Explaining The Fundamentals Of Faith Author: Imaam Muhammad Ibn Saalih al-Uthaymeen Source: Sharh Usool al-Eemaan

TWO SECTS WENT ASTRAY REGARDING THIS MATTER: The First Sect: Al-Mu’atilah, who negated all or some of Allaah’s Names and Attributes claiming that affirming Allaah’s Names and Sifaat necessitates Tashbeeh (drawing similarities between Allaah and His creation)! This claim is surely false in many aspects, including: First: It necessitates false obligations like contradiction in the words of Allaah, far removed is He from every imperfection. This is so because Allaah affirmed the Names and Attributes to Himself and negated the likeness of anything unto Him. Had its affirmation necessitated the Tashbeeh, then it would imply contradiction in the Speech of Allaah and that its parts refute one another. Second: It is not necessary that “agreement in Name” [18] or “in an Attribute” between two things obligates likeness between them. Indeed you see two people in a state of agreement where each is a hearing, seeing, and speaking human. In no way does this necessitate likeness neither in the human values nor in the hearing, sight, and speech. You see that animals have hands, legs, and eyes. This kind of agreement does not necessitate that their hands, legs, and eyes are like each other. If this distinction in the agreement in Names and qualities amongst the created things is clear, then the distinction between the Creator and the created things is greater and more evident. The Second Sect: The Mushabbahah, who affirm Allaah’s Names and Attributes but make Tashbeeh (draw similarities) between Allaah and His Creation, claiming that this is what is necessitated by the meaning of the texts on the ground that Allaah (Ta’aalaa) addresses the ‘Ibaad (mankind) according to their understanding! Such a claim is false in many respects, including: First: The Mushabbahah: Likens Allaah to His creation which is a false concept that is negated by the Shar’a as well as reasoning. Thus it is impossible that a false matter is necessitated by the texts of the Qur’aan and Sunnah. Second: Allaah addressed mankind according to their understanding of the basic meanings of His Name and Attributes. However, the knowledge of the essence and true nature of meanings regarding His Thaat (Essence) and Sifaat exclusively belongs to Allaah Alone. So, if Allaah affirms to Himself that He is All-Hearer, then the Hearing is known from the understanding of the basic meaning, which is the comprehension of voices. However, the essence of this meaning with respect to the Hearing of Allaah (Ta’aalaa) is unknown because the essence of hearing is distinct even amongst the created. Certainly, the distinction between the hearing of the created and that of the Creator is greater and more evident. It is known that if Allaah mentioned about Himself that He Istawaa ‘ala Al-‘Arsh [19], then the Istiwaa’ according to the basic meaning is known (means : ascendance), however, the manner (the ‘how’) of His ascension above His ‘Arsh is unknown, because the essence of the Istiwaa’ amongst the creatures is distinct. The Istiwaa’ on a firmly stable chair is not the same as that on the saddle of an unyielding and easily-frightened camel. When this is distinct with respect to the creatures, then it is greater and more evident between the Creator and the creature. The belief in Allaah (Ta’aalaa) according to what we have described above yields great benefits to the believers: First: The true manifestation of the Tawheed of Allaah Ta’aalaa such that there is no attachment to other than Him in hope, fear, and worship. Second: The perfect Love, Magnification and Exaltation of Allaah Ta’aalaa as obligated by His Most Beautiful Names and Sublime Attributes. Third: Manifesting His worship by doing what He commands and avoiding what He forbade.

Footnotes [1] Revealed texts of the Qur’aan and Sunnah [2] lit: sensory perception, sensation. It pertains to the evidences about Allaah’s existence. Al-Hiss means, that which is perceptible through the senses. [TN] [3] Related by Imaam Al-Bukhaaree in his Saheeh, V.8, pp. 389-90, Hadeeth no. 597. [4] Saheeh Al-Bukhaaree, V. 6, pp. 356-358, Hadeeth no. 377. [5] Saheeh Al-Bukhaaree, V. 5, p. 236, Hadeeth no. 358. [6] Ash-Shar’a: Islaamic Texts and Legislation’s in the Qur’aan and Sunnah. [TN] [7] Saheeh Al-Bukhaaree, V. 2, Hadeeth no. 55. [8] Ijaabah: Answering the Du’aa of the supplicant by Allaah. [TN] [9] Narrated Anas (radhi-Allaah ‘anhu): “The people of Makkah asked the Prophet (sal-Allaahu ‘alayhe wa-Sallam) to show them a sign (miracle). So he showed them (the miracle) of the cleaving of the moon.” Saheeh Al-Bukhaaree, V. 6, Hadeeth no. 390. [TN] [10] Allaah, Most Great, is the Possessor of every possessor. He permits whom He wishes to possess. Allaah possesses all the treasures of the heavens and the earth. All he good is in His Hand, He gives whom He wishes and takes from whom He wishes. Everything is in need of Allaah. [TN] [11] This great Aayah is a reminder for those who invoke upon the dead or the absent person(s) seeking help and refuge in them, that those whom you seek and call upon instead of Allaah don’t possess even a Qitmeer. They cannot help themselves let alone those who call upon them. Those who seek refuge or intercession through the righteous in the graves have not correctly estimated Allaah as the One who gives and takes, the One who provides and sustains, the One who loves to be invoked Alone, etc. [TN] [12] If Allaah saves anyone none can punish or harm him, and if Allaah punishes or harms anyone none can save him. [Tafseer Al-Qurtubee, V.12, p.145]. [13] Ibaadaat: Acts of worship done sincerely for Allaah’s sake and in accordance with evidence from Qur’aan and (or) authentic Sunnah. [TN] [14] Mu’aamalaat: All forms of mutual relations, treatment, procedures, behaviour, conduct (towards others), and interactions including social, business, transactions, etc. [TN] [15] Allaah said that Hood (alayhis-salaam) told his people: “Dispute you with me over names which you have named - you and your fathers, with no authority from Allaah?” [Qur’aan 7:71] [16] Allaah is Al-Qahhaar: He subdued all creatures and all the elements of the loftiest and lowest worlds; nothing occurs or moves without His Permission. Everything of His Creation is in need of Him. His Irresistibility is linked to His Perfect Living, Power, and Ability. [TN] [17] If Allaah saves anyone none can punish or harm him, and if Allaah punishes or harms anyone none can save him. See Translation of the Meaning of the Noble Qur’aan by Al-Hilaalee and Khaan, Soorah Al-Mu’minoon, Aayah 88, p.534, quoting from Tafseer Al-Qurtubee, V.12, p.145. [18] There are many Names that are common between Allaah and His creatures. [19] Istawaa ‘ala Al-‘Arsh: Ascended above the Throne. [TN]