one must negate from Allaah whatever Allaah hasnegated from Himself or what the Messenger (sallallaahu 'alaihi

wassalam) negated from Him of deficiencies and inadequacies.And there are many texts in the Qur'aan and Sunnah that affirmthe lofty and perfect attributes for Allaah in detail, so we areobligated to affirm them in a manner that befit His Majesty.Likewise regarding the attributes of deficiency - they arenegated from being attributed to Allaah, the Most High, and it isobligatory upon us to negate them and to affirm the perfectopposite of the deficiency for Allaah, the Most Perfect and Most

High - and this is the obligatory right regarding the Names andattributes of Allaah.

20


21/48

So what is the path of Ahlus-Sunnah wal-Jamaa'ah regarding theNames and attributes of Allaah?

The Names and attributes of Allaah can be summarised in threemain headings as follows:

1.The path of Ahlus-Sunnah wal-Jamaa'ah in affirmation(ithbaat) of the Names and attributes of Allaah

The path of Ahlus-Sunnah wal-Jamaa'ah in affirmation (ithbaat)of the Names and attributes of Allaah to affirm whatever Allaahhas affirmed for Himself in His Book or whatever the Messengeraffirmed for Him, without distorting them (tahreef) or negatingthem (ta'teel), and likewise without saying how they are (takyeef)and making any resemblance and likeness with the creation(tamtheel). So Ahlus-Sunnah wal-Jamaa'ah believe that attributesof Allaah are real (haqeeqee) and not metaphorical - and thesereal and true attributes befit His Majesty, High above is He, freefrom imperfections and His attributes are not likened to thecreation and there is no resemblance.Ahlus-Sunnah wal-Jamaa'ah likewise believe that all of therevealed Names are established by textual evidence, and notinvented by the intellect - and we believe that every Name

necessitates an Attribute for Allaah. So the name al-'Azeez (TheMost Mighty) includes the attribute of Might (al-'Izza) forAllaah. So al-'Azeez is not merely a name without meaning orwithout an attribute that refers to it. And the name al-Qawiyy(The All-Powerful) includes the attribute of al-Quwwa (Power)and likewise is the case with the rest of the attributes such as Hisname ar-Rahmaan (The Most Merciful) which denotes His

Attribute of Mercy.

And whatever is affirmed for Allaah of attributes, then they areattributes of perfection and He is praised by way of them andglorified by way of them and there is no deficiency in them

whatsoever.The Path of Ahlus-Sunnah wal-Jamaa'ah in Negation2.

Then we negate from Allaah whatever He has negated from Himself inthe Qur'aan and whatever the Messenger (sallallaahu 'alaihi wassalam)has negated from His Lord in the pure Sunnah of attributes of deficiency

and inadequacy - and it is obligatory to negate them from Allaah

21


22/48

completely and it is not permissible to describe Allaah with them at all.And therefore whatever deficiency He has negated from Himself, then

we must affirm its complete and perfect opposite.To make this principle clear: we see that Allaah has negatedfrom Himself oppression (dhulm), so it upon us to negate fromAllaah oppression (dhulm) - and at the same time affirm forAllaah its perfect opposite and that is al-'Adl (perfect justice).Likewise Allaah has negated from Himself exhaustion, fatigueand weariness (al-Lughoob), so it is upon us to negate this fromAllaah and at the same time affirm its perfect opposite, and thatis al-Quwwa (complete power). And the same is applied to allthe attributes of deficiency that Allaah, the Most High, has

negated from Himself.3.The Path of Ahlus-Sunnah wal-Jamaa'ah regarding an

attribute that is neither affirmed nor negated by the textsThe path of Ahlus-Sunnah wal-Jamaa'ah regarding an attributethat is neither affirmed nor negated by the texts regarding whichthe people have disputed - such as al-Hayyiz (space andlocation), al-Jihah (direction) and other than that, then the Pathof Ahlus-Sunnah wal-Jamaa'ah is not to utilize these

terminologies but rather to withhold - not affirming themabsolutely and not negating them absolutely due to the fact thatthey do not appear in the texts - and as for those who utilizethese terminologies then detailed explanations are sought fromthem. So if the intended meaning is false and opposes the Bookand Sunnah, then we reject it and free our Lord, the Most High,from false ascriptions. However, if the intended meaning is inaccordance with the Book and Sunnah, then we accept the

explanation.And this is the method that is obligatory and is the middle pathbetween those who negate the attributes from Allaah (ahlut-ta'teel) and those who resemble them to the creation (ahlut-tamtheel) - and this agrees with both the Revelation and the

intellect.As for the intellect, then it cannot affirm nor negate these affairsfor Allaah because they are from the matters of the Unseen (al-

Ghayb), not known except by Revelation, and it is not possible

22


23/48

for the intellect to attain this knowledge for it cannot encompassthese matters independently. So the intellect must affirm whatAllaah has affirmed, negate what He has negated and remainsilent regarding what Allaah, the Most Majestic, has not spoken

about.As for the Revelation, then Allaah, the Most High, has stated in

the Qur'aan:To Allaah belong the most beautiful Names so call upon Him

by them! And leave the company of those who deviate in HisNames. They will be recompensed for that which they used to

do. (al-A'raaf: 180(Allaah, the Most High, stated in His Book:

There is nothing like unto Him and He is the all-Hearing, theall-Seeing. (ash-Shoorah: 11(

And He, the Mighty and Majestic, said:And do not pursue of that which you have no knowledge. (al-

Israa: 36(So the first verse proves the obligation of affirming for Allaah,the Most High, what He has affirmed for Himself without falseinterpretation or distorting the meaning from what is apparent in

the text (i.e. tahreef), and also without denying the text or itsapparent meaning (i.e. ta'teel) and without making anyresemblance of of the Names and attributes of Allaah with thecreation (i.e. tamtheel). And that is because these three affairsare considered to be from deviation (i.e. ilhaad) as mentioned in

the verse.The second verse proves the obligation of rejection and negationof resembling Allaah, the Most Perfect and Most High, with His

creation and the verse at the same time obligates the affirmsHearing and Seeing for Allaah in a manner that befits His

Majesty.The third verse proves the obligation of not speaking about howthe attributes of Allaah are (i.e. takyeef). This is to say about anAttribute that it is 'like this' or 'like that'. It is also forbidden toask how about an Attribute of Allaah, such as if a person was tosay, 'How did He ascend over His Throne?', or, 'How does He

descend to the lowest Heaven in the last third of every night'?

23


24/48

Rather what is affirmed and known from the Qur'aan andSunnah is that He ascended and He descends, and the words'ascending' and 'descending' are known and are carried upontheir apparent meaning without asking how. This verse alsoforbids us from inventing metaphors for the attributes of Allaahbecause that is to ascribe to Allaah that which He has notascribed to Himself.

From that which we must realise and understand is that Ahlu-Sunnah wal-Jamaa'ah, the Companions of the Prophet and thosewho came after them, believed that all of the attributes of Allaahthat are affirmed in the Qur'aan and Sunnah are real(haqeeqiyyah) and not metaphorical (majaaziyah).

Speaking about those narrations which mention the attributes ofAllah, Imaam at-Tirmidhee(d. 279H)said in his Sunan (1/128-129):

"It has been stated by more than one person from the Peopleof Knowledge about such narrations, that there is no tashbeeh(resemblance) to the attributes of Allaah, and our Lord, theBlessed and Most High, descends to the lowest heaven everynight. So they say: 'Affirm these narrations, have Eemaan (faith)in them, do not deny them, nor ask how.' The likes of this hasbeen related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn

Uyainah and Abdullaah Ibn al-Mubaarak, who all said about suchnarrations: 'Leave them as they are, without asking how.' Such isthe saying of the People of Knowledge from Ahl us-Sunnahwal-Jamaa'ah. However, the Jahmiyyah oppose these narrationsand say: 'This is tashbeeh!' However, Allaah the Most High, hasmentioned in various places in His Book, the Attribute ofal-yad(Hand), as-Sama' (Hearing), and al-Basr (Seeing) - but theJahmiyyah make ta'weel of these aayaat (verses), explaining

24
http://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/tashbeeh.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/abdullaah-ibn-al-mubaarak.cfmhttp://www.asharis.com/creed/tags/jahmiyyah.cfmhttp://www.asharis.com/creed/tags/al-yad.cfmhttp://www.asharis.com/creed/tags/jahmiyyah.cfmhttp://www.asharis.com/creed/tags/taweel.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/tashbeeh.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/abdullaah-ibn-al-mubaarak.cfmhttp://www.asharis.com/creed/tags/jahmiyyah.cfmhttp://www.asharis.com/creed/tags/al-yad.cfmhttp://www.asharis.com/creed/tags/jahmiyyah.cfmhttp://www.asharis.com/creed/tags/taweel.cfm


25/48

them in a way, other than how they are explained by the Peopleof Knowledge. They say: 'Indeed, Allaah did not create Aadamwith His own Hand - they say that Hand means the Power of

Allaah'."

Ishaaq ibn Ibraheem ar-Raahawaih (d. 238H) said:

Tashbeeh is if it is said: Hand like my hand,or similar to myhand,it is said:Hearing like my Hearing,or similar to myhearing,then this is tashbeeh. But if what is being said is whatAllah has said: Hand, Hearing Seeing ,and it is not asked

how,nor is it said:like my hearing ,or similar to my hearing -then it is not tashbeeh (resemblance). Allaah, the Most Blessedand Most High, said in His Book:"There is none like UntoHim,and he is the all-hearing,the all-Seeing"(Soorah ash-Shooraa 42:11)

From this one realises the falsehood of the doctrine of the

Mufawwidhah - those who say:We believe in the attributes that have been narrated in the

texts, but we do not affirm the meanings that the words indicate- we leave the knowledge of the meanings to Allaah.

This is a newly invented doctrine that came after the first thefirst three generations. Al-Haafidh adh-Dhahabee said in his

book al-'Uluww, page 532, in the biography of al-Qaadhee AbuYa'laa:

The late-comers from the people of rhetoric (Ahlul-Kalaam)made statements that were not known to anyone before them.They would say: "These attributes are taken as they wererevealed, they are not to be interpreted; along with the belief that

what is apparent from them [in meanings] is not what isintended (!!)".

25
http://www.asharis.com/creed/tags/tashbeeh.cfmhttp://www.asharis.com/creed/tags/tashbeeh.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/adh-dhahabee.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/tashbeeh.cfmhttp://www.asharis.com/creed/tags/tashbeeh.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/adh-dhahabee.cfmhttp://www.asharis.com/creed/tags/attributes.cfm


26/48

And the 'Allaamah Muhammad Sideeq Hasan Khan said in hisbook, Qitfuth-Thamar, page 45, after mentioning the doctrine ofthe Mufawwidhah and the notion that some of them have that

Tafweedh (i.e. relegating the knowledge of the meanings of theattributes to Allaah and claiming ignorance of them) was theway of the earliest generations of Scholars:

And the person who holds this notion is most

ignorant of people of the 'aqeedah of the Salaf, and the mostastray from right-guidance. And this notion is an attribution ofignorance to the first and foremost believers from theMuhaajireen and the Ansar and the rest of the Companions andthe great Scholars who were the most knowledgeable of theUmmah and the ones who had the most understanding, and thebest in deeds and the most precise in following the Messenger.And this notion necessitates that the Messenger

spoke with words of which he did not know the

meanings - and this is a great error and an ugly

impertinence - and we seek Allaah's refuge from it!

The Salaf were free of such falsehoods. It would be the peak ofimpertinence and brazenness to claim that Allaah's Messengerdid not know the meanings of the Words of Allaah that he wasreciting and teaching to his noble Companions - that he wouldrecite the verses in which Allaah mentions His 'Ascension', His

'Face', His 'Eyes', His 'Anger', His 'Pleasure' and His 'Coming'yet the Prophet was ignorant of the meanings of these clearwords!?

We seek Allaah's refuge from ascribing such matters to thenoblest of all of mankind! Indeed the narrations from the Salafare numerous (mutawaatir) in affirmation of the meanings of the

attributes of Allaah. And yes, they made tafweedh - but only inthe kayfiyyah of the Attributes (i.e. saying 'how' the attributes are),

26
http://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfm


27/48

which is not known except to Allaah. And this why ImaamMaalik Ibn Anas said:

The Ascension (al-istiwaa

) is known, but 'how' is unknown,and to question about it is an innovation.

So what is clear from that which has preceded is that the'aqeedah of Ahlus-Sunnah wal-Jamaa'ah regarding the Names ofAllaah and His Attribute in general is:

To believe in everything which Allaah has affirmed for

Himself or that which His Messeneger has affirmed forHim from the Names and attributes. And they are

affirmed for Him, the Most Perfect, upon that which

befits His Majesty and Greatness - without turning to

anything from tahreef (distortion), ta'teel (negation),

takyeef(to ask how), tamtheel (resemblance).

And:

To negate that which Allaah has negated from Himself

or whatever has been negated from Him by His

Messenger Muhammad - and to believe in the perfect

opposite for Him, the Most Perfect and Most High.

And:

To believe that all of His attributes are true and real

attributes, not comparable to or resembling the

attributes of the creation.

27
http://www.asharis.com/creed/tags/al-istiwaa.cfmhttp://www.asharis.com/creed/tags/istiwaa.cfmhttp://www.asharis.com/creed/tags/names.cfmhttp://www.asharis.com/creed/tags/names.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/tahreef.cfmhttp://www.asharis.com/creed/tags/tateel.cfmhttp://www.asharis.com/creed/tags/takyeef.cfmhttp://www.asharis.com/creed/tags/tamtheel.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/al-istiwaa.cfmhttp://www.asharis.com/creed/tags/istiwaa.cfmhttp://www.asharis.com/creed/tags/names.cfmhttp://www.asharis.com/creed/tags/names.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/tahreef.cfmhttp://www.asharis.com/creed/tags/tateel.cfmhttp://www.asharis.com/creed/tags/takyeef.cfmhttp://www.asharis.com/creed/tags/tamtheel.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfmhttp://www.asharis.com/creed/tags/attributes.cfm


28/48

(2) Al-'Adl Divine Justice.

Facing theproblem of existence of evil in the world, the

Mu'tazilis pointed at the free will of human beings, so that evil

was defined as something that stems from the errors in human

acts. God does no evil, and He demands not from any human to

perform any evil act. If man's evil acts had been from the will of

God, then punishment would have been meaningless, as man

performed God's will no matter what he did.

The doctrine of'Adl in the words of 'Abd al-Jabbar( Mutazili

prominent scholar d. 415 AH/1025 AD ):" It is the knowledge that

God is removed from all that is morally wrong (qabih) and that

all His acts are morally good (hasana). This is explained by the

fact that you know that all human acts of injustice (zulm),transgression (jawr), and the like cannot be of His creation (min

khalqihi). Whoever attributes that to Him has ascribed to Him

injustice and insolence (safah) and thus strays from the doctrine

of justice. And you know that God does not impose faith upon

the unbeliever without giving him the power (al-qudra) for it,

nor does He impose upon a human what he is unable to do, but

He only gives to the unbeliever to choose unbelief on his own

part, not on the part of God. And you know that God does not

will, desire or want disobedience. Rather, He loathes and

despises it and only wills obedience, which He wants and

chooses and loves."

28
http://en.wikipedia.org/wiki/Problem_of_evilhttp://en.wikipedia.org/wiki/Adlhttp://en.wikipedia.org/wiki/Adlhttp://en.wikipedia.org/w/index.php?title=Hasana&action=edit&redlink=1http://en.wikipedia.org/wiki/Zulmhttp://en.wikipedia.org/w/index.php?title=Jawr&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Safah&action=edit&redlink=1http://en.wikipedia.org/wiki/Problem_of_evilhttp://en.wikipedia.org/wiki/Adlhttp://en.wikipedia.org/w/index.php?title=Hasana&action=edit&redlink=1http://en.wikipedia.org/wiki/Zulmhttp://en.wikipedia.org/w/index.php?title=Jawr&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Safah&action=edit&redlink=1


29/48

The belief in the qadar(destiny) of Allah is a fundamentalprinciple of Islam.

Al-Qadaris Allaahs predestination of beings according to HisForeknowledge and as necessitated by His Wisdom.

The Belief in Al-Qadar Comprises Four Matters:

First: The Belief that Allaah knew every thing on thewhole and in details which took place in the past and istaking or will take place in the future and forever, whether it

is related to His Actions or the actions of HisIbaad( creatures)Second: The Belief that Allaah wrote ( everything pertainingto His knowledge) in Al-louhul Alahafoudh.88 Regarding thesetwo aspects ( knowledge and writing) Allaah says:

( ) ( 70 )

Know you that Allaah knows all that is in heaven and the earth?Verily , it is (all) in the Book (Al-luhul Almahafoudh)*! Verily,that is easy for Allaah. ( Quraan 22:70)

In Saheeh Muslim from the way of Abdullah bin Amar binAlAs , Who said : Iheard Allaah Messengesaying:

" "

Allaah had written the ordained measures ( and dueproportions) of the creation , fifty-thousand years before the

8*Al-lauhul Almahafoudh: the preserved tablet

29


30/48

creation of the heavens and the earth Saheeh Muslim , V.4, Hadeeth#6416

Third: The belief that all created things do not come to exist

except by the Will of Allaah .making no differencewhether it pertains to His Action or to that of the created beingsAllaah spoke about what pertains to His actions:

( ) ( 68 )

Verily, your Rabb creates whatever He wills and choose.( Quraan 28-68)

( ) ( 27 )

And Allaah does what He Wills. ( Quraan 14:27)

( ) ( 6 )

He it is Who shapes you in the wombs as He pleases. ( Quraan3:6)

Pertaining to the action of the created. He Allaah said:

( ) ( 90 )

Had Allaah willed , He would have given them power over you ,and had he had would have fought you. ( Quraan 4:90)

( ) ( 137 )

Had Allaah willed, they would have not done so , So leave themalone with their fabrications ( Quraan 6:137)

Fourth: The belief that all beings are created by Allaahincluding Thawaatiha (their slaves) , their qualities and theirmotion. Allaah said:

( ) ( 62 )

30


31/48

Allaah is the Creator of all things , and He is the Wakeel( Trustee , Disposer of affairs, Guardian, etc.) over all things.( Quraan 39:62)

( )2 ) )

And he created everything , and has measured it exactly to itsdue measurements. ( Quraan 25:2)

He said about His prophet Ibraaheem that he told his people :

( ) ( 95-96 )

While Allaah has created and what you make.

Ibraaheem was referring to the idols that his people used toworship: ( ) ( * 95-96) . He Ibraaheem said to His people : Worship worship youthat which you ( yourselves) crave? While Allaah has createdyou and what you make ! ( Quraan , signifying Aayaat 95-96 of

Saarat Al-Saafaat .# 37.{TN}The above description of the matters of belief inAl-Qadrdoesnot negate that abdhas a masheeah ( will) and an ability (Qudrah) regarding his voluntarily deed , because bothAsh-

Sharaa and Reality are proves that affirm these ( qualities) tohim.

As forAsh-Shara , Allaah said about the masheeah ( of theabd):

( ) ( 39 )

So whoever wills, let him seek a place with ( or a way to ) HisRabb ( by obeying Him in this worldly life)! ( Quraan 78:39)

( ) ( 223 )

31


32/48

So go to your Harth when and or how you will. ( Quraan 2:223)

Allaah described the wives as Harth: Tilth for their husbands .He said: ( ) ( 223 ) Your

wives are as a tilth for you , so go to your tilth , when or howyou will. ( Quraan 2:223). Go to your tilth means to havelegal sexual relations with your wives.

Allaah said regardingAl-Qudrah (mans ability:

( ) ( 16 )

So keep your duty to Allaah and fear Him as much as you can;listen and obey. ( Quraan 64:16)

( ( )286 )

Allaah burdens not a person beyond his scope. He gets rewardfor teat ( good) which has earned , and he is punished for that( evil) which he has earned. (Quraan 2:286)

As to the reality aspect, every person knows that he has amesheeah and a qudraah by which he acts or relinquishes, andthat he distinguishes between what he willfully carries out, likewalking , and what occurs unintentionally, like tremors.However , the adb will (masheeah) and Qudrah exist only byAllaahs will and Ability. He said:

( * )

( 28-29 )

To whomsoever among you who wills to talk straight , and youwill not unless ( it be) that Allaah Wills theRabb of the

Aalameen ( mankind, jinns and all that exist. ( Quraan 82:29-29)

32


33/48

And since the entire universe belong to Allaah , thennothing will come to exist in His kingdom without His will.

Also the belief inAl-Qadras described above, does not grant theabdan argument neither for what he had abandoned from theobligatory acts nor for the acts of disobedience which he hadcommitted. Accordingly, his justifications, by takingAl-Qadarasa pretext, invalid by the following accounts:

First: In Allaah saying:

(

) ( 148 )

Those who took partners (in worship) with Allaah will say: IfAllaah had willed, we would not have taken partners ( inworship) with Him , and we would not have forbidden anything( against His will) . Likewise belied those who were beforethem, (they argued falsely with Allaahs Messengers) , till theytasted of Our Wrath. Say: Have you any knowledge (proof)that you can produce before us ? Verily, you follow nothing butguesses and you do nothing but lie. ( Quraan 6:148)

Had there been excuse for them inAl-Qhadr, Allaah would nothave inflicted punishment upon them.

Second : Allaah saying :

( ) ( 165 )

Messengers as bearers of good as well as of warning in orderthat mankind should have no plea against Allaah after theMessengers. Allaah is Ever All-Mighty , All-Wise . ( Quraan

4:165)

33


34/48

HadAlQadarbeen a valid excuse for those opposing (theMessengers) , it would never be eliminated by the mere sendingof the Messengers , because the opposition will occur , byAllaahs will , even after sending them.

Third: The hadeeth narrated byAlee bin Abee Talib and reportedbyAl-Bukharee andMuslim in which the prophet Mohammedsaid:

( ) *

There is none of you but has his place either in Hell orAl-Janaah. Aman from amongst the people said Shall we not depend upon that (and

give up doing any deeds)? He said Carry on doing (good deeds) foreverybody will find it easy to do such deeds as will lead him to his

destined place for which he has been created. (And then the prophetrecited the Aayah:

( . )

As for him who gives ( in charity) and keeps his duty to Allaahand fears Him , and believe in Al-Husna( Al-Husna means eitherthe declaration of: laa ilaaha illa lah : none has the right to be worshipedexcept Allaah , or reward from Allaah i.e Allaah will compensate him forwhat he will spend in Allaahs Way or bless him with Al-Janaah{TN}) ,We will make smooth for him the path of ease ( goodness) , buthe who is greedy miser and thinks himself self-sufficient , andgives lie toHusna , We will make smooth for him the path for

evil ( Quraan 92:5-10). See Saheeh Al-Bukharee , V.9 , Hadeeth # 642

The Prophet Mohammed ordered to carry on doing the gooddeeds and forbade the dependence uponAl-Qadr.

Fourth: Allaah commanded the abd( to do the lawful) andforbade upon him ( the un-lawful) and did not hold himresponsible towards what he is able to do . Allaah said:

( ) ( 16 )

34


35/48

Keep your duty to Allaah and fear Him as much as you can.( Quraan 64:16)

( ) ( 268 )

Allaah burdens not a person beyond his scope. ( Quraan 2:268)

If man were compelled to act, then he would be burdened withinescapable things. This is certainly false. That is why if hecommits something wrong due to forgetfulness, ignorance orunder compulsion m then there is no sins on him because he isexcused.

Fifth: The Al-Qadr of Allaah is preserved secret keptunknown until the occurrence of what is preordained . The abdintention of what he does precedes his actions and thus it is notbased upon a foreknowledge on his part of the Qadarof Allaah .at the time , his excuse aboutAl-Qadaris negated , because onecan have no established proof in what he knows not.

Sixth: We see that man is keen to obtain what suits him from

worldly matters. He does not abandon it for that which suits himnot and then blame his relinquishment onAl-Qadar. Why is itthen that he turns away from what benefits him from the mattersof hisDeen to that which causes him harm and resort toAl-Qadarfor justification? Isnt so that dealing with both matters shouldbe one ( Which means that he must not turn away from what benefitshim and blame it on Al-Qadar.{TN})

The following is an example that clarifies this issue: If there aretwo roads in front of a person : one leading to a town filled withmischief , disorder , killing , looting , fear , hunger and all formsof sexual and moral abuse ; the second takes him to a townenjoying order , security , and quiet , abundant sustenance andgood living , and which lives , honor and property arerespected ; which road will you like?

Certainly he will take the road that takes him to the town oforder and security . No sensible person would ever take the road

35


36/48

lead to the town of chaos and fear and then takeAl-Qadaras apretext. Why is it then when it comes to the matter of theHereafter he takes the way to Fire( Hell) instead of the way to

Al-Jannaah and then useAl-Qadaras an argument?

Another example: We see that when a patient is ordered to takethe prescribed medicine , he takes it while his self does not likeit. And when is forbidden from taking the food which cause himharm, he gives it up while his self desires it. He does all of thisseeking a cure and to be safe. It is rather impossible that herefrain from taking the medicine or eating the food which isharmful to him usingAl-Qadaras a pretext ! Why does a man ,

therefore , abandon the command of allaah and His Messengeror does what Allaah and His Messengers forbid and takes

Al_Qadaras evidence?

Seventh: If a person who takesAl-Qadaras pretext ( to justify)what he has abandoned fromAl-Wajibaat ( Al-Wajibaat: TheObligatory matters of Deen ) or what he has committed from sins, isattacked by someone who takes away his property or violates his

honor and then tells him : Do not blame me! My attack uponyou was due to Allaahs Qadar(i.e something which Allaah hadpreordained ) , he would not accept his argument! How camethen that he does not acceptAl-Qadaras pretext to justifysomeones else attack on him while he takes it as an argumentfor his aggression against Allas right?

It is said that Umar bin Al-Khataab ordered to cut the hand of athief on whom the(Sahreeaah) ruling was rightly applicable.The thief said: Wait O! Leader of the believers! I committedthe theft by The Qadarof Allaah ( i.e he is blaming it onAl-Qadar) Umarreplied : And we assuredly cut ( the hand) by nomore than The Qadarof Allaah.

The Belief InAl-QadarHas Great Benefits, Amongst Them:

First: Depending upon Allaah when using the means (by

which a thing is brought about) so as not to depend upon the

36


37/48

means itself , on the grounds that every thing is preordained byAllaah un exact measures.

Second: Saving the person from having a high opinion of

himself upon the achievement of his objective , because itsattainment is a favor from Allaah in view of what He hadpreordained from the means which lead to what is good andsuccessful . His conceitedness makes him forget being gratefulto Allaah for this favor of His.

Third: Securing a state of peace and tranquility regarding whatbefalls the person of what befalls the person of what had been

preordained by Allaah . He worries not over failing to attainwhat is beloved nor over the occurrence of what is disliked,because all of this is in accordance withAl-Qadarof Allaah to whom belongs the heavens and the earth and it inevitable totake place. Allaah says regarding this matter:

( *

)22-23 ) )

No calamity befalls on the earth or in yourselves but it isinscribed in the Book of Decrees( Al-lahul Mahafoidh) , beforeWe bring it into existence , verily that is easy for Allaah. Inorder that you may not be sad over matters that you fail to get ,

nor rejoice because of that which has been given to you. AndAllaah likes not prideful boasters. ( Quraan 57:22)

The prophet Mohammed Said:

": "

.

37


38/48

How amazing is the matter of the believer! There is good in everyaffair of his, and this is not the case with any one else except in the caseof the believer: if anySararaa (Prosperity) befalls him , he gives thanks( to Allaah) thus there is good for him on it. And if aDarraa (hardship)

befalls him , and shows resignation ( and endures it patiently) there is agood for him in it . 92 Reported by Muslim. See Saheeh Muslim , V.4, Hadeeth#7138

The Sects Went Astray RegardingAl-Qadar:-

One of them isAl-Jabriyyah (( from the Arabic word JabrCompulsion) who maintained determinism against free will.These are thefollowers of Jahm bin Safawan (d.128 Hj/45) their doctrine is thatsalvation was predetermined and that man , in effect could not workeither for, nor against his salvation .According to his claim man is justlike feather suspended in the air.{TN}) who assert that man iscompelled to do whatever he does and that he has neither thepower nor the will to act.

The other one isAl-Qadariyyah (Al-Qadriyyah , Predestinarianism ,the opposite extreme to Al-Jabiryyah. The claimed that man creates hisown actions by his ability and his will . Making creators other thanAllaah !That is why the prophet Mohammed called them the Majoos ofhis Ummah , because the Majoos claim that Satan creates evil andharmful things , making of Satan a creator besides Allaah . Far isAllaah above what these sects utter.)

who say that whatever man does it is entirely of his own abilityand free will, and that AllaahsMasheeah ( will) andQudrah(Ability) has no influence on what man does.

The response to the first sect ( Al-Jabriyyah) according to Al-Sharaa and Reality:

As to the l-Sharaa , it is certain that Allah has affirmedan ability and free will to the abd and he attributed the deeds tohim as well. He said:

( ) ( 152)

38


39/48

Among you are some who desires this world and some thatdesires the Hereafter. ( Quraan 3:152)

( ,

) ( 29 )

And Say : The truth is from your Rabb ( Allaah). Thenwhosoever wills , let him believe , and whosoever wills , let himdisbelieve. Verily, We have prepared forr the Thalimeen( polytheists and wrong-doers , etc.) a fire whose wlls will besurrounding them .( Quraan 18:29)

He also said:

( )

( 46 )

Whosoever does ighteous good deed it is for ( the benefit of) hisown self , whosoever does evil , it is aginst himself , nd your

Rabb is not t all unjust to (His) slaves. ( Quraan 41:46)As agreed to reality , it is known that each man is aware of thedifference between his voluntary deeds like eating , drinking ,selling and buying and that which befalls him against his ownchoice , like tremors associated with fever and like failing froma roof . In the first case he is acting by his own free will andwithout compulsion, while in the second situation neither he hasa choice nor does he want what has befallen him.

The Response to the second Sect According toAs-Sharaa , andRational:

As toAs-Sharaa , it is certain that Allaah is the Creator ofeverything and all things exist by His will. Allah said:

(

)

39


40/48

( 253 )

If Allaah had Willed, succeeding generations would not havefought against each other, after clearAayathad come , but they

differed some of them believed and others disbelieved. IfAllaah had willed , they would have not against one other, butAllaah does what He likes. ( Quraan2:253)

( )( 13 )

And If We had willed , surely ! We would have given evey

person his guidance , but the World from Me took effect ( aboutevil doers), that I will fill Hell with Jinn and mankind together.( Quraan 32:13)

As to rational , it is evident that the entire universe belongs toAllaah , and because man is part of this universe, consequentlyhe belongs to Allaah. It is not the right of the possessed todispose freely the property of the Possessor except by thelatters leave and will.

The beloved Prophet (PBUH) prohibited us to get intounnecessary debates about fate and destiny after he clearlyexplained them in his narrations and he once told some peoplewho were arguing on this subject by telling them to simplyfollow what he has commanded them and to leave what he hasprohibited.

As you may notice that most of these false ideologies haverooted from the wrong approach of trying to compare the justiceand will of Allah (SWT) to that of human beings. That is whythe noble scholars differentiate between two types of the will(irada) of Allah (SWT).

1. Irada Kawniya- Universal will of Allah (SWT): All actions ofthe universe result from this whether it is good or evil.

40


41/48

2.Irada Sharia- Religious will of Allah (SWT): Included in thisare all the religious teachings of right and wrong, which leads usto believe that Allah (SWT) wants us to do good deeds and getssatisfied by it and wants it. At the same time, He hates kufr(disbelief), all types of evil and doesnt want it.

Unfortunately, the Mutazila and Jabariya have confusedthemselves with these two basic principles and have taken oneof the two and rejected the other. The Jabariya chose to onlyfocus on the universal will of Allah (SWT) and based theactions of humans equal to the actions of the whole universe. Onthe other hand, the Mutazila Qadariya limited their understating

to the religious will of Allah (SWT) and rejected the universalwill of Allah (SWT). They rejected the concept that Allah(SWT) can create evil and the association of the bad deeds ofthe disbelievers and sinners to Allahs creation.

3 . & 4. Promise & Warning (Waad

and Waeed) and the Status in between two

Status ( Al Manzela Bain Al Manzelatain)

The Mutazila classify the one who commits a major sin in astate between Islam and Disbelief. This concept, which is the

core ofItizal(to renounce)first came up by Wasel Ibn Ataaand when Hasan Al Basri heard this, he asked him to leave hisgathering. The Mutazila agreed with theKhawarij byclassifying the sinner to be in hellfire forever, but not that he is adisbeliever. This led them both to believe that faith does notincrease nor does it decrease and if one part of it falls, itcollapses as a whole and one deserves eternal hellfire.

Based on these concepts, they claimed that Allah (SWT) fulfillsHis promises and warnings. Therefore the believers will enter

41


42/48

paradise as He promised, and the sinners will enter hellfire asHe warned .

As for ahlul-sunnah, the correct belief is that faith increases and

decreases (and not a fixed state). It increases with good deedsand decreases with bad deeds. As for the one who commits amajor sin, he leaves the fold ofeman to islam as the hadithmentions:

Chapter 89. Book of Hudud in Saheeh Al Bukhari

Ibn 'Abbas said, "The light of faith is removed from someone

during fornication."6390. Abu Bakr ibn 'Abdu'r-Rahman related from Abu Hurayrathat the Messenger of Allah, may Allah bless him and grant himpeace, said, "A fornicator does not commit fornication while heis a believer ( moemen) , and someone who drinks does notdrink wine while he is a believer ( moemen) , and someone whosteals does not steal while he is a believer ( moemen) . Someonewho robs, while people raise their eyes to look at him doing that

is not a believer ( moemen) when he robs."

6398. Aslam related from 'Umar ibn al-Khattab that in the timeof the Prophet, may Allah bless him and grant him peace, therewas a man named 'Abdullah who was called "the Donkey" andwho used to make the Messenger of Allah, may Allah bless himand grant him peace, laugh. The Prophet, may Allah bless himand grant him peace, flogged him for drinking. One day he was

brought and he commanded that he be lashed. A man among thepeople said, 'O Allah, curse him! How often he is brought onaccount of it!'

The Prophet, may Allah bless him and grant him peace, said,'Do not curse him. By Allah, I only know that he loves Allahand His Messenger.'"

So, inspite that the man was committing a major sin , the

Prophet may Allah bless him and grant him peace , affirmed that

42


43/48

he loves Allah and His Messenger and affirmed his brotherhoodto the Muslims as in the following Hadeeth:

6399. Abu Salama related that Abu Hurayra said, "The Prophet,

may Allah bless him and grant him peace, was brought a manwho was drunk and ordered that he be beaten. Some of us beathim with their hands, some beat him with their sandals, andsome beat him with their garments. When he left, a man said,'What is the matter with him? May Allah disgrace him!' TheMessenger of Allah, may Allah bless him and grant him peace,said, 'Do not help Shaytan against your brother.'"

Entering the fold of disbelief only occurs when there is a clearact of disbelief that takes place. It is out of Allahs mercy andjustice that on the scales of the day of judgment, the good andbad deeds scale will determine the outcome of each person. Asfor the believers whose sins outweigh their good deeds, Allah(SWT) will purify their sins in hellfire temporarily and thenmake them enter paradise forever. As for the one who commits amajor sin, if he doesnt repent, then it is up to Allah (SWT) to

punish him or forgive him. Verily! Allah forgives not (the sinof) setting up partners in worship with Him, but He forgiveswhom he pleases sins other than that, and whoever sets uppartners in worship with Allah, has indeed strayed far away. ( 4-Sura Annisa' ( The Women) Verse 116.).

In Saheeh Muslem Hadeeth No. 4235 Ubida b. as-Samitreported: While we were in the company of Allaah's Messenger(sallAllaahu alayhi wa sallam) he said: Swear allegiance to me

that you will not associate anything with Allaah, that you willnot commit adultery, that you will not steal, that you will nottake any life which it is forbidden by Allaah to take but with(legal) justification; and whoever among you fulfils it, hisreward is with Allaah and he who commits any such thing and ispunished for it, that will be all atonement for it And if anyonecommits anything and Allaah conceals (his faultfls), his matterrests with Allaah. He may forgive him if He wills, and He may

punish him if He wills.

43


44/48

5.EnjoinungAl-Ma'ruf (Good ) and forbiddingAl-Munkar( Evil)

The Mutazila believed that it is a necessity to revolt with thesword against any oppressive rulers including those who don't

believe in Mutazili creed.While ahlul-sunnah believe in the necessity of enjoining goodand forbidding what is wrong as it is one of the basics of Islamas Allah the Almighty says ( Let there arise out of you a groupof people inviting to all that is good (Islam), enjoiningAl-Ma'ruf(i.e. Islamic Monotheism and all that Islam orders one todo) and forbiddingAl-Munkar(polytheism and disbelief and allthat Islam has forbidden). And it is they who are the successful.)( A'al Emran 3- Verse 104. ) and says (You [true believers in

44


45/48

Islamic Monotheism, and real followers of Prophet Muhammadand his Sunnah (legal ways, etc.)] are the best of peoples ever

raised up for mankind; you enjoinAl-Ma'ruf and forbidAl-Munkarand you believe in Allah.) ( A'al Emran 3- Verse 110. )they practice it according to the teachings of the ProphetMuhammad who said according to what is in authenticHadeeths :

Abu Dharr reported: The Messenger of Allaah (sallAllaahualayhi wa sallam) said to me: How would you act when you areunder the rulers who would delay the prayer beyond itsprescribed time, or they would make prayer a dead thing as faras its proper time is concerned? I said: What do you command?He (the Prophet) said: Observe the prayer at Its proper time, andif you can say it along with them do so, for it would be asuperetogatory prayer for you. Khalaf (one of the narrators inthe above hadith) has not mentioned" beyond their (prescribed)

time".( Muslem No. 1353(

It has been narrated on the authority of Auf b. Malik al-Ashja'iwho said that he heard the Messenger of Allaah (sallAllaahualayhi wa sallam) say: The best of yourrulers are those whomyou love and who love you, upon whom you invoke God'sblessings and who invoke His blessing upon you. And the worstof yourrulers are those whom you hate and who hate you, whocurse you and whom you curse. (Those present) said: Shouldn'twe overthrow them at this? He said: No, as long as theyestablish prayer among you. No, as long as they establish prayer

among you. Mind you! One who has a governor appointed overhim and he finds that the governor indulges in an act ofdisobedience to God, he should condemn the governor's act, indisobedience to God, but should not withdraw himself from his

obedience..( Muslem No. 4574(

It has been narrated on the authority of 'Auf b. Malik that theMessenger of Allaah (sallAllaahu alayhi wa sallam) said: The

best of your rulers are those whom you love and who love you,

45


46/48

who invoke God's blessings upon you and you invoke Hisblessings upon them. And the worst of your rulers are thosewhom you hate and who hate you and whom you curse and whocurse you. It was asked (by those present): Shouldn't weoverthrow them with the help of the sword? He said: No, as longas they establish prayer among you. If you then find anythingdetestable in them. You should hate their administration, but donot withdraw yourselves from their obedience. .( Muslem No.4573 )

It has been narrated on the authority of 'Abdullah who said: TheMessenger of Allaah (sallAllaahu alayhi wa sallam) said: Afterme there will be favouritism and many things that you will notlike. They (his Companions) said: Messenger of Allaah, what doyou order that one if anyone from us has to live through such atime? He said: You should discharge your own responsibility(by obeying your Amir), and ask God to cuncede your right (byAllah the Almighty guiding the Amir to the right path or byAllah the Almighty replacing him by one more just and God-fearing). ( Muslem No. 4545 )

Umar Ibn Yazeed said: I heard al-Hasan al-Basree during thedays of Yazeed Ibnul-Mahlab, and there came to him a group ofpeople. So he commanded them to stay in their houses and toclose their doors. Then he said: By Allaah! If the people hadpatience when they were being tested by their unjust ruler, itwill not be long before Allaah will make a way out for them.

However, they always rush for their swords, so they are leftto their swords. By Allaah! Not even for a single say didthey bring about any good. It is related by Ibn Sad in at-Tabaqaat (8/164), and by Ibn Abee Haatim in his Tafseer(3/178).

Imaam as-Suyootee said in al-Ishbaah wan-Nadhaair (p. 87):Preventing mafsadah (harm) is given precedence over

procuring maslahah (benefit). And Shaykhul-Islaam IbnTaymiyyah (d.728H) - rahimahullaah - said in al-Hisbah fil-

46


47/48

Islaam (p. 124): Ordering the good should not result in theloss of a greater good, nor cause a greater evil (than before).Likewise, forbidding the evil should not result in a greaterevil, nor in the loss of a greater good.

Imaam Maalik Ibn Anas (d.179H) rahimahullaah said: Theright of every Muslim whom Allaah has blessed withsomething of knowledge and understanding (fiqh), is that heenters upon the ruler to command him with goodness, and toprohibit him from evil, and to admonish him. Refer toTarteebul-Madaarik (1/20

al mutazela final revision

Documents