Category Archives: Aqeedah

The Creed of Ahl al-Sunnah wa’l-Jama’ah

By Darul al-Ifta al-Misriyyah

Creed
The word for creed in Arabic is ‘aqida. Linguistically, it means to bind firmly and tightly. And in the terminology of the sciences, it is a belief held strongly and with conviction in the hearts of humans, whether it be true or false. This strong belief is a motivator to action, such as is the case with the belief of a Muslim in the existence of God and the veracity of the Prophet.

History attests to the fact that all peoples at all times have had an ideology or religious creed to which they assent, which moves them to action and which has an impact on their behavior and conduct.

The Islamic creed consists of a firm belief that God, Lord of the Worlds, is the Creator of the Heavens and the Earth; that there is only one God Who can be characterized by all perfections, Who transcends all deficiencies, and Who is unlike any other being; that Muhammad is his Prophet and Messenger to the Worlds, and that he fulfilled this mission in the most perfect and complete manner; that the Qur’an is His Book, truthful and untouched by any falsity; and that what it conveys of matters unseen – for example, angels, other prophets, paradise, and hell – is all true.

This set of beliefs moves he who possesses them to hold fast to the rules of the shari’ah and the commands and prohibitions of the Qur’an and the Sunnah.

Monotheism
Monotheism (tawhid) is to believe in the Oneness of God, worshipping Him alone, and affirming this belief of His Essence, His Qualities, and His Actions. It is also to affirm that there is no entity which resembles His Indivisible Essence; that no qualities which resemble the Divine Qualities, in which plurality is not possible such that one can say that God has two Wills or Knowledges, for example; and that His Actions do not admit of any association – there is, that is to say, no action other than His, and any action of another is to be regarded as acquisitive (kasb).

What has been said by the theologians with regards to monotheism can be simplified as follows:
1. It is the belief that God is other than anything that can be conceived by the imagination
2. It is the belief that His Essence in no way resembles other entities, nor does It compromise his Qualities
Tawhid is in fact a developed science derived from certain and definitive proofs. It enables one to establish religious beliefs via argumentation and repelling doubts.

It is concerned with the Essence of God, and what is necessary, impossible, or permissible to affirm of It. It is also concerned with the messengers, what they brought affirming the existence of a Creator. Finally, it treats revelatory data, and the necessity to belive in it.

The benefit of the science of tawhid is that it leads to a knowledge of God through definitive proofs, and the attainment of eternal happiness as a result. Because it is connected to the knowledge of God and His prophets, it is the most noble of sciences. As the Arabic saying goes, things are ennobled by that which they are connected to.

Learning this science is an individual obligation for every person, male or female, as established by the verse which directs all to “Know that there is no god but Allah” (Surah Muhammad, 19). Technically, the obligation is to know the creed in a general way; while knowledge of the particulars and details is a communal obligation.

The science of tawhid discusses three matters:
1. Divinity – that which has to do with God
2. Prophecy – that which has to do with prophets and messengers
3. Revelation – that which treats matters which cannot be proven except through revelatory reports
Types of Proofs

There are two types of proofs:
1. Purely rational, such as that which establishes the existence of a Creator through the creation of the Heavens, the Earth and ourselves.
2. Revelatory, which is in fact a combination of rational and revelatory premises, because the veracity of a report can be established only by reason. These proofs may establish definitive certainty in shari’ah matters when they are mass-transmitted or accompanied by empirical evidence. However, in cases where they do not accord with a reason-based proof, the latter is given priority, for to disregard reason would be to disregard both types of proofs (since the latter is a hybrid).

Epistemology and Ontology
The philosophers say that that which may be known are either non-existent, existent in the mind, or existent in the world. And that which has extra-mental (i.e., worldly) existence is either necessarily existent, i.e., it is impossible that it does not exist, or it is contingently existent.
The theologians say that the existent is that which has a reality in the world, and it is either eternal or created. The created is further divided into two: the substance and the accident

The ‘contingent’ (al-mumkin) is that which is necessarily in need of a cause. It may be either existent or non-existent, in equal probability. The ‘contingent’ is always created, never eternal.

The ‘necessary’: The essentially necessary is God, Who is Simple, not compound. This is because to be compound means to be contingent, created and admitting divisibility. This also means he does not admit association because that would entail being compound. God transcends comparison and resemblance. His Qualities include Life, Knowledge and Power. These Qualities are eternal, and do not compromise his necessity of being, nor do they render him needy of anything, for His Qualities are not other than Him.

The createdness of the world
To be created (huduth) means to be preceded by non-existence (‘adum). The world is everything other than God, the Exalted. The world is made of substances (jawahir) and accidents (a’raad). Substances are those entities that are independent of place. Accidents are those qualities that are “connected” to substance, such as color, taste, smell, life, death, will, power, and knowledge.

The createdness of the world is proven as follows: All existents can be classified as either eternal (qadim) or created. 

The eternal is that which is preceded by nothing else. It is necessary of existence. It is impossible for the eternal to not be, for eternality contradicts non-existence.

The created is that existent which is preceded by another. It may both exist and not exist. So, when it is distinguished by existence rather than non-existence, it is in need of something that performs that distinguishing for it. This entity is a creator characterized by volition and power.

All that is not void of created entities is created. No body in the world is void of created accidents and changeable states. The qualities of the bodies change, and they move from one state to another. The reality of changeable entities is that in fact one state is annihilated and another is created. This is known in the case of the new state by observation, and in the case of the old state because, if it were eternal it would not have become non-existent.

Therefore, it is necessary to believe firmly that the world, all its bodies, including all sorts of vegetation and animals; all actions; all utterances; and all beliefs are created. They came to exist after non-existence.

The existence of the Creator
Belief in the existence of the Creator is the first pillar of Islamic doctrine. All other doctrinal principles are built upon it. And believing in this existence is the only path to attaining a correct understanding of creation, and the meaning of existence in this world.

The world that we see is contingently existent (mumkin al-wujud), which means that the mind precludes neither its existence nor non-existence. Therefore, there must be some external cause which made it existence, and distanced it from non-existence. In its default mode, the world and its entities are possible of both states. And the Cause that made it existent (and not non-existent) is what we call God, the Exalted.

Every rational person, through observation, knows necessarily that creation came into existence after non-existence, i.e., they were created. That which is created is in need of a Creator. An infinite regression of such creators is impossible, as all rational people agree. Infinite regression means that a created entity has a creator, and that creator has its own creator, and on and on with no end. This infinite regression, on whose impossibility all rational people agree, cannot be avoided except by positing an Eternal Creator, Who is in need of no other. His Existence needs No Originator. This is God, the Necessarily Existent. The Necessary, i.e. God, is not a compound being, nor multiple. It is truly One.

If all existences were simply contingent, and none of them were necessary, this set of contingently existent entities – which encompasses all existent entities – would be in need of an originator. This is because the set is itself contingent, a compound entity made of a set of contingent entities. However, the Necessary of Existence (God) is independent in His Existence. He does not need any other entity for his existence. And He is outside of this set. So He is the Creator.

The first obligation
Contemplating (al-nazar) knowing God is an obligation by consensus, whether it is by revelatory means as the Ash’aris say, or by rational ones as the Mu’tazilis say.
The primary obligation is to know God, and the means to achieving it is speculation (al-nazar), so it is also an obligation. But speculation is not possible without intent to engage in it. Therefore, the intention is also an obligation, indeed the first obligation.

By al-nazar is meant the tools and methodologies by which knowledge is organized so as to lead from one piece of information to another. Alternatively, it is defined as abstracting the mind away from insignificant matters and orienting it to the objects of reason. When this is done properly, what results is necessary knowledge.

This is an obligation, because in matters of doctrine, following another based on his or her authority is a sin for someone who is capable of engaging in theoretical and rational thought. If he is not capable of this, it is not a sin. Abu Mansur al-Maturidi says, “Our companions are agreed that the masses believers and knowers of God, and they will populate Heaven, as we are informed in reports and as is agreed on by scholars. For their natural state leads them to monotheism and belief in the Creator’s eternality and the createdness of all else, even if they are unable to articulate this in the terminology of the theologians.” Al-Amidi reported agreement that those who attest to the correct doctrine based on authority are not disbelievers.

The difference of opinion obtains when we turn to the judgement in the Hereafter. In matters of this world, there is no disagreement that we are to judge based on apparent attestations alone. So, he who attests to the doctrine of Islam is to be treated as a Muslim, and not pronounced a disbeliever. So, he may marry other Muslims; he may lead the prayer; his slaughtered meat may be consumed; Muslims may inherit from him, and he from them; and he is to be buried in their cemeteries.

Belief (Iman)

Belief (iman) is to attest to all that is brought by the Prophet (peace be upon him) and is known necessarily to be of the religion, both in generalities and particulars. “That which the Prophet Muhammad (peace be upon him) brought” is al-Islam, outside of which there is no salvation. As Allah says, “Say: ‘Truly, my prayer and my service of sacrifice, my life and my death, are (all) for God, the Cherisher of the Worlds. No partner hath He: this am I commanded, and I am the first of those who submit (muslimin).” [al-An’am: 162-163].

It is necessary that one submit to this, for there is no salvation in the eyes of God except by entering into Islam: “Say: ‘We believe in God, and in what has been revealed to us and what was revealed to Abraham, Isma’il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the prophets, from their Lord: We make no distinction between one and another among them, and to God do we bow our will (in Islam).’ If anyone desires a religion other than Islam (submission to God), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good).” [Aal Imran: 84-85].

Islam is the religion of God with which all other messengers had been sent: “Ibrahim was neither a Jew nor a Christian but he was (an) upright (man), a Muslim, and he was not one of the polytheists.” [Aal Imran: 67]

The formula of testification is: “I bear witness that there is no one worthy of worship but Allah, and I bear witness that Muhammad is the Messenger of Allah.” For one who is capable of uttering it, it is obligatory for the validity of his faith. Simply uttering the words is not sufficient if the speaker does not understand the meaning of what he is reciting.

Articulating the formula of testification is a condition of one being considered a Muslim in legal matters, such as inheritance, marriage, leading prayer, being eligible for the funeral prayer, burial in Muslim cemeteries, and being subject to the demand to pray and pay the zakat. This is because silent affirmation in one’s heart, though it constitutes belief, is hidden, and we are in need of a visible sign of one’s Islam.

He who attests with his tongue, but not his heart, is a hypocrite. Though he is not a Muslim in the eyes of God, he is to be regarded as a Muslim in this world, provided he does not betray any visible indication of his disbelief, such as prostrating to an idol or abusing a copy of the Qur’an.
The “rejecter” is one who refuses to utter the formula of testification. He is a disbeliever both in the eyes of God and in the consideration of people in this world. An affirmation of the heart is of no consequence.

He who is confronted by doubts must seek to dispel them either through rational speculation or by asking someone of knowledge. He who is confronted by temptations should seek refuge in Allah, and say “I believe in God and His Messenger.” The children of Muslims are considered believers, and are to be treated as such in this world even if they never articulate the formula of testification their whole lives.

Divine Attributes

What may not be attributed to God: There are some things that cannot be affirmed of God. In short, He is transcendent, and free of anything that indicates createdness or deficiency of any sort. Therefore, one may not attribute to Him accidental attributes like taste, color, smell, or pain. Nor is he restricted to directionality. Nor can we ascribe to him adjacency, for he is not bound by area. Neither the earth nor the heavens surround Him. He has neither limits nor measure.

Anything that is distinguished by directionality is restricted in a space, and therefore is capable of being joined to substances and separate from them. Anything that admits such a joining and separation with substance is connected to substance, and not void of it. Anything that is not void of substance is created like the substance it is connected to. In contrast, God transcends space, and connection to bodies.

We believe that the Creator of the world cannot be restricted by space, nor can He have an end. For a thing may not be so restricted except by something else, nor can he have an endpoint except by imposing a limitation on him by another entity. But the Creator is neither created, nor restricted, nor limited in any way. As Allah says, “Do you not see that Allah knows whatever is in the heavens and whatever is in the earth? Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them wheresoever they are; then He will inform them of what they did on the day of resurrection: surely Allah is Cognizant of all things.” [al-Mujadala: 7].

It is impermissible to attribute to God movement or rest, going and coming, being in a place, connectedness and disconnectedness, physical proximity and distance, size, body, form, measure, directions, or sides.

The Attributes of the Divine Essence: These are the attributes which subsist in the Divine Essence. They number seven or eight, the difference in number being due to scholarly disagreement.

These attributes are eternal like His Names. If they had been created, this would mean affirming something created of the Divine Essence. It would also mean that God was once without them, i.e., before their creation. Finally, it would indicate the need for something to endow the Divine Essence with this quality, which contradicts His Absolute Self-Sufficiency, i.e., His lack of need of anything other than Him.
These are in contrast to “the attributes of action” which are not eternal according to the Ash’aris.

The attributes of the Divine Essence are of neither the essence, nor of other than it. The former is obvious, for it is well known that the reality of the essence is not the same as that of its attributes, otherwise they would be identical. As for the latter, what is meant is that they are not of a separable other. For these attributes are not separable from the essence, even though their reality is not that of the essence itself.

Whoever directs his worship to the attributes alone has committed disbelief. And whoever connects his worship to the Essence alone has sinned. The correct path is to worship the Divine Essence characterized by Its Attributes.

These attributes are:
1. Existence: This means the existence of His Essence, uncaused by any other. It is impossible that He did not exist. This sort of perfect existence is affirmed only of God. All others partake in a subordinate mode of existence, both preceded and succeeded by non-existence. This is an affirmative attribute, affirmed of the Essence itself.

2. Eternality: This is a negative attribute, which is to say that it negates that which is not worthy of God – in this case, createdness, and so previous non-existence. What is meant is the eternality of the Essence – that It never “came into” existence. For if It were not eternal, It would be created, and thus in need of a creator, which creator would itself be in need of a creator. This would regress infinitely. As such, He must be Eternal. We believe that God has always been. A report in the Sahih of Ibn Hibban has it that, “There was Allah, and there was none other than Him.”

3. Everlastingness: This is also a negative attribute intended to exclude non-existence from His Essence. Just as we may not contemplate a cause for the generation of the Necessary Existent, we may not admit a cause for Its destruction. If we were to admit such a cause, there would be no Necessary Existent. The proof that God’s existence has no end is that It would then not be Eternal, because eternality contradicts non-existence. The existence of all other creation has both a beginning and end, except for Paradise and Hell, which had a beginning but no end. We know this through revelation and not reason.

4. Opposition to all Created Things: This is also a negative attribute indicating a lack of resemblance between God and creation. For He is neither a body nor an accident, neither a universal nor a particular. He similarly transcends all states and attributions that, for example, can be said of humans and other entities, such as sleep, heedlessness, hunger, thirst, and need. The proof of this attribute is that if God were not opposed to all created things in all qualities, He would resemble them in their createdness, or they would resemble Him in His eternality. That is impossible.

We believe that God cannot be characterized by those qualities which characterize creation. These latter is the essence of createdness, such as being restricted to a place or time, having bodily or mental needs, or weakness or incapacity. God is completely Transcendent. Nothing even remotely resembles Him. He has neither ancestors nor descendants. Nor does He have friends and enemies in the manner commonly spoken of, though we may use these words to mean sincere devotees, on the one hand, and those who transgress his commands, on the other.

However, it is true that we may describe humanity by some qualities we attribute to God, such as knowledge, power, will, and perception. But we distinguish by saying that these are essential attributes of God, but not essential attributes of humans. In the case of the latter, they are divine blessings.

5. Subsistence in Himself: This means that he has no need for other. We believe that God subsists in Himself. He has no need for an entity to generate Him, nor for a space to encompass him. He has been God since before the generation of anything else, and before the generation of time and space itself. Nor does he have directionality, though some anthropomorphists have said that He is characterized by “aboveness.” This is invalid. As Qadi ‘Iyad has said, “There is no disagreement among the Muslim jurists, hadith scholars, theologians, thinkers, and lay people that the apparent meaning of verses that mention God being in the Heavens, such as ‘Do ye feel secure that He Who is in heaven will not cause you to be swallowed up by the earth when it shakes (as in an earthquake)?’   are not to be taken literally, but rather are to be interpreted.”

6. Oneness: This is also a negative attribute in that it denies something that is not appropriate to attribute to God, that is, multiplicity or quantity. God is neither composed of parts, nor made up of particulars (subsumed under a universal). He does not have two knowledges or wills that complement one another, nor does He have a knowledge or will that partakes in the knowledge or will of others.

7. Power: This is an eternal attribute of the Divine Essence, through which all things come to be and come to an end in accordance with His Will. What is necessary for every Muslim to know and believe is that God is capable of all things. The proof that God is characterized by power is that if He were not All-Powerful, He would be characterized by incapacity. This is impossible.

8. Will: This is also an eternal attribute of the Divine Essence, which has to do with realizing some of the potentialities of contingent beings. God’s Will is one. It originates and annihilates some things. 

Other Eternal Attributes: There are also other attributes. These include Knowledge, Life, Speech, Hearing, and Sight.

The Beautiful Names of God: Allah says, “The most beautiful names belong to God: so call on Him by them” [al-A’raaf: 180].

The names of God are eternal like His essential attributes. This eternality is taken to mean that either that they were suitable of God from pre-eternality, or that they always indicated the meaning of those names. Some like Ibn ‘Arabi took them to be equal in that they all pertain to one essence (God’s), even though they may differ in the world. Others took them to be of varying degrees of importance.

“Allah” is itself the Greatest Name, above all others. Ninety-nine have been enumerated in a hadith in Tirmidhi on the authority of Abu Hurayra, but al-Nawawi has said that the scholars have agreed that the names listed there do not exhaust the names of God. The position of ahl al-sunna is that His Names and Attributes are taught to us, for this is what indicates God’s permission. This may take the form of either being in the Qur’an and sunna, or it may be established by consensus of use, such as the Fabricator, the Existent, the Necessary, the Eternal.

Prophecy

In Arabic, the word “prophet” (nabi) is taken from the word for “news, or report” for he reports about God. He is also the one who is reported to, in the first instance, since Gabriel brings him news.

Terminologically, the word “prophet” refers to a pure human who is inspired by a revelatory code of conduct on which he himself acts, even though he may not be called on to propagate it. If he is in fact called upon to propagate, he is a “messenger” (rasul). All messengers are prophets, but not all prophets are messengers. The sending of messengers is a great bounty from God. It is a rational possibility, but He is under no obligation to send messengers.

Allah has named 25 prophets in the Qur’an. Their prophethood must be believed in. It is not permissible for a Muslim to be ignorant of them. There are yet others not mentioned by name or in detail in the Qur’an. We know of them only generally, and so must believe in them in that general manner. That is to say, we must believe that God sent many prophets and messengers, to every nation and group, in a variety of places and times. It is ignorant to think that God specified only the Arabian peninsula and its surrounding areas for prophecy.

There are five necessary requirements for prophethood:

1. Prophets only arise among humans, not among jinns or angels.

2. Prophets must be characterized by trustworthiness and honesty, and innocence from sin. This is so that their testimony may be believed, and held to a high standard.

3. Prophets must be characterized by a perfect rationality, precision, and uprightness.

4. They must have propagated to the people everything they had been ordered to propagate. They did not conceal anything.

5. There is disagreement on whether a prophet must be male. Those who said he must be a male rely on the verse, “And We did not send before you any but men to whom We sent revelation, so ask the followers of the reminder if you do not” (al-Anbiya: 7). Those who say it is not a condition that a prophet be made point to verses which say that the mother of Moses was “inspired” (al-Qasas: 7) and that Mary, the mother of Jesus, was listed in a context where many other prophets were listed (Maryam : 58). 

The greatest of Prophets is the final Prophet, Muhammad (peace be upon him). Muslims are duty bound to love him, as we learn from a number of hadith.

Miracles

Miracles are actions of God in which the conventional laws of nature are broken at the hands of His messengers, so that the messenger’s truthfulness, and the veracity of his message, may be affirmed. It may be speech, like the Qur’an; or an action, such as the gushing forth of water between his fingers; or an absence, such as the inability of the fire to burn Abraham.

The conditions for a miracle are that:
1. It be from God himself.
2. It be a breaking of the conventional laws of nature
3. It be inexplicable
4. It be at the hands of someone who claims prophecy, so that his prophethood may be established.
5. It be in accordance with what is being claimed
6. What is claimed not be disproven by the miracle itself.
7. It not precede the claim, but be made in conjunction with it
Therefore, Prophet Jesus’s speech in his infancy, wet dates falling on lady Mary from a dry palm tree, cutting the chest of Prophet Muhammad and washing his heart, clouds forming a shadow over him to protect him from the sun along with the peace greetings that he used to hear from stones before his prophecy are considered miracles.

The Prophet’s greatest miracle was the Qur’an itself. He also had material sensible miracles, such as the splitting of the moon, the greetings offered to him by stones, trees speaking to him, the gushing forth of water between his noble fingers, and others.

Causality and Intermediaries

It is obligatory for a Muslim to believe firmly that there is no Cause in the world other than God, and that all the apparent causes we see in the world of phenomena are deputized by God Himself. There is however no harm in using language that indicates causality of things other than God if one’s beliefs are sound on this matter. For example, one might say, “This medicine was of benefit to me,” or “This doctor cured me,” or “The rain this year caused there to be a good crop.”

This is why there is no harm in a Muslim seeking intercession with God via the relics of prophets, as long as he believes that the only Cause is Allah. This fits with the language used with respect to the apparent causality of the world. The most obvious instance of such is the Qur’anic verse, “We have not sent you (O Messenger) except as a mercy to the worlds.”   If Allah has said of the Prophet (peace be upon him) that he is the cause of mercy to his servants, there is no harm in invoking this honor He has granted the Prophet.

Revelation

The word used here, sam’iyyat, refers to all that which can be known only through reports that partake in certainty. One may not be a believer in Allah in his heart, mind and soul without believing in both the seen and the unseen. The unseen we believe in is that which is not visible, which may not be perceived purely through rationality.

Believing in the unseen is the first pillar of piety. This means believing in God; the reality of angels; divine scriptures and messengers, and that they are from God; the Last Day, and that it will undoubtedly come; in Fate, good and bad; and that there is nothing in the world except it was willed by God.

The unseen includes also

1. jinns, whose existence is proven by definitive texts. God says in the Quran “And He created the jinn from a smokeless flame of fire”. 55:15. So the jinns are created from fire and are asked to worship God Almighty and follow the prophets and messengers as God says “And I did not create the jinn and mankind except to worship Me”. 51:56. Also the jinns are divided into believers and non believers as God says in the Quran “And among us are Muslims [in submission to Allah], and among us are the unjust. And whoever has become Muslim – those have sought out the right course.”   72:41 Satan is one of the jinns but was expelled away from God’s mercy and earned God’s wrath on him because of his disobedience of God’s direct command to prostrate to Adam as was narrated in the Quran “And [mention] when We said to the angels, “Prostrate to Adam,” and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. …” 18:50. God’s eternal wrath on Satan deems him to enter hellfire but his punishment is postponed till Judgment Day where he will be sentenced to excruciating pain along with those who were seduced by Satan and followed his path of evil. The jinns are inhabitants of earth and are able to see humans unlike humans who are unable to see jinn as God explained in the Quran saying “Indeed, he sees you, he and his tribe, from where you do not see them..” 7:27

2. The Throne, which is the greatest of creation, and where Allah will present Himself on the Day of Judgment. This throne will be carried by eight angels in the Day of Judgment but we are unable to attribute any sort of a defined or detailed description of this throne due to a lack of knowledge about it. We also believe in the divine Seat but similarly we have no available date describing it. What we know for sure though is that neither the throne nor the Seat are dwellings of God. In other words, God did not create the throne out of need for elevation or superiority and did not create the Seat out of a need for sitting down. Same goes for creating the pen, He did not create it for writing a non previously known knowledge nor asked angels to write down and document the deeds of humans out of fear of forgetfulness.

3. Paradise and Hell, which are two created entities, the first an eternal abode of reward, and the latter an eternal abode of punishment and fire. They are of levels, and each person will occupy the level in accordance with his deeds. Some people might assume that the eternality of heaven and hell comes in opposition to God’s saying in the Quran “Everything will be destroyed except His Face. His is the judgement, and to Him you will be returned”. 28:88 but the correct interpretation of this verse is that everything in its own right amounts to nothingness (‘adum) because of its inability of independent self existence.

4. The reservoir from which the Prophet will serve the believers of his nation in the hereafter and we believe that whoever drinks from it will not be subjected to thirst.

5. The Hour and its signs: there are some obvious signs like the appearance of Gog and Magog, the emergence of the Beast, the rising of the sun from the west and the appearance of smoke. These signs- especially the ones that are backed by definitive proofs from the Quran- whoever denies its veracity deemed to be a liar and a disbeliever. These signs are part of revelation which the mind does not have much say in as they are believed in through revelatory reports. For example, God says in the Quran “Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend 21:96.

6. The questioning in the grave is authenticated by numerous prophetic reports. It is believed that the soul returns back to the body with all its five senses intact and its intellectual ability persevered to be questioned in the grave and receives its due punishment or enjoys its grace. After the burial of the dead and the dismissal of people attending his or her funeral, two angels called Munkar and Nakir are responsible for asking the deceased three questions with the language that is comprehendible to the deceased.

The angels ask the dead about the two parts of the testimony of faith namely the oneness of God and the prophecy of Prophet Muhammad. Prophets are exempted from these questions as well as martyrs who died for the sake of God along with children because they were not eligible to understand commands and prohibitions ordained by God. God the Almighty has the power to gather back the scattered particles and atoms of the body resided in a grave or spread in a desert or kept in the belly of an animal and form the human body again to be asked about his or her life on earth. The scholars of the Ash’arite theology reached a consensus that both the body and the soul combined either suffer from the ailments or enjoy the grace in the grave.

7. The return of the body to the spirit on the Day of Judgment is believed in as all the particles of the body is gathered again to return it to its original state to form the full human body. God Almight possesses the ability to reorganize these particles because of his unlimited power and divine knowledge.

8. The resurrection of the dead and taking them out of their graves for the Reckoning. In this day all human beings, jinns, angels are resurrected along with beasts and animals.

9. The Reckoning

10. The Intercession of the Prophet. The belief in the intercession of Prophet Muhammad to all people in the day of Judgement is obligatory and this noble status of waseelah is the supplication or prayer which the Prophet saved for his people until Dooms Day. The meaning of intercession entails forgiveness for whoever attested to the Oneness of God and the prophecy of Prophet Muhammad even if this person committed grave sins.

Prophets as well have an intercession in the Day of Judgement along with the angels, the Gnostics and the martyrs. The first intercessor among all these is Prophet Muhammad. As for the intercession of others, it occurs only after reckoning and punishment over small and grave sins which were not forgiven by God. The importance of intercession lies in honouring the intercessor in this day and showing his great position in the sight of God. Therefore, the forgiveness of sins other than polytheism is possible both through logic and revelation as intercession deems forgiveness possible. As for polytheism is it deemed impossible through revelation for a polytheist to be forgiven.

The Ash’arite creed refuses to make a judgement of disbelief on any sinful believer in this world and it is similarly impermissible to pass a verdict of his or her eternal stay in hellfire for sins whether minor or major. The correct approach is to delegate the whole issue to God.

11. The Judgment of all the deeds of people’s lives

12. The crossing of the path that stretches over Hell. All will have to pass over it as a test and among the passers are the prophets, the Gnostics and those who enter paradise without previous subjection to reckoning and judgement over their deeds. The description of the path is that it is thinner than a hair and sharper than a blade. Whoever is deemed to enter paradise will succeed in crossing his way over to heaven and whoever is deemed to enter Hell will fall over the bridge straight down to Hell.

Advertisements

Belief in Qadr/Taqdeer (Pre-Destination) – Between the Extremes

[By Allama Muhammad Idris Saheb Kandhlavi (Rahmatullahi Alayh)]

ACTIONS AND DEEDS
Just  as  Allaah  Ta’ala  is  the creator  of  human  beings,  so  too  is  He  is  the  Creator  of  their  characters,  habits,  qualities  and  actions.  These actions,  be  they  good  or  bad,  are  all  in  the  Taqdeer,  control and  knowledge  of  Allaah  Ta’ala.  Nevertheless,  He  is  pleased with  good  and  displeased  with  evil.  One  must  remember  this  and  remember  well,  that  to  attribute  only  evil  to  Allaah  Ta  ‘ala  is  contrary  to  respect  and etiquette.  It  is  inappropriate  to  (only)  say  that  Allaah  Ta ‘ala  is  the  Creator  of  evil,  it  will  be  more  befitting  to  say  that  He  is  the  Creator  of  good  and  evil.  One  should  say  that  Allaah Ta’ala  is  the  Creator  of  everything.  One  should  never  (only)  say  that  Allaah  Ta’ala  is  the  Creator  of  filth  and  pigs,  etc.  It  is  wholly  disrespectful  and  sacrilegious  to  attribute  such  things  (alone)  to  Allaah Ta’ala,  Who  is  a  Pure  Being.  In  short,  just  as  the  servants  are  the  creation  of  Allaah  Ta’ala,  so  too  are  their  actions  the creation  of  Allaah  Ta’ala.  However,  some  actions  of  man are  voluntary,  which  come  into  being  with  the  order  of  Allaah  Ta’ala,  and  others  are involuntary,  which  occur  without  man’s  intention  or  will,  and  without  his  intervention, like  the  hand  of  a  person  who  shakes  from  shaking  palsy.  In  this  shaking  there  is  no intention,  nor  desire  of  the person  for  it,  hence  this  is  known  as  an  involuntary  action.  When  the  doer  desires  for  an  action  and  he  initiates  it,  then  it  is  known  as  a  voluntary  action,  for  example,  when  one  stretches  the  hand  to  make  musafaha  (handshake),  or  one  lifts  his  hand  to  strike  someone  out  of  anger.  These are  voluntary  actions. 

Just  like  how  a  person  sees  with  the  eyes  given  to  him  by  Allaah  Ta’ala,  and  he  hears  with  the  ears  given  to  him  by  Allaah  Ta’ala,  so  too  does  he  carry  out  actions  by  the  power  and  ability  given  to  him  by  Allaah  Ta’ala.  All  these  actions  of  man,  although  they  are  created  by  Allaah  Ta’ala,  and  they  come  into  existence  by  His  Will  and  Decree,  however,  since  they  are  voluntary  by  man,  and  through  these  actions  he  carries  out  good  actions,  therefore  he  is  compensated  for  it.  If  he  does any  evil  action,  then  he  will  be punished  for  it. 

The  Mu’tazilahs  and  Qadariyyahs  (deviant  sects),  hold  this  belief,  that  man  has  the  full  control  of  his  actions  and  man  is  the  creator  of  the same. 

The  Jabariyyah  (another  deviant  sect)  hold  this  belief,  that  man  has  absolutely  no control  of  his  actions,  whatever  man  does  is  not  out  of  his  own  choice,  just  like  how  the  movements  of  a  tree  or  stone  occur,  so  too  do  the  actions  of  man.  Hence,  their  belief  is  that  man  will  not  be  taken  to  task  or  punished  for  any  evil  actions,  but  he  will  be  compensated  for  good  actions.  According  to  them  the  sinners and  the  Kuffaar  are  all  excusable  and  they  will  not  be questioned. 

The  Ahlus  Sunnah  Wal  Jamaat  say  that  both  these  beliefs  are  wrong  and  incorrect.  The  belief  of  the  Qadariyyahs  and  Mu’tazilahs  is  incorrect  because  man  does  not  have  the  ability  to  create  his  own  actions.  It  is  impossible  for  man  to,  bring  a  non-existent  thing  into  existence.  Also,  the  Pure  Being  of  Allaah  Ta’ala,  Who  has  no  partner  is  also  free  from  this  that  there  can  be  partners  to  His  exclusive  Quality  of  creating.  He  Alone  has  the  quality  of  creation.  As  Allaah  Ta’ala  says: 

“Do  they  ascribe  partners  to  Allaah,  that  they  (can)  create  like  how  He  creates.  They  are equating  the  creation  to  Him,  Say!  Allaah  is  the  Creator  of  everything.  He  is  One,  Most Powerful.”  

The  helplessness  of  man  is  such  that  he  cannot  even  utter  the  letter `meem’  from  the  throat  or  the  letter  ”ayn’  from  the  lips.  With  such  a profound  debility,  how  can  the quality  of  creation  be  attributed  to  man? 

The  belief  of  the  Jabariyyah  is  incorrect  because  it  is  contrary  to  common  sense  and  logic.  Therefore,  all  intellectuals  are unanimous  on  this  point  that  actions  are  of  two  categories;  voluntary  and  involuntary.  They  also  agree  on  this  point  that  whoever  carries  out  a  voluntary  good  action,  he  will  receive  a reward,  and  whoever  carries  out  a  voluntary  evil  action,  should  be  punished.  The  Jabariyyah  sect   oppose  this  differentiation  and  categorisation  of  actions. According  to  them  all  actions  are  involuntary  and  no  action  is  voluntary. 

The  trustworthy,   protectors  and  protagonists  of  any  land  are  rewarded  and  the  rebels  are  imprisoned  and  punished.  The  thieves  and  evil  people  are  imprisoned  for  a  while  and  have  to  undergo  a  trail  of  suffering.  If  there  was  no  system  of  reward  or  punishment  in  this  world  for  good  and  evil  actions  then  this  world  would  have  been absolutely  destroyed  and  devastated  long  ago.  When  this  system  of  rewarding  the  good  and  punishing  the  evil  is  acceptable  and  commended  as  being  justice  by  the  temporary  governments  of  this  world,  then  how  come  there  is  a doubt  and  objection  to  this  system  with  regard  to  Allaah  Ta’ala,  Who  is  the  Best  Judge amongst  judges. 

If  a  thief  is  caught  stealing  and  he  offers  the  following  excuse  that  he  was  forced  to  commit  the  crime and  it  was  an  involuntary  actions  on  his  part,  then  he  will  be  told  that  he  is  lying  and  if  he  was  forced,  then  how  come  he  left  his  home?  Can  we  say  that  it  is  an  involuntary  action  to  come  out  at  night  and  break  someone’s  lock  or  break  down  his  door?  If  man  can  be  subservient  to  the  temporary  justice  of  man,  how  can  he  not  be  subservient  to  the  eternal  and  perfect  Justice  of  Allaah  Ta’ala?  The  Ahlus  Sunnat  Wal  Jamaat  say  that  these  two  views,  that  man  is  completely  in  control  and  that  he  is  completely  helpless,  are  unacceptable  and  incorrect,  and  they  are  contrary  to  common  sense  and  logic. 

The  Straight  Path  is  the  one  that  goes  between  the  excesses.  That  is  that  man  is  neither  completely  in  control  (of  his  actions)  nor  is  he  completely  helpless,  in  fact  we  are  in  between  being  forced  and  having  full  choice.  Logically  as  well,  this  is  the Truth,  because  the  view  of  the Jabariyyah  that  man  is  completely  helpless  and  incapable  of  intention  and  choice,  is  contrary  to  common  sense  and  real  life.  Who  does  not  know  that  man  has  the  quality  of  choice  and  intention?  Every  person  knows  that  his/her  actions  are  not  like  that  of  a  stone.  The  movements  of  a  stone  are  done  without  its  choice  and  intervention,  whereas  man  has  a  choice  and  intention  in  his/ her  actions. 

Now  that  it  is  established  that  man  has  choice  and  intention,  then  there  are  now  two possibilities.  Either  this  choice  is  fixed  and  unshakeable  or  it  is  fixed  to  only  this  level  that  Allaah  Ta’ala’s  Will  has  no  play  in  a  person’s  kufr  and  Imaan.   This  is  the  Madh-hab  of  the  Qadariyyahs. 

The  second  possibility  is  this  that  man  has  choice  and  intention.  But  this  intention  and  choice  is  not  fixed  and  firm,  rather  it  is  subservient  to  the  Desire  and  Will  of  Allaah Ta’ala.  This  is  the  Madh-hab  of  the  Ahlus  Sunnat  Wal  Jamaat. 

Logically  and  rationally,  this  is  the  truth.  Because  for  a  person  to  have  such  full  and  fixed  control  over  his  choice,  that  is  not  subservient  to  Allaah  Ta’ala,  is  impossible.  When  the  mere  existence,  qualities  and  character  of  man  is  not  fixed  but  completely  subservient  to  the  Will  and  Desire  of  Allaah  Ta’ala,  then  how  can  the  quality   of  power  and  choice  be  fixed  in  man?  Allaah  Ta’ala  says: 

“And  you  do  not  desire,  except  that  which  Allaah  Ta ‘ala, Rabbul Aalameen,  Desires.”  

From  this  we  deduce  that  man  has  desire  and  choice,  but  this  is  limited  to  and  under  the  control  of  Allaah  Ta’ala.  Therefore,  the  Ahlus  Sunnat  Wal  Jamaat  say  that  man  is  in  between  being  totally  in  control  or  under  control.  In  a  way,  he  has  a  choice,  therefore  he  is  able  to  carry  out  actions  by  choice  and  intention.  He  is  not  totally  helpless,  but  he  also  has  no  choice  in  this  choice.  Just  like  a  how  a  person  has  the  choice  to  see  and  listen,  however,  he  has  no  choice  in  the  ability  of  hearing  and  seeing.  In  the  same  way,  man  has  choice  in  his  actions,  but  he  has  no  choice  in  this  choice,  in  fact  he  is  helpless  in  his  having  a  choice.  When  a  person  carries  out  an  action  through  this  Allaah  given  choice,  then  in  the  Shariah  we  say  it  is  ‘Khasab’  (earned).  Allaah  Ta’ala  is  the  Creator  of  actions  and  He  brings  it  into  existence.  Man  is  the  earner,  actor  and  doer  of   the  actions.  This  earning  and  acting  is  sufficient  to  warrant  reward  or  punishment.  For  the  weak,  a  weak  choice  is  appropriate,  and  a  full  and  complete  choice  is  appropriate  for  The  Creator  and  not  the  created.

The  difference  between  the  Qadariyyah  and  the  Ahlus  Sunnat  Wal  Jamaat  is  this  that  the  Qadariyyahs  claim  that  man  has  fixed  and  total  choice  over  his  actions,  and  we  say  that  this  choice  is  not  full  or  fixed.  We  take  the  middle  path  and  say  that  man’s  choice  is  between  full  choice  and  no  choice,  and  this  is  what  we  call  in  the  Shariah  earning  and  acting. 

In  the  Qur’aan  Majeed,  Allaah  Ta  ‘ala  has  in  all  places  attributed  the  quality  of  creation  exclusively  to  Himself,  and  earning  and  acting  (carrying  out  actions)  to  His  servants.

“And  Allaah  created  you  and  you  carry  out  the  actions.”

In  this  Aayat,  Allaah  Ta’ala attributes  the  quality  of  creation  to  Himself  and  the  carrier  out  of  the  actions  is  man.  There  is  absolutely  no doubt  that  every  action  of  man comes  into  being  by  the  Knowledge  and  Will  of  Allaah  Ta’ala.  However,  Allaah  Ta’ala  has  also  granted  a  certain  amount  of  power  and  ability  to  man,  whereby  man  carries  out  actions  and  he  becomes  worthy  of  reward  for  it  or  punishment  in  this  world.  Similarly,  he  will  be  rewarded  or  punished  for  his  actions  in  the  Aakhiraat  (Hereafter).

FATE & DIVINE DECREE
Fate  and  Divine  Decree  is  Haqq (Truth),  and  it  is  Fardh  (obligatory)  to  believe  in  it.  To  bring  Imaan  in  Divine  Decree   means  that  one  should  believe  that  Allaah  Ta’ala  had  pre-destined  for  mankind  even before  their  creation,  the  good and  the  bad,  Imaan  and  kufr,  guidance  and  deviation,  and obedience  and  disobedience,  and  all  this  has  been  recorded.  Now  whatever  occurs  in  this  universe,  is  doing  so  at  the behest  and  wish  of  Allaah  Taa’ala.  Also  whatever  happens,  Allaah  Ta’ala  knew  about  it  in  its  entirety  even  before  its  occurrence. 

The  dictionary meaning  of  Taqdeer  is  to  measure  or  estimate.  That  occurrence  that  happens  by  desire  and  intention,  is  done  with  full  understanding  and  measure.  For  example,  a  person  wants  to  build  a  house.  First  a  plan  will  be  drawn  so  that  the walls,  etc.  of  the  house  can  conform  to  some  set  standard.

In  the  same  way,  when  Allaah  Ta’ala  intended  to  bring  this  universe  into  existence,  He  first  set  out  a  plan  in  His  infinite  Wisdom  and  Knowledge,  and  He  measured  each  and  everything  from  the  time  of  inception  until  the  end.  Hence  this  ‘design’  and  ‘plan’  of  Allaah  Ta’ala  is  known  as  Taqdeer.  Allaah  Ta’ala,  in  His  infinite  Wisdom  and  Knowledge had  already  meted  out  that  at  a  certain  time  a  certain  occurrence  will  happen  at  a certain  place,  or  that  a  person after  his  birth  will  bring  Imaan at  a  certain  time,  or  that  a person  after  his  birth  at  a certain  time  will  make  kufr,  etc., etc.  As  Allaah  Ta’ala  says:

“Indeed  Allaah  had  made  everything  in  measure.”  

Taqdeer  is  that  Allaah  Ta’ala  measured  out  everything  of  this  universe  even  before  its  creation.  Qadha (Fate)  is  that  Allaah  Ta’ala  created  and  brought  into  existence  everything  according  to  His  plan  and  measure.  The dictionary  meaning  of  Qadha  is  to  create.  As  Allaah  Ta’ala  says: 
“And  He  created  in  them  seven  skies.”  

Hence  the  unanimous  belief  of  the  Ahlus  Sunnat  Wal  Jamaat  is  that  Fate  and  Decree  are  Haqq.  There  is  not  an  atom  (or  even  the  smallest  particle)  which  is  beyond  the  Taqdeer  of  Allaah  Ta’ala.  No  one  has  the  ability  or  potential  to  ward  of  or  evade  His  Decree.  Or  even  to  delay  it  or  expedite  it.  Whoever  He  wishes,  He  grants  guidance  to  and  whoever  He  wishes  He  leads  him  astray. There  will  never  be  any  questioning  Him  or  asking  for  explanation.  However,  He  will  question  His  bondmen  regarding  their  actions.  They  will  then  be  rewarded  or   punished  for  their  good  deeds  or  their  evil  actions. 

Nevertheless,  Allaah  Ta’ala’s  Decree  and  fate  is  Haqq.  There can  never  be  any  chance  of  mistakes  or  miscalculations  in  His  Actions.  A  human  will  first  draw  a  plan  prior  to  building  a  house,  and  Allaah  Ta’ala  had planned  this  universe  prior  to  His  creating  it,  but  between  the  planning  and  knowledge  of  man  and  that  of  Allaah  Ta’ala  is  a  vast  difference.  The difference  is  that  man,  due  to  some  obstruction  or  the  other,  may  have  to  change  or  alter  his  originally  intended  plans,  hence  the  planning  and  knowledge  of  man  can  be incorrect  and  deficient.  But when  Allaah  Ta’ala  intends  to  do  something,  there  is  nothing  that  will  or  can  ever  prevent  Him,  because  the  planning  and   Taqdeer  of  Allaah  Ta’ala  can  never  be  incorrect  or  deficient.  His  intentions  always  come  into  being  and  none  can  prevent  it.  Also,  the  knowledge  of  man  is  extremely  deficient.  There  are  many  things  that  man  only  comes  to  know  about  after  he  had  drawn  up  his  plans,  therefore,  there  will  be  a  difference  between  the  plan  of  man  and  the  outcome.  And  the  Knowledge  of  Allaah  Ta’ala,  because  it  is  All-Encompassing,  therefore  there  will  never  be  a  difference  between  the  plan  and  the  outcome  of  Allaah  Ta’ala. 

TAQDEER AS AN EXCUSE??
The  Taqdeer  of  Allaah  Ta’ala  is  Haqq.  It  is  Fardh  to  bring  Imaan  in  it.  It  is  incorrect  to  present  Taqdeer  as  an  excuse  to  our  actions  and  deeds. 

For  example,  a  man  steals  or  commits  Zina  (adultery),  and  then  he  makes  the  excuse  that  this  was  written  in  his  Taqdeer.  This  excuse  of  his  is  unacceptable  and  insufficient  to  avert  punishment  from  him.  Indeed,  Allaah  Ta’ala  has  decreed  everything,  but  you  did  not  have  any  knowledge  thereof.  When  you  had  stolen  or  committed  Zina,  then  you  did  so  purely  out  of  nafsaani  (inner)  desires  and  to  satisfy  yourself.  At  that  moment  you were  unaware  as  to  what  was  decreed  for  you.  This  is  all  an excuse,  you  have  no  knowledge of  Taqdeer.  You  committed  this  act  voluntarily  and  by  purpose.  You  were  not  forced  into  doing  it,  in  fact  you  expanded  your  effort,  strength,  desire  and  gratification,  hence  for  anyone  to  say  that  he/she  was  compelled  by  Taqdeer  to  carry  out  a  certain  act  is  a  lie  and  deception.  The  bondsman  is  not  bound  or  compelled  by  Allaah  Ta’ala  or  Taqdeer.  Whatever  the  servant  of  Allaah does,  he  does  so  of  his  own intention  and  accord,  even  though  this  intention  and thought  is  made  possible  by  Allaah  Ta’ala,  nevertheless,  the servant  has  the  choice  of  carrying  out  the  action,  he  is  not  forced. 

TAQDEER BEING FORCED??
Now  remains  the contention  that  since  it  is  impossible  for  the  servant  to  act  contrary  to  Taqdeer,  is  not  this  a  form  of  being  forced?? 

No  this  is  not  the  case.  Allaah Ta’ala’s  Knowledge  and  planning  is  complete  and  flawless.  There  can  never  be  a  mistake  in  the  Taqdeer  of  Allaah Ta’ala.  Hence,  to  act  contrary  to  this  Taqdeer  is  impossible.  Taqdeer  is  the  information  and  ‘data’  of  Allaah  Ta’ala.  Knowledge  follows  that  which  is  known.  Information  and  data  is  something  that  follows  what  is  related  and  transmitted,  and  it  conforms  to  the  reality.  What  is  known  does  not  follow  the  knowledge  of  it  and  what  occurs  and  the  reality  of  a  situation  does  not  follow  the  information  and  data  of  that  incident.  Just  like  how  Allaah  Ta’ala  has  the  knowledge  of  our  actions  and  deeds,  so  too  has  He  the  Knowledge  of  His  actions.  Nevertheless,  Allaah  Ta’ala  does  not  force  anyone  on  account  of  His  knowledge.  In  this  way,  understand  that  the  servant  is  not  forced  due  to  Allaah  Ta’ala’s  knowledge  or  Taqdeer.  Allaah  Ta’ala’s  Knowledge  is  on  its  place  and  the  servant  is  on  his  place.  In  this  world  a  person  is  not  regarded  as  being  forced.  If  people  were  being  forced,  then  the  governments  would  not  need  to  make  prisons  for  the  transgressors.  Allaah  Ta’ala  had  granted  His  bondsmen  choice  and  ability,  whereby  he  conducts  his  Deeni  and  worldly  affairs.  But,  this  choice  of  the  servant  is  not  with  him  by  choice.  Just  like  how  a  person  has  eyes  and  ears,  not  by  choice  but  the  actions  he  does  with  the  eyes  (looking)  and  ears  (listening)  are  done  by  his  choice.  In  a  similar  way,  a  person  makes  a  choice  to  do  something  and  he  has  the  ability  granted  to  him  to  carry  it  out,  by  his  own choice.  It  is  for  this  reason  that  it  is  said  that  a  person  has  no  choice  in  his  qualities,  but  he  has  choice  in  his  actions. 

To  believe  that  Allaah  Ta’ala  is  the  Creator  of  man’s  actions,  movements  and  animations  does  not  necessarily  mean  that  these  movements  are  out  of  man’s  choice  and  power,  because  Allaah  Ta’ala  has  created  both  the  power  and  the  one  who  has  the  power.  He  has  created  both  the  choice  and  the  one  who  has  the  choice.  Power  is  one  of  the  qualities  of  man,  which  Allaah  Ta’ala  had  created  and  Allaah  Ta’ala  has  created  both  man  and  his  qualities.  All  this  is  in  His  Control.  If  man  carries  out  an  action  through  this  Allaah  given  quality  of  power  of  his,  then  according  to  all  learned  men,  this  is  by  his  (man’s)  choice,  and  not  an involuntary  action.  In  short,  we  say  that  the  existence  of  man,  his  actions  and  qualities,  although  we  relate  all  this  to  Allaah  Ta’ala,  does  not  mean that  man  is  helpless. 

Allaah  Ta’ala’s  Power  and  Will  is  connected  to  the  existence  of  man,  but  owing  to  this  connection  man  does  not  become  obliterated.  In  a  similar  way,  by  Allaah  Ta’ala’s  Power  and  Will  being  connected  to   man’s  power  and  choice  does  not  make  man  helpless.  Man  is  however  the  servant  and  the  creation  of  Allaah  Ta’ala.  It  is  not  possible  for  the  creation’s  existence  and  qualities  to  supercede  the  Encompassing  Power  and  Will  of  the  Creator.  Those  who  aver  that  man  is  the  creator  of  his  own  actions  and  that  (Nauthubillah!)  man’s  actions  have  no  relation  to  the  Power  and  Will  of  Allaah Ta’ala,  are  trying  to  say  that  the  creation  can  supercede  the  Creator’s  Power  and  Will.  The  entire  Ummat  unanimously  agree  that  “Whatever  Allaah  Ta’ala  Wills  comes  to  pass  and  whatever  He  does  not  Will  does  not  occur.” 

The  Mu’tazilahs  believe  that  the  actions  of  the  servant  are  excluded  from  the  Will  of  Allaah  Ta’ala.  LAA  HAWLA  WA  LAA  QUWWATA  ILLAA  BILLAAHIL  ALIYIL  AZEEM. 

Allaah  Ta’ala  has  created  this  universe  with  different  things  in  it,  the  size  and  shape  of  everything  is  different  for  one  another.  The  ability  of  each  thing  also  differs  from  the  next. 

Take  the  example  of  a  tree  which  has  thousand  different  types  of  wood,  some  are  used  for  burning,  others  for  making  wooden  boards,  others  for  roofing,  etc.,  etc.  Everyone  agrees  that  if  everything  in  this  universe  had  the  same  qualities  and  conditions,  then  this  universe  would  not  be  able  to  function  properly  and  smoothly. 

Now  remains  the  contention  that  why  are  the  abilities  of  everything  different.  This  answer  has  still  not  been fathomed  until  today. 

Muslims  say  that  all  this  is  in  the  Wisdom  of  the  All-Knowing  and  All-Wise.  The  atheists  say  that  all  these  different  abilities  are  due  to  the  movements  of  the  blind  and  deaf  matter. 

Just  as  Allaah  Ta’ala,  in  His  Infinite  Wisdom  has  created  the  abilities  and  shapes  of  trees  and  stones  different  from  one  another,  He  has  also  created  the  abilities  of  man  different  from  one  another.  Some  He  made  intelligent  and  sagacious,  whilst  others  He  made  stupid  and  ignorant.  Some  He  made  susceptible  to  the  Haqq  and  others  to  kufr.  He  made  the  heart  of  some  clean  and  clear,  whilst  that  of  others  are  black   and  dark.  “None  can  ask  about  what  He  does,  whilst  they  are  at  answerable.” 

AN OBJECTION AND ITS  ANSWER
The  objection  is  that  the actions  and  speech  of  man  is  dependant  upon  their  respective  abilities.  And  all  this  is  pre-destined,  and  not  in  the power  of  man,  hence  why  is  there  an  indictment  against  the Kuffaar,  when  they  are  in  actual  fact  helpless  and  without  choice.

ANSWER
Allaah  Ta’ala  has  created  two types  of  creations.  Some  are those  which  Allaah  Ta’ala  did not  give  any  knowledge  or  (intelligent)  qualities,  like  trees  and  stones.  This  type  of  creation  will  have  no questioning  or  retribution.  They  will  not  be  rewarded  or  punished.  The  other  type  of  creation  is  that  one  on  whom  Allaah  Ta’ala  placed  intelligence and  choice,  like  man  and  jinn.  For  this  creation  Allaah  Ta’ala  granted  them  intelligence,  choice  and  power.  They  have  also  been  given  limbs  and organs,  whereby  they  willingly  carry  out  actions,  and  these actions  are  attributed  to  them.  For  example,  they  say  that  we  have  done  this  action  with  our  hands,  or  that  ‘I  have  said  this’,  or  ‘I  did  that’,  etc.,  etc.  They  accept  and  agree  that  whatever  (worldly)  reward  or  recompense  is  due  upon  them  for  any  action  carried  out,  is  for  them  and  that  they  deserve  it.  But  when  it  comes  to  reward  or  punishment  in  the Hereafter  they  say  that  we  are helpless.  They  do  not  realize  that  Allaah  Ta’ala  has  granted them  intelligence  and  choice  in  this  world  so  that  they  may follow  and  carry  out  the Commands  of  Allaah  Ta’ala,  and then  be  liable  for  either  reward  or  punishment.  Just  like  how  in  this  world  one  is  merely  rewarded  because  of  his  ability  and  potential,  so  too  is  a person  not  punished  in  the Hereafter  simply  due  to  his  ability.  Reward  and  punishment will  be  meted  out  only  after  one  carries  out  good  or  bad  actions. 

A  person  is  not  rewarded  merely  because  he  is  brave  and  strong.  He  has  to  go  out  into  the  ring  and  prove  himself.  In  a  similar  way,  a  person  will  not  be  rewarded  (by  Allaah  Ta’ala)  merely  on  account  of  his  ability.  He  must  carry  out  actions  that  will  warrant  a suitable  retribution.

Further Reading: FATE  AND  DESTINY  (AL-QADAA  WA  AL-QADAR)

Refutation of the Belief of Reincarnation

[Allama’  Muhammad Idris Saheb Kandhlavi  (Rahmatullahi  Alayh)]

Just  like  the  Philosophers  and  the  atheists,  the  Brahmans  and  Hindu  also  refute  the  concept  of  resurrection.  However,  the Brahmans  and  Hindus  have  another  strange  belief.  They  say  that  there  is  no  such  thing  as Qiyaamah,  but  they  aver  that  after  death  the souls  change into  different forms.  They  say  that  the  souls  of  good people are  transformed  into  good bodies  and the souls  of evil  characters  are  transformed  into  bad  bodies,  like  dogs,  cats,  scorpions,  etc.,  etc.  This changing  of  bodies  by  the  souls  is  known  as  reincarnation.
Ahle-Islaam  say  that  this  belief  of  reincarnation  is  spurious  and  illogical.  The  reason  being  that  it  is  necessary  for  reward  or  punishment  that  the soul  be  made  aware  of  the  transgression  that  it  had  committed.  When  a  soul  knows  the  transgression  it  had  made  then  it  can in  future  abstain  therefrom  or  at  least  others  will  be  forewarned  thereof.  By  reincarnation,  the  soul  is  none  the  wiser  regarding  its  sin.  It  is  common  knowledge  that  if  a  person  lived  in  a  certain  village  for  many  years,  then  after  moving  to  another  village,  he  will  have  memories  of  his  previous  village,  in  that  he will  relate  to  others  regarding it.  So  now  the  Pundit  (Hindu  priest),  who  according to  his  own philosophy  has  lived  a  previous  (good!)  life  is  now  in  the  form  of  his  present  body,  but  he  cannot  relate  any  part  of  his  past  life  He  says  nothing,  nor  does  his  queen.  It  is  very  possible  that  in  the  previous  life  his  present  wife  was  his  mother,  sister  or  even  daughter! 

Or  maybe  Mahatma  or  Pundit  saheb  was  in  the  previous  life  the  father  of  this  girl  (present  wife)  and  now  he  comes  as  the  husband!  A  person  does  not  even  forget  a  dream  as  much  as  the  Pundit  saheb  forgot  of  his  70  odd  years  of  (previous)  life.  It  is  obvious  that  he  was  not  here in  a  previous  life.  This  sojourn of  his  life  is  the  first  on  earth  and  after  death  he  will  be  cremated  only  to  be  brought  in  to  the  second  stage  of   existence  (Barzakh),  and then  before  Allaah  Ta’ala. 

Even the  philosophers  regard  the   concept  of  reincarnation  as  being  stupid  and  illogical.

‘Kun Faya koon’ [Be! and it Comes to be] in the Light of Philosophy

[Mufti Muhammad Shafi’ Usmani (rahimahullah)]

As  for  creation  taking  place  through  the  Divine  Command,  “Be”,  we  would  like  to  add  a note,  following  the  example  of  Maulana  Ashraf  ‘Ali  Thanavi  in  his  “Bayan  al-Qur’an”,  for  the benefit  of  those  who happen to be  interested  in Western  philosophy,  or  in  Christian  theology,  or,  worst  of  all,  in  the  writings  of  the Orientalists  and  their  translations  of  Sufi texts. 

Let  us  begin  by  saying  that  it  is  a  mystery  —  and  we  are  using  the  word  “mystery”, not  in  the  debased  and  the  modern  sense,  but  in  the  original  meaning  of  the  term  which  implies  that  certain  realities  are  altogether  beyond  the  reach  of  human  understanding,  and  that  certain  other  realities  cannot  and  must  not,  even  when  partially  or wholly  understood,  be  given  out  to  those  who  have  no  aptitude  for  receiving  them,  and  that  with  regard  to  them  it  is  advisable  “to  keep one’s  lips  closed.”  In  these  matters,  when  and  what  one  chooses  to reveal  is  ultimately  not  the  question  of  liberalism  or  democratism  or  egalitarianism,  but  that  of  “spiritual etiquette.”  Having  repeated  the warning  given  by  Maulana  Thanavi himself,  we  shall  do  no  more  than  explaining  what  “Bayan al-Qur’an”  says  on  the  subject.

Regarding  this  particular  mystery,  there  is  a  difference  of  approach  between  the  two  groups  of  the  Mutakallimin  (the  masters  of  al-‘Ilm al-Kalam  or  dialectical  theology).  According  to  the  Asha’ri  group,  “Be,  and  it  comes  to  be”  (Kun  fa  Yakoon)  is  a  metaphorical  or allegorical  expression.  That  is  to  say,  the  phrase  does  not  signify  that  Allah  actually  addressed  an  existent  and  commanded  it  “to be”,  but  it  is an  allegorical  illustration  of  His  omnipotence,  suggesting  that  there  is  no  interval  between  an  act  of  will  on  His  part  and  its  realization.  The  commentator  al-Baydawi  has  adopted  this  view.  But,  according  to  the Maturidi  group,  the  phrase  literally  means  what  it  says.  This  approach  to  the  subject,  however,  produces  a  difficult  problem.  A  command  is  given  only  to  an existent.  If  a  thing  does  not  exist  at  all,  how  can  Allah  address  it?  On  the  other  hand,  if  a  thing  does  already  exist,  it  is  superfluous  to  command  it  “to  be.”  The  problem  can  easily  be  resolved  if  we  keep  two  considerations  in  mind.  Firstly,  this  command  does  not  belong  to  the  order  of  Tashri’ (legislation)  which  requires  the  addressee  to  exist  in  actual)  fact  and  to  possess  understanding;  it  belongs  to  the  order  of  Takween: (creation)  which  is  concerned  with  giving  existence  to  non-existents.

This  explanation,  in  its  turn,  brings  us  into  the  thick  of  a  controversy  that  has  muddled  a  great  deal  of  Western  philosophy  and  theology.  We refer  to  the  question  of  “creation  arising  out  of  nothingness”  (Ex Nihilo), and  the  second  of  our  two  considerations  will  clarify  it.  It  is  usual enough  to  place  “existence”  (Wujud)  in  opposition  to  “nothingness  or non-existence”  (Adam).  But  it  has  also been  said  that  non-existence  does  not  exist.  For,  Allah  is  omniscient,  and  Divine  Knowledge  comprehends  everything  that  has  been,  or  is,  or  will  be,  so  that  what  does  not  yet  exist  according  to  our  reckoning,  does  already  exist  in Divine  Knowledge.  To  use  a  different  expression,  everything  past,  present  or  future  has  its  “pure”  and  “subtle”  counterpart  in  Divine  Knowledge.  If  Western  terminology  should  be  more  easily  comprehensible  to  some  of  our  readers,  we  can  call  these  Prototypes,  Numbers,  or  Essences,  or  Ideas  or  Archetypes,  but  each  time  we  will  have  to  give  a  more  refined  and  a  higher  signification  to  these  terms than  Pythagoras  or  Plato  ever  did.  The  Sufis,  however,  call  them “Al-A’yan al-Thabitah.”  With  the  help  of  this  explanation  we  can  see  that  when  Allah  wishes  to  create  a  thing,  He  commands  its  Essence, which  already  exists  in  His  Knowledge,  “to  be”,  and  it  “comes  to  be”  — that  is  to  say,  comes  to  be  actualised  in  the  world.  Thus,  “creation”  does  not  arise  out  of  “nothingness.”  Before  a  thing  comes  to  exist  as  an  “actuality”  in  the  world,  it  already  exists  as  a  “potentiality”  in  Divine Knowledge.  It  is  this  “potentiality”  to  which  the  Divine  Command  “Be” is  addressed.  Hence,  it  is  equally  true  to  say  that  Essences  do  not  exist,  and  to  say  that  Essences  do  exist.  The  first  statement  pertains  to  the knowledge  of  the  creatures,  and  the  second  to  the  Divine  Knowledge.

At  the  end,  we  shall  again  insist  that  no  good  can  come  out  of  unnecessarily  meddling  with  such  delicate  questions,  specially  if  the  purpose  is  no  more  than  to  seek  a  new  sensation.

[Taken from Ma’ariful Qur’an]

Imam Abu Hanifa, Salafis, Al-Fiqh al-Akbar And the Truth

By Abdullah bin Hamid Ali

Imam Abu Hanifa (rahmatullah alayh) says about the qualities of God:

“He has a hand, a face and a self. So what is He, High is He, mentions in the Qur’an of the mention of the face, hand and self, they are all Attributes of His with no modality (or description).

It is not said that His hand is His power or His blessing, since such would be a nullification of the attribute. And such is the statement of the People of Qadar and I’tizaal. [A]

Rather, His Hand is His attribute with no modality (or description). And His anger and His satisfaction are two of His attributes with no modality (or description).

One must first understand that by the virtue of the fact that the book – Al-Fiqh Al-Akbar – is considered to be the first book written in the time of the Tabi’een on the topic of Tawhid in an organized and methodical fashion during an age of great controversy when Sunnis were attempting to codify the orthodox creed of Muslims that there will be statements found in it that may be problematic.

Of course, Salafis would find  great joy in seeing such statements like the one above, since it apparently gives credence to their arguments about what they refer to as ‘The Attributes of Allah,’ like hands, face, eyes, foot, side, shin, self, etc.

They could easily make the claim that their ‘aqeedah is correct and in agreement with the creed of the Salaf, since Imam Abu Hanifa (rahmatullay alayh) who is one of the Salaf says in Al-Fiqh Al-Akbar that Allah has a hand. And His hand is an Attribute, similar to what they say.

So on the surface it would seem that the argument is over, and that Salafis have proven themselves to be victorious in their claims.

However, a number of other things have to be considered before accepting their arguments.

Firstly, if we are to accept that Al-Fiqh Al-Akbar is an authentic work legitimately ascribable to Imam Abu Hanifa (rahmatullah alayh) and that it represents the ‘aqeedah of the Salaf, Salafis have to accept all that it contains, so they’d have to also accept the following statement made by Imam Abu Hanifa (rahmatullah alayh) about Allah’s speech:

“And He speaks, not as our speech. We speak with tools and letters while Allah, High is He, speaks without a tool or without letters. The letters are created. And the speech of Allah, High is He, is uncreated.”

In this passage, Imam Abu Hanifa (rahmatullah alayh) states that when Allah, High is He, speaks, He speaks without letters. But Salafis believe that when Allah speaks, He speaks with letters and sounds.

So, really this is another case of Salafis selectively abusing and misusing the words of Salaf and those attrobuted to the Salaf in an attempt to make it seem that their creed agrees with with that to the Salaf, when in fact it doesn’t.

Add to that, Salafis are those who argue that the current version of Kitab al-Ibanah an Usul ad-Diyaanah, attributed to Imam Abu al-Hasan al-Ash’ari (rahmatullah alayh), is a proper ascription to him.

And in that book, it states that Imam Abu Hanifa (rahmatullah alayh) believed that the Qur’an was created [1]. But if Salafis accept that Al-Fiqh Al-Akbar is appropriately ascribed to Imam Abu Hanifa (rahmatullah alayh), they have to also accept his words that contradict this claim when he says:

“The Qur’an is Allah’s word, High is He, in pages transcribed, in hearts protected, on tongues recited, and on the Prophet (sallallaahu alayhi wasallam) and his family revealed. Our utterance of the Qur’an is created. Our writing of it is created. Our recitation of it is created. And the Qur’an is uncreated.”

How more explicit can the Imam be?? He expressly states in Al-Fiqh Al-Akbar that the “Qur’an is uncreated.” But the Salafis claim that the narrations in Al-Ibaanah that claim that Imam Abu Hanifa (rahmatullah alayh) believed that it was created is a proper ascription to Abu al-Hasan. And at the same time they consider Al-Fiqh Al-Akbar to be properly ascribed to Imam Abu Hanifa (rahmatullah alayh).

In addition to that, Imam Abu al-Hasan (rahmatullah alayh) doesn’t make any mention of Imam Abu Hanifa (rahmatullah alayh) as being one of those who believed that the Qur’an was created in his more prominent and well-established worked entitled, Maqaalaat-e-Islaamiyyeen. And according to Salafis, Kitaab al-Ibaanah was his last work.

So how do they explain the fact that Imam al-Ash’ari (rahmatullah alayh) waited until his final work to mention Imam Abu Hanifa (rahmatullah alayh), who died more than a century prior to him, as one of those who believed that the Qur’an was created in his supposed last work, when he didn’t mention him in what they believe to be one of his earliest works?

Did not Al-Ash’ari (rahimahullah) know that Imam Abu Hanifa (rahmatullah alayh) was the author of Al-Fiqh Al-Akbar?

They just can’t have it both ways.

Either Al-Fiqh Al-Akbar is Imam Abu Hanifa’s work, which would make Kitaab al-Ibaanah – in its present form – not Abu al-Hasan’s work. Or the current Kitaab al-Ibaanah is Abu al-Hasan’s work, which would mean that Al-Fiqh Al-Akbar is not Imam Abu Hanifa’s work.

And if Al-Fiqh al-Akbar is Imam Abu Hanifa’s work and Salafis want to use it as proof that their ‘aqeedah is no different than his, they have to accept everything in it without exception.

Now as for the issue of the statement in Al-Fiqh Al-Akbar about the hand, face, and self and them being attributes, we must consider two things in particular:

1. Imam at-Tahaawi (rahimahullah) makes no mention of hands, a face, or a self in his ‘aqeedah. And his book has been accepted as the one represents the ‘aqeedah of Imam Abu Hanifa (rahmatullah alayh) and his two companions, Imam Abu Yusuf and Imam Muhammad al-Shaybani (rahimahumullah).

2 – Secondly, we must understand any comment made in Al-Fiqh Al-Akbar – as in other works – according to the context.

According to Al-Fiqh Al-Akbar, Allah has two general classifications of attributes known as ‘Attributes of the Essence’ and ‘Attributes of Action.’

Attributes of the Essence are the essential qualities of His being.

As for attributes of action, they are things that happen outside of His being. And since He is the one responsible for those occurrences, they are attributed to Him and called ‘Attributes of Action.’

Imam Abu Hanifa (rahmatullah alayh) explains this in his book when he says:

“He doesn’t resemble anything of His creation, and nothing of His creation resembles Him. He has always and will always exist with His names and his attributes of the (divine) essence and those atteibutes of action.

As for those of the essence, they are, life, power, knowledge, speech, hearing, seeing and will.

And as for those of action they are: creating, providing, producing, originating, manufacturing and other attributes of action.”

So the attributes of Allah’s divine essence are seven:

1. Life
2. Power
3. Knowledge
4. Speech
5. Hearing
6. Seeing
7. Will

As for the attributes of action, he states things like:

– Creating
– Providing
– Producing
– Originating
– Manufacturing
– And other attributes of action.

Then, Imam Abu Hanifa (rahmatullah alayh) says:

“He has always and will always exist with His names and attributes. He has not acquired any new name or attribute.”

So according to Imam Abu Hanifa (rahmatullah alayh), Allah has confirmed 7 attributes of essence [2] while he places no limit to His attributes of action, since the possibilities of what can exist are limitless.

As for restricting the attributes of essence to merely seven, this is not to say that these are the only attributes that Allah has. It is merely to say that this is the number that both revelation and reason have been able to conclude. As for the standard view of Maturidis, the attributes of the essence are 8.

As for Ash’aris, they divide attributes a bit further to the point that some of them have stated 13 [3] and some have stated 20 [4].

In the end, most of that is just a difference in semantics. And the true difference is with relationship to what Ash’aris call ‘Abstract Attributes’, which are the 7 that Imam Abu Hanifa (rahmatullah alayh) mentions in Al-Fiqh Al-Akbar, while Maturidis add an eighth called ‘Takween.’

At any rate, notice how Imam Abu Hanifa (rahimahullah) doesn’t make mention of the hand, face and self until he enumerates the attributes of the essence. And, so that the readers can see, here is the complete text prior to the mention of the hand, face and self:

“He doesn’t resemble anything of His creation, and nothing of His creation resembles Him. He has always and will always exist with His name and His attributes of the divine essence and those (attributes) of action.

As for those of the essence, they are: life, power, knowledge, speech, hearing, seeing and will.

And as for those of action, they are creating, providing, producing, originating, manufacturing and other attributes of action.

He has always and will always exist with His names and attributes. He has not acquired any new name or attribute.”

So if he hasn’t acquired any new name or attribute, there are truly no other definitive attributes of essence other than those mentioned above [5], and the hand, face and self aren’t included among them.

Then he continues,

He has always been Knowing by His knowledge. And knowledge has been an attribute since pre-eternity.

(He has always been) Powerful by His power. And power has been an attribute since pre-eternity.

(He has always been) A Speaker by His speech. And speech has been an attribute since pre-eternity.

(He has always been) Creator by His creative-will [6]. And the creative-will has been an attribute since pre-eternity.

(He has always been) A Doer by His will to act [7]. And the will to act will has been an attribute since pre-eternity. The Doer is Allah, High is He. The will to act has been an attribute since pre-eternity. And the resulting entity of His will to act is created, while Allah’s will to act, High is He, is uncreated. And his attributes have been since pre-eternity un-invented and un-created. So whoever says that they are created or invented, remains silent about them, or entertains doubts about them is one who rejects faith in Allah, High is He.”

He also says,

“And Allah, High is He, was indeed a speaker at a time when He had not yet spoken to Musa, upon him be peace. And Allah was indeed a Creator in pre-eternity even though He had not yet created. (There is nothing like unto Him. And He is the All-Hearing, All-Seeing). So when He spoke to Musa, He spoke to his with His speech, which has been an attribute of His since pre-eternity. And all of His attributes are withoit beginning for pre-eternity; contrary to the state of the attributes of created beings.

He has knowledge, not as our knowledge. He has power, not as our power. He sees, not as our seeing. He hears, npt as oir hearing. And He speaks, not as our speech. We speak with tools and letters while Allah, High is He, speaks without a tool and without letters. The letters are created. And the speech of Allah, High is He, is uncreated.

He is a thing, not like other things. And the point of saying ‘thing’ is to confirm His existence while not being a divisible body, an indivisible body, and not an accident of a body.

He has no boundary. He has no opposite. He has no rival. And He has no equal.

Then he finally says,

“He has a hand, a face and a self. So what is He, High is He, mentions in the Qur’an of the mention of the face, hand and self, they are all Attributes of His with no modality (or description).

It is not said that His hand is His power or His blessing, since such would be a nullification of the attribute. And such is the statement of the People of Qadar and I’tizaal. [A]

Rather, His Hand is His attribute with no modality (or description). And His anger and His satisfaction are two of His attributes with no modality (or description).

So what are we to understand from all of this? How do we reconcile between Imam Abu Hanifa’s (rahimahullah) saying after mentioning the seven attributes of the essence:

“He has always and will always exist with His names and attributes. He has not acquired any new name or attribute.”

And between his saying,

“He has a hand, a face and a self. So what is He, High is He, mentions in the Qur’an of the mention of the face, hand and self, they are all Attributes of His with no modality (or description).”

I believe that the best way to reconcile between the two is to say that ‘hand, face and self’ are reference to either one of Allah’s true attributes of the essence as stated in the first clause by Imam Abu Hanifa (rahmatullah alayh). Or they are references to one  of His attributes of action [9].

One cannot deny that by such words being annexed to Allah’s name or pronoun in the Qur’an, they are being ‘attributed’ to Him directly even if calling them  ‘attributes’ doesn’t coincide with the original linguistic definition of what an attribute is.

So calling them attributes will be a metaphorical application as opposed to a literal application. And if it is a metaphorical application, it would have to be accepted that such named ‘attributes’ are metaphorical ‘attributes.’  So the hand, face and self would have to a metaphorical ‘hand, face and self,’ which are references to one of Allah’s true attributes, since there is nothing like unto Him. And ‘hand’ in its original linguistic understanding applies to only created beings.

Abdur-Rahman Ibn Al-Jawzi (rahimahullah) says while mentioning the mistakes of some Hanbali scholars in the area of scriptural interpretation of the problematic verses of the Qur’an:

“And those writers who I have mentioned have erred in seven areas. The first of them is that they called the ‘reports’ as ‘attributes.’ When they are annexations/possessive forms. And not every possessive form is an attribute. For Allah, High is He, has said: (And I have blown into him from my spirit) [Al-Hijr: 29]. And Allah doesn’t have an attribute inown as a ‘spirit.’ So those who have called ‘the possessive form’ (idaafa) ‘an attribute’ are guilty of innovation.”

The linguist, Thalab says in Taj al-‘Aroos,

“A na’t is a descriPtion given to a specific part of the body like the word lame (a’raj). A ‘sifa’ attribute is for non-specificity ‘umoom’, like the word magnificient (‘azeem) and generous (kareem). So Allah is described with a ‘sifa’. But He is not described with a ‘na’t’

What this would mean is that the word ‘sifa’ (attribute) is being used metaphorically to mean ‘na’t’, which is another word for ‘attribute’ or ‘trait.’ The difference is that a na’t’ describes a specific part of the body, like ‘lame’ or ‘blind.’

For this reason, Imam Bukhari (rahmatullah alayh) uses the word ‘nu’oot’ (plural of na’t’) instead of ‘sifaat’ (plural of ‘sifa’) to refer to those reports that make mention of Allah’s anger, laughter, foot, hand and face even though He isn’t a body and doesn’t have a body.

This would have to be the accepted interpretation. Otherwise, we must accept that Imam Abu Hanifa (rahmatullah alayh) contradicts himself by first limiting the attributes of the essence to the 7 mentioned above, and then later adding Allah’s face, hand and self.

Another important question is, ‘Why doesn’t Imam Abu Hanifa (rahimahullah) add to what he considered attributes ‘the shin, the side, the eyes, the foot and the spirit?’

This is important because Allah annexes His name or personal pronoun to each of these things in the Qur’an or the Messenger does so in the hadith. So if I am to accept that Allah has a face, hand and a self, simply because He annexes such things to His name or pronoun. I should also accept that He has eyes, a spirit, a foot, a side, a shin, a she-camel, a house and any other thing that He has attached His name or pronoun to.

And if the Salafis agree with Imam Abu Hanifa’s (rahimahullah) creed, they should only accept as attributes those things that Imam Abu Hanifa  declared to be attributes. This would mean that Salafis have to stop saying that Allah has a foot, a shin, a side and eyes.

But we know that they won’t do that, because Salafis are very selective about what they want to accept from the Salaf and what they don’t want to accept, all the while claiming that their ‘aqeeda is the ‘aqeeda of the Salaf.

If they use Imam Abu Hanifa (rahimahullah)’s words about the face, hand and self as being proof that they follow the manhaj and understand of the Salaf, they should only say what the Salaf said and stop adding to their words.

So to accept that these are the words of Imam Abu Hanifa (rahmatullah alayh), we’d either have to accept the first interpretation or we’d have to accept the second, which would mean that he is in contradiction with his self.

And if that is so, we’d have to accept that Imam Abu Hanifa may not have been an authority on this subject.

As for referring to these problematic verses and hadiths as “Attributes Verses” (Aayaat al-Sifaat) or ‘Reports of Attributes’ (Akhbaar as-Sifaat), this was the specific terminology that scholars used to refer to them even though they didn’t actually mean that such ascriptions mentioned in the scripture were attributes of Allah. Imam Ibn al-Jawzi’s words above clarify the error of this sort of designation. So hopefully that should resolve any confusion about the issue.

Footnotes:

[A] In other words, to say such a thing would be equal to saying what the people who deny the divine decree (Qadar) say and like Mu’tazilities who say that everytime Allah ascribes a hand to His self, it means ‘power’.

[1] In Dar al-Kutub al-Ilmiyyah’s 1998/1418 publication of Kitaab al-Ibaanah, it reads on page 40:

“Haarun Ibn Ishaq al-Hamdani mentionee about Abu Nu’aym feom Sulayman Ibn ‘Eesa al-Qari that Sufyan ath-Thawri said: “I said to Hammaad Ibn Abi Sulayman: “Proclaim to Abu Hanifa, The Idolator, that I am innocent of him.” Sulayman said: “That’s because he used to say, “The Qur’an is created”.

Sufyan Ibn Waki’ said: “I heard ‘Umar ibn Hammad, the grandson of Abu Hanifa (rahmatullah alayh), say: “My father said to me: “The comment that Ibn Abi Layla demanded that Abu Hanifa repent from his statement: “The Qur’an is created” He (Hammad) said: “So he repented from it and announced his repentance publicly. My (Hammad) said: “How did you tuen to this?” He (Imam Abu Hanifa) said: “I feared – by Allah – that I would be disciplined. So I used a misleading expression to trick him (heela).

Harun Ibn Ishaq said, I heard Isma’eel Ibn Abi al-Hakam mention about ‘Umar Ibn ‘Ubayd At-Tanaafusi that Hammad – i.e Ibn Abi Sulayman – sent someone to Imam Abu Hanifa to say: “Verily I am innocent of what you say until you repent”.

Ibn ‘Abi Inabah was with him (i.e. Hammad) and said: “Your neighbour told me that Imam Abu Hanifa invited him to what he was asked to repent from after he had alrwady been asked to repent from it”.

And it was mentioned that Imam Abu Yusuf said, “I debated with Imam Abu Hanifa for two months until he retracted his statement about the createdness of the Qur’an”. [Al-Ash’ari, Abu al-Hasan (ascribed to him), Kitaab al-Ibaanah ‘an Usul ad-Diyanah: 1998/1418 Dar al-Kutub al-‘Ilmiyyah. Marginal notes by ‘Abdullah Mahmood Muhammad ‘Umar]

On the same page, the commentator, ‘Abdullah Mahmood Muhammad ‘Umar, makes the following comments:

“Tahaawi, states in his book, Al-Aqeedah al-Tahawiyyah, what contradicts these narrations that claim that Imam Abu Hanifa used to state that the Qur’an is created. And Tahaawi is more reliable in transmission and more knowing of the creed of his comrades (Imam Abu Hanifa and his two Companions) than Al-Ash’ari is. Imam Tahaawi, the Hanafi, says: “The Qur’an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down upon His Messenger as revelation. The believers accept it as absolute truth. They are certain that it is, in truth, the word of Allah. It was not created like the speech of human beings…’

So the commentator, in spite of the fact that he seems to accept that the book is properly ascribed to Imam al-Ash’ari, he establishes that such a claim made by him cannot be substantiated, since it conflicts with the reports given by those who have better knowledge of the creed of Imam Abu Hanifa who conveyed it to the Ummah.

Add to this, Al-Ash’ari doesn’t list Imam Abu Hanifa among those who believed the Qur’an to be created in his book, Maqalaat al-Islamiyyeen, even though the narrations above from Al-Ibaanah give the impression that Imam Abu Hanifa (rahimahullah) never actually relinquished the presumed belief that the Qur’an is created.

[2] These seven attributes are referred to by the Ash’ari’s as ‘The Abstract Attributes’ (Sifaat al-Ma’ani).

[3] In addition to the seven aforementioned attributes, Ash’ari’s include the following six:

– Existence

– Permanance without beginning

– Endurance without end

– Absoluteness Independence

– Dissimilarity to Created Beings

– Oneness

Existence is known as the ‘Essential Attribute’ (As-sifah an-Nafsiyyah), since without it  Allah would not be able of being described by any of the others.

The other 5 are known as the ‘Negating Attributes’ (As-sifat As-Salbiyyah). This is because by establishing them, one negates their opposites from Allah’s being.

[4] Ash’ari’s also include seven other attributes called ‘Signifying attributes’ (As-Sifaat al-Ma’nawiyyah). They are:

– That Allah be Powerful
– That Allah be Willful
– That Allah be Knowing
– That Allah be Living
– That Allah be Seeing
– That Allah be Hearing
– That Allah be Speaking

They are called the ‘Signifying attributes’ (As-Sifaat al-Ma’nawiyyah), because they signify that Allah has the attribute that each adjective implies, i.e. power, Will, knowledge, sight, hearing and speech.

Imam Abu Hanifa (rahmatullah alayh) mentions only the 7 abstract attributes. But this doesn’t mean that he denies the existence of the other thirteen mentioned by the Ash’ari’s. This is because the ‘essential attribute’ of ‘existence’ and the other five negating attributes are characteristics of the 7 ‘essential qualities. So they go without saying.

[5] The reason that Imam Abu Hanifa (rahmatullah alayh) doesn’t mention the 5 ‘negating attributes’ (i.e. permanence without beginning, endurance without end, absolute independence, dissimilarity to creation, and oneness), the ‘Essential Attribute’ (Existence) and the 7 signifying attributes stated above, is that these attributes are actually qualities of Allah’s main qualities, which are the 7 Attributes of the Essence or as Ash’aris call them, ‘Abstract Attributes’.

[6] The ‘Creative-Will’ is a translation of what Maturidis refer to as ‘takhleeq.’

[7] The ‘will to act’ is a translation for the word, ‘fi’l’, usually translated as ‘action.’ I translated as ‘will to act’ since it is more in line with the actual creed of Maturidis who based much of their creed off of the doctrine of Imam Abu Hanifa (rahimahullah). To translate fi’l as ‘action’ or ‘act’ would imply that the creation – one of Allah’s actions – is eternal without a beginning, since the author states that the ‘fi’l’ is uncreated.

[8] In other words, to say such a thing would be equal to saying what the people who deny the divine decree (qadar) say and like the Mu’tazalities who say that everytime Allah ascribes a hand to His self, it means ‘power.’

[9] Imam Shawkani states in his Irshad al-Fuhool while discussing the different relationships that tie between literal and figurative language that one of them is, “Assigning a thing the name of one of its forms and manifestations, like using the word ‘hand’ to refer to ‘power’….[Irshad al-fuhool 1/119] In other words, the hand is a form or manifestation of power. This would mean thar when one says that the ‘hand’ is one of Allah’s attributes, he really means that it is His power even though a different word is used to apply to it. And Allah knows best.

Science Can Not Disprove GOD’s existence.

There is actually no scientific basis that can tell you that God does not exist. It is not science’s domain to test whether there is God or not. Science is simply a tool to test what is empirically true. Science operates on induction. The inductive method entails searching out things in the world and drawing generalized conclusions about those things based on observations. Scientists can only draw conclusions on what they find, not on what they can’t find. So how can Science disprove something which they can’t see and will never be able to. As GOD cannot be seen for sure. Because from Qur’an we know that GOD is unlike His creation [See Qur’an 42:11]. And, No vision can grasp Him  [see Qur’an 6:103]. Moreover, How can a Creator be a part of His Creation?

It is totally unreasonable for one to think in a scientific framework to put God as an extra element. Within scientific framework, it is true that an extra element is not needed, since we already made the assumption that everything is contained and confined within the universe and nothing can be lost. But this does not mean that science denies the existence of God. There is no reason to think that way. People has a distorted view of Science. Because some take the position that if science doesn’t give us reason to believe in something, then no good reason exists. As Freeman Dyson says and I quote, “The public has a distorted view of Science because Children are taught in schools that science is a collection of firmly established  truths. In fact, science is not a collection of truths. It is continuing exploration of mysteries.”

There is no reason to consider God’s actions in a scientific framework and in the same time, there is no reason to consider that God does not exist based on scientific deduction. Scientific theories only propose that which is falsifiable. That means the scientific method can’t answer any questions but only shows what is a false answer out of innumerable possibilities. We should not try to apply science outside of the fields for which it is meant. Some take the position that if science doesn’t give us reason to believe in something, then no good reason exists. That’s simply the false assumption scientism. However, it would be a mistake to expect it to be able to test everything. In this case, ”GOD’s existence”. There are many more intellectual tools available to us than just science, and as the old saying goes, when all you’ve got is a hammer, everything begins to look like a nail!  Science is not deficient in any way; but it’s just not the right way to find few particular kinds of truths. To try to do so would be like trying to ascertain whether a banana is tasty by sticking it in your ear and listening to it; it’s simply the wrong method!

I really do not understand why a scientist and let alone a non-scientist would have to throw away their religious identity over a scientific theory, which cannot be proven in a universal way. Of course if someone wants to become atheist it is their choice, but don’t ever think religious people are inferior. Religious people could be smarter than an atheist person, and religious people could cleverly manage their life so they can achieve many things without losing their religious identity.

And one more thing I wanna say that if any non-scientist reading this article of mine I would like to advice them that, before you ever accept or even think about a scientific result, try to think like a scientist for a while, in the correct way, not in the way that the atheistic propaganda wants you to think. Then make your decision based on your own thought, not theirs. They are also human, so they can be wrong and so can I.

Ibn al-Humam in al-Tahrir on the Issue of Imkan al-Kizb

This post was shared by a brother in the now defunct Sunniforum.com.

http://www.sunniforum.com/forum/showthread.php?74141-Ibn-al-Humam-in-al-Tahrir-on-the-Issue-of-Lying-in-Allah-s-Power&p=628921#post628921
by Muzzammil Husayn

In the following translated passage from Ibn al-Humam’s al-Tahrir fi ‘Ilm al-Usul and Ibn Amir al-Hajj’s commentary, they ascribe to the Ash’aris the view that apparently reprehensible acts (qaba’ih) like lying are included in Allah’s power but impossible due to His eternal choice. Regardless of whether this ascription is accurate or not, Ibn al-Humam continues to say that this view is acceptable and does not differ in outcome from the other view, and it is not permissible to repudiate it. The section from al-Tahrir with the commentary can be found here: http://feqh.al-islam.com/Page.aspx?p…kID=87&PID=219

In favour of the Hanafis [i.e. Maturidis] and the Mu‘tazilah in the third [issue of contention] i.e. the impossibility for Allah of punishing the obedient and burdening [a soul] more than can be borne, is that it is established with certainty that an action has the quality of goodness (husn) and badness (qubh) in reality [even if this cannot be determined rationally] so it is impossible for it i.e. the action of Allah (Most High) to have this quality i.e. badness, Exalted is Allah from that.

Furthermore, there is agreement [between the Maturidis, Mu‘tazilah and Ash‘aris] on the independence of the intellect to grasp them i.e. goodness and badness, in the sense of an attribute of perfection (kamal) and imperfection (naqs) like knowledge [is an attribute of perfection hence good] and ignorance [is an attribute of imperfection hence bad] according to what has preceded*, so by immediate necessity that in which an imperfection is perceived is impossible for Him i.e. Allah (Most High). And since that in which an imperfection is perceived is impossible for Him, the certainty of the impossibility of giving Him i.e. Allah (Most High) the quality of lying and its like, Exalted is He from that, is manifest.

Furthermore, if it was not impossible for His action to have the quality of badness (qubh), trust in the integrity of His promise and the integrity of His report besides it i.e. promises from Him (Most High) will be lifted, as well as the integrity of prophecy; i.e. there can be no certainty of His integrity at all, neither rationally, because it is supposed there is no judgement in favour of it [i.e. His integrity], nor legally, because it is from that which cannot be affirmed by transmission because transmission being a proof, rather its establishment, is a corollary of His (Most High) integrity; since if lying were possible for Him, His confirmation of the Prophet by producing a miracle by his hands would not be [effective] because He is in effect saying “he is truthful in his claim” indicating his integrity, but when transmission is dependent on His integrity, this will not be established thereby. This also entails that the integrity of the claimant of prophethood cannot in essence be held with certainty due to the possibility of a miracle appearing on the hands of a liar so the door of prophethood will close and trust in his speech will be lifted, and this consequence is unacceptable so the cause is likewise [unacceptable]…

According to the Ash‘aris, there is certainty of not attributing Him (Most High) with anything bad but not rational impossibility, like all knowledge in which it is certain that the reality is one of two opposites despite the possibility of the other if it were supposed that it is the reality; just like the certainty of Makkah and Baghdad, i.e. their existence since their non-existence is not rationally impossible. Therefore, i.e. since the matter is such, trust [in His integrity] being lifted is not necessary because the possibility of something rationally does not entail not having certainty of its absence.

The disagreement occurring in the rational impossibility and possibility of this occurs in every deficiency: Is His (Most High) power absent or is it i.e. the deficiency contained within it i.e. His power, while it is certain that He will not do [it] i.e. while the situation is that it is certain that He will not act on that deficiency? The Hanafis and Mu‘tazilah are [agreed] on the first i.e. that His power over it is absent due to the impossibility of His power being associated with impossibilities; and based on this they derive the impossibility of burdening [a soul] what cannot be borne and the impossibility of punishing the obedient.

His [i.e. Ibn al-Humam’s] words in al-Musayarah are: “Know that the Hanafis, since they made it impossible for Him to burden [a soul] that which cannot be borne, they prohibit more strongly that He will punish the good-doer who spent his life in obedience opposing the passions of his soul to please his Master, in the sense that He is exalted beyond that, for it is from the issue of transcendence, since making the good-doer and the sinner equal is unfitting in the dispositions of all intellects, and indeed Allah stated clearly its reprehensibility where He said: ‘What! Do those who seek after evil ways think that We shall hold them equal with those who believe and do righteous deeds,- that equal will be their life and their death? Ill is the judgment that they make.’ (Qur’an 45:21) Hence He considered it evil. This is regarding the possibility and impossibility for Him. As for occurrence (wuqu‘), it is certain of its absence, although according to the Ash‘aris it is because of the promise contrary to it, and according to the Hanafis and others, because of that and because of the reprehensibility of its opposite.”

We mentioned in al-Musayarah that the second [opinion], i.e. that He is able but He will definitely not do [it], is most inclusive [of the two opinions] in transcendence. That which is in al-Musayarah is: “The author of al-‘Umdah from our [Maturidi] scholars said: ‘He (Most High) is not described with power over oppression, foolishness and lying because the impossible is not included in the power and according to the Mu‘tazilah, He has the power but will not do [them].’ There is no doubt that excluding power from what was mentioned, it is the position of the Mu‘tazilah, and as for its establishment and then the impossibility from associating with them, it is more suitable to the position of the Ash‘aris. There is no doubt abstention from them is from the issue of transcendence, so the mind understands which of the two opinions is further in transcendence from ugliness: Is it power over them and then abstention from them by choice or abstention due to the absence of power, and the view of the most inclusive of the two opinions in transcendence is incumbent.”

This [being said], had Allah willed, a speaker would have said: It i.e. the dispute between the three groups is semantic; for the opinion of the Ash‘aris is that the intellect does not find it impossible for one who has the quality of divinity and sovereignty over everything to be described with oppression (jawr) and all that is not fitting since its outcome would be that he is an oppressive king and the intellect does not find it impossible for a king to be so i.e. oppressive; and it is not permissible for the Hanafis and Mu‘tazilah to repudiate this [view].

This passage is sufficient to dismiss the claim that the view that lying is included in the divine power but contingently impossible is heretical or even disbelief. According to Ibn al-Humam it only differs semantically from the other view as its outcome is the same, and he states clearly that it is not permissible to repudiate it.

*Ibn al-Humam is referring to his following statement:

There is no disagreement [between the Ash’aris, Maturidis and Mu’tazila] on its i.e. the intellect’s perception of the quality of an action in the sense of [it being] a quality of perfection (kamal) as is sometimes meant by “goodness” (husn) and a quality of imperfection (naqs) as is sometimes meant by “badness” (qabih) like knowledge and ignorance, as is said: “Knowledge is good [and perfect]” and: “Ignorance is bad [and imperfect].”

And there is no [disagreement] on them [i.e. on describing an action with goodness and badness] in the sense of praise and dispraise i.e. there is also no disagreement on the intellect grasping goodness in that which is unconditionally termed good of that which is associated with praise in the practices of norms and customs and [the intellect grasping] badness in that which is unconditionally termed bad of that which is associated with dispraise in the practices of norms and customs.

Rather, the disagreement is on the intellect grasping goodness and badness regarding them i.e. good and bad, i.e. on that which they are unconditionally used in the sense of deserving His (Most High) praise and His reward for the doer of that action as is sometimes meant by “good” and their opposite i.e. in the sense of deserving His (Most High) dispraise and His punishment for the doer of that action as is sometimes meant by “bad.”

وَلِلْحَنَفِيَّةِ وَالْمُعْتَزِلَةِ فِي الثَّالِثِ ) أَيْ امْتِنَاعِ تَعْذِيبِ الطَّائِعِ وَتَكْلِيفِ مَا لَا يُطَاقُ أَنَّهُ ( ثَبَتَ بِالْقَاطِعِ اتِّصَافُ الْفِعْلِ بِالْحُسْنِ وَالْقُبْحِ فِي نَفْسِ الْأَمْرِ فَيَمْتَنِعُ اتِّصَافُهُ ) أَيْ فِعْلِ اللَّهِ تَعَالَى ( بِهِ ) أَيْ بِالْقُبْحِ ( تَعَالَى ) اللَّهُ عَنْ ذَلِكَ ( وَأَيْضًا فَالِاتِّفَاقُ عَلَى اسْتِقْلَالِ الْعَقْلِ بِدَرْكِهِمَا ) أَيْ الْحُسْنِ وَالْقُبْحِ ( بِمَعْنَى صِفَةِ الْكَمَالِ وَالنَّقْصِ كَالْعِلْمِ وَالْجَهْلِ عَلَى مَا مَرَّ فَبِالضَّرُورَةِ يَسْتَحِيلُ عَلَيْهِ ) أَيْ اللَّهِ تَعَالَى ( مَا أَدْرَكَ فِيهِ نَقْصٌ وَحِينَئِذٍ ) أَيْ وَحِينَ كَانَ مُسْتَحِيلًا عَلَيْهِ مَا أَدْرَكَ فِيهِ نَقْصٌ ( ظَهَرَ الْقَطْعُ بِاسْتِحَالَةِ اتِّصَافِهِ ) أَيْ اللَّهِ تَعَالَى ( بِالْكَذِبِ وَنَحْوِهِ تَعَالَى عَنْ ذَلِكَ وَأَيْضًا ) لَوْ لَمْ يَمْتَنِعْ اتِّصَافُ فِعْلِهِ بِالْقُبْحِ ( يَرْتَفِعُ الْأَمَانُ عَنْ صِدْقِ وَعْدِهِ وَ ) صِدْقِ ( خَبَرِ غَيْرِهِ ) أَيْ الْوَعْدِ مِنْهُ تَعَالَى ( وَ ) صِدْقِ ( النُّبُوَّةِ ) أَيْ لَمْ يَجْزِمْ بِصِدْقِهِ أَصْلًا لَا عَقْلًا لِأَنَّ الْفَرْضَ أَنْ لَا حُكْمَ لَهُ وَلَا شَرْعًا لِأَنَّهُ مِمَّا لَا يُمْكِنُ إثْبَاتُهُ بِالسَّمْعِ لِأَنَّ حُجِّيَّةَ السَّمْعِ بَلْ ثُبُوتُهُ فَرْعُ صِدْقِهِ تَعَالَى إذْ لَوْ جَازَ كَذِبُهُ لَمْ يَكُنْ تَصْدِيقُهُ لِلنَّبِيِّ بِإِظْهَارِ الْمُعْجِزَةِ عَلَى يَدَيْهِ فَإِنَّهُ فِي قُوَّةِ قَوْلِهِ هَذَا صَادِقٌ فِي دَعْوَاهُ دَالًّا عَلَى صِدْقِهِ وَإِذَا كَانَ السَّمْعُ مُتَوَقِّفًا عَلَى صِدْقِهِ لَمْ يَكُنْ إثْبَاتُهُ بِهِ وَيَلْزَمُ مِنْهُ أَنْ لَا يَجْزِمَ أَيْضًا بِصِدْقِ مُدَّعِي الرِّسَالَةِ أَصْلًا لِجَوَازِ إظْهَارِ الْمُعْجِزَةِ عَلَى يَدِ الْكَاذِبِ فَيَنْسَدُّ بَابُ النُّبُوَّةِ وَأَنْ يَرْفَعَ الثِّقَةَ عَنْ كَلَامِهِ وَاللَّازِمُ بَاطِلٌ فَالْمَلْزُومُ مِثْلُهُ وَلَعَلَّ الْمُصَنِّفَ إنَّمَا لَمْ يُفْرِدْ الْوَعِيدَ بِالذِّكْرِ كَمَا أَفْرَدَ الْوَعْدَ إمَّا اكْتِفَاءً بِدُخُولِهِ فِي خَبَرِ غَيْرِهِ وَإِمَّا مُوَافَقَةً لِلْأَشَاعِرَةِ فِي جَوَازِ الْخُلْفِ فِي الْوَعِيدِ كَمَا هُوَ ظَاهِرُ الْمَوَاقِفِ وَالْمَقَاصِدِ لِأَنَّهُ لَا يُعَدُّ نَقْصًا بَلْ هُوَ مِنْ بَابِ الْكَرَمِ وَقَدْ أَشْبَعْنَا الْكَلَامَ فِيهِ فِي حَلْبَةِ الْمُجِلِّي وَعَلَى هَذَا فَيَكُونُ قَوْلُهُ وَخَبَرُ غَيْرِهِ مَخْصُوصًا بِمَا سِوَاهُ ( وَعِنْدَ الْأَشَاعِرَةِ كَسَائِرِ الْخَلْقِ الْقَطْعُ بِعَدَمِ اتِّصَافِهِ ) تَعَالَى بِشَيْءٍ مِنْ الْقَبَائِحِ ( دُونَ الِاسْتِحَالَةِ الْعَقْلِيَّةِ كَسَائِرِ الْعُلُومِ الَّتِي يُقْطَعُ فِيهَا بِأَنَّ الْوَاقِعَ أَحَدُ النَّقِيضَيْنِ مَعَ عَدَمِ اسْتِحَالَةِ الْآخَرِ لَوْ قُدِّرَ ) أَنَّهُ الْوَاقِعُ ( كَالْقَطْعِ بِمَكَّةَ وَبَغْدَادَ ) أَيْ بِوُجُودِهِمَا فَإِنَّهُ لَا يُحِيلُ عَدَمُهُمَا عَقْلًا ( وَحِينَئِذٍ ) أَيْ وَحِينَ كَانَ الْأَمْرُ عَلَى هَذَا ( لَا يَلْزَمُ ارْتِفَاعُ الْأَمَانِ ) لِأَنَّهُ لَا يَلْزَمُ مِنْ جَوَازِ الشَّيْءِ عَقْلًا عَدَمُ الْجَزْمِ بِعَدَمِهِ ( وَالْخِلَافُ ) الْجَارِي فِي الِاسْتِحَالَةِ وَالْإِمْكَانِ الْعَقْلِيِّ لِهَذَا ( جَارٍ فِي كُلِّ نَقِيصَةٍ أَقُدْرَتُهُ ) تَعَالَى ( عَلَيْهَا مَسْلُوبَةٌ أَمْ هِيَ ) أَيْ النَّقِيصَةُ ( بِهَا ) أَيْ بِقُدْرَتِهِ ( مَشْمُولَةٌ وَالْقَطْعُ بِأَنَّهُ لَا يَفْعَلُ ) أَيْ وَالْحَالُ الْقَطْعُ بِعَدَمِ فِعْلِ تِلْكَ النَّقِيصَةِ ( وَالْحَنَفِيَّةُ وَالْمُعْتَزِلَةُ عَلَى الْأَوَّلِ ) أَيْ أَنَّ قُدْرَتَهُ عَلَيْهَا مَسْلُوبَةٌ لِاسْتِحَالَةِ تَعَلُّقِ قُدْرَتِهِ بِالْمُحَالَّاتِ ( وَعَلَيْهِ فَرَّعُوا امْتِنَاعَ تَكْلِيفِ مَا لَا يُطَاقُ وَ ) وَامْتِنَاعَ ( تَعْذِيبِ الطَّائِعِ ) وَلَفْظُهُ فِي الْمُسَايَرَةِ وَاعْلَمْ أَنَّ الْحَنَفِيَّةَ لَمَّا اسْتَحَالُوا عَلَيْهِ تَكْلِيفَ مَا لَا يُطَاقُ فَهُمْ لِتَعْذِيبِ الْمُحْسِنِ الَّذِي اسْتَغْرَقَ عُمْرَهُ فِي الطَّاعَةِ مُخَالِفًا لِهَوَى نَفْسِهِ فِي رِضَا مَوْلَاهُ أَمْنَعُ بِمَعْنَى أَنَّهُ يَتَعَالَى عَنْ ذَلِكَ فَهُوَ مِنْ بَابِ التَّنْزِيهَاتِ إذْ التَّسْوِيَةُ بَيْنَ ” – ص 97 -” الْمُسِيءِ وَالْمُحْسِنِ غَيْرُ لَائِقٍ بِالْحِكْمَةِ فِي فِطَرِ سَائِرِ الْعُقُولِ وَقَدْ نَصَّ اللَّهُ تَعَالَى عَلَى قُبْحِهِ حَيْثُ قَالَ ( أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَنْ نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَحْيَاهُمْ وَمَمَاتُهُمْ سَاءَ مَا يَحْكُمُونَ ) فَجَعَلَهُ سَيِّئًا هَذَا فِي التَّجْوِيزِ عَلَيْهِ وَعَدَمِهِ أَمَّا الْوُقُوعُ فَمَقْطُوعٌ بِعَدَمِهِ غَيْرَ أَنَّهُ عِنْدَ الْأَشَاعِرَةِ لِلْوَعْدِ بِخِلَافِهِ وَعِنْدَ الْحَنَفِيَّةِ وَغَيْرِهِمْ لِذَلِكَ وَلِقُبْحِ خِلَافِهِ ( وَذَكَرْنَا فِي الْمُسَايَرَةِ ) بِطَرِيقِ الْإِشَارَةِ فِي الْجُمْلَةِ ( أَنَّ الثَّانِي ) أَيْ أَنَّهُ يُقَدَّرُ وَلَا يُفْعَلُ قَطْعًا ( أَدْخَلَ فِي التَّنْزِيهِ ) فَإِنَّ الَّذِي فِي الْمُسَايَرَةِ ثُمَّ قَالَ يَعْنِي صَاحِبَ الْعُمْدَةِ مِنْ مَشَايِخِنَا وَلَا يُوصَفُ تَعَالَى بِالْقُدْرَةِ عَلَى الظُّلْمِ وَالسَّفَهِ وَالْكَذِبِ لِأَنَّ الْمُحَالَ لَا يَدْخُلُ تَحْتَ الْقُدْرَةِ وَعِنْدَ الْمُعْتَزِلَةِ يَقْدِرُ وَلَا يَفْعَلُ ا هـ وَلَا شَكَّ أَنَّ سَلْبَ الْقُدْرَةِ عَمَّا ذَكَرَ هُوَ مَذْهَبُ الْمُعْتَزِلَةِ وَأَمَّا ثُبُوتُهَا ثُمَّ الِامْتِنَاعُ عَنْ مُتَعَلِّقِهَا فَبِمَذْهَبِ الْأَشَاعِرَةِ أَلْيَقُ وَلَا شَكَّ أَنَّ الِامْتِنَاعَ عَنْهَا مِنْ بَابِ التَّنْزِيهَاتِ فَيَسْبُرُ الْعَقْلُ فِي أَنَّ أَيْ الْفَصْلَيْنِ أَبْلَغُ فِي التَّنْزِيهِ عَنْ الْفَحْشَاءِ أَهْوَ الْقُدْرَةُ عَلَيْهِ مَعَ الِامْتِنَاعِ عَنْهُ مُخْتَارًا أَوْ الِامْتِنَاعُ لِعَدَمِ الْقُدْرَةِ فَيَجِبُ الْقَوْلُ بِأَدْخَلِ الْقَوْلَيْنِ فِي التَّنْزِيهِ ا هـ ( هَذَا وَلَوْ شَاءَ اللَّهُ قَالَ قَائِلٌ هُوَ ) أَيْ النِّزَاعُ بَيْنَ الْفِرَقِ الثَّلَاثَةِ ( لَفْظِيٌّ فَقَوْلُ الْأَشَاعِرَةِ هُوَ إنَّهُ لَا يَسْتَحِيلُ الْعَقْلُ كَوْنَ مَنْ اتَّصَفَ بِالْأُلُوهِيَّةِ وَالْمِلْكِ لِكُلِّ شَيْءٍ مُتَّصِفًا بِالْجَوْرِ وَمَا لَا يَنْبَغِي إذْ حَاصِلُهُ أَنَّهُ مَالِكٌ جَائِرٌ وَلَا يُحِيلُ الْعَقْلَ وُجُودُ مَالِكٍ كَذَلِكَ ) أَيْ جَائِرٌ ( وَلَا يَسَعُ الْحَنَفِيَّةُ وَالْمُعْتَزِلَةُ إنْكَارَهُ

we ask barelwis: can Allah do Makr as in this verse

{وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

isn’t Makr a defect (qubh) just like you say lying is ??