al akaaid hasanal banna

8/13/2019 Al Akaaid Hasanal Banna

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AL-'AKAA'ID- HASAN AL-BANNA

www.revolutionmuslim.comIntroductionIlaahiyaat

The Nature of AllahThe Names of Allah

Matters Relating to The Names of AllahThe Attributes of Allah

The Attributes of Allah in the Qur'anComparison Beteen the Attributes of Allah and !umans

Rational "roofs for the Attributes of Allah#tatements by "hysicists on the $%istence of Allah

&erses and Ahaadeeth containing Attributes of Allah

"osition of the irst and (atter )enerations on Allah's AttributesNote

Al-'A*aa'id

+Islamic Creed,

This translation of the original Arabic document is copyrighted .ou may not publish or distribute itithout e%press ritten permission To obtain permission/ please send e-mail tomail0preludecou1

Introduction

2- 3efinition of Creed4

Creed consists of 5A*aa6id +beliefs, hich your heart accepts/ ith hich your soul is content/about hich you are con7inced ithout any doubt

8- "eople6s degrees of 5A*eedah +faith,4

"eople fall into many categories regarding the strength or ea1ness of their beliefs/ on the basisof the clarity of the proofs and their hold on their minds

To e%plain this point I ill cite the folloing e%amples4

If someone hears of the e%istence of a country hich he has ne7er seen before/ such as .emenfor e%ample/ from someone else not 1non to be a liar/ he ill accept and belie7e that such acountry does e%ist If that person hears the same thing from a number of people/ his belief ill bestrengthened +e7en though this ill not stop him from doubting his belief if he has a reason to doso,

If he sees a photograph of that country his con7iction of its e%istence ill be strengthened e7enfurther and doubt ill be difficult in the face of such strong proof If he tra7els and sees signposts


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e7ery de7otee turning +to )od, And 9e send don from the s1y rain charted ith blessing/ and9e produce thereith gardens and )rain for har7ests= And tall +and stately, palm-trees/ ithshoots of fruit-stal1s/ piled one o7er another as sustenance for +)od6s, #er7ants=- and 9e gi7e+ne, life thereith to land that is dead4 Thus ill be the Resurrection6

+#urat-Qaaf +,/ ayahs D-22,

!e also denounced those ho do not thin1 and ponder o7er matters !e says4

5And ho many #igns in the hea7ens and the earth do they pass by .et they turn +their faces,aay from them>6

+#urat-.usuf +28,/ ayah 2,

!e called on ad7ersaries to pro7ide e7idence/ e7en in relation to matters that are ob7iously falseThe reason for that is to sho the importance of e7idence and to demonstrate the 7alue ofargument It is reported in a !adeeth that Bilaal/ may Allah be pleased ith him/ once came toas1 the "rophet6s permission to call adhaan for the morning prayer and found him crying !eas1ed the "rophet hy he as crying The "rophet ansered4 5E Bilaal/ ho can I not cry hen

Allah +#9T, re7ealed to me tonight4

5Behold> in the creation of the hea7ens and the earth/ and the alternation of night and day/- thereare indeed #igns for men of understanding/6

+#urat-aal-Imraan +?,/ ayah 2F,

The "rophet of Allah/ may Allah be pleased ith him/ added 5E oe to anyone ho reads this7erse and doesn6t ponder upon it6

+Narrated by Ibn Abu 3unya in his boo1 Al-Tafa11ur GContemplationH,

Thus you can see that Islam does not restrict ideas or imprison the mind/ but rather guides it toor1 ithin its proper limits It informs human beings of ho little they 1no and calls on them toincrease their 1noledge Allah +#9T, says4

5Ef 1noledge it is only a little that is communicated to you/ +E men>,6

+#urat-al-Israa6 +2 ad7ance me in 1noledge:6

+#urat-Taha +8,/ ayah 22;,

;- Classification of the articles of Islamic 5A*aa6id

The Islamic creed can be di7ided into four main sections each of hich has many sub-sections4

a, Ilaahiyaat +Theology,4 This section studies matters related to Allah +#9T, such as !isattributes/ !is Names and !is actions This also includes the obligations on the ser7ant of Allahtoards his (ord as a result of these beliefs


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Therefore you should confine your efforts to trying to grasp the greatness and maKesty of your(ord through pondering o7er !is creation and abiding by hat !is attributes entail

ii, The Names of Allah/ +#9T,

The Creator/ in !is isdom/ made !imself 1non to !is creation through names and attributes

that suit !is MaKesty hich a belie7er should memorise as a blessing and ha7e pleasure inmentioning them and as a mar1 of respect for their status 9e gi7e here the authentic !adeethhich puts them all together 9hat a great teacher the Ahaadeeth of the "rophet are and hat ane%cellent guide the tongue of re7elation and the lantern of "rophethood

Abu !urairah/ may Allah be pleased ith him/ said4 The "rophet/ peace be upon him/ said4

5Allah has ninety nine Names/ one hundred but one $7eryone ho memorises them enters theLannah/ !e is Ene +itr,/ !e lo7es the itr6

Narrated by Bu1hari and Muslim/ and in another narration of Al-Bu1hari/ he says4 5hosoe7ercounts them6

The same !adeeth as narrated by Al Tirmidhi but he added4

5!e is Allah There is no god but !e/ the All Merciful/ the All Compassionate/ the #o7ereign (ord/the !oly/ the "eace/ the aithful/ the )uardian/ the Mighty/ the Compeller/ the #uperb/ theCreator/ the Ma1er out of naught/ the ashioner/ the orgi7er/ the #ubduer/ the Bestoer/ the"ro7ider/ the Epener/ the All-1noing/ the Restrainer/ the $%tender/ the Abaser/ the $%alter/ the!onourer/ the 3ishonourer/ the All-hearing/ the All-seeing/ the Ludge/ the Lust/ the #ubtle/ the

Aare/ the Clement/ the Magnificent/ the orgi7ing/ the Appreciati7e/ the #ublime/ the )reat/ the"rotector/ the #ustainer/ the Rec1oner/ the MaKestic/ the Bountiful/ the 9atchful/ the !ear1ener/the All-embracing/ the 9ise/ the (o7ing/ the )lorious/ the Resurrector/ the 9itness/ the Truth/ theTrustee/ the #trong/ the irm/ the "atron/ the "raiseorthy/ the Accounter/ the Eriginator/ theRestorer/ the Quic1ener/ the 3estroyer/ the Ali7e/ the $ternal/ the "ercei7er/ the Illustrious/ theEne/ the $ternal support of the creation/ the Able/ the "re7ailing/ the "romoter/ the Retarder/ theirst/ the (ast/ the Manifest/ the !idden/ the )o7ernor/ the !igh-e%alted/ the Righteous/ theRelenting/ the A7enger/ the "ardoner/ the ull of "ity/ the Ener of so7ereignty/ the (ord ofMaKesty and Bounty/ the $*uitable/ the )atherer/ the #elf-#ufficient/ the $nricher/ the )i7er/ the9ithholder/ the 3istresser/ the "rofiter/ the (ight/ the )uide/ the Incomparable/ the $7erlasting/the !eir/ the 3irector/ the "atient6

The meaning of some of these holy Names of Allah

Al-Quddus +The !oly, means the Ene ithout faults

As-#alaam +The "eace, means the source of peace for !is creatures It also means the Eneithout faults

Al-Mu6min +The aithful, means the Ene ho fulfils !is promise to !is creatures and ho protectsthem from !is punishment

Al-Muhaymin +The )uardian, means the controller or the guardian

Matters relating to the Beautiful Names of Allah

2- Names other than the FF Names


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The abo7e mentioned names include one that is used e%clusi7ely for the 3i7ine $ssence/ namelythe glorified name 5Allah6 All the rest are clearly epithets and could therefore be used to describeand *ualify the name Allah 9ith regard to the *uestion as to hether the ord Allah is deri7ed ornot/ this is a matter of dispute/ but it does not entail anything of practical conse*uence and itsuffices for us to 1no that the proper name of the deity is that singular noun hereas the rest of

the names ha7e got some epithetical *uality to them

- Characteristics of the beautiful names of Allah

#ome people say that each of the names of Allah has certain characteristics and mysteriesassociated ith it #ome are detailed and some are brief Ether people go e7en further beyondthis assertion to say that each name has a spiritual ser7ant ho ould ser7e e7eryone ho 1eepsmentioning it and so on All I 1no in this regard +and for e7eryone ho has got some 1noledge/there is someone ho is more 1noledgeable than my, is that the names of Allah are sublimeords that are superior to the rest of speech and there is a blessing in them and a great reard inmentioning them and if a human being 1eeps uttering them/ this ill purify his soul/ especially ifthis is done ith a sincere heart and clear understanding Anything beyond that has not beenmentioned in the Qur6an nor the !adeeth/ and e ha7e been forbidden from going to e%tremes in

the religion of Allah or adding to it and e should confine oursel7es to hat has been mentionedtherein

D- The greatest name of Allah

The greatest name of Allah has been mentioned in se7eral Ahaadeeth hich include the folloing

+2, Barida/ may Allah be pleased ith him/ said that the "rophet/ may the peace and blessings ofAllah be upon him/ heard a man supplicating and saying 5Eh Allah/ I beseech .ou and testify that.ou are Allah There is no god but .ou/ the Enly/ the $7erlasting ho begets not and ho is notbegotten and there is none li1e unto !im6 Barida said that the "rophet +"B@!, said4

5By !im in hose hands my soul rests/ he has addressed Allah ith !is greatest name by hich if!e is called on/ !e responds= and if !e is as1ed/ !e grants6+Narrated by Abu 3aud/ Al Tirmidhi/

Al Nisaa6i and Ibn MaKah,

Al Munthiri said4 5Eur #hei1h Abul !asan al Ma*disi said4 Its chain of transmission is not disputedand I 1no not of any !adeeth in this chapter ith a more reliable chain of transmission6 Al-!afiIbn-!aKar said that this !adeeth 5had the strongest isnad +chain of transmission, amongst the

Ahaadeeth in this chapter6

+8, Anas ibn Mali1/ may Allah be pleased ith him/ said the "rophet/ +"B@!,/ once entered themos*ue and found a man had Kust finished his prayers and as supplicating and saying 5Eh

Allah/ there is no god but Allah Thou art the Mannaan +the )enerous "ro7ider,/ the Badee6+3esigner, of the hea7ens and the earth Thou art full of MaKesty and )race6 The "rophet/+"B@!,/ then said4

53o you 1no ho he supplicated to Allah !e supplicated to Allah ith !is greatest name byhich if !e is called/ !e ansers= and if !e is as1ed/ !e grants6 +Narrated by Abu-3aud/ Al-Tirmidhi/ Al-Nisaa6i and Ibn-MaKah,

+?, Asmaa6 Bint .aid/ may Allah be pleased ith her/ related that the "rophet/ +"B@!/ said thegreatest name of Allah is in these to 7erses4


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5And your )od is Ene )od There is no god but !e/ Most )racious/ Most Merciful6

and the opening 7erse of Aal-Imraan

5Alif (am Mim Allah There is no god but !e/ the (i7ing/ the #elf-#ubsisting/ $ternal6

+narrated by Ahmed/ Abu-3aud/ al-Tirmidhi and ibn-MaKah Al-Tirmidhi said it is a good +hasan,and sound +sahih, !adeeth,

+;, #a6d-ibn-Mali1 said4 5I heard the "rophet of Allah/ +"B@!, say4

5#hall I tell you about the greatest name of Allah/ by hich if !e is called upon !e ansers and if!e is as1ed !e grants It is the supplication used by Lonah hen he called in the threedar1nesses4

5There is no god but Thee )lory be to Thee I as one of the transgressors6

A man said/ 5E "rophet of Allah4 9as that supplication uni*ue to Lonah or can it be used by all

belie7ers6

The "rophet/ +"B@!, ansered4

5!a7en6t you heard the saying of Allah/ e%alted be !e4

59e deli7ered him from distress and thus do e deli7er those ho ha7e faith6

+Narrated by Al !a1eem,

.ou can see from these Ahaadeeth and others that they did not specify the greatest name ofAllah #cholars ha7e differed in identifying it because of their differences in authenticating theAhaadeeth to the e%tent that they had forty opinions about this subKect 9hat e can concludefrom these noble Ahaadeeth and from the sayings of reliable Muslims is that the greatest name of

Allah is a compound supplication +du6aa6, made up of a number of !is glorious names hich if aman uses in his supplication/ pro7ided the conditions for proper supplication are obser7ed/ Allahansers the supplication This has been e%plicitly stated in the noble Ahaadeeth in 7ariousplaces

!a7ing established this/ then the assertion of some people is that the greatest Name of Allah is asecret hich is gi7en to only a fe indi7iduals ith hich they open closed doors and go beyondhat is customarily possible and hich endos them ith *ualities hich no other people enKoy/is against hat has been said by Allah and !is "rophet If those people claim support for theirposition in the noble 7erse4

5#aid one ho had 1noledge of the Boo14 5I ill bring it to thee ithin the tin1ling of an eye66

claiming that the meaning of 5had 1noledge of the Boo16 is the greatest name of Allah/ e ouldrefute them by saying that the commentators on the Qur6an said that the supplication hich asreferred-to as either4 5Eh ho art (i7ing/ #elf-subsisting/ $ternal6 or 5Allah/ there is no deity but!e - the (i7ing/ The #elf-subsisting/ the $ternal6 #ome people e7en claimed that the greatestname of Allah is #yriac pronounced +ahya shrahya, This is an unsubstantiated claim The fact ofthe matter is that the greatest name of Allah is to be found only in the authentic Ahaadeeth

In short/ some people ha7e become fascinated ith mysteries/ claim to ha7e special 1noledge/


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and add to the traditions They claimed things hich are not mentioned in the Qur6an nor in the!adeeth/ something hich e ha7e been absolutely forbidden from doing #o let us confineoursel7es to hat has been authentically transmitted to us

The Attributes of Allah/ )lory Be To !im

2-The attributes of Allah +#9T,/ for those ho ha7e a sound mind

If you reflect on this uni7erse and its onderful isdoms/ its strange creatures/ its intricate design/its greatness and 7astness/ its comple% composition/ its creati7ity/ reneal and in7enti7eness= ifyou loo1 at the clear s1y ith all the stars and their constellations and consider the suns and themoons and their orbits= if you thin1 of this earth ith its plants/ its produce/ its minerals/ itstreasures/ its elements and materials= if you loo1 at the animal orld and ho it is onderfullyguided and inspired= indeed if you loo1 at ho man himself is made up/ at his many systems/each of hich performs a mar7ellous function= if you loo1 at the orld of the oceans and theonders it contains= if you 1no the forces of the uni7erse and their mysteries and las such aselectricity/ magnetism/ the ether/ radium= then if you mo7e from considering the nature and*ualities of these orlds to the lin1s and interrelationships amongst them and ho each is relatedto the other 7ery closely in such a ay that they all constitute one global unit each part of hich

ser7es the other parts in the same ay as an organ in a single body ser7es the other organs= ifyou do all that/ you ill/ ithout needing e7idence/ arguments/ re7elation nor Qur6an/ come outith a simple theoretical conclusion/ namely4 This uni7erse has a Creator/ Ma1er/ Eriginator andthis Ma1er must be great beyond hat the feeble human mind can concei7e

The ability of this Creator is abo7e the human understanding of ability !e is (i7ing in e7ery senseof the ord !e does not need any of !is creatures because !e e%isted before they e%isted !e isomniscient !e is abo7e the las of the uni7erse because it is !e ho created those las !ee%isted before the creatures because it is !e ho created them !e ill e%ist after them becauseit is !e ho ill bring their e%istence to an end In short/ you ill find yourself fully con7inced thatthe Creator and 3esigner of this uni7erse has all the *ualities of perfection beyond hat the smallhuman mind can concei7e of !e is abo7e the *ualities of imperfection This con7iction ill comefrom your on reflection and your on sincere feelings4

5The nature made by Allah in hich !e has made men There is no altering of Allah6s creationThat is the right religion but most people do not 1no6

+#urat-ar-Rum +?,/ Ayah ?,

After this introduction/ I ould li1e to mention some remar1able obser7ations in this uni7erse andyou ill see that/ although fe in comparison to the 7astness of this uni7erse/ and the perfectionof its design/ ill/ inshaa6 Allah/ be sufficient to create in your heart such feeling as I ha7ementioned

irst obser7ation

This air hich e inhale is composed of a number of elements/ to components of hich areimportant4 Ene component is suitable for man6s breathing hich chemists con7entionally callo%ygen The other component is a harmful one hich they call carbon dio%ide Among the*ualities of the great interrelationships amongst the units of this miraculous uni7erse is that thecomponent hich is harmful to man is inhaled by plants and it is useful for them4 hile maninhales o%ygen and e%hales carbon dio%ide the plants do the re7erse process Consider this co-operati7e relationship beteen man and plants ith regard to that hich is the most importantelement of life for both of them/ namely breathing No/ could something li1e this be done in thegreat uni7erse by other than an Emnipotent/ Emniscient and all-9ise Being


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#econd Ebser7ation

(et us thin1 of the food e eat It is composed of a number of 7egetable and animal ingredientsdi7ided by scientists into proteins/ carbohydrates or fats/ for e%ample The sali7a digests somecarbohydrates and dissol7es some glycogen and other substances hich are dissol7able/

hereas the stomach6s enymes digest the proteins such as meat and the bile produced by theli7er digests fats and brea1s them up into 7ery small parts hich can be absorbed Thereafter/ thepancreas produces four enymes/ each of hich underta1es to complete the digestion of one ofthe three elements/ the carbohydrates/ the proteins or the fats and the fourth enyme hichcon7erts mil1 into cheese Reflect on this mar7ellous interrelationship amongst the parts of thehuman body and amongst the plant/ animal and food ingredients hich man consumes

Third obser7ation

(oo1 at a floer in a plant and you ill see that it has got beautiful/ attracti7e petals ith brightcolours/ and if you as1 botanists about the isdom in that/ they ill tell you that this is to temptbees and similar creatures to suc1 the nectar of floers/ to come to the floer so that hen theystand on its petals/ they ill pic1 up pollen on their feet and carry it from the male floer to the

female floer/ thus bringing about fertilisation Consider ho these beautiful petals in the floerare made as a lin1 in the chain beteen plants and animals so that plants can use animals in theprocess of fertilisation hich is necessary for the process of bearing fruit and reproduction

$7erything in the uni7erse shos you that there is behind it great 9isdom and sublime 9ill andgreat Control and that the uni7erse is run by e%tremely precise (as The (ord of this 9isdomand the "ossessor of this )reatness and the Ma1er of these (as is Allah

The Qur6an spea1s in detail about this subKect/ and dras our attention to these onders andgreat mysteries .ou can hardly find a #urah +chapter, hich does not mention the signs andbounties of Allah and the manifestations of !is "oer and 9isdom and hich does not urgepeople to alays reflect on them

5Among !is signs is that he created you from dust and then/ behold/ ye are men scattered +farand ide, And among !is #igns is this/ that !e created for you mates from among yoursel7es/that ye may dell in tran*uillity ith them/ and !e has put lo7e and mercy beteen your +hearts,47erily in that are #igns for those ho reflect And among !is #igns is the creation of the hea7ensand the earth/ and the 7ariations in your languages and your colours4 7erily in that are #igns forthose ho 1no And among !is #igns is the sleep that ye ta1e by night and by day/ and the*uest that ye +ma1e for li7elihood, out of !is Bounty4 7erily in that are signs for those hohear1en And among !is #igns/ !e shos you the lightning/ by ay both of fear and of hope/ and!e sends don rain from the s1y and ith it gi7es life to the earth after it is dead4 7erily in that are#igns for those ho are ise6

+#urat-ar-Rum +?,/ ayahs 82-8;,

Allah +#9T, also says4

5Among !is #igns is this/ that !e sends the 9inds/ as heralds of )lad Tidings/ gi7ing you a tasteof !is +)race and, Mercy/- that the ships may sail +maKestically, by !is Command and that yemay see1 of !is Bounty4 in order that ye may be grateful 9e did indeed send/ before thee/"rophets to their +respecti7e, peoples/ and they came to them ith Clear #igns4 then/ to thoseho transgressed/ 9e meted out Retribution4 and it as due from @s to aid those ho belie7edIt is )od 9ho sends the 9inds/ and they raise the Clouds4 then does !e spread them in the s1yas !e ills/ and brea1 them into fragments/ until thou seest rain-drops issue from the midst


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thereof4 then hen !e has made them reach such of his ser7ants as !e ills behold/ they doreKoice>- $7en though/ before they recei7ed +the rain, - Kust before this - they ere dumb ithdespair> Then contemplate +E man>, the memorials of )od6s Mercy>- ho !e gi7es life to theearth after its death4 7erily the same ill gi7e life to the men ho are dead4 for !e has poer o7erall things

+#urat-ar-Rum +?,/ ayahs ;D-,

There many other instances in the !oly Qur6an such as in #urat-ar-Ra6d +2?,/ al-Qasas +8,/ al-Anbiyaa6 +82,/ an-Naml +8 And !e has multiplied you through the earth/ and to !im shall ye be gatheredbac1 It is !e 9ho gi7es life and death/ and to !im +is due, the alternation of Night and 3ay4 illye not then understand6

+#urat-al-Mu6minun +8?, ayahs $ach one runs +itscourse, for a term appointed !e doth regulate all affairs/ e%plaining the signs in detail/ that yemay belie7e ith certainty in the meeting ith your (ord And it is !e ho spread out the earth/and set thereon mountains standing firm and +floing, ri7ers4 and fruit of e7ery 1ind !e made inpairs/ to and to4 !e draeth the night as a 7eil o6er the 3ay Behold/ 7erily in these thingsthere are signs for those ho consider> And in the earth are tracts +di7erse though, neighbouring/and gardens of 7ines and fields son ith corn/ and palm trees - groing out of single roots orotherise4 atered ith the same ater/ yet some of them 9e ma1e more e%cellent than othersto eat Behold/ 7erily in these things there are signs for those ho understand>6

+#urat-ar-Ra6d +2?,/ ayahs 8-;,

All those 7erses inform you about the e%istence of Allah +#9T,/ and you can find e7idence forthat through !is regulation of the affairs of this onderful uni7erse

8?, The $ternity and "ermanence of Allah

Allah/ e%alted be !e says4

5!e is the irst and the (ast/ the $7ident and the Immanent4 and !e has full 1noledge of allthings6


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+#urat-al-!adeed +


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5I called them not to itness the creation of the hea7ens and the earth/ nor +e7en, their oncreation4 nor is it for helpers such as Me to ta1e as lead +men, astray>6

+#urat-al-Jahf +2,/ ayah 2,

This contains a reference to the fact that !e +#9T,/ is self-sufficient and does not need !is

creatures but it is they ho need !im

D, The Eneness of Allah/ e%alted be !e

Allah says4

5)od has said4 5Ta1e not +for orship, to gods4 for !e is Kust Ene )od4 then fear Me +and Mealone,6 To !im belongs hate7er is in the hea7ens and on earth/ and to !im is duty due alays4then ill ye fear other than )od And ye ha7e no good thing but is from )od4 and moreo7er/hen ye are touched by distress/ unto !im ye cry ith groans6

+#urat-an-Nahl +2D,/ ayahs 2-?,

And !e also says4

5They do blaspheme ho say4 )od is one of three in a Trinity4 for there is no god e%cept Ene)od If they desist not from their ord +of blasphemy,/ 7erily a grie7ous penalty ill befall theblasphemers among them 9hy turn they not to )od/ and see1 !is forgi7eness or )od is Eft-forgi7ing/ Most Merciful6

+#urat-al-Maa6idah +,/ ayahs !e cannotbe *uestioned for !is acts/ but they ill be *uestioned +for theirs, Er ha7e they ta1en for orship+other, gods besides him #ay/ 5Bring your con7incing proof4 this is the Message of those ith meand the Message of those before me6 But most of them 1no not the Truth/ and so turn aayNot an "rophet did 9e send before thee ithout this inspiration sent by @s to him4 that there is nogod but I= therefore orship and ser7e Me6

+#urat-al-Anbiyaa6 +82,/ ayahs 82-8,

!e also says4

5#ay4 5To hom belong the earth and all beings therein +say, if ye 1no>6 They ill say/ 5To )od>6say4 5.et ill ye not recei7e admonition6 #ay4 59ho is the (ord of the se7en hea7ens/ and the(ord of the Throne +of )lory, #upreme6 They ill say/ 5+They belong, to )od6 #ay4 59ill ye notthen be filled ith ae6 #ay4 59ho is it in hose hands is the go7ernance of all things/- hoprotects +all,/ but is not protected +of any, +say, if ye 1no6 They ill say/ 5+It belongs, to )od6#ay4 5Then ho are ye deluded6 9e ha7e sent them the Truth4 but they indeed practisefalsehood> No son did )od beget/ nor is there any god along ith !im4 +if there ere many gods,/behold/ each god ould ha7e ta1en aay hat he had created/ and some ould ha7e lorded ito7er others> )lory to )od> +!e is free, from the +sort of, things they attribute to !im> !e 1noshat is hidden and hat is open4 too high is !e for the partners they attribute to !im>6


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59e created the hea7ens and the earth and all beteen them in #i% 3ays/ nor did any sense ofeariness touch @s6

+#urat-Qaaf +,/ ayah ?,

!e also says4

5It is !e 9ho has let free the to bodies of floing ater4 Ene palatable and seet/ and the othersalt and bitter= yet has !e made a barrier beteen them/ a partition that is forbidden to bepassed It is !e 9ho has created man from ater4 then has !e established relationships oflineage and marriage4 for thy (ord has poer +o7er all things,6

+#urat-al-ur*aan +8,/ ayahs ?-;,

!e also says4

5#eest thou not that )od ma1es the clouds mo7e gently/ then Koins them together/ then ma1esthem into a heap - then ilt thou see rain issue forth from their midst And !e sends don fromthe s1y mountain masses +of clouds, herein is hail4 !e stri1es thereith hom !e pleases and!e turns it aay from hom !e pleases/ the 7i7id flash of !is lightning ell-nigh blinds the sightIt is )od 9ho alternates the Night and the 3ay4 7erily in these things is an instructi7e e%ample forthose ho ha7e 7ision> And )od has created e7ery animal from ater4 of them there are somethat creep on their bellies= some that al1 on to legs= and some that al1 on four )od createshat !e ills for 7erily )od has poer o7er all things6

+#urat-an-Nur +8;,/ ayahs ;?-;,

There are other similar 7erses hich point to the 7astness of !is poer and onderful magnitudeof !is greatness

, The 9ill of Allah

Allah +#9T, says4

5&erily/ hen !e intends a thing/ !is Command is/ :be:/ and it is>6

+#urat-.aaseen +?D,/ ayah 8,

!e also says4

59hen 9e decide to destroy a population/ 9e +first, send a definite order to those among themho are gi7en the good things of this life and yet transgress= so that the ord is pro7ed trueagainst them4 then +it is, 9e destroy them utterly6

+#urat-al-Israa6 +2


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+#urat-al-Jahf +2,/ ayah 8,

!e +#9T, also says4

5)od doth ish to ma1e clear to you and to sho you the ordinances of those before you= and

+!e doth ish to, turn to you +In Mercy,4 And )od is All-1noing/ All-ise )od doth ish to Turnto you/ but the ish of those ho follo their lusts is that ye should turn aay +from !im,/- far/ faraay )od doth ish to lighten your +difficulties,4 or man as created 9ea1 +in flesh,6

+#urat-al-Nisaa6 +;,/ ayahs 8 e shall certainly dri7e theeout of our city - +thee, and those ho belie7e ith thee= or else ye +thou and they, shall ha7e toreturn to our ays and religion6 !e said4 59hat> e7en though e do detest +them,6 59e shouldindeed in7ent a lie against )od/ if e returned to your ays after )od hath rescued us therefrom=nor could e by any manner of means return thereto unless it be as in the ill and plan of )od/Eur (ord Eur (ord can reach out to the utmost recesses of things by !is 1noledge In the )odis our trust our (ord> decide Thou beteen us and our people in truth/ for Thou art the best to


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decide66

+#urat-al-A6raaf + There is no god but !e/-the (i7ing/ the #elf-#ubsisting/ $ternal It is !e9ho sent don to thee +step by step,/ in truth/ the Boo1/ confirming hat ent before it= and !esent don the (a +of Moses, and the )ospel +of Lesus, before this/ as a guide to man1ind/ and!e sent don the criterion +of Kudgement beteen right and rong,6

+#urat-aal-Imraan +?,/ ayahs 2-?,

!e also says4

5It is )od 9ho has made for you the earth as a resting place/ and the s1y as a canopy/ and hasgi7en you shape- and made your shapes beautiful/- and has pro7ided for you #ustenance/ ofthings pure and good=- such is )od your (ord #o )lory to )od/ the (ord of the 9orlds> !e is the(i7ing +Ene,4 There is no god but !e4 Call upon !im/ gi7ing !im sincere de7otion "raise be to)od/ (ord of the 9orlds>6


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+#urat-)haafir +;,/ ayahs D;-D,

And so many other 7erses hich indicate that Allah +#9T,/ is characterised ith perfect/unparalleled life

2228, The hearing and the sight of Allah +#9T,

Allah/ e%alted be he says4

5)od has indeed heard +and accepted, the statement of the oman ho pleads ith theeconcerning her husband and carries her complaint +in prayer, to )od4 and )od +alays, hears thearguments beteen both sides among you4 for )od hears and sees +all things,6

+#urat-al-MuKaadalah +,/ ayah 2,

!e also says4

5#eest thou one ho forbids- A 7otary hen he +turns, to pray #eest thou if he is on +the road of,)uidance- Er enKoins Righteousness #eest thou if he denies +Truth, and turns aay Jnoethhe not that )od doth see6

+#urat-al-6Ala* +FD,/ ayahs F-2;,

Allah +#9T, said to Moses and to Aaron hen !e sent them to "haraoh45)o/ both of you/ to "haraoh/ for he has indeed transgressed all bounds=But spea1 to him mildly= perchance he may ta1e arning or fear +)od,6They +Moses and Aaron, said45Eur (ord> 9e fear lest he hasten ith insolence against us/ or lest he transgress all bounds6!e said45ear not4 for I am ith you4 I hear and see +e7erything,6

+#urat-Taha +8,/ ayahs ;?-;D,

!e also says4

5And )od ill Kudge ith +Kustice and, Truth4 but those hom +men, in7o1e besides !im/ ill not+be in a position, to Kudge at all &erily it is )od +alone, 9ho hears and sees +all things,6

+#urat-)haafir +;,/ ayah 8,

There are other 7erses hich indicate that !e +#9T, has the attribute of hearing and sight

2?, The #peech of Allah/ e%alted be !e

Allah/ the e%alted/ says4

5and to Moses )od spo1e direct=-6

+#urat-an-Nisaa6 +;,/ ayah 2D;,

!e also says4


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5Can ye +o ye men of aith, entertain the hope that they ill belie7e in you- #eeing that a partyof them heard the 9ord of )od/ and per7erted it 1noingly after they understood it6

+#urat-al-Ba*arah +8, ayah


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Third proof

This has to do ith the fact that the Creator is Ene and cannot possibly be more than one This isbecause multiplicity of creators ould be a cause of discord and chaos and one of them ill ha7eto be an o7erlord to the others since an essential *uality of being )od is to be maKestic and great

urthermore/ if one of the Creators acted on his on/ this ould cancel out the di7ine attributes ofthe others/ and if they Koined together in action/ this ould do aay ith some of the attributes ofeach of them= and the annulment of the attributes of di7inity contra7enes its MaKesty and)reatness Thus there has to be Ene )od and no other (ord

These are e%amples of logical proofs of the e%istence of the Creator and !is attributes 9hoe7erants more proofs can refer to longer or1s !oe7er/ this matter is firmly established in theinnate nature +fitra, of pure souls and sound hearts

5for any to hom )od gi7eth not light/ there is no light>6

+#urat-an-Nur +8;,/ ayah ;,

A *uestion hich pules many people

It as narrated in a !adeeth by Abu !urairah/ may Allah be pleased ith him/ that the "rophet/peace and blessings of Allah be ith him/ said4

5#ome people ill 1eep as1ing *uestions until they as14 5Allah created the creation but hocreated Allah6 9hoe7er is as1ed this *uestion/ let him +simply, say 5I belie7e in Allah66 +Narratedby Muslim,

+Imam Marey commented on this !adeeth and said that the "rophet/ seems to be enKoiningMuslims to refrain from trying to respond to such *uestions about Allah !oe7er/ Imam Mareye%plained/ such *uestions are of to types4 those hich are not troubling the mind and did not

arise because of some misconception Those can simply be ignored It seems that the abo7ementioned !adeeth is referring to this type of *uestions hich are referred to as asasah+hisperings of #atan, #ince they are not persistently occurring to the mind/ they can be setaside ithout consideration of e7idence/ because there is no benefit in delling on them As tothe persistent *uestions hich arise as a result of some misconception/ they can be tac1led onlyith arguments and e7idence 9allahu a6lam +And Allah 1nos best,,

This *uestion is rong in the first place because e ha7e been commanded by the "rophet/ maythe peace and blessing of Allah be ith !im/ not to ponder o7er the essence of Allah +#9T,/because our ea1 minds are incapable of concei7ing the true nature e7en of themsel7es #o hocan they possibly understand the true nature of Allah +#9T, !oe7er/ this *uestion comes to theminds of some people and I ould li1e to e%plain the anser to them through an e%ample hich/)od illing/ ill satisfy their *uestions

I ould say the folloing4

If you place a boo1 on your des1 and then go out of the room and come bac1 a short hile laterand find that the boo1 hich you had left on the des1 had been remo7ed and placed in thedraer/ you ould in this situation/ be firmly con7inced that someone must ha7e put it in thedraer/ this is because you 1no 7ery ell that among the attributes of this boo1 is that it cannotmo7e by itself Remember this point and let us no mo7e to the ne%t point


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ha7ing said4 5The onders of )od6s creation/ the $7erlasting/ the $ternal/ the Emniscient/ theEmnipotent/ ha7e astounded me4 hat poer/ hat isdom/ hat creati7ity in !is creatures/small or large The benefits hich e get from these creatures testify to the greatness of theMercy of )od ho made them subser7ient to us Their perfection and harmony points to !is 7ast9isdom Their preser7ation from e%tinction and their reneal bear itness to !is MaKesty and)reatness6

, !erbert #pencer/ the $nglish philosopher/ said in this respect in his $ssay on $ducation453oubtless/ to the superstitions that pass under the name of religion/ science is antagonistic= butnot to the essential religion hich superstitions merely hide 3oubtless/ too/ in much of thescience that is pre7alent/ there is a per7ading spirit of irreligion= but not in that true science hichhas passed beyond the superficial into the profound

3e7otion to science is a tacit orship - a tacit recognition of orth in the things studied= byimplication in their Cause It is not a mere lip-homage/ but a homage e%pressed in actions - not amere professed respect/ but a respect pro7ed by the sacrifice/ thought/ and labour

Not by dogmatic assertion/ does it teach the impossibility of comprehending the @ltimate Causeof things= but it leads us clearly to recognise this impossibility by bringing us in e7ery direction to

the boundaries e cannot cross It realises to us in a ay hich nothing else can/ theinsignificance of human intelligence in the face of that hich transcends human intelligence6

!e then goes on to gi7e e%amples to e%plain hat he meant4

5A scientist ho sees a drop of ater and 1nos that it is made up of o%ygen and hydrogen incertain proportions/ in such a ay that if these proportions change/ e ould ha7e somethingother than ater/ belie7es in the )reatness/ the "oer/ the 7ast 9isdom and Jnoledge of theCreator more strongly and firmly than a non-biologist ho sees it only as a drop of ater#imilarly/ a scientist ho loo1s at a hailstone under a microscope and sees the beauty of itsdesign and the magnificence of its composition/ no doubt feels the Beauty of the Creator and the!is 7ast 9isdom more strongly than does someone ho 1nos nothing about it more than that itis froen rain6

The statements of cosmologists in this regard are innumerable /and hat e ha7e mentionedshould suffice 9e ha7e cited those statements so that our young people realise that their religionis from Allah +#9T, and that science can only strengthen and support their faith

Allah/ the $%alted/ says in the !oly Qur6an4

'#oon ill 9e sho them our #igns in the +furthest, regions +of the earth,/ and in their on souls/until it becomes manifest to them that this is the Truth Is it not enough that thy (ord doth itnessall things6

+#urat-ussilat +;2,/ ayah ?,

The &erses and Ahaadeeth containing attributes of Allah

The Qur6an and the Traditions of the "rophet contain 7erses and Ahaadeeth hich gi7e theimpression that Allah +#9T, is similar to !is creatures in some of their attributes 9e shall *uotesome of these by ay of e%ample/ then follo that ith the e%planations hich ha7e beenmentioned regarding them 9e as1 for Allah6s help in demonstrating the truth in this *uestionhich has been a matter of debate and contro7ersy amongst people up until our time 9e pray to!im to protect us from error and guide us to hat is right/ and on !im e depend and !e is thebest to depend on


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$%amples of 7erses referring to the attributes of Allah

2, Allah/ the e%alted says4

5All that is on earth ill perish= But ill abide +for e7er, the ace of thy (ord/- full of MaKesty/

Bounty and !onour6

+#urat-ar-Rahmaan +,/ ayahs 8D-8 9e sent to thy mother/by inspiration/ the message4 5Thro +the child, into the chest/ and thro +the chest, into the ri7er4the ri7er ill cast him up on the ban1/ and he ill be ta1en up by one ho is an enemy to Me andan enemy to him64 But I cast +the garment of, lo7e o7er thee from Me4 and +this, in order that thou

mayest be reared under Mine eye6

+#urat-Taha +8,/ ayahs ? #o grie7e no longer o7er their +e7il, deeds But construct an Ar1 under Eur eyes and Eurinspiration/ and address Me no +further, on behalf of those ho are in sin4 for they are about to beo7erhelmed +in the lood,6

+#urat-!ud +22,/ ayahs ?D-?


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+#urat-al-Maa6idah +,/ ayah D;,

!e +#9T, also says4

5#ee they not that it is 9e 9ho ha7e created for them - among the things hich Eur hands ha7efashioned - cattle/ hich are under their dominion6

+#urat-.aseen +?D,/ ayah )od ill say4 5E Lesus the son of Mary> 3idst thou say unto men/ 5orship me andmy mother as gods in derogation of )od66 !e ill say4 5)lory to Thee> ne7er could I say hat Ihad no right +to say, !ad I said such a thing/ thou ouldst indeed ha7e 1non it Thou 1noesthat is in my heart/ Thou I 1no not hat is in Thine or Thou 1noest in full all that is hidden6

+#urat-al-Maa6idah +,/ ayah 22D,

, Allah/ the e%alted says4

5Allah Most )racious settled !imself firmly on !is Throne +of authority,6

+#urat-Taha +8,/ ayah ,

The same goes for e7ery 7erse in hich 5istiaa 5ala al arsh 5 +settling !imself firmly on theThrone,6 is attributed to Allah +#9T,

D, Allah/ the e%alted says4

5!e is omnipotent/ +atching, from abo7e o7er !is orshippers/ and !e sets guardians o7er youAt length/ hen death approaches one of you/ Eur angels ta1e his soul/ and they ne7er fail intheir duty6

+#urat-al-An6aam +D, ayah D2,

!e +#9T, also says4

53o ye feel secure that !e 9ho is in hea7en ill not cause you to be salloed up by the earthhen it sha1es +as in an earth*ua1e,6

+#urat-al-Mul1 +D


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true meaning This is especially so in 7ie of the prohibition by the "rophet/ peace be upon him4

5"onder o7er the creation of Allah and do not speculate on the $ssence of Allah/ because you illne7er be able to gi7e !im !is due6

Al-Ira*i said this !adeeth as narrated by Abu Na6iim in Al-!ilya ith 5ea16 transmission It as

also narrated be Al-Asbahani in Al-Targheeb al-Tarheeb ith a more reliable transmission Itas also related by Abu-#hei1h !oe7er all of them/ may Allah be pleased ith them/ ha7ecategorically stated that there is no similarity beteen Allah and !is creatures !ere is hat theysaid

a, Abul Qasim Allale1aiey narrated in 5@sool al-#unnah6 that Mohammad ibn al-!asan/ the friendof Abu !anifa/ may Allah be pleased ith them both/ said4 5All Kurists from the east to the estha7e agreed on the belief in hat is contained in the Qur6an and the authentic !adeeth regardingthe attributes of Allah +#9T,/ ithout interpretation/ description or comparison 9hoe7er in thesetimes tries to interpret any of that ould be going against the practice of the "rophet/ may thepeace and blessings of Allah be upon him/ and the consensus of the Muslims/ because they didnot describe nor interpret/ but only *uoted hat is in the Qur6an and the #unnah +Traditions of the"rophet, and no more6

b, Imam Ahmed6s position regarding the 7erses and !adeeth pertaining to the attributes of Allah

Al Jhallal said in his boo1 Al-#unnah that Ahmed ibn !anbal/ +as as stated in Ibn !anbal6s onboo1s such as 5Al #unnah Muhammadiyya a al Mihna6 , said4 5I as1ed Abu Abdullah about the

Ahaadeeth hich state that 5Allah +#9T,/ comes don to the loer hea7ens6/ and 5Allah sees6/and 5Allah places !is foot6 and such similar Ahaadeeth Abu Abdullah ansered4 59e belie7e inthem as true ithout en*uiring ho +these actions are done,/ nor hat they mean nor do ereKect any of them 9e 1no that/ hate7er the "rophet/ peace be upon him/ brought as truepro7ided it is attributed to him through reliable transmission 9e do not reKect hat Allah says=and Allah +#9T,/ cannot be described ith anything better than hat !e said about !imselfNothing is li1e unto !im6

c, Imam Mali16s position regarding the 7erses and !adeeth pertaining to the attributes of Allah

!armala ibn .ahya said4 5I heard Abdullah ibn 9ahb say4 I heard Mali1 ibn Anas say4

59hoe7er tal1s about the nature of Allah and for e%ample hen e%plaining the 7erse hich says5The Les say that Allah6s hands are shac1led6 / points ith his hands to his nec1/ or hene%plaining the 7erse 5!e hears e7erything and sees e7erything6 points to his eyes or part of hishand/ may it be cut off because +he as so blasphemous that, he li1ened Allah to himself6

Mali1 added 5!a7e you not heard the statement of Al Bara64 hen he said that the "rophet/ peacebe upon him/ did not ma1e a sacrifice of four +sheep, and Al Bara6 made a gesture ith his handin the ay that the "rophet did/ and added 5and my hand is 5shorter6 than the hand of the "rophet/peace and blessing be upon him6 Thus/ Al Bara6 as reluctant e7en to describe the hand of the"rophet/ peace be upon him/ out of re7erence for him ho is only a human being !o thenabout the Creator hom nothing is li1e unto !im6

d, Abu Ba1r Al Athram/ Abu Amru Al Talman1i and Abu Abdullah ibn Batta et al in their boo1s saidthat Abdul Ai ibn Abdullah ibn Abu #alama Al-MaKi narrated a long story hich he concludedith the folloing4 59hat attributes Allah used for !imself and con7eyed to us through !is "rophetare hat e use to refer to !im and e do not ma1e up any other attribute for !im Neither do eignore hat !e said to describe !imself/ nor do e in7ent ne attributes for !im6


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Jno/ may Allah ha7e mercy on you/ that in order to protect yourself from committing errors inmatters of religion/ you should abide by hat has been delimited to you and not go beyond it

Among the principles of the faith is to accept hat is right and to reKect hat is rong .ou shouldha7e no hesitation in mentioning the attributes of Allah hich are commonly 1non and hich areeasy for hearts to accept/ hat is mentioned in the Qur6an and the Traditions of the "rophet andhat is 1non to succeeding generations of the Muslim @mmah 3o not put yourself intounnecessary trouble

Therefore you should not e%ert your mind to disco7er/ nor your tongue to mention/ hat yourheart does not accept/ hat you cannot find in the Boo1 of Allah/ nor in the Traditions of the"rophet as attributes of your (ord/ and refrain from mentioning such things as did the (ord refrainfrom mentioning concerning !imself/ because ta1ing the trouble in trying to 1no hat !e hasn6tused to describe !imself is Kust li1e reKection of the attributes !e mentioned about !imself In thesame ay as you should decry the denial of the attributes hich )od used for himself/ you shouldalso decry the far-fetched attempts to attribute to Allah *ualities hich !e hasn6t mentioned about!imself

By Allah/ success came to the Muslims ho 1ne hat is right +and their 1noledge is thestandard by hich to eigh right, and reKected hat is rong Those Muslims heard ho Allah

used to describe !imself in !is boo1 and hat as reported to them from their "rophet and theirhearts ne7er ceased mentioning those attributes of Allah/ and they ne7er in7ented any attributefor !im The attributes hich the "rophet/ peace and blessings of Allah be upon him/ asreported to ha7e used to describe his (ord are e*ual to hat the (ord used to call !imself Thoseho are truly 1noledgeable do not go beyond here their 1noledge has ta1en them and theydescribe their (ord only ith hat !e described !imself and they reKect hat !e has 1ept silentabout They do not deny or reKect any attribute that !e used for !imself nor do they resort todescribing !im ith attributes hich !e hasn6t used for himself in order to appear to be1noledgeable There are certain things hich Allah decided to mention and there are otherthings hich !e/ in !is isdom/ decided not to mention

5If anyone contends ith the "rophet e7en after guidance has been plainly con7eyed to him/ andfollos a path other than that becoming to men of aith/ 9e shall lea7e him in the path he haschosen/ and land him in !ell/- hat an e7il refuge>6

+#urat-al-Nisaa6 +;,/ ayah 22,

May Allah grant us and yoursel7es isdom and Koin us in the company of the righteous

The position of the latter generations regarding the 7erses and Ahaadeeth containing attributes ofAllah

I ha7e already made clear to you that the first generations/ may Allah be pleased ith them/belie7ed in the 7erses and Ahaadeeth mentioning the attributes of Allah as they came don tothem and left the e%planation of their meanings to Allah +#9T,/ hile belie7ing that !e +#9T,/ istoo sublime to be similar to any of !is creatures

The latter generations/ on the other hand/ ha7e said4 59e categorically state that the meanings ofthe ords of these 7erses and Ahaadeeth should not to be ta1en literally but they should beunderstood as metaphors/ the interpretation of hich can do no harm6 In this ay/ they tended tointerpret 5a face6 as 5essencePself6/ 5the hand6 as 5ability6 etc in order to a7oid the suspicion ofcomparing Allah to !is creatures !ere are some of their statements in this respect

2, Abul araK ibn al-Lai/ the !anbalite/ stated in his 3af6 shubhat al-Tashbih4 +Refuting themisconception of comparing Allah to !is creatures, that Allah +#9T, said4


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5But ill abide +for e7er, the ace of thy (ord/- full of MaKesty/ Bounty and !onour6

+#urat-ar-Rahmaan +,/ ayah 8


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+The Arabic structure 5bi a6yunina6 is an elliptical structure hich means 5under our super7ision6,

c, Ascribing eyes +more than to, to one face is reprehensible Therefore there is necessarily aneed for metaphorical interpretation hich is that this phrase should be ta1en to mean 5e%tremecare and super7ision6

?, In the first chapter of his boo1 5The Re7i7al of Religious #ciences6/ Imam al )haali said in thecourse of discussing metaphorical e%pressions and their interpretation 4 5The third type is ofobKects hich/ if they are referred to e%plicitly/ ould be easily understood ithout any difficulty/but they are in fact used metaphorically or semiotically in order to create a strong effect on themind of the listener such as the saying of the "rophet/ peace be upon him4 5The mos*uecontracts from phlegm li1e s1in contracts from fire6 The meaning is that/ in 7ie of the spirit of themos*ue and its great status/ spitting in it amounts to contempt of the mos*ue and contradicts itssanctity in the same ay as fire affects the s1in Needless to say that the space of the mos*uedoes not literally contract from spitting

The same thing applies to the saying of the "rophet/ peace be upon him4

53oesn6t he ho lifts his head before the Imam fear that Allah turns his head into the head of anass6

9ith respect to figure and shape/ this has ne7er happened and cannot happen But ta1en as ametaphor/ it is possible because hat is meant is not the head of an ass in its actual shape andform but its *uality hich is stupidity Thus/ hoe7er lifts his head before the Imam/ his head isli1e the head of an ass in terms of stupidity This metaphorical meaning is hat is intended/ notthe literal one

The meaning of an e%pression can be ta1en to be metaphorical either on rational grounds or onthe basis of e7idence from the #haree6ah The rational reason is that the literal meaning ould beimplausible/ as/ for e%ample/ in the case of the "rophet6s saying4

5The heart of a belie7er is beteen to fingers of the All-Merciful6

Ef course if e loo1 inside the body of the belie7ers/ e ill not find any fingers Therefore/ youshould understand this as a metaphor for poer hich is 5the secret of fingers and its hiddensoul6 ingers are used metaphorically to refer to poer because this has a stronger effect ine%plaining the meaning of absolute poer6

Imam al-)haali returned to this point in another part of the boo1/ but hat e ha7e alreadymentioned should suffice

Thus you ha7e seen clearly the approaches of the f irst generations and the latter generations ofscholars These to approaches ga7e rise to serious contro7ersy beteen leading Muslim

theologians/ and each party supported their position ith arguments and proofs In fact/ if youconsider the matter carefully/ you ill realise that the difference beteen the to approachesould ha7e been insignificant if each of them refrained from adopting an e%tremist positionConsideration of this *uestion/ hoe7er lengthy it may be/ ill only lead to a single conclusionhich is4 the matter should simply be left in the hands of Allah/ e%alted be !e No let us try toe%plain this point in detail/ ith the help of Allah

The difference beteen the first generations and the latter generations regarding the attributes ofAllah


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al akaaid hasanal banna

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