Islamic Creed | Correct Aqidah

Creed of Islam. Pillars of Iman. Tauhid. Eman. Tawhid. Touheed. Thowheed

Archive for July 2010

104. Promotion of the Sunnah and Warnings Against Bid’ah

with one comment

Imam Ibn Qudaamah writes “We have been commanded to follow their {rightly guided predecessors} footsteps and be guided by their road signs. And we have been warned against innovations and informed that they are misguidance”. The Prophet (pbuh) said,

“Follow my sunnah and the sunnah of the rightly guided caliphs after me. Bite on firmly to it with your molars. And beware of innovated matters, for every innovation is bid‘ah and every bid‘ah is misguidance.” [Musnad Ahmad, vol. 4, Sunan at-Tirmithee, Sunan Abu Dawud, vol.3, Ibn Majah, vol 1]

‘Abdullaah ibn Mas‘ood – May Allaah be pleased with him – said: “Follow and do not innovate for you have [been left with] what is sufficient for you.” [Kashf ul Khafaa’, section ‘Hamza’]

‘Umar ibn ‘Abdul-‘Azeez was reported to have said, “Stop {refrain from delving into certain areas, and avoid speculation about them} where the people [i.e., the Companions] stopped, for they stopped based on knowledge and restrained themselves due to deep insight. They were better able to uncover it and if there was virtue in it they were most suitable to gain it. If you say: ‘Something new happened after them,’ [know that] those who disagreed with their guidance and preferred another sunnah beside theirs innovated regarding it. They [i.e., the Companions] described what fulfilled the need and what they spoke about was sufficient. No one expended more effort than them and those following them. Some people fell short of [following] them and went astray, while others passed them and became extremists. They were between that on straight guidance.” [Narrated by Ibn al-Jawzee in Manaaqib ‘Umar ibn ‘Abdil ‘Azeez, pp. 83-84 and Ibn Rajab in Fadl ‘Ilm as-Salaf]

An incident: Muhammad ibn ‘Abdir-Rahmaan al-Adramee said to a man who had spoken a bid‘ah {the claim that the Qur’aan was created} and invited people to it, “Did the Messenger of Allaah (pbuh), Aboo Bakr, ‘Umar, ‘Uthmaan and ‘Alee know it? Or did they not?”

The man replied, “They did not know it.”

He said, “So you know something they didn’t know?”

The man then said, “I say that they did know it.”

Al-Adramee said, “Was it appropriate for them not to speak about it or call people to it, or not?”

He replied, “It was appropriate for them.”

Muhammad then exclaimed, “Something which was appropriate for the Messenger of Allaah and his Caliphs is not appropriate for you!” {i.e. if they knew it but didn’t speak about it, why is that you are talking about it?}

The man then became silent. The Caliph, who was present at the time said, “Allaah will not elaborate [the meanings] for one who does not find appropriate what they found appropriate.” [narrated by al-Khateeb in Tareekh Baghdaad, vol. 10, Ibn Katheer in al-Bidaayah wan-Nihaayah, vol. 10, and ath-Thahabee in Siyar A‘laam an-Nubalaa, vol. 11]

Bottom line: If somebody comes up with any religious thing which was not conveyed / followed by Sahaba {companions of the Prophet Muhammad}, then he is saying he knows religion better than the people who were with the Prophet Muhammad

Short URL: http://wp.me/pLuqX-45

Written by S Ibrahim

Jul 25, 2010 at 8:16 pm

103. Imaam Ahmad on Allaah’s Attributes

leave a comment »

Regarding the Prophet’s statements

“Indeed Allaah descends to the sky of this world…” [Sahih Al-Bukhari, vol. 9, p. 434, no. 586. Sahih Muslim, vol. 1, p. 365, no. 1657]

and

“Indeed Allaah will be seen on the Day of Resurrection…” [Sahih Al-Bukhari, vol. 9, p. 390, no. 531. Sahih Muslim, vol. 1, p. 307, no. 1322]

and other hadeeths similar to them, Imaam Ahmad ibn Hanbal – May Allaah be pleased with him – said

We believe in them and hold them as truth, without [delving into] the hows or theirs meanings, and we do not reject any of them. We know that whatever the Messenger brought is the truth. So we do not refute the Messenger of Allaah (pbuh), nor do we describe Allaah beyond what He described Himself with, without limit or end

(Quran 42: 11)

There is nothing similar to Him and He is the All-Hearing and the All-Seeing

We say as He said and describe Him with what He described Himself, without going beyond that. The descriptions of those who [seek to] describe Him will not reach [His correct description]. We believe in all of the Qur’aan, its clear verses and its unclear verses, without excluding any of His descriptions due to any repulsiveness perceived. We do not go beyond the Qur’aan and the Hadeeth. We do not know how the essence [of His attributes] is, except through believing in the truth of the Messenger (pbuh) and affirming the Qur’aan [as-Sawaa’iq al-Mursalah, vol. 1, p. 265.]

Written by S Ibrahim

Jul 18, 2010 at 2:50 pm

102. Acceptance of Verses and Hadeeths Containing Allah’s Attributes

leave a comment »

Imam Ibn Qudaamah states

Every attribute of the Most Merciful [Allaah] which comes in the Qur’aan, or is authentically narrated from the Chosen One (Prophet), must be believed in, submitted to and accepted. Contradicting it by rejection, interpretation, drawing resemblance or similitude, must be abandoned. Whatever is difficult to grasp [among the attributes] must be affirmed literally, and delving into its meaning should be avoided. Knowledge of it should be referred to the One who said it, and we put its responsibility/trusteeship to the one who narrated it. [In doing so] we follow the way of those firmly grounded in knowledge who were praised by Allaah in His Clear Book in His statement

“… And those firmly grounded in knowledge say: We believe in it; all of it is from our Lord.” (Quran Chapter Aal ‘Imraan, 3: 7)

Regarding those who desire to interpret the unclear aspects of revelation

“As for those in whose hearts there is deviation, they follow what is unclear of it, desiring turmoil and misinterpretation.” (Quran Chapter Aal ‘Imraan, 3: 7)

He made the desire for interpretation a sign of deviation and linked it to the desire for turmoil in censure. Then He veiled them from what they hoped for and cut off their desires from what they sought in His statement

“While, no one knows its interpretation except Allaah.” (Quran Chapter Aal ‘Imraan, 3: 7)

Shaykh Al-‘Uthaymeen wrote: “[The author has] divided texts from the Qur’aan and the Sunnah addressing the Divine Attributes into two sections: Clearly obvious and problematically obscured.

The Clear are those whose expression and meanings are clear. In such cases, it is obligatory to believe in its expression and to affirm its real meaning without rejection or interpretation, and without drawing similitude with the creation or understanding it in human terms. Because the Sharee‘ah has brought it, therefore it is obligatory to believe in it, accept it and submit to it.

As for the obscure verses, they are those whose meanings are not clear due to their general implications or limitations in the understanding of the reader. Affirmation of their expression (lafz) is obligatory due to the Sharee‘ah use of them, and abstention from delving into their meanings and unnecessary mention of them is also obligatory because they are so obscure that no ruling can be made with regards to their meanings. Therefore we delegate knowledge of them to Allaah and His Messenger.” (Sharh Lum‘ah, pp. 32-3)

Written by S Ibrahim

Jul 5, 2010 at 11:51 pm

101. Rules regarding Allaah’s Names

leave a comment »

1. All of Allaah’s Names are Beautiful

This is because all of them contain the perfect attributes of Allaah, free from any deficiency in any respect.

[Quran Chapter al-A‘raaf 7: 180)

“All the Beautiful names belong to Allaah.”

2. Allaah’s Beautiful Names are not limited to any specific number

There is a common belief that Allah has only 99 names. The below hadeeths contradict that

“O Allaah, I ask you by every name belonging to You with which You named Yourself, or You revealed in Your scripture, or You taught one of Your creatures, or You kept with Yourself exclusively in the hidden knowledge.” [Musnad Ahmad, vol. 1, Saheeh Ibn Hibbaan]

Also, in a hadeeth describing the Prophet’s intercession on the Day of Judgment, the Prophet (peace be upon him) foretells that he will prostrate beneath the Throne, and then Allah will reveal to him words of praise that had never before been taught to anyone. [Saheeh al-Bukharee (7410) and Saheeh Muslim (193)]

People often quote the hadeeth “Indeed Allaah has ninety-nine names. Whoever comprehends them will enter paradise.” [Sahîh al-Bukharee (2737) and Saheeh Muslim (2677)]

Shaikh Uthaymeen/Dr. Bilal: These hadeeths may be harmonized by explaining the last hadeeth as indicating that one who memorizes any ninety-nine of Allaah’s names will enter paradise. This is similar to saying; “I have 100 dirhams which I have prepared for charity”: it does not contradict the fact that I have more dirhams prepared for something else

Shaikh Salman al-Oadah: As for the ninety-nine names mentioned in the hadîth, these are merely a fraction of His names which have a special significance attached to them. Among what is special about them is that “whoever comprehends them all will enter Paradise.”

3. Allaah’s names are not to be decided upon by reason but by revelation

They are fixed (tawqeefee) by what has come in the sharee‘ah and should neither be added to nor reduced, because the human mind is not able to grasp what names are due to Allaah. Consequently, limiting the names to what has been revealed is obligatory, because naming Him by what He has not named Himself, or denying what He has named Himself, is a sin regarding Allaah’s right

For example, Al-Qadeem was a name invented by reason. Allah didn’t call Himself by that. Who are we to create names for the creator?

4. Every one of Allaah’s names refers to Allaah’s essence, to the attribute it contains and to the effect resulting from it if it is transitive

Faith in Allaah’s names is not complete without affirming all of this. For example, the transitive name “the Most Merciful” (ar-Rahmaan): complete faith in it depends on affirming it as one of Allaah’s names, its containing the attribute of “mercy” (ar-Rahmah) and its effect which is that Allaah shows mercy to whomever He wishes

Source: Introduction to Lum‘atul-I‘tiqaad by Shaykh Al-‘Uthaymeen

Written by S Ibrahim

Jul 5, 2010 at 11:31 pm

%d bloggers like this: