Lum'atul 'Itiqaad Explained

[Abu Zayd al-Atharee]

Allah cannot be captured by Imagination

All praise belongs to Allāh (سبحانه وتعالى). He is praised in every language and worshipped in every generation throughout time. There is no place devoid from His knowledge (what He does not know about). He is never preoccupied over one affair from another (encompassing every affair in His Knowledge). He is far exalted from having equals, partners. He is free from having a wife and children. His rule has been passed regarding all of His servants (whether they belief or disbelief). He cannot be represented by the use of the intellectual mind through reflection, nor can He be imagined with any self thought illustration. Allāh (سبحانه وتعالى) says in the Qur’ān:

“There is nothing like Him, yet He is the all-Hearing, all-Seeing”
Ash-Shūra (42), ayah No. 11.

[Abu Zayd al-Atharee]

The Istiwaa of Allah

To Him belong the most beautiful Names, and the Highest Attributes.

“The Extremely Merciful did Istiwā over the Throne. To Him belongs whatever is in the heavens and the earth, and whatever is between, and whatever is under the soil, and whether you speak aloud; He knows the secret and what is more hidden” Sūrah Taha (20), ayāh 5-7.

Notes:

The Istiwā has been mentioned approximately eight times in the Qur’ān. See 2:29; 7:54; 10:3; 13:2; 20:5; 25:59; 32:4; 57:4.

The first and foremost Mufasir (exegete) and cousin of the Prophet, Ibn Abbas, said about the verses mentioning the Istiwā of Allāh (سبحانه وتعالى), “It is from the Mutashābihah, which cannot nor will not be explained” Tanwῑr ul-Miqbās, 20:5

The blessed wife of the Prophet, Umm Salamah, said (regarding the Istiwā, “The modality (al-kayf) cannot be comprehended, and the Istiwā is not unknown. To accept it is obligatory (wājib), and to totally deny it is disbelieve (kufr). – This hadῑth has a sahῑh isnād and has also been mentioned by Imām Mālik in reply to the person who asked how Allāh (سبحانه وتعالى) did Istiwā which can be located in Shaykh 'Abdul Qādir al-Jilānῑ’s 'Aqā’id ul-Firq ul-Islāmiyah, al-Ghunyā, Vol.1, p. 124; Ibn Hajar’s, Fath al-bari 13:406-407; Lisān ul-'Arabῑ, Vol. 3, p. 446; al-Bayhaqῑ’s al-Asmā was-Sifāt, p. 408 and has been classified as Sahῑh by Imām Dhahabῑ in his Mukhtasar alc'luw, p. 141, Hadῑth No. 131

Imām Abū Hanῑfah said, “Had He been in a place and in need to sit and rest before creating the Throne, then the question “Where was Allāh (سبحانه وتعالى)” would have applied to Him, which is impossible...We (the Ahl us-Sunnah wal-Jamā'ah) assert that Allāh (سبحانه وتعالى) is established over His Throne without His need (haja) nor settlement (Istiqrar) upon it, for it is He who preserves the Throne and His creation (the heavens, the sky, etc) without needing any of them – al-Wasiyyah.

Imām Shāfa'ῑ said regarding the Istiwā, “This passage (from the Qur’ān) is from the Mutashābihah concerning which one is perplexed to give an answer, and the same can be said regarding similar passages. – Imām Shāfa'ῑ’s al-Fiqh ul-Akbar

Imām Ahmad bin Hanbal said just before he passed away, “The information of the Attributes (of Allāh (سبحانه وتعالى)) are to be accepted just as they came without any anthropomorphism, and without any denial” – Mentioned in Shaykh 'Abdul Qādir al-Jilānῑ’s 'Aqā’id ul-Firq ul-Islāmiyah, al-Ghunyā, Vol.1, p. 124.

Shaykh 'Abdul Qādir al-Jilānῑ says about the Istiwā, “The Attribute of the Istiwā should be expressed without any interpretation. For indeed it is the Istiwā of the Essence over the 'Arsh. Not upon the meaning of sitting nor physical contact as the Mujassimah and Karāmiyah (the anthropomorphists) have said, nor is it upon the meaning of highness and exaltation as the Ash'ariyah have suggested, nor is it upon the meaning of control and domination as the Mu'tazilah have said. This is simply because the Shari'ah has not told us of such nor has these interpretations come from anybody from the Sahābah, the Tabi'ῑn, from the righteous Salaf, nor from the people of hadῑth...” Ibid.

Imām Ibn Kathir says in his tafsῑr about the Istiwā “The safest way is the path of the Salaf which was to pass by whatever is narrated in the Qur’ān and the Sunnah, without enquiring into their modality, without distorting (the meaning), without anthropomorphising (any of Allāh’s (سبحانه وتعالى) Attributes) by striking a similarity, without rejecting them, or giving any likeness to them. Tafsῑr Ibn Kathῑr, 7:54 & 20:5

The word Istiwā has many meanings. It can refer to the act of settling, power, establishment, exaltedness, and can even be used in day to day 'Arabic to say that food is cooked and ready.

We may know the meaning of al-Istiwā in the 'Arabic language, however to say that we know the reality of the meaning when Istiwā applied to Allāh (سبحانه وتعالى) would be to say that we can understand the modality, which is impossible. As explained further in many places in this text, we are to accept the Istiwā as Allāh (سبحانه وتعالى) intended it, not how our small minds can ever perceive, and without attempting to explain how.

[Abu Zayd al-Atharee]

The Knowledge of Allah

He encompasses everything with His Knowledge, and subdues all of His creation with His Power and Law, encompassing everything with His Infinite Mercy and Knowledge. [The evidence of this is as follows]:

“He knows what is before them and what is after them, and they [the creation of Allāh سبحانه وتعالى] cannot encompass anything of His Knowledge” - Ayat ul-Kursi

Footnote:

If any translator was to translate this ayāh literally, it would read “He knows what is between their hands and what is after them” and would have been rendered unintelligible to the English reader. Therefore it has been purposely mistranslated as such to preserve the meaning of how the 'Arabs would have understood it, owing to the fact this sentence concerning the mention of “their hands” is idiomatic.

[Abu Zayd al-Atharee]

The Ahlus Sunnah and the Affirmation of Allah's Attributes

Allāh (سبحانه وتعالى) has described Himself with the descriptions contained within the Qur’ān, and by what was spoken upon the tongue of His Noble Prophet (صلى الله عليه وسلم). It is incumbent (wājib) to believe in the Attributes of the All Merciful (سبحانه وتعالى) that are mentioned in the Qur’ān and the authentic traditions of the chosen (Prophet Muhammad al-Mustafā (صلى الله عليه وسلم)).

These [Attributes] are to be accepted whole heartedly with full submission, abandoning the acts of opposing them by rejection (Rad), interpretation (Ta'wῑl), deducing similarities (Tashbῑh), or claiming that Allāh (سبحانه وتعالى) is identical to His creation (Tamthῑl). As for what appears to be ambiguous, we are obliged (it is wājib) to make affirmation [of such Attributes of Allāh (سبحانه وتعالى)] leaving off any rejection to their meaning.* We are to consign its knowledge to its narrator, committing its authority to the transmitter, thereby following the path of those who are firmly grounded in knowledge. Those whom Allāh (سبحانه وتعالى) speaks of in His clear book [in the following verse]:

“Those who are firmly grounded in knowledge say ‘we believe in it, all of it is from our Lord” Sūrah al-Imrān, ayah 3:7

On the other hand, Allāh (سبحانه وتعالى) has said concerning those who seek to interpret the verses belonging to the unclear verses (mutashābihah) found within the tanzῑl (revelation):

“As for those that have deviation in their hearts, they seek the mutashābihah from it (the Qur’ān) seeking to cause mischief (fitnah) by seeking to explain their interpretation and none knows their interpretation except for Allāh”. Sūrah al-Imrān, ayah 3:7

Allāh (سبحانه وتعالى) has made the practice of seeking the meaning of the mutashābihah amongst the signs of deviation and has associated this practice with seeking to cause fitnah. Therefore, for this very reason, Allāh (سبحانه وتعالى) has made this practice blameworthy. Allāh (سبحانه وتعالى) has veiled such people from what they hope to obtain, and has cut them off from what they attempt to pursue. This can be seen from His saying:

“None knows their interpretation except Allāh” **

Regarding the saying of the Prophet (صلى الله عليه وسلم):

“Indeed Allāh (سبحانه وتعالى) descends to the lowest heaven” ***

And:

“Indeed Allāh (سبحانه وتعالى) will be seen on the day of resurrection” ****


Footnotes:

* This in no way means that if one is to accept the meaning of some of the mutashābihāh attributes that he believes that Allāh (سبحانه وتعالى) has a form, location or even body parts. It is the Jahymiyah use to falsely accuse the sound Hanbalῑ scholars of being Mujassimah – which is to believe that Allāh (سبحانه وتعالى) is with a physical body and limbs. We Seek refuge in Allāh (سبحانه وتعالى) from such a belief and we seek refuge in Allāh (سبحانه وتعالى) from the fitnah and false accusations of others.

** The blessed wife of the Prophet, Mother of the believers, 'Ā’ishah reports that the Prophet said recited this verse (Sūrat ul-Imrān, ayah 7) and then said, “When you see those people who follow that which is Mutashābihah in the Qur’ān, those are the people that Allāh (سبحانه وتعالى) has named, so avoid them”. Collected in Sunan Abū Dawūd, Kitāb us-Sunnah, hadῑth No. 4581.

*** The full hadῑth is as follows: Narrated Abu Huraira (رضي الله عنه): Allāh's Messenger (صلى الله عليه وسلم) said, "Our Lord, the Blessed, the Superior, comes every night down on the nearest Heaven to us when the last third of the night remains, saying: "Is there anyone to invoke Me, so that I may respond to invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?" Sahῑh al-Bukhārῑ, Vol.2, No.246 or No. 1145and also in Sahῑh al-Muslim, No. 758 and is classified as Sahῑh (authentic).

**** The full hadῑth is as follows: Narrated Qais (رضي الله عنه): Jarir (رضي الله عنه) said, "We were with the Prophet (صلى الله عليه وسلم) and he looked at the moon--full-moon--and said, “Certainly you will see your Lord as you see this moon and you will have no trouble in seeing Him”. – Sahῑh al-Bukharῑ, Vol. 1, No. 529

[Abu Zayd al-Atharee]

The Creed of Imam Ahmad ibn Hanbal

Imām (of the Ahl us Sunnah) Abū cAbdullāh Ahmad bin Muhammad bin Hanbal (رحمه الله) said:

“Whatever is similar from the Ahādῑth, we are to believe in them and to give confirmation of them, without giving modality (saying how), and without giving a meaning to them *, and we do not say anything [we should not say] about them **. We know that which has been related to us by the Messenger of Allāh (صلى الله عليه وسلم) as being true. We do not make refutations upon what the Messenger of Allāh (صلى الله عليه وسلم) has said. Nor do we describe Allāh (سبحانه وتعالى) with more than what He has described for Himself without limits and without going to extremities for Allāh (سبحانه وتعالى) has said in the Qur’ān:

“There is nothing like Him, yet He is the all-Hearing, all-Seeing” Ash-Shūra (42), ayah No. 11.

We only say the likeness of what He has said, and we describe Him only with what He has described Himself with, and we do not overstep, nor do we exaggerate regarding the description of His attributes. We believe in the Qur’ān, and all of its Muhkamāt and Mutashābihāt. We do not abandon any attribute amongst His Attributes, even if somebody was to associate a negative connotation with any of His Attributes ***. We do not overstep whatever is revealed in the Qur’ān or through the Ahādῑth, and we do not know the modality of any of these attributes. We do affirmation believing in the Messenger of Allāh (صلى الله عليه وسلم) and whatever has been revealed to us by the Qur’ān”.



Footnotes

* Wa la ma'nā – without meaning – not to give them a meaning other than it its prima facie, nor to delve further into the prima facie to the point it implies anthropomorphism. We affirm Allāh’s (سبحانه وتعالى) mutashābihah Attributes, such as hands, face, fingers etc, and we pass them by leaving them as they are. We do not give meaning to them in that we say Allāh’s (سبحانه وتعالى) hand means power, or Allāh’s (سبحانه وتعالى) face means His pleasure. The fact of the matter is only Allāh (سبحانه وتعالى) knows their true meaning and modality. To enter the realm of speculative theology on such issues can lead to loss of faith and one can either become a anthropomorphist or one can deny one of Allāh’s (سبحانه وتعالى) Attributes altogether. Both positions are very dangerous for ones salvation. The way of the Ahl ul-Sunnah wal-Jamā'ah is the middle way, the safe way, the way that is secure, and that is to accept the Attributes mentioned ayāt from the Qur’ān and the Sunnah and to attribute all knowledge to Allāh.

** We are just to repeat what is mentioned in the Qur’ān and Ahādῑth and leave of any commentary, interpretations, arguments, questions, etc.

*** Like the people of argumentation do. They will set up false arguments in attempt to suggest that the Creed of Imām Ahmad bin Hanbal (رحمه الله) is anthropomorphic due to the negative connotations concocted by some pseudo Hanbalῑs. It is true that the Hanbalῑ School of Creed affirms Allāh’s Attributes such as His hands, but to argue that believing that Allāh has hands is to say that Allāh has limbs, or physical body parts is highly fallacious. There was no such thing as a limb before creation existed, and Allāh Eternal as He is and always will be. All of His Attributes are Eternal and always have been. It is a horrendous charge to be accused of such an Attribution to Allāh. True Hanbalῑs say no such thing. It is indeed the people of argumentation that have concocted such dangerous arguments.

[Abu Zayd al-Atharee]

The Creed of Imam ash-Shaafi'ee

Imām Abū 'Abdullāh Muhammad bin Idrīs ash-Shafa'i (رحمه الله) said:

“I believe in Allāh (سبحانه وتعالى) and what has come to us from Allāh (سبحانه وتعالى) however Allāh (سبحانه وتعالى) has intended them, and I believe in the Messenger of Allāh (صلى الله عليه وسلم), and what has come to us from the Messenger of Allāh (صلى الله عليه وسلم) however the Messenger of Allāh (صلى الله عليه وسلم) intended their meaning”. *

This is the way of the Salaf, and the Imām’s of the Khalaf (رضي الله عنهم). All of them unanimously agree upon the confirmation of these evidences belonging to what is found concerning the Attributes of Allāh (سبحانه وتعالى) with the book of Allāh (the Qur’ān), and the Sunnah of His Messenger (صلى الله عليه وسلم) without opposing them with doing ta'wīl. Verily, the Prophet (صلى الله عليه وسلم) commanded us to follow authority [being the transmissions from himself, passed down to us by his blessed companions (رضي الله عنهم)] closely adhering to their light and guidance.

Footnotes:

This statement of Imām Shafa'i (رحمه الله) serves as a proof that we do not know the modality and meaning of Allāh’s (سبحانه وتعالى) attributes. We may know the linguistic meaning of the word hand, face and accept them upon their prima facie (zāhir), however we do not know how and what Allāh (سبحانه وتعالى) means by His Mutashāhbihah, nor do we ask, for Allāh (سبحانه وتعالى) says:

“Indeed Allāh is not shy to strike a parable of something as small as a mosquito. Those who believe know that it is the Truth from their Lord. However, those who disbelieve, they say: "What does Allāh mean by such a parable? With this He misleads many, and many He guides thereby. He misleads thereby Only those who are Al-Fāsiqūn”. Sūrat ul-Baqarah, ayah 26.

Had anybody been privy to such information concerning Allāh’s (سبحانه وتعالى) Attributes, it would have been the companions of the Messenger (رضي الله عنهم). However ,if there are no narrations from them that explain certain Attributes, then this leaves us with no choice to accept them as they are, and consign all knowledge to Allāh and His Messenger and however they intended them. Moreover, the mentioned passage and it’s context from Sūrat ul-Baqarah is speaking about something as little a fruit, so imagine the severity in regards to bickering over Allāh’s Attributes. If Allāh misguides a person seeking the meaning of Mutashābihah fruits then what about a person seeking the meaning of Allāh’s Mutashābihah Attribute? With this said, the safest position is to accept the Attribute as it came and leave of seeking its meaning, consigning all knowledge to Allāh.

[Abu Zayd al-Atharee]

A Caution against Innovation

The Holy Prophet (صلى الله عليه وسلم) also cautioned us against new invented matters and he has informed us that they lead to misguidance. This can be seen from the following hadīth of the Prophet (صلى الله عليه وسلم) in which he said:

“Adhere to my Sunnah and the Sunnah of the rightly guided* Khulāfah(رضي الله عنهم) that come after me. Bite upon it with your molar teeth (nawākhidh) and beware of newly invented matters (in creed, and actions) for certainly every newly invented matter in an innovation and every innovation is a misguidance”. Sunan Abū Dawūd 2186; Imām Nawawῑ’s Forty hadῑth, No. 28; and Tirmidhῑ and is classified as a Sahῑh hadῑth

Footnotes:

* Rightly guided has been used but not with the intent of past tense as the mentioned Khulāfah (رضي الله عنهم) are always guided and passed away upon nothing but guidance. Those who took the right way would be a more respectful and suitable translation, however I have left it for easy comprehension.

[Abu Zayd al-Atharee]

Abdullah ibn Mas'ood's caution against Innovations

'Abdullāh ibn Mas’ūd (رضي الله عنه) said:

“Adhere [to the Sunnah] and do not innovate, indeed you have already been sufficed”.*

Footnotes

* You have already been sufficed as Allāh (سبحانه وتعالى) has already completed al-Islām, and has made it perfect. Therefore there is nothing that can be added to it to make it better as the dīn is already complete. Allāh (سبحانه وتعالى) said in the Qur’ān in no uncertain terms:

This Day have I perfected your Religion for you, completed My favour upon you, and have chosen for you Islām As your religion. – Surat ul-Mā’idah, ayah. 3

This verse is the ultimate proof that our system of beliefs (ictiqād), and ways of worship have been fully explained and shown by the way of the Sunnah of the Prophet (صلى الله عليه وسلم) and the rightly guided Khulāfah (رضي الله عنهم). Therefore there is no new belief to be added within the creed, nor there any new way of performing the prayer, etc. However, social customs that do not violate the Sharicah are allowed as long as they are not made into a religious practice that is then forced upon the people by violence, social boycotting, or emotional blackmail, or that it is used merely as an excuse to witch-hunt the “hypocrites” as some evil people do in this day of age. One this is done, the social custom then becomes a bid’ah sayiat – evil innovation on the part of that individual. This is not to say a social custom becomes and evil innovation in totally because of the misguidance of one person, but much caution should be taken. Allāh (سبحانه وتعالى) will reward those according to their intention as seen in Surat ul-Hadῑd, ayah 27and the Sunnah of Allāh (سبحانه وتعالى) never changes.

[Abu Zayd al-Atharee]

Umar ibn Abdul Aziz's advice concerning Bid'ah

'Umar ibn 'Abd ul-Azīz (رضي الله عنه) said (to the nearest meaning):

“Stop where the people * have stopped for they stopped out of knowledge, knowing full well that they could never penetrate such knowledge. Had they any such authority, then such knowledge would have been disclosed and unveiled for them, solely because they are the strongest by favour (with Allāh (سبحانه وتعالى)) and indeed they are the most reliable and authentic in their creed. Anything new in creedal matters that was recorded after them is simply concocted by those who are in direct opposition to the guidance of the early scholars of the Ahl us Sunnah wal-Jamā'ah. They have desired another way other than the traditional path of the Ahl us-Sunnah wal-Jamā'ah. **

Indeed, the Ahl us-Sunnah wal-Jamā'ah has perfectly described the creed and has spoken about it sufficiently. *** Whatever exceeds them not from the Ahl us-Sunnah wal-Jamācah, and whatever falls short is nothing but negligence, and as a result they have fallen short of the Ahl us-Sunnah. Likewise, those who overstepped them and went to the extreme have also exited the Ahl us-Sunnah. Whereas, the early generations, The Companions, the Tabicῑn and the Tabic Tabicῑn (رضي الله عنهم) kept to the straight path, the path of guidance, the middle path which is between those who have fallen short and those who overstepped.” ****

Footnotes:

* Ibn Qudāmah (رحمه الله) is speaking of the Salaf (رضي الله عنهم) and their methodology.

** Allāh (سبحانه وتعالى) says in the Qur’ān about such people: “Whoever contradicts and opposes the Messenger after the Right Path has been shown clearly to him, and follows other than the way of the believers, then, We shall keep him in the Path He has chosen, and burn him in hell, and what an evil destination.” Surat un-Nisā’a, ayah 115. May Allāh (سبحانه وتعالى) save us all from this and keep us upon the Sunnah.

*** Major parts of this paragraph has been purposely mistranslated as if it was translated literally we would find too many personal pronouns in which the “they” being spoken of in a negative light would too easily be confused with the “they” that are spoken of in a positive light, this would have rendered it unintelligible and confusing to the English reader. Therefore I have used the title Ahl us-Sunnah wal-Jamā'ah where appropriate.

**** Imām Ibn Qudāmah (رحمه الله) also mentions this in his work “al-Burhān fῑ Bayān il-Qur’ān. Ibn Rajab al-Hanbalῑ (رحمه الله) also mentions this in his “Fadl ul-'ilm us-Salaf”.

[Abu Zayd al-Atharee]

Imam Abu Umar al-Awzaa'i and Sincerity towards the Truth of Allah

Imām Abū 'Umar al-Awzā'i (رحمه الله) said:

“It is obligatory upon you to stick with the athāri narrations from the Salaf even if mankind reject you,* and beware of the opinions of men even if they decorate their speech (with a fine display of articulate words) in order to impress you”.

_________

Footnotes:

The Holy Prophet (صلى الله عليه وسلم) “Islām began as something strange and will return as being something strange (to the people) so tūbah (all goodness and a lofty place in paradise) is for the strangers” - Sahῑh al-Muslim 1/130; Sharh ul-Muslim li-Imām Nawawῑ 2/175-176; Tafsῑr Ibn Kathῑr 1/281.

The Holy Prophet (صلى الله عليه وسلم) was asked “who are the strangers?” the Holy Prophet (صلى الله عليه وسلم) replied “Those who rectify themselves (by purification of beliefs and heart) when the people have become corrupt” – Abū Bakr al-Ājurῑ (رحمه الله) narrates it and so does Imām Ahmad (رحمه الله) in his Musnad. In another transmission the words “those who rectify what the people have corrupted from my Sunnah” - Sunan at-Tirmidhῑ 5/18. Regarding the mentioned ahadῑth Imām al-Awzā'ῑ (رحمه الله) said: “This does not mean that Islām will disappear. Rather it means that the Ahl us-Sunnah will disappear, to the point that there will not remain any Sunnis but one person”.

Hasan al-Basrῑ (رحمه الله) said to his companions: “O Ahl us-Sunnah, be kind with each other and may Allāh (سبحانه وتعالى) have Mercy upon you, for you are of the fewest of people (i.e. you are the strangers)”. In a similar narration it states “Indeed the Ahl us-Sunnah are the fewest in number (i.e. the strangers)” al-Dārimῑ 1/72.

Sufyān ath-Thawrῑ (رحمه الله) said “Treat the people of Sunnah kindly for indeed they are the strangers” Ibn Jawzῑ (رحمه الله) mentions this in his Tablῑs Iblῑs.

The Holy Prophet (صلى الله عليه وسلم) said “From the signs of the last hour is that a believer will be in lower status than an ugly animal in the eyes of his tribe” at-Tabarānῑ.

Ibn Rajab al-Hanbalῑ (رحمه الله) mentions all of the quoted ahādῑth and statements from the Salaf mentioned in this footnote in his discourse Kashf ul-Kurbah fῑ Wasfi Hāli Ahl il-ḡhurbah.

In short, Imām Abū 'Umar al-Awzā'i (رحمه الله) is advising us to prepare to be rejected if you are going to take the right way, the middle path, for the people will dislike you. They will call you a deviant and utter many false charges against you, however, true fame and name is with Allāh (سبحانه وتعالى) and Allāh (سبحانه وتعالى) loves and respects those who are persecuted for His sake.

Many people know what is correct but reject it due to their fear of being rejected by those they seek praise, fame, name and worldly respect from. Let this be a comfort to the seeker of truth.