Clarification and Refutation to PJ(may Allah Guide Him) regarding confusion about SIHR By Jamiathe Ahle Hadeeths Students of knowledge

Clarification and Refutation to PJ (P. janul Abideen ,Modern Mutazili and Rationalist Tamil Nadu Towheed Jamaath) Yahdeekumullah(May Allah Guide Him)  regarding confusions about SIHR - By HASAN ALI OMERI


 Sihr - Aqeedah ku thodarbu ulla oru vishyam - Shaikh Abdul Majeed Mahzari

Clarificaions of Sihr - evidences from Hadeeth - Moulvi Abdur Rahman Manmbaee

Sihr Qur'an moolam Aadaarangal Shaikh R K Noor Mohammed Omeri Madani


There is no contradiction between the fact that Allaah descends to the lowest heaven and His having risen above the Throne (istiwaa’)

There is no contradiction between the fact that Allaah descends to the lowest heaven and His having risen above the Throne (istiwaa’)

When asked "Where is Allah ?"
I reply "Above the seven Heavens and the Arsh"
But taking the Hadith regarding that Allah descends to the lowest heaven in the latter part of the night.
If someone asks where is Allah and they state it is the latter 3rd of the night now. What reply should you give. Another point is that some people say it is the latter part of the night all the time (somewhere on the earth at a paticular point in time) From this they conclude that Allah is not above His Arsh.

Praise be to Allaah.

Firstly, we have to know the ‘aqeedah (belief) of Ahl al-Sunnah wa’l-Jamaa’ah concerning the names and attributes of Allaah. The belief of Ahl al-Sunnah wa’l-Jamaa’ah is to affirm the names and attributes which Allaah has affirmed for Himself, without distorting or denying them, discussing how they are or likening them to anything else. They believe that which Allaah has commanded them to believe, for Allaah says (interpretation of the meaning): 

“There is nothing like Him, and He is the All Hearer, the All Seer”

[al-Shooraa 42:11] 

Allaah has told us about Himself. He says (interpretation of the meaning): 

“Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa) the Throne (really in a manner that suits His Majesty).

[al-A’raaf 7:54] 

“The Most Gracious (Allaah) rose over (Istawaa) the (Mighty) Throne (in a manner that suits His Majesty).

[Ta-Ha 20:5] 

and there are other aayahs which mention that Allaah rose over His Throne. 

The rising of Allaah over His Throne, which means that He Himself is High and above the Throne, is of a special nature which befits His Majesty and Might. No one knows how it is except Him. 

This was proven in the saheeh Sunnah, where it is narrated from the Prophet (peace and blessings of Allaah be upon him) that Allaah descends during the last third of the night. It was narrated from Abu Hurayrah that the Messenger (peace and blessings of Allaah be upon him) said: “Our Lord descends every night to the lowest heaven when the last third of the night remains, and He says, ‘Who will call Me that I might answer him, who will ask of Me that I might give him, who will ask My forgiveness, that I might forgive him?’” (narrated by al-Bukhaari, Kitaab al-Tawheed, 6940; Muslim, Salaat al-Musaafireen, 1262)
According to Ahl al-Sunnah, the meaning of this descent is that Allaah Himself comes down to the lowest heaven in a real sense, as befits His Majesty, and no one knows how that is except Him. 

But does the fact that Allaah comes down mean that He vacates the Throne or not? Shaykh Ibn ‘Uthaymeen said concerning a similar question: we say that this question is based on unnecessary and excessive questioning, and that the one who asked this is not to be thanked for his question. We ask, are you more keen than the Sahaabah to understand the attributes of Allaah? If he says yes, we tell him, you are lying. And if he says no, we tell him, then be content with what they were content with. They did not ask the Messenger of Allaah (peace and blessings of Allaah be upon him), ‘O Messenger of Allaah, when He comes down, does He vacate the Throne?’ Why do you need to ask this question? Just say, He comes down. Whether or not the Throne is vacated is not your business. You are commanded to believe the reports, especially concerning the essence of Allaah and His attributes, for this matter is above rational thought. 

Majmoo’ Fataawa Shaykh Muhammad al-‘Uthaymeen, 1/204-205 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning this matter: 

“The correct view is that He descends and that He does not vacate the Throne. A person's soul remains attached to his body night and day until he dies, but when he is asleep it ascends… It was said, night varies, and the last third of the night comes sooner in the east than in the west, so the descent of Allaah to the lowest heaven, of which His Messenger spoke, happens in the east first and then in the west...” 

See Majmoo’ Fataawa Ibn Taymiyah, 5/132 

Rising over (istiwaa’) and descending are two of the practical attributes which have to do with the will of Allaah. Ahl al-Sunnah wa’l-Jamaa’ah believe in that, but in this belief they avoid likening Allaah to any of His creation or discussing how He is. It cannot occur to them that Allaah’s descending is like the descending of any of His creatures or that His rising over the Throne is like the rising over of any of His creatures, because they believe that there is nothing like unto Allaah and He is the All-Hearer, All-Seer. They know on rational grounds that there is a great difference between the Creator and His creatures, in their essence, attributes and actions. It cannot occur to them to ask how He descends, or how He rose over His Throne. The point is that they do not ask how His attributes are; they believe that there is a ‘how’, but it is unknown, so we can never imagine how it is. 

We know for certain that what is narrated in the Book of Allaah or the Sunnah of His Prophet (peace and blessings of Allaah be upon him) is true and is not self-contradictory, because Allaah says (interpretation of the meaning): 

“Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”

[al-Nisaa’ 4:82] 

because contradictions in the reports would mean that some of them were showing others to be false, and this is impossible in the case of that which Allaah and His Messenger tell us. 

Whoever imagines that there are any contradictions in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him), or between the two, it is either because of his lack of knowledge or because he has failed to understand properly or to ponder the matter correctly, so let him seek further knowledge and strive to think harder until the truth becomes clear to him. Then if the matter is still not clear to him, let him leave it to the One Who is All-Knowing and let him put a stop to his illusions and say, as those who are firmly grounded in knowledge say, “We believe in it; the whole of it (clear and unclear Verses) are from our Lord” [Aal ‘Imraan 3:7 – interpretation of the meaning]. Let him know that there is no contradiction in the Qur’aan and Sunnah and no conflict between them. And Allaah knows best. 

See Fataawa Ibn ‘Uthaymeen, 3/237-238 

Imagining that there is a conflict between Allaah’s descending to the lowest heaven and His having risen over the Throne and His being high above the heavens stems from making a comparison between the Creator and the created being. For man cannot imagine the unseen things of His creation, such as the delights of Paradise, so how can he imagine the Creator, may He be glorified and exalted, the Knower of the Unseen. So we believe in what has been narrated of His rising over (the Throne), His descending and His being High and Exalted. We affirm that (and state that it is) in a manner that befits His Majesty and Might.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

The Connection of the Soul to the Body

A short essay on the souls connection to the body, in this life and in the Hereafter.

The soul (ar-rooh) is connected to the body in five different ways, to which different rules apply.

  1. Its connection to the body as a fetus in his mother’s womb.
  2. Its connection to the body after a person is born.
  3. Its connection to the body when a person is asleep, when the soul is connected in one way and separated from it in another way.
  4. Its connection to the body in al-Barzakh (the period between a person’s death and the Day of Resurrection), when it has departed from the body and separated from it, but is not separated completely in such a way that there is no connection at all. We have mentioned at the beginning of this reply that there are ahaadeeth and reports which indicate that the soul is returned to the body when somebody sends the greeting of salaam to a deceased person. This returning is of a special nature which does not mean that the life is restored to the body before the Day of Resurrection.
  5. Its connection to the body on the Day when bodies will be resurrected. This is the most perfect type of connection to the body, and has no comparison to the previous types, because after that the body will never die, sleep or have anything wrong with it. When a person is asleep, his soul is in his body and he is alive, although his being alive is not the same as that of a person who is awake, for sleep is comparable to death. Similarly, when a dead person’s soul is returned to his body (when the greeting is sent upon him), he is in a state between one who is alive and one who is dead, whose soul is not restored to his body. This is like the case of a sleeping person who is in a state between life and death. We hope that this will dispel a lot of your confusion.


[1] Taken from Kitaabur-Rooh (p. 44) By Imaam Ibnul-Qayyim al-Jawziyyah (d.751H)



The Nature and Essence of the Human Soul : Abu Bilal Mustafa al-Kanadi

(Extracted with slight modifications from “Mysteries of the Soul Expounded” ©1994 Abul-Qasim Publishing House)

Scholars of various schools of thought [1] differ greatly regarding the nature and essence of the soul (nafs). Is it a part of the physical body or a non-essential characteristic [2] of it? Is it an entity consigned to dwell within the physical body?, or is it an independent essence in itself? Is the nafs the same as the rûh (spirit)? Finally, what happens to the soul upon death? Is it confined to its body and its grave? If not, is it free to move about in the unseen spiritual world and on the earth? [3]

Regarding this subject, leading theologians of various sects have put forward a host of conflicting opinions. It would be beyond the scope of the present work to examine each and every view put forward by the various scholars; however, a brief mention of some of their opinions regarding this issue is necessary. The correct view [4] is given, supported by sound reason and statements from the Qur’ân and the authentic sunnah.

Various Incorrect Theories

According to the theologian, Abul-Hasan al-Ash’arî scholars differed regarding the rûh (spirit), nafs (soul) and hayâh (life force). An-Nadhdhâm, one of the leaders of the Mu’tazilah, [5] is attributed with having said that the nafs is the form of the rûh. He further claimed that the rûh is alive (i.e. animate) and e ists independently. In contrast to his view, other scholars alleged that the rûh is a non-essential characteristic of the human being, unable to exist independently of itself. Still others opposed both of these views and claimed that it is not known what rûh is – an essential characteristic or a non-essential characteristic.

The proponents of another theory claimed that man consists of a particular form contained within a physical body, however, they differed as to precisely what this form is. One group maintained that the form consists of four ingredients [6] from which the physical body originates and further develops. A second opinion was that it represents pure blood, free of impurities and contamination. Another view claimed that this form is the animate life in man, the sensual heat which pervades the body. And a fourth group proposed that the form is an essential element which causes all animate, living beings to function in a particular manner [7] yet is not separated from such beings and does not have a different structure. Although there are other opinions[8] defining this form within the physical body, the four previously mentioned views are a sufficient sample.

The Correct View

What is considered as the most accurate view regarding the nafs and the rûh is that of Ibn al-Qayyim [9] which is affirmed by Ibn Abul-‘Izz al-Hanafî in his commentary on al-‘Aqeedat at-Tahâwiyyah. [10] They base their position on various verses of the Qur’ân and the traditions of the Prophet (S) as well as on sound logic and rational thought. According to them, man consists of a spirit and a body together. The spirit is an entity which differs from the physical, tangible body. It is a higher type of luminous (or light-like) being, alive and moving, and it penetrates the limbs, circulating through them as water circulates throughout the petals of a rose, as oil circulates throughout the olive and as fire circulates throughout the burning embers of coal. One may reasonably perceive the soul filling and occupying the body; its form, though non-physical, is molded into the body’s shape. [11]

The soul will maintain its penetration of the limbs of the physical body and continue to affect their sense, movement and will as long as these limbs remain sound. However, if they are overcome [12] and no longer accept the forces enacted upon them by the soul, the soul leaves the body and enters the spiritual world.

Qur’ânic Evidence

Certain circumstances of the human soul are mentioned in various places of the Qur’ân.[13] Two such examples follow:

“Allâh takes soul at the time of their death and [the souls] of those that do not die during their sleep. He retains those souls for which He has ordained death, whereas He releases the rest for an appointed term.” [14]

In this verse it is stated that there are only two points in time at which Allâh takes souls: at death and during sleep. [15] When one sleeps, Allâh separates the soul from the body. If He has decreed death for a person at this point, the separation becomes permanent and the body no longer functions. In the case of one for whom death has not been decreed at that time, the soul taken during sleep is returned to its respective body upon awakening. However, the soul for which Allâh has decreed death need not necessarily be taken during sleep but may be taken at a time other than sleep.

“If you could see when the wrongdoers taste the pangs of death and the angels stretch their hands out, [saying], ‘Deliver up your souls. This day you will be awarded a degrading punishment.’ ” [16]

Here it is stated that death is painful for the disbelievers. Although they are ordered to surrender their souls to the angels, they are unwilling; therefore, the soul must be forced out as it does not wish to meet its punishment. [17] The terms “akhrijû anfusakum” used in this Qur’ânic verse literally means “expel or push out your souls,” indicating that the soul becomes a separate entity from the physical body.

Evidence from the Sunnah

The sunnah is replete with descriptions of the state and nature of the human soul. These hadîths substantiate the view held by the dependable scholars of ahl as-sunnah. An example of the physical and psychological punishment awaiting the disbelievers occurs in the following portion of a long, authentically related hadîth:

“The Angel of Death.[says], ‘O you foul soul, come out to the anger and wrath of your Lord.’ The soul inside the disbeliever’s body is overcome by terrible fear [and does not want to deliver itself up], whereupon the Angel of Death violently pulls it out like multi-pronged skewers being yanked out of wet wool – tearing with them the arteries and nerves.” [18]

It is also narrated in an authentic tradition:

Umm Salamah reported: “Allâh’s Messenger (S) entered upon Abû Salamah [i.e. his corpse], whose eyes were wide open. The Prophet (S) closed the lids and then said, ‘When the rûh [spirit] is taken out, the eyesight follows it [i.e., watches it ascend].’ “ [19]

These hadîths indicate in two ways that the soul is indeed a form. First of all, something must have a form in order to be grasped and extracted. And second of all, eyes can only visualize something that has a form. [20]

In another narration the Prophet (S) described how the believer’s soul comes out of the body:

“The Angel of Death comes to the [dying] believer, sits at his head and says, ‘O you good soul, come out and receive your Lord’s forgiveness and pleasure.’ Then the soul flows out effortlessly just as water flows from the mouth of a waterskin.” [21]

It is related in the same hadîth that as the soul is being carried up through the skies, the angels ask, “Who is this?” This question reaffirms the soul’s separate existence from the body. The angels would not pose such a question unless they had seen a distinct form.

In the following hadîth also affirms that the soul separates from the body:

Abû Hurayrah narrated that Allâh’s Messenger (S) said: “When the soul of the believer comes out [of its body], two angels receive it and rise with it towards the heavens, whereupon the inhabitants of the heavens say, ‘A good soul has come from the earth. Allâh has blessed you and the body which you used to occupy.’ “ [22]

The Arabic expression “kunti ta’mureenah” (“you used to occupy”) suggests that the soul inhabited the body, filling and possessing the whole of it. The soul’s dwelling within the body and departure from it clearly confirms the soul’s own entity.


[1] Not the four famous schools of fiqh (jurisprudence) but rather leading scholars and thinkers who represent various unorthodox sects, such as the Mu’tazilites, Rafidhites and philosophers. They have expressed various incorrect views and opinions on this and other subjects of ‘aqeedah.

[2] In Arabic, ‘aradh. According to the terminology of the philosophers, it refers to things which cannot exist independently, like color, smell, length, etc.

[3] See Kitâb ar-Rûh, p. 272.

[4] It is “correct” in the sense that it is not contrary to the beliefs of ahl as-sunnah, literally, “the people of the established way or path” (those who sincerely and firmly adhere to the Qur’ân and the authentic sunnah as their complete way of life). Indeed, there is little authentic information about the rûh. Referring to the rûh Allâh says in the Qur’ân: “And you have not been given knowledge except for a little.” Sûrah al-Isrâ’, 17:85. (ed.)

[5] A misguided sect which introduced speculative dogmatics into Islâm. The school of thought is characterized by a slanted, so-called “rationalistic” approach to matters of faith. They interpret clear texts of the sharî’ah – those from the Qur’ân and the sunnah – in such a manner as to coincide with their preconceived notions based on what they termed “sense.” Ibn al-Qayyim has aptly refuted their views and those of other who have been influenced by philosophical thought foreign to Islâm. Whoever wishes to delve deeply into this aspect is referred to his celebrated treatise, Kitâb ar-Rûh, pp. 266-293, where he meticulously details his refutation with logic and reasoning.

[6] There is a philosophical view which claims that the human body originates from earth, air, fire and water. However, as mentioned in the Qur’ân and authentic sunnah, man originates from clay (i.e., earth).

[7] See al-Ghazâlî’s treatise on the soul, Ma’ârij al-Qudsfee Madârij Ma’ârifat an-Nafs, pp. 27-35.

[8] Mentioned and refuted by Ibn Taymiyyah in Majmû’ al-Fatâwâ, vol. 3, pp. 30-35 and vol. 9, pp. 279-302.

[9] See his famous treatise dealing with the circumstances of the souls of the living and the dead, Kitâb ar-Rûh, pp. 249-250.

[10] See pp. 443-444.

[11] Descriptions of the spirit as “light,” its mode of penetration of the body, as well as its shape cannot be proven by the Qur’ân or the sunnah. As such, these descriptions can only be considered conclusions based upon their own understanding of the “proofs.” (ed.)

[12] Physical accidents, diseases or disorders may destroy the sound, physical harmony and delicate balance of the body’s functions, causing a person to die (the point at which the soul leaves the body). In any case, there need not always be a physical dysfunction for divine forces to cause death.

[13] Ibn al-Qayyim identifies over ninety supporting statements from the Qur’ân, the sunnah and sayings of the companions, which altogether give a complete picture of the nature of the human soul and the conditions which surround it. See Kitâb ar-Rûh, pp. 249-261 for details.

[14] Sûrah az-Zumar, 39:42.

[15] The separation which occurs during sleep is temporary, whereas, upon death, it is permanent. For details, see ar-Râzî’s at-Tafseer al-Kabeer, vol. 26, p. 284.

[16] Sûrah al-An’âm, 6:93.

[17] See al-Qurtubî’s commentary, al-Jâmi’u li Ahkâm al-Qur’ân, vol. 7, p. 42.

[18] The full text is related in the section entitled “The Taking of the Soul and the State of the Grave.”

[19] Authentically related by Ahmad and Muslim.

[20] In his tafseer, al-Qurtubî affirms that the soul has a form. See vol. 15, p. 262.

[21] The full text is related in the section entitled “The Taking of the Soul and the State of the Grave.”

[22] Authentically related by Muslim




The Great Enslavement : By Shaykh Sulaymaan as-Sulaymee

Source: Al-Istiqaamah, Issue No.7

Without doubt, we all hate the slavery and subjugation that we see on the earth today; meaning the subjugation of some men over others, by which some enslave others; humiliating them, and trampling over them. This is indeed hated. However, the enslavement that we wish to talk about is different to this. It is as Rib’ee ibn ‘Aamirradiallaahu ‘anhusaid:“Allaah has sent us to deliver whomsoever chooses, from the‘uboodiyyah(enslavement, worship and servitude) of men to the‘uboodiyyahof Allaah, And from the narrowness of this world, to the vastness of this world and the Hereafter. And from the tyranny and oppression of (false) religions, to the justice of Islaam.”2

The‘uboodiyyah(enslavement, servitude and worship) mentioned here is the‘uboodiyyahto Allaah, which makes a person the noblest of all creatures upon the earth. One of the Salaf (Pious Predecessors) said in a couplet:

“What has made me noble and precious;
Is that You, O Allaah, have mode me enter into Your submission.
And have made me one of the followers of;
Your Prophet Muhammad sallallaahu ‘alayhi wa sallam.”

This‘uboodiyyah– this submission, worship and enslavement is what Allaah refers to in His Book:

“I have not created Jinn and Mankind, except that they should worship Me.”[Soorah adh-Dhaariyaat 51:56].

In another Verse Allaah – the Most Perfect – says:

“O mankind! Worship your Lord who has created you from a single person.”[Soorah an-Nisaa 4:1].

But how do we define this‘uboodiyyah? This worship or‘uboodiyyahis: All that which Allaah loves and is pleased with, whether it is an action of the heart, the tongue or the limbs. We, however, will specifically discuss the‘uboodiyyahof the heart.

[Enslavement of the Heart]
Allaah – the Most High – has placed in everyone that He has created, a heart which must be filled; either with‘uboodiyyah(worship, submission and enslavement) to Allaah, or‘uboodiyyahto other than Allaah. Every single heart has feelings, desires and inclinations. The question is: will those feelings, desires and inclinations be directed to and for Allaah alone, or will they be directed to other than Allaah! Only the former counts as being the true‘uboodiyyahof the heart to Allaah. The‘uboodiyyahof the heart to things other than Allaah are many. Sometimes the heart is enslaved by, and worships money, sometimes it is enslaved by, and worships power and position, sometimes it is enslaved by, and worships women; or other similar things that people desire and covet so much. However, whatever they covet can either lessen their‘uboodiyyahof Allaah, or completely nullify it!

[Being a Slave to Wealth]
Someone may ask: What is the proof that some people become slaves to money, or other similar things, and worship it? The proof is in the saying of the Prophetsallallaahu ‘alayhi wa sallamwhere he said:“Woe be to the’abd (slave and worshipper) of the dirham, woe be to the ‘abd of the deenaar (dirham ond deenaar: equivilant to the Pound and the pence) …”3 Someone may ask: How does this enslavement to money manifest itself, and what is its nature! It is when the heart becomes so in love with money, that it covers up, or suppresses the love for Allaah, This love can reach such an extent that a person desires to attain this wealth by any means possible – neither caring whether the wealth comes to him throughhalaal(lawful) means; in obedience to Allaah and His Messengersallallaahu ‘alayhi wa sallam, or means that areharaam(unlawful and forbidden) in the Religion.

So understand by reflection, that every single heart in all created things has feelings, desires and inclinations. It has the desire to love, to gain good and beneficial things for itself, it can feel fear and terror, and it can also surrender and become submissive. Thus, when its feelings, desires and inclinations are all directed to and for Allaah, then it is a heart that truly worships, submits and surrenders to Allaah alone. Therefore, it haskhawf(fear) of only Allaah; it hasrajaa(hope) in Allaah’s Mercy; it hasmahabbah(love) for Allaah and whatever Allaah loves; and it hasistislaam(submits and surrenders) to only Allaah. However, when these feelings, desires and inclinations are directed to other than Allaah, then it is a heart that is enslaved and worships that object which has captured and enslaved it.

The forbiddance of the heart submitting to other than Allaah should not be misunderstood to mean that Muslims must forsake the world and dealing with it. Rather, the true position of a Muslim is that which was with theSahaabah(Companions)radiallaahu ‘anhum. They held the wealth in their hands, yet none of it was in their hearts. [About this, Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahullaah - said: "The position of wealth should be regarded like that of the toilet, in that there is need for it, but it has no place in the heart, and it is resorted to when needed."4] The point being made is that we are not trying to call the people to the opinion of some of theSoofees, who believe that it is forbidden for a Muslim to possess wealth and take part in worldly transactions. Rather, it is obligatory for the Muslims to be the richest of people so that they may use this wealth as a means to worship Allaah – the One free from all imperfections – and to help people.

Another form of submitting and being enslaved to other than Allaah is when people submit and enslave their hearts to power and leadership. They are prepared for humiliation to take hold of them, and to abandon their scruples, in order to gain votes during elections; or other such similar situations. They are prepared to submit themselves to people – doing whatever is necessary for them to do – in order to win other people’s favour, and thus gain that vote or position. Thus, this is another form of submitting and enslaving one’s heart to other than Allaah.

[The Greatness of Tawheed]
As opposed to all this, the true and pure‘uboodiyyahto Allaah; the true submission and enslavement of one’s heart to Allaah; is the same as when we say:Tawheed(to sincerely and purely single-out Allaah alone for worship). When the person has this degree of‘uboodiyyah, he worships Allaah alone; fears Allaah alone; loves Allaah and for Allaah alone; and all his inclinations and desires are directed to Allaah. For this reasonTawheedis the greatest action that a person can perform, and the most beneficial action that a person can possess for himself on the Day of Judgement.

This is why the Prophetsallallaahu ‘alayhi wa sallamsaid:“Whosoever witnesses that none has the right to be worshiped except Allaah, with ikhlaas (purely and sincerely) from his heart, will enter Paradise.”5 The meaning of this is that the person who actualised Tawheed in his life, and does what thisTawheedrequires of him. Likewise, based upon this, we understand that any act of worship, or any good action or nice manner ism – if it is not accompanied by this Tawheed – will not be accepted by Allaah on the Day of judgement, no matter how great and valuable that action apparently seems. And what shows you the greatness of this‘uboodiyyah(submission and enslavement) and Tawheed (pure worship) of Allaah in the heart, is the following incident:

The Prophetsallallaahu ‘alayhi wa sallamsaid:“There was a man who used to greatly sin. So when death approached him, he said to his sons: When I die, burn me and then crush my remains and then scatter the remains into the air. For by Allaah! If Allaah has power over me, then He will punish me in a manner that He has never punished anyone else. So when he died, then sons did what they were asked to do. So Allaah ordered the earth saying. Gather what you have of his remains. So it did. And behold, there he was standing. So Allaah asked him: What made you do what you did? The man said, Due to fear of You, 0 my Lord. So Allaah forgave him because of this.”6

This shows us the greatness ofkhashyah(fear), since this fear that he had was one of the meanings that are part of, and included in, the meaning of‘uboodiyyahto Allaah.

This is why all actions – even if they were to fill the heavens and the earth – will not be accepted by Allaah unless these actions have sprouted from a person having pure‘uboodiyyah(submission, worship and servitude) to Allaah, worshipping Allaah alone, and not associating any partner along with Him in this worship (i.e. not committing Shirk). Allaah – the One free from all imperfections – says:

“Allaah does not forgive that partners should be set-up with Him, but He forgives anything lesser than that to whomsoever He Wills. Whoever set-up partners with Allaah (commits Shirk) has indeed committed the most grievous sin.”[Soorah an-Nisaa 4:48].

“And We came forth to what they brought from their actions and We made it scattered dust.”

That which shows us the greatness of Tawheed also, is this second incident:

There was a jewish boy who used to serve the Prophetsallallaahu ‘alayhi wa sallamand had become ill. So the Prophetsallallaahu ‘alayhi wa sallamwent to visit him and sat by his head and said: “Accept Islaam.” The boy looked at his father who was with him. So his father said to him: Obey Abul-Qaasim (i.e. the Prophet)sallallaahu ‘alayhi wa sallam. So he accepted Islaam. As the Prophetsallallaahu ‘alayhi wa sallamwas leaving, he said:“All praise is for Allaah who saved this boy from the Fire.”7 Meaning, that although this person had no good deeds, yet because of him saying this statement ofTawheed– purely and sincerely from his heart – it was enough to save him from the Hellfire and cause him to enter Paradise.

[The Fruits of Tawheed]
So as thisTawheedstrengthens in the heart, becoming stronger, firmer and more well-rooted, then as a result, one’s deeds will likewise multiply and his worship of Allaah will

become greater and much more firmer. Since, if a person realises withikhlaas(sincerity) andyaqeen(certainty) in his heart that Allaah – the Most High – is the One who has created him, then he knows that he should only worship Allaah – the One free from all imperfections. Thus, as this realisation becomes firmer in the heart, then good deeds become more apparent and multiply in number.

So reflect upon Allaah’s great Wisdom in that when He created Hellfire, He created it with different levels and degrees. The highest level being the one having the least punishment and torment in it – which is for those people who hadTawheed, yet along with this, had many sins that they did not repent from. Thus, though they will be punished at this level, until they are purified from their sins, but because of thisTawheedand‘uboodiyyahto Allaah alone in their hearts, they will eventually be saved from the Hellfire and admitted into Paradise. This level of Hellfire will then have no inhabitants left in it. This shows the greatness and virtue ofTawheedand the worship of Allaah alone, due to which they will eventually be rescued from the Hellfire, not being eternally condemned in it.

“Allaah has sent us to deliver whomsoever chooses, from the‘uboodiyyah(enslavement, worship and servitude) of men to the‘uboodiyyahof Allaah; from the narrowness of this world, to the vastness of this world and the Hereafter; and from the tyranny and oppression of (false) religions, to the justice of Islaam.”

[Laying the Foundations]
What also shows the importance ofTawheed, is the life and example of the Prophetsallallaahu ‘alayhi wa sallam. It can be divided into two stages: The first stage is when hesallallaahu ‘alayhi wa sallamwas in Makkah. The second stage was in Madeenah. So in Makkaah his message was only to teach one thing; and that was the worship of Allaah alone without any partners; which is the matter ofTawheedor‘uboodiyyahto Allaah alone. The Prophetsallallaahu ‘alayhi wa sallamdid not call the people to leave any other sin, nor to do any other good deed. During this period he only called them to single out Allaah alone with worship, since this is the foundation upon which all else is built. Thus, we must understand that once a person’s heart is truly filled with the‘uboodiyyah(love, humility, submission and enslavement) to Allaah alone, he will then begin to fulfill all the obligations which Allaah has placed upon him, to the best of his ability. This is borne out by the following statement:

‘Aaishahradiallaahu ‘anhoosaid:
“The first part (of the Qur’aan) to be revealed was a Soorah(chapter) from themufassal(shorter chapters) in which Paradise and Hell were mentioned. Then, when the people entered into Islaam, came the revelation regarding thehalaal(lawful) andharaam(unlawful). Had the first revelation been: Do not drinkkhamr(wine and other intoxicants). They would have said: We shall never give up drinkingkhamr. Had the first revelation been: Do not commitzinaa(adultery and fornication), they would have said: We shall never give up committingzinaa.”8

So this is the foundation, about which – if a person agrees he will then desire and agree to abandon all sins and acts of disobedience. Indeed, it was only after Tawheed, the worship of Allaah alone; and the willingness to submit and surrender to Allaah was understood by the Companions –radiallaahu ‘anhum– and it had settled in the depths of their hearts, that Allaah began to order them with the various commands and prohibitions. It was then that the command was revealed to establishSalaah(Prayer); pay theZakaah; fast in the month ofRamadaan; then afterwards the command to makeHajj(Pilgrimage to Makkah); and so on, until all the commands which Allaah – the Most High – wanted to order and prohibit the people with were given, step by step, one by one …

So this call to the‘uboodiyyahof Allaah and to single Him out alone for love, obedience and worship, is the common message of all the Prophets and Messengers‘alayhimus-salaam. Every single Prophet and Messenger came to his people saying:

“O my people, worship Allaah alone, making all your worship purely for Him, since there is none besides Him having the right to be worshiped by you.”[Soorah al-A'raaf 7:56].

This was the message of the Prophet Nooh, Ibraaheem, Moosaa, ‘Eesaa ibn Maryam‘alayhimus-salaam; and thekhaatim(final and last) of the Prophets, Muhammadsallallaahu ‘alayhi wa sallam. They all came with this same message.

1. From a talk delivered by the noble Shaykh at theJamiyyatul-Qur’aan was-SunnahConference (1994 /U.S.A.), slightly edited.
2.Al-Bidaayah wan-Nihaayah(7/40) of Ibn Katheer.
3. Related by al-Bukhaaree (no.6435), from Abu Hurayrah radiallaahu ‘anhu.
4.Wasiyyatus-Sughraa(p.55) of Ibn Taymiyyah.
5.Saheeh: Related by Ahmad (5/236) from Mu’aadhradiallaahu ‘anhu. It was authenticated by al-Albaanee inas-Saheehah(no.2355).
6. Related by al-Bukhaaree (no.348 I), from Abu Hurayrahradiallaahu ‘anhu.
7. Related by al-Bukhaaree (no.1356), from Anasradiallaahu ‘anhu.
8. Related by al-Bukhaaree (no.4993), from Yoosuf ibn Maahak.




Allah's Beautiful Names and Lofty Attributes :- Shaykh Ibn Baaz

Source:Al-Ibaanah Magazine– Issue No.2 – Rabî’ul-Awwal 1416H / August 1995

The Shaykh –(rahimahumullah) – said: [1]

Fromîmân(faith) in Allâh is to haveîmânin those of HisAsmâul-Husnâ(beautiful Names) andSifâtul-’Ulyâ(lofty Attributes) that occur in His Great Book and that have been affirmed by His trustworthy Messengersallallâhu ’alayhi wa sallam– withouttahrîf(distorting the wording or the meaning),ta’tîl(divesting or denying the Attributes),takyîf(asking how) ortamthîl(resembling Allâh to any of His creation). Rather, it is obligatory to leave them as they came, withouttakyîf.Along with this, it is also obligatory to haveîmânin the meaning that Allâh –the Mighty and Majestic– has been described with, in a way which befits Him; without resembling Him to His creation in any of His Attributes. Allâh –the Most High– says:

“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.”[2]

Allâh –the Mighty and Majestic– also says:

“And do not put forward any similitude for Allâh. Indeed, Allâh knows and you do not know.”[3]

So this is the’aqîdah(belief) ofAhlus-Sunnah wal-Jamâ’ahfrom the Companions of the Messenger of Allâhsallallâhu ’alayhi wa sallamand those that followed them in goodness. This is what has been recorded also by Imâm Abûl-Hasan al-Ash’arî (d.324H) –rahimahullâh– in his book:“Al-Maqâlât ‘an Asbâbul-Hadîth wa Ahlus-Sunnah.”This has also been stated by many others from the people of knowledge andîmân.

Imâm al-Awzâ’î [4] –rahimahullâh– said:
“I asked az-Zuhrî and Makhûl about theâyâtpertaining to theSifât(Attributes of Allâh), so they said: Leave them as they are.” [5]

Al-Walîd ibn Muslim –rahimahullâh– said:
“I asked Mâlik, al-Awzâ’î, Layth ibn Sa’d and Sufyân ath-Thawrî –rahimahumullâh– about the reports related about the Attributes, so they all said: Leave them as they are, without asking how.” [6]

Al-Awzâ’î –rahimahullâh– said:
“We – whilst theTâbi’ûnwere many – would say: Indeed Allâh –the Most Perfect– is above His Throne, and we haveîmânin what is related in the Sunnah about the Attributes.” [7]

Rabî’ah ibn Abî ’Abdur-Rahmân [8] –rahimahumullâh– said:
Al-Istiwâ(Allâh ascending) is not unknown, and how is not comprehendible, and from Allâh is the Message, upon the Messenger is to clearly convey it, and upon us is to affirm it.” [9]

Imâm Mâlik [10] –rahimahullâh– said:
Al-Istiwâis known, and how is unknown, to haveîmânin it is obligatory and to question it is an innovation.” Then he said to the questioner: “I do not think, except that you are an evil man.” So he ordered him to be expelled. [11]

This has also been related aboutUmmul-Mu‘minînUmm Salamahradiallâhu ’anhâ. [12]

’Abdullâh ibn al-Mubârak [13] –rahimahullâh– said:
“We know that our Lord – the Most Perfect – is above the heavens, above His ’Arsh (Throne), separate from His creation.” [14]

The words of the Scholars about this matter are very numerous indeed, and it is not possible to relate them all in such a short space. However, whosoever further desires to be acquainted with this topic, then let him turn to the books by the Scholars of Sunnah about this subject, such as the book:-Kitâbus-Sunnahby ’Abdullâh the son of Imâm Ahmad (d.290H),Kitâbut-Tawhîdby the great Imâm, Muhammad ibn Khuzaymah (d.311H),Kitâbus-Sunnahby Abûl-Qâsim al-Lâlikâ‘î at-Tabarî (d.418H), andKitâbus-Sunnahby Abû Bakr Ibn Abî ’Âsim (d.287H).

Refer also to the reply given by Shaykhul-Islâm Ibn Taymiyyah (d.728H) to the people of Hamah (entitledal-’Aqîdatul-Hamawiyyah), as it is a great reply, full of benefit. In it he -rahimahullâh– has made clear the’aqîdahofAhlus-Sunnah, and has recorded many of the sayings of the Scholars; as well as giving proofs from both theSharî’ahand sound reasoning about the correctness of whatAhlus-Sunnahsay, showing also the futility of those who oppose them.

Likewise, his book entitledal-’Aqîdatut-Tadmuriyyahin which he established and explained the’aqîdahofAhlus-Sunnahwith both textual proofs and proofs from sound reasoning. In this treatise he has – for all those of understanding, intending righteousness and desiring to realise the truth – thoroughly refuted all opposition, by clarifying the truth and refuting the falsehood.

All those who opposeAhlus-Sunnahin their’aqîdahconcerning Allâh’s Names and Attributes, have indeed fallen into opposing the textual evidences and sound reasoning along with clearly contradicting all that Allâh has affirmed or negated for Himself.

SoAhlus-Sunnah wal-Jamâ’ahaffirm for Allâh –the Most Perfect– what He has affirmed for Himself in His Noble Book, or what has been affirmed for Him by His Messenger Muhammadsallallâhu ’alayhi wa sallamin the authentic Sunnah. Affirming withouttamthîl(resemblance) and freeing Allâh –the Most Perfect– from any resemblance to His creation, whilst also rejecting and being free fromta’tîl. So whosoever holds fast to the truth which Allâh sent, humbling and accepting it, whilst being sincere to Allâh in the quest for it, then it is the way of Allâh –the Most Perfect– that He will grant such a person harmony with the truth and show them His clear evidences, as Allâh –the Most High– mentions:

“Nay! We hurl truth against falsehood, so it destroys it; and behold, falsehood is vanquished.”[15]

And Allâh –the Most High– said:

“And no example or similitude do they bring, except We reveal to you the truth and the best explanation thereof.”[16]

Al-Hâfidh Ibn Kathîr (d.774H)rahimahullâhexplained in his famoustafsîr– whilst commenting upon the saying of Allâh –the Mighty and Majestic:

“Indeed your Lord is He who created the heavens and the earth in six days, then He ascended (istiwâ) over the Throne.”[17]

He explained this issue in a most beautiful manner, which I have quoted here in its entirety, due to its great benefit.

Ibn Kathîr –rahimahullâh– said:
“The sayings of the people in this issue are very many. However, this is not the place to enter into a detailed discussion about it. Indeed, the path we traverse in this issue is to follow the way of theSalafus-Sâlih(Pious Predecessors) such as: Mâlik, al-Awzâ’î, ath-Thawrî, Layth ibn Sa’d, ash-Shâfi’î, Ahmad, Ishâq ibn Bâhâwaih, and other from the Scholars of the Muslims – both past and present. And their way is: to recite them as they are, withouttakyîf,tashbîh, norta’tîl. Indeed, Allâh does not resemble anything of His creation in any way:

“There is nothing like Him, He is the all-Hearing, all-Seeing.”[18]

Rather, the matter is as the Scholars – such as Nu’aym ibn Hammâd al-Khuzâ’î (d.228H), the Shaykh of al-Bukhârî – said: “Whosoever makestashbîh(resemblance) of Allâh to His creation, has committedkufr(disbelief), and whosoever denies what Allâh has described Himself with, has also committed kufr … Indeed, all that Allâh has described Himself with, or what His Messenger has described Him with, then there is notashbîhin it at all.” [19] So whosoever affirms for Allâh –the Most High– what is related in the clearÂyâtand the authentic narrations – in a way which befits Allâh’s Greatness and Majesty – whilst also denying and negating from Allâh –the Most High– any defects and imperfection, then such a person has truly traversed the path of Guidance.” [20]

The Shaykh (bin Bâz) –hafidhahullâh– also said: [21] “Tahrîf(distortion) means: changing the wordings of the Names and Attributes, or changing their meanings. Like the saying of the Jahmiyyah thatistiwâ(ascending above) isistawlâ(conquering and having dominion over); and like the saying of some of the Innovators thatal-Ghadab(Anger) when referring to Allâh means ‘intending to punish’ and thatar-Rahmah(Mercy) means ‘intending to send blessings.’ And all of this istahrîf: And their saying aboutistawâthat it isistawlâistahrîfof the wording, and their saying thatar-Rahmahis intending to send blessings andal-Ghadabis intending to punish istahrîfof the meaning. The true saying, however, is thatistawâmeans ascending and being above – as is clear in the ’Arabic language. And the Qur‘ân came to show that its meaning is ascending and being above the’Arsh(Throne) in a manner which befits Allâh’s Majesty and Greatness. Likewise,al-Ghadabandar-Rahmahare two real Attributes befitting Allâh’s Majesty and Greatness – just as is the case with the rest of the Attributes reported in the Book and the Sunnah.

Ta’tîl(divesting) means: removal of the Attributes and to deny them for Allâh the Most High. It is taken from their saying: ‘A graceful neck without adornment (mu’attal).’ So the Jahmiyyah and their like divest Allâh of His Attributes and are thus called theMu’atillah. And this saying of theirs is totally futile, since it is not possible for there to be anything in existence without attributes – and the Qur‘ân and the Sunnah repeatedly affirm Attributes (for Allâh) in a manner befitting Allâh’s Majesty and Greatness.

Takyîfmeans: Explaining how the Attributes are. So it is not said: ‘How did He ascend?’ And ‘How is His Hand?’ And ‘How is His Face?’ Since, speaking about the Attributes of Allâh follows the same principle, and is treated the same, as speaking about theDhât(Essence/Self) of Allâh. So just as He has aDhât– and we do not know how it is, then likewise, He hasSifât(Attributes) – and we do not know how they are either, no one knows that except Him. But we believe in the reality of their meaning.

As regards totamthîl, then it means:tashbîh(making resemblance). So it is not said: Allâh has aDhât(Essence) like ours, or resembling ours, etc. Thus, it is not said about the Attributes of Allâh that they are like – or resembling – our attributes. Rather, the Believer must stick to His –the Most High’s– saying:“There is nothing like Him.”And the meaning is that there is none who resembles Him.”

Note: Shaykhul-Islâm Ibn Taymiyyah (d.728H) mentioned: If it is said to you: We interpret the meaning of Anger to be ‘desiring to punish’ and Mercy to be ‘desiring to send blessings’ then say: Does this desiring resemble that of the creation, or is it a desiring befitting His Majesty and Greatness? So if he says the first – then he has donetashbîh! And if he says the second, then say: Then why do you not say, ‘Mercy and Anger befitting His Majesty and Greatness?’ And this will put an end to his argument.


1.Al-’Aqîdatus-Sahîhah wa Ma Yudâdahâ(pp.9-13).
2. Sûrah ash-Shûrâ 42:11
3. Sûrah an-Nahl 16:74
4. He is Abdur-Rahmân ibn ’Amr al-Awzâ’î – the Scholar, worshipper andmujâhid. Al-Hâkim said: “Al-Awzâ’î was the Imâm of the people of his time in general, and he was the Imâm of the people of Shâm in particular.” He died in Bayrût, in the year 157H. Refer toat-Tadhbirab(l/178) andal-Hilyah(6/135) for his biography.
5. Related by al-Harawî inDhammul-Kalâm(p.18).
6. Related by al-Âjurrî inash-Sharî’ah(p.314), al-Bayhaqî inal-Asmâ was-Sifât(p.453),al-l’tiqâd(p.118) and theisnâdis Hasan.
7. Related by al-Bayhaqî inal-Asmâ was-Sifât(p.408). The isnâd isjayyid, as al-Hâfidh Ibn Hajar said inFathul-Bârî(13/406).
8. He is Rabî’ah ibn Abî ’Abdur-Rahmân – better known asRabî’atur-Râ’î– one of theTâbi’ûnof al-Madînah. Al-Khatîb said: “He was aFaqîh, a Scholar and aHâfidhinFiqhandHadîth.” He died in the year 136H. Refer toTârîkh Baghdâd(8/420) andHilyatul-Awliyâ(3/259) for his biography. Related by al-Bayhaqî inal-Asmâ was-Sifât(no.516) and al-Lâlikâ‘î inSharh Usûl I’tiqâd Ahlus-Sunnah wal-Jamâ’ah(no.665). Ibn Taymiyyah said inMajmû’al-Fatâwâ(5/365): “It is established from Rabî’ah.” He also said inal-Hamawiyyah(p.80): “Al-Khallâl narrated it with anisnâdall of whom arethiqât(precise and reliable).”
10. He is Abû ’Abdullâh Mâlik ibn Anas – the Imâm from theAtbâ’ut-Tâbi’ûnof al-Madînah and one of the Scholars ofAhlus-Sunnah. Imâm ash-Shâfi’î said: “When the Scholars are mentioned, then Mâlik is a dazzling star.” He died in 179H. Refer toSiyâr A’lâmun-Nubalâ(7/366) of adh-Dhahabî for a complete biography.
11. Related by al-Bayhaqî inal-Asmâ was-Sifât(p.516) with the wording: “Al-Istiwâis not unknown and how is unknown, to haveîmânin it is obligatory and to question it is an innovation.” Al-Bayhaqî also relates (p.516), as does ad-Dârimî inar-Radd ’alal-Jahmiyyah(p.55) – with a jayyidisnâd, as Ibn Hajr says inFatbul-Bârî(13/406) – that Imâm Mâhk said: “The Most Merciful ascended as He Himself described, and it is not to be asked: How? Since how is unknown.”
12. Related by al-Lâlakâ‘î inSharh Usûl I’tiqâd(no.663). Ibn Taymiyyah said inal-Fatâwâ(5/365): “Itsisnâdcannot be relied upon.” Adh-Dhahabî said inal-’Uluww(p.82): “This saying has been preserved from a group, such as Rabi’atur-Ra‘î, Mâlik and Abû Ja’far at-Tirmidhî. However, the narration from Umm Salamah is not authenhic – since Abû Kinânah is not reliable and Abû ’Amîr is not known.” So the Shaykh was indeed correct in not definitely ascribing this saying to the Mother of the Believers, Umm Salamah – and all praise is for Allâh.
13. He is Abû ’Abdur-Rahmân ’Abdullâh ibn al-Mubârak al-Marwazî. The Imâm from theAtbâ’ut-Tâbi’ûn, theHâfidh, the Shaykh of Islâm, example for the people ofzuhdand a leader of themujâhidîn. He died in the year 181H. Refer toTârîkh Baghdâd(l/152) andat-Tadhkirah(l/274) for his biography.
14. Related by ad-Dârimî inar-Radd ’alal-Jahmiyyah(no.23), ’Abdullâh ibn Ahmad inas-Sunnah(no.22) and al-Bukhârî inKhalq Af’âlul-’Ibâd(no.8). It was declared Sahîh by Ibn Taymiyyah inal-Hamawiyyah(no.41).
15. Sûrah al-Anbiyâ 21:18
16. Sûrah al-Furqân 25:33
17. Sûrah al-A’râf 7:54
18. Sûrah ash-Shûrâ 42:11
19. Related by Imâm adh-Dhahabî with hisisnâdinal-’Uluww(no.217), and theisnâdis Sahîh and the narrators are all well-known – as al-Albânî said inMukhtasar al-’Uluww(p.184).
20.Tafsîr Qur‘ânul-Adhîm(2/230) of Ibn Kathîr.
21. Added from the footnotes toat-Tanbîbâtul-Intîfab ’alâ mabtawat ’alayhil-’Aqîdatil-Wâsitiyyah(pp.15-16).

The Testimony of Imâm at-Tirmidhî

Speaking about those ahâdîth which mention the Attributes of Allâh, Imâm at-Tirmidhî (d.279H)-rahimahullâh– said in hisSunan(l/128-129): “It has been said by more than one person from the People of Knowledge – about such ahâdîth – that there in notashbîh(resemblence) to the Attributes of Allâh. And the Lord –the Blessed, the Most High– descends to the lowest heaven every night. So they say: Affirm these narrations, haveîmânin them and do not deny them, and do not ask how. The likes of this has been related from Mâlik ibn Anas, Sufyân ath-Thawrî, Ibn ’Uyaynah and ’Abdullâh ibn al-Mubârak, who all said about these ahâdîth: “Leave them as they are, without asking how.” Such is the saying of the People of Knowledge fromAhlus-Sunnahwal-Jamâ’ah. However, the Jahmiyyah oppose these narrations and say: This istashbîh!!

However, Allâh –the Most High– has mentioned in various places in His Book the Attribute of Hand, Hearing and Seeing. So the Jahmiyyah maketa’tîl(false interpolation) of theseÂyâtand explain it in a way other than that explained by the People of Knowledge. They say: Indeed, Allâh did not createÂdamwith His own Hand. And they also say that the meaning of Hand is Power.

Ishâq ibn Ibrâhîm ar-Râhawaiah said:
Tashbîhis if it is said: Hand like my hand, or similar to my hand. Or Hearing like my hearing, or similar to my hearing. So when it is said: Hearing like my hearing, or similar to my hearing, then this istashbîh. But if what is being said is what Allâh has said: Hand, Hearing, Seeing; and it is not asked how, nor is it said: like my hearing, or similar to my hearing – then this is nottashbîh. Allâh –the Most Blessed, Most High– said in His Book: “There is none like unto Him, and He is the all-Hearing, the all-Seeing.” [Sûrah ash-Shûrâ 42:11]”



Having Good Thoughts About Allah : by Shaykh ‘Abdur Razzaaq Ibn ‘Abdul Muhsin


Compilation of Tweets from the lecture, “Having Good Thoughts About Allah” by Dawud Adib (hafidhahullah)

• Having good thoughts of Allah is an enormous act of worship and has a lofty position for those seeking to get close to Allah. It is one of the obligations of Tawheed; in fact, the Tawheed of the slave will not be correct except by having good assumptions of Allah

• Having good assumptions of Allah brings about praiseworthy effects and beneficial fruits in this life and the next

• Jaabir (radhiyAllahu ‘anhu) said, “Three days before the Messenger (sallAllahu ‘alayhi wa sallam) died he said, ‘Do not allow anyone of you to die except that he is perfecting his assumptions about Allah.’”

• Side Benefit: The ‘Ulamaa` pay close attention to those statements and actions of the Prophet (sallAllahu ‘alayhi wa sallam) .that happen close to his death by days, weeks or months because the revelation is about to cease

• Having good thoughts about Allah will produce good actions; and this comes from having knowledge of Allah – one is the result of the other

• Hasan al-Basree (rahimahullah) said, “Verily, when the believer perfects his thoughts about his Rabb, he would have perfected his actions and the faajiris the one who has corrupted his thoughts of his Lord, so his actions will also be corrupted.”

• Deeply reflect upon this consistent, strong connection between having good thoughts of Allah and good actions. It is based upon having good knowledge of Allah, specifically about his Lofty Names and Perfect Attributes.

• If you know the Name of Allah, Al-Ghaffaar, then you have to perfect your thoughts about Him when you make istighfaar.

• If you deeply ponder upon His Beautiful Name, At-Tawwaab and that Allahwill accept the repentance of His servants and pardon them for their offences, then it is upon you to perfect your assumptions of Him, that He will accept your repentance regardless of what your offense is.

see the following 2 mins emotional video so that u caould really understand the beauty and profound understanding of what follows:-

Sheikh Abbad's Speech(article)Continues...
If some of the calamities of this world or pain afflicts you, even some of those diseases that are called incurable or fatal, it is upon you to perfect your assumptions about Allah, that He is Ash-Shaafee and there is no remedy or healing except His healing

• “Who has created me, and it is He Who guides me; And it is He Who feeds me and gives me to drink. And when I am ill, it is He who cures me; And Who will cause me to die, and then will bring me to life (again)” [Soorah ash-Shu'araa` :78-81]

• These aayaat indicate that Ibraaheem (‘alayhis salaam) had good thoughts about Allah. He did not attribute becoming sick to Allah .as he attributed creation, guidance and sustenance to Him. He did not say “when Allahmakes me ill” – he attributed this to himself

• In your du’aa to Allah for the good things of this dunyaa and aakhirah, you must perfect your thoughts about Allah that He will answer you

 “And your Lord said: ‘Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship will surely enter Hell in humiliation!” [Soorah Ghaafir: 60]

• “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge) I respond to the invocations of the supplicant when he calls on Me.” [Soorah al-Baqarah: 186]

• Having good thoughts about Allah is from the most tremendous blessings and greatest bounties that Allah gives to whomever He wishes

• Ibn Abi Dunyaa (rahimahullah) said in “Having Good Thoughts AboutAllah“: ‘Abdullah Ibn Mas’ood (radhiyAllahu ‘anhu) said, “I swear by The One Who there is none worthy of worship but Him. A believing slave has not been given anything better than having good assumptions about Allah.” Then he (Ibn Mas’ood) said, “And I swear by the One Who there is nothing worthy of worship but Him, that there is no slave who perfects his assumption of Allahexcept that Allah will give him what he assumed and all of that good is in the Hand of Allah.

• It is said that whoever is more knowledgeable of Allah will be the most fearing of Him and whoever is most fearing of Him will be foremost in acts of worship and will be furthest from acts of disobedience

• As Allah says, “It is only those who have knowledge among His slaves that fear Allah.” [Soorah Faatir :28]

• Indeed, having good thoughts is constructed upon perfecting your knowledge and understanding of Allah. This produces good actions and obedience, and will be your share and portion of the People of Eemaan; this is a description of the People of Eemaan

• The munaafiqoon and mushrikoon have no share regarding having good thoughts of Allah. In fact, they have bad thoughts of Allah

• It is a sign of nifaaq and kufr to have bad thoughts of Allah because those who have bad thoughts of Him are those who do not believe in Him

 “And that He may punish the Munaafiqoon, men and women, and also the Mushrikoon men and women, who think evil thoughts about Allah for them is a disgraceful torment, and the Anger of Allah is upon them, and He has cursed them and prepared Hell for them and worst indeed is that destination.” [Soorah al-Fath :6]

• Thus, the scholars have said that there is no punishment mentioned in the Qur’aan more severe than that for having bad thoughts about Allah

• They have bad thoughts of Allah due to their disbelief in Allah, their corrupted ‘Aqeedah and the deviation in their hearts

These tremendous benefits were taken from the lecture, “Having Good Thoughts of Allah” by Shaykh ‘Abdur Razzaaq Ibn ‘Abdul Muhsin al-’Abbaad(hafidhahumullah)








Summary:-Belief in Al-Malaa’ikah (Angels)

Praise be to Allah.

Belief in angels is one of the six pillars of belief or faith without which there is no faith. Whoever does not believe in any of these pillars is not a believer (mumin). These pillars are belief in: Allah, His angels, His Books, His Messengers, the Last Day, and that predestination, both good and bad, comes from Allah.

Angels are a part of the world of the “Unseen” which we cannot comprehend. Allah has told us about them in many places in the Quran and via His Prophet Muhammad (peace and blessings of Allah be upon him). There follows a number of proven reports concerning the angels, which hopefully will make you realize the greatness of the Creator and the greatness of this religion which has told us so much about them:

Of what are they created?
They are created from light, as ‘Aishah (may Allah be pleased with her) reported: "The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The angels are created from light, just as the jinn are created from smokeless fire and mankind is created from what you have been told about.’" [Muslim].

When were they created?
We have no knowledge of precisely when they were created, because there is no text to tell us this. But they were created before mankind for certain, because the Quran says (interpretation of the meaning): "Behold, your Lord said to the angels: ‘I will create a vicegerent on earth.’" [2:30] The fact that Allah told them of His intention to create man indicates that they already existed.

Their great size
Allah says concerning the angels of Hell:
"O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are (appointed) angels stern and severe, who flinch not (from executing) the commands they receive from Allah, but do (precisely) what they are commanded." [66:6]

The greatest of all the angels is Jibreel, upon whom be peace, who was described in the following report:
"From ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) who said: the Messenger of Allah (peace and blessings of Allah be upon him) saw Jibreel in his true form. He had six hundred wings, each of which covered the horizon. There fell from his wings jewels, pearls and rubies, only Allah knows about them." It was reported by Ahmad in al-Musnad, and Ibn Katheer said in al-Bidayah that its isnad (chain of narrators) is jayyid (good).

The Messenger of Allah (peace and blessings of Allah be upon him) said, describing Jibreel:
"I saw Jibreel descending from heaven, and his great size filled the space between heaven and earth." [Muslim].

Among the greatest angels are those who carry the Throne (of Allah), who were described in the following report:
"From Jabir ibn ‘Abdullah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said: ‘I have been given permission to speak about one of the angels of Allah who carry the Throne. The distance between his ear-lobes and his shoulders is equivalent to a seven-hundred-year journey.’" [Abu Dawood].

They have wings
Allah says (interpretation of the meaning):
"Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels messengers with wings - two, or three, or four (pairs) adds to Creation as He pleases: for Allah has power over all things." [35:1]

Their beauty
Allah said, describing Jibreel, upon whom be peace (interpretation of the meaning):
"He [the Prophet] has been taught by one Mighty in Power, Dhoo Mirrah (free from any defect in body and mind), then he rose and became stable." [53:5-6]

Ibn ‘Abbas said: "‘Dhoo Mirrah means that he has a beautiful appearance." Qutadah said: "He is tall and beautiful."

The idea that angels are beautiful is firmly established in all people’s minds, so much so that they liken a beautiful human to an angel, as the women said about Yoosuf:
". . . When they [the women] saw him, they did extol him and (in their amazement) cut their hands: they said: ‘Allah preserve us! No mortal is this! This is none other than a noble angel!’" [12:31]

Their differences in size and status
The angels are not all of one size or status; there are differences between them just as there are differences in virtue. The best of them are those that were present at the battle of Badr, as is stated in the hadeeth narrated by Mu‘adh ibn Rifa‘ah al-Zuraqi from his father, who had been one of the people present at Badr. He said: "Jibreel came to the Prophet (peace and blessings of Allah be upon Him) and asked, ‘How do you rate the people among you who were present at Badr?’ He said: ‘They are the best of the Muslims,’ or something similar. [Jibreel] said: ‘So it is with the angels who were present at Badr.’" [al-Bukhaari].

They do not eat or drink
This is indicated by the conversation between Ibrahim, the "friend" of Allah, and the angels who visited him. Allah says (interpretation of the meaning):
"Then he turned quickly to his household, brought out a fatted calf, and placed it before them. He said, ‘Will you not eat?’ (When they did not eat), he conceived a fear of them. They said: ‘Fear not,’ and they gave him glad tidings of a son endowed with knowledge." [51:26-28]

Elsewhere, Allah says (interpretation of the meaning):
"But when he [Ibrahim] saw their hands went not towards the (meal), he felt some mistrust of them, and conceived a fear of them. They said: ‘Fear not: we have been sent against the people of Lut.’" [11:70]

They do not get bored or tired of remembering and worshipping Allah
Allah says (interpretation of the meaning):
"They celebrate His praises night and day, nor do they ever slacken." [21:20]

". . . For in the presence of your Lord are those who celebrate His praises by night and by day. And they never become tired (nor feel themselves above it)." [41:38]

Their number
The angels are many, and their number is known only to Allah. The Prophet (peace and blessings of Allah be upon him) said, describing the Much-Frequented House (al-Bayt al-M’amoor) in the seventh heaven:
"Then I was taken up to the Much-Frequented House: every day seventy thousand angels visit it and leave, never returning to it again, another [group] coming after them." [al-Bukhaari].

‘Abdullah (may Allah be pleased with him) said: "The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Hell will be brought forth that day by means of seventy thousand ropes, each of which will be pulled by seventy thousand angels." [Muslim].

Their names
The angels have names, but we know only the names of a few of them. We have to believe in the names reported in the Quran and Sunnah (prophetic teachings) texts, as a part of general belief in the angels. Among the names of angels that are known to us are:

(1) Jibreel and (2) Mikail

"Say: Whoever is an enemy to Jibreel - for he brings down the (revelation) to your heart by Allah’s will, a confirmation of what went before, and guidance and glad tidings to those who believe -
Whoever is an enemy to Allah, and His angels and prophets, to Jibreel and Mikail - Lo! Allah is an enemy to those who reject faith." [2:97-98]

(3) Israfil

From Abu Salamah ibn ‘Abd al-Rahman ibn ‘Awf, who said: "I asked ‘Aishah, the Mother of the Believers, about what the Prophet (peace and blessings of Allah be upon him) used to start his prayer with when he got up to pray at night (qiyam al-layl). She said: ‘When he got up to pray at night, he would start his prayer (with the words): ‘O Allah, Lord of Jibreel, Mikail and Israfil, Creator of heaven and earth, Knower of the unseen and the seen, You are the Judge of the matters in which Your slaves differ; guide me with regard to disputed matters of truth by Your permission, for You guide whomever You will to the straight path.’" [Muslim].

(4) Malik

He is the Keeper of Hell, as Allah says (interpretation of the meaning): "They [the people in Hell] will cry: ‘O Malik! Would that your Lord put an end to us!’" [43:77]

(5) Munkar and (6) Nakeer

From Abu Hurayrah (may Allah be pleased with him) who said: "The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘When the deceased is buried (or he said: when one of you is buried), there come to him two blue-black angels, one of whom is called Munkar and the other Nakeer. They ask him, ‘What did you used to say about this man?’ and he says what he used to say: ‘He is the slave and Messenger of Allah: I bear witness that there is no god except Allah and that Muhammad is the slave and Messenger of Allah. They say, ‘We knew beforehand that you used to say this.’ Then his grave will be widened for him to a size of seventy cubits by seventy cubits and it will be illuminated for him. Then they tell him, ‘Sleep.’ He says, ‘Go back to my family and tell them.’ They tell him, ‘Sleep like a bridegroom whom no-one will wake up except his most beloved,’ until Allah raises him up. If (the deceased) was a hypocrite, he says, ‘I heard the people saying something so I said something similar; I do not know.’ They say: ‘We knew beforehand that you used to say this.’ The earth will be told to squeeze him, so he will be crushed until his ribs are interlocked, and he will remain like that until Allah raises him up.’" [al-Tirmidhi].

(7) Haroot and (8) Maroot

Allah says (interpretation of the meaning):
". . . and such things as came down at Babylon to the angels Haroot and Maroot . . ." [2:102]
". . . and none can know the forces of your Lord, except He. And this is nothing other than a warning to mankind." [74:31]

Their powers
The angels have great powers given to them by Allah, including the following:

The ability to take on different forms. Allah has given the angels the ability to take on forms other than their own. Allah sent Jibreel to Maryam in the form of a man, as Allah says:
". . . Then We sent to her Our angel, and he appeared before her as a man in all respects." [19:17]

Angels also came to Ibrahim in human form, and he did not know that they were angels until they told him so. Similarly, angels came to Lut in the form of young men with beautiful faces. Jibreel used to come to the Prophet (peace and blessings of Allah be upon Him) in different forms: sometimes he would appear in the form of Dihyah al-Kalbi, a sahaabee (companion) who was very handsome, and sometimes in the form of a Bedouin. The sahaabah (companions) saw him in his human form, as is reported from ‘Umar ibn al-Khattab (may Allah be pleased with him) in the two Saheehs Al-Bukhari and Muslim). (‘Umar) said:
"One day while we were sitting with the Messenger of Allah (peace and blessings of Allah be upon him), there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of travel were to be seen on him, and none of us knew him. He walked up and sat down by the Prophet (peace and blessings of Allah be upon him). Resting his knees against his and placing his hands on his thighs, he said: ‘O Muhammad, tell me about Islam.’..." [ Muslim].

Many other ahadeeth (report) refer to the angels taking human forms, such as the hadeeth (report) about the one who killed a hundred, in which it says ". . . there came to them an angel in human form . . ." and the hadeeth about the blind man, the bald man and the leper.

Their speed
The greatest speed known to man today is the speed of light; the angels are able to travel much faster than this. Hardly had an enquirer completed a question to the Prophet (peace and blessings of Allah be upon him), but Jibreel would bring the answer from Allah.

Their duties
Among the angels is one whose task it was to convey the revelation from Allah to His Messengers; this is al-Rooh al-Ameen, Jibreel, upon whom be peace. Allah says:

"Say: whoever is an enemy to Jibreel - for he brings down the (revelation) to your heart by Allah’s will. . . " [2:97]

"Which the trustworthy spirit has brought down,
Upon your heart, that you may be (one) of the warners." [26:193-194]

Another is responsible for rain, directing it wherever Allah wishes. This is Mikail, upon whom be peace. He has helpers, who do what he tells them, by the command of his Lord; they direct the winds and clouds, as Allah wills.

Another is responsible for blowing the Trumpet, which will be blown by Israfil at the onset of the Hour (the Day of Judgement).

Others are responsible for taking people’s souls: these are the Angel of Death and his helpers. Allah says (interpretation of the meaning): "Say: ‘the Angel of Death, put in charge of you, will (duly) take your souls, then shall you be brought back to your Lord.’" [32:11] There is no proof in any saheeh hadeeth (authentic report) that his name is ‘Azrail.

Others are responsible for protecting the slave throughout his life, when he stays home and when he travels, when he is asleep and when he is awake. These are the "angels in succession" concerning whom Allah says (interpretation of the meaning):
"It is the same (to Him) whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day.
For each (person), there are angels in succession, before and behind him. They guard him by the Command of Allah. Verily! Allah will not change the good condition of a people so long as they do not change their state of goodness themselves (by committing sin and by being ungrateful and disobedient to Allah). But when Allah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector." [13:10-11]

Others are responsible for recording the deeds of man, good and bad. These are the "honourable scribes" (kiraman katibeen) and are referred to in the ayat/verses (interpretation of the meanings):
". . . and He sends guardians (angels guarding and writing all of one’s good and bad deeds) over you . . ." [6:61]

"Or do they think that We hear not their secrets and their private counsel? (Yes, We do) and Our messengers (appointed angels in charge of mankind) are by them, to record."

"(Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions).
Not a word does he (or she) utter, but there is a watcher by him ready (to record it)." [50:17-18]

"But verily, over you (are appointed angels in charge of mankind) to watch you,
Kiraman (honourable) katibeen - writing down (your deeds)." [82:10-11]

Others are responsible for testing people in the grave. These are Munkar and Nakeer. From Abu Hurayrah (may Allah be pleased with him) who said: "The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘When the deceased is buried (or he said: when one of you is buried), there come to him two blue-black angels, one of whom is called Munkar and the other Nakeer. They ask him, ‘What did you used to say about this man?’ . . ." [The hadeeth is quoted in full above]

Some of them are the keepers of Paradise. Allah says (interpretation of the meaning):
"And those who kept their duty to their Lord will be led to Paradise in groups, till, when they reach it, its gates will be opened and its keepers will say: Salamun ‘alaikum (peace be upon you!). You have done well, so enter here, to abide therein." [39:73]

Some of them are the keepers of Hell, the "guards of Hell", whose number is nineteen and whose leader is Malik, upon whom be peace. Allah says (interpretation of the meaning):

"And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened. And its keepers will say, ‘Did not the Messengers come to you from yourselves, - reciting to you the verses of your Lord, and warning you of the meeting of this Day of yours?’ They will say: ‘Yes, but the word of torment has been justified against the disbelievers!’" [39:71]

"Then, let him call upon his council (of helpers),
We will call the guards of Hell (to deal with him)!" [97:17-18]

"And what will make you know exactly what Hell-fire is?
It spares not (any sinner), nor does it leave (anything unburnt)!
Burning the skins!
Over it are nineteen (angels as guardians and keepers of Hell).
And We have set none but angels as guardians of the Fire, and We have fixed their number only as a trial for the disbelievers - in order that the People of the Scripture may arrive at a certainty and the believers may increase in faith . . ." [74:27-31]

"And they will cry: ‘O Malik (Keeper of Hell)! Let your Lord make an end of us.’ He will say: ‘Verily you shall abide forever.’" [43:77]
One of the angels is responsible for the sperm in the womb, as is mentioned in the hadeeth (report) of Ibn Mas‘ood (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings of Allah be upon him), whose truthfulness is confirmed, said: ‘The way that each of you is created is that he is gathered in his mother’s womb for forty days as a sperm drop, and then for a similar length of time as a blood-clot, and then for a similar length of time as a lump of flesh. Then an angel is sent and he breathes the spirit into (the foetus), and is charged with four commands: to write down his provision, his life-span, his actions, and whether he will be wretched or happy. By the One besides Whom there is no other god, one of you may do the deeds of the people of Paradise until he is just a cubit away from entering it, then his fate will overtake him and he will begin to do the deeds of the people of Hell, so he will enter Hell; and one of you may do the deeds of the people of Hell until he is just a cubit away from entering it, then his fate will overtake him and he will begin to do the deeds of the people of Paradise, so he will enter Paradise." [al-Bukhaari, Muslim].

Some angels carry the Throne of Allah, as He describes in the Quran (interpretation of the meaning):
"Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah) (saying): ‘Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your way, and save them from the torment of the blazing Fire!’" [40:7]

Some of the angels travel throughout the world, seeking out gatherings of dhikr (remembrance of Allah). Abu Hurayrah (may Allah be pleased with him) said: "The Messenger of Allah (peace and blessings of Allah be upon Him) said: ‘Allah, be He blessed and exalted, has angels who travel the highways seeking out the people of dhikr. When they find people remembering Allah, the Mighty and Majestic, they call out to one another, "Come to what you hunger for!" and they enfold them with their wings, stretching up to the lowest heaven. Their Lord asks them, and He knows better than them, "What are My slaves saying?" They say: "They are glorifying, magnifying, praising and extolling You." He asks, "Have they seen Me?" They say, "No, by Allah, they have not seen You." He asks, "And how would it be if they saw Me?" They say, "They would be even more fervent and devoted in their praise and worship." He asks, "What are they asking me for?" They say, "They ask You for Paradise." He asks, "And have they seen it?" They say, "No, by Allah, O Lord, they have not seen it." He asks, "And how would it be if they saw it?" They say: "They would be even more eager for it and they would beseech You even more earnestly." He asks, "And what do they seek My protection from?" They say, "From the Fire of Hell." He asks, "Have they seen it?" They say, "No, by Allah, they have not seen it." He asks, "And how would it be if they saw it?" They say: "They would be even more afraid and anxious to escape it." Allah says: "You are My witnesses that I have forgiven them." One of the angels says: "So-and-so is not really one of them; he came (to the gathering) for some other reason." Allah says, "They were all in the gathering, and one of them will not be excluded (from forgiveness)."" [al-Bukhaari].

Some of them are responsible for the mountains. ‘Aishah (may Allah be pleased with her) asked the Prophet (peace and blessings of Allah be upon him): "Have you ever faced any day more difficult than the day of Uhud?" He said: "I suffered at the hands of your people and the worst that I suffered was what I suffered at their hands on the day of ‘Aqabah. That was when I went to call Ibn ‘Abd Yalayl ibn ‘Abd al-Kalal to Islam, and he did not respond. I left, feeling depressed and hardly knowing where I was going. I did not recover until I found myself in Qarn al-Tha‘alib. I raised my head and saw that I was being shaded by a cloud. I looked, and saw Jibreel in the cloud. He called me and said: ‘Allah has heard what your people said and how they responded to you. He has sent the Angel of the Mountains so that you can tell him to do to them whatever you want.’ The Angel of the Mountains called me and greeted me, then said: ‘O Muhammad, tell me what you want me to do. If you want, I can crush them between two mountains.’" The Prophet (peace and blessings of Allah be upon him) said: "All I hope for is that Allah will bring forth from their loins people who will worship Allah alone and not associate any partner with Him." [al-Buhaari].

Some of them visit the Much Frequented House (al-bayt al-m’amoor). In the lengthy hadeeth describing the Isra and M’iraj (the Night Journey and the Ascent to Heaven), the Prophet (peace and blessings of Allah be upon him) said:
"Then I was taken up to the Much-Frequented House: every day seventy thousand angels visit it and leave, never returning to it again, another [group] coming after them."

There are also angels standing in rows, who never get tired or sit down, and others who bow or prostrate, and never raise their heads, as was reported by Abu Dharr, may Allah be pleased with him, who said: "The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘I see what you do not see and hear what you do not hear. The heaven makes a noise like groaning, and it has the right to (or it is no surprise), for there is no space in it the width of four fingers, but there is an angel there, placing his forehead in sujood (prostration) to Allah. By Allah, if you knew what I know, you would laugh little and weep much, you would not enjoy your relationships with women and you would go out in the street praying to Allah.’" [ al-Tirmidhi]

This is a summary of Islamic teachings concerning the noble angels of Allah. We ask Allah to make us believe in them and love them. May Allah bless our Prophet Muhammad.

And Allah knows best.

Sheikh Muhammed Salih Al-Munajjid

Do the Angels See Allah

Have Angel Jibreel or any of the angels ever seen Allah (sabhanu wa ta’ala/may He be glorified and exalted)?


Praise be to Allah.

There is nothing in the Quran or Sunnah to indicate that Jibreel (peace be upon him) or any other angel has seen Allah, may He be exalted, and it is well known that this is one of the issues of the unseen which cannot be proven except on the basis of evidence. 

In the hadeeth (report) of the M’iraj (Prophet’s ascent to heaven) it says that Jibreel (peace be upon him) ascended with our Prophet (blessings and peace of Allah be upon him) to a level where the scratching of the pens could be heard, but there is no proof that either of them saw Allah (may He be glorified and exalted) in that place. 

The Prophet (blessings and peace of Allah be upon him) said: “Then I passed by Ibrahim, and he said: ‘Welcome to the righteous Prophet and the righteous son.’ I said: ‘Who is this?’ He said: ‘This is Ibrahim (blessings and peace of Allah be upon him).’” Ibn Shihab said: And Ibn Hazm told me that Ibn ‘Abbas and Abu Habbah al-Ansari used to say: The Prophet (blessings and peace of Allah be upon him) said: “Then I was taken up until we reached a level where I could hear the scratching of the pens.” Ibn Hazm and Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him) said: “Allah enjoined upon my ummah (followers) fifty prayers, and I went back with that until I passed by Moosa…”

Narrated by al-Bukhari, Muslim. 

The scholars differed concerning this seeing: some of them affirmed it and some of them denied it. 

Ibn Hajar al-Haythami (may Allah have mercy on him) was asked: Do the angels see Allah, may He be exalted? 

He replied:

Shaykh ‘Izz al-Deen ibn ‘Abd al-Salam stated that they do not see Him, and he quoted evidence at length to support that, and he was followed in that by some scholars, but he was refuted by the statement of the imam of Ahl al-Sunnah, Shaykh Abu’l-Hasan al-Ash‘ari (may Allah be pleased with him) who said that they do see Him. This was mentioned in his book al-Ibanah fi Usool al-Diyanah. He was followed by al-Bayhaqi who narrated it with its isnad (chain of narration) from ‘Abd-Allah ibn ‘Amr ibn al-‘As and another sahabi (companion). This was also followed by Ibn al-Qayyim and al-Jalal al-Balqeeni. According to a hadeeth that was classed as saheeh (authentic) by al-Hakim, Jibreel never saw his Lord before the Prophet (blessings and peace of Allah be upon him) prostrated before his Lord on that occasion, but this does not necessarily mean that he did not see Him after that or that others of the angels do not see Him. The view that only Jibreel could see Him is invalid.

End quote from al-Fatawa al-Hadeethiyyah. 

Shaykh Ibn Baz (may Allah have mercy on him) was asked: Do the angels see their Lord in this world or does He send revelation to them from beyond a screen? 

He replied: Allah knows best. 

End quote from Fatawa Noor ‘ala al-Darb. 

Shaykh ‘Abd al-Rahman al-Barraak (may Allah preserve him) was asked:

There is evidence to suggest that they do not see Him. There is the verse in Soorat Ghafir in which Allah, may He be exalted, says (interpretation of the meaning): “Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah) (saying): ‘Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire!’” [40:7].

The word “believe” in this verse may point to such a meaning -- is this correct? 

He replied:

The fact that Allah, may He be glorified and exalted, says of the angels who bear the Throne and who are around it that they believe in Him does not necessarily mean that they do not see Him, or that some of them do not see Him, or that other angels do not see Him, just as (aspiring to) see Him does not contradict faith. Similarly, the fact that Allah spoke (to some of the Prophets) is not contrary to faith. Ibrahim (blessings and peace of Allah be upon him) saw how Allah brought the dead back to life and that increased him in faith, as Allah says (interpretation of the meaning):

“And (remember) when Ibrahim said, ‘My Lord! Show me how You give life to the dead.’ He (Allah) said: ‘Do you not believe?’ He [Ibrahim] said: ‘Yes (I believe), but to be stronger in faith.’” [2:260].

Allah spoke to Moosa (peace be upon him) from behind a screen, and that does not mean that he did not believe. To sum up, there is no contradiction between faith and seeing Him. This is borne out by the fact that Moosa (peace be upon him) asked his Lord to let him see Him so as to increase him in faith: “… he said: ‘O my Lord! Show me (Yourself), that I may look upon You.’” [7:143]. Yes, after seeing Allah, faith will no longer be regarded as belief in the unseen, so it is possible that the bearers of the Throne and those who are around it may have seen Allah and thus attained the highest level of certainty. By the same token, when the believers see their Lord on the Day of Resurrection, they will move from certainty based on knowledge to certainty based on seeing, for when they see Allah they will believe in Him with the faith of having seen and they will find the deepest joy in this; they will be blessed with seeing Him and hearing His words. Allah says (interpretation of the meaning):

“Some faces that Day shall be Nâdirah (shining and radiant).

Looking at their Lord (Allah).” [22-23].

We ask Allah for the joy of looking upon His noble Countenance. And Allah knows best. 

End quote from Fatawa al-Islam al-Yawm. 

To sum up: This is a matter of the unseen and it is not permissible to affirm it or deny it except on the basis of evidence. The correct approach is to refrain from asking about it.  

And Allah knows best.

Islam Q&A

The Importance of Tawhīd al-Asmā’ Was-Sifāt

1. This Tawhīd Represents Half of Īmān in Allāh

The Muslim is not oblivious of the importance of Īmān in Allāh, as it is the first

article of Īman, in fact, it is the greatest of them all, for the others merely follow on

from it and are its offspring.

This particular article is the single most matter for which creation was created, the

Messengers were sent, books were revealed, and upon which the correct path was


Īmān in Allāh is the foundation of every good, the source of all guidance, and the

reason for every success. Since man is a creation and is subject to Allāh’s Lordship,

he reverts back to his Creator and Maker in his knowledge and action. So, by Him he

is guided, for Him he acts, and to Him he will return. Man cannot do without Him

and averting to other than Him is the cornerstone of his destruction and ruin.

Man has Allāh as a substitute for everything whereas nothing or no one can dispense

of Allāh [1]. So the slave cannot attain any goodness or success except through

knowing his Lord and worshipping Him. If this occurs, then this is the intended

objective for him and the reason for his existence. Anything else besides this is of

extra benefit or superfluous, having no benefit, or is a harmful remnant.

The essential prerequisite for happiness, safety and success is obtained by

actualizing the two categories of Tawhīd that Īman in Allāh is built upon. For the

purpose of fulfilling this, Allāh sent His Messenger, and to it the earlier Messengers

called, the very first of them to the very last.

One of the two categories is Tawhīd al-‘Ilmī al-Khabarī al-‘I’tiqādī [2] , which

compromises affirming Attributes of perfection for Allāh and declaring Him to be

free of any similarity or likeness and elevating Him above descriptions of


The second category of Tawhīd [3]is to worship Him alone, without any partner; to

have absolute love, sincerity, fear, hope, and reliance in Him; to be pleased with Him

as Lord, Deity, and Patron, and not to set up any partners alongside Him in


Allāh has incorporated these two categories in the two Sūrahs of purity:

They are the Sūrah “ Kul Yā Ayuhā Al-Kāfirūn” which contains at-Tawhīd al-‘Amalī

al-‘Irādī, and the Sūrah “Kul Huwā Allāhu Ahad” which contains at-Tawhīd al-Ilmī


So, the Sūrah “ Kul Hūwa Allāhu Ahad” entails an explanation of what Allāh

possesses of Attributes of perfection and an explanation of His elevation over and

above any imperfections and similitude, whilst the Sūrah “Kul Yā Ayuhā Al-

Kāfirūn” entails the obligation of worshipping Him alone, without any partner, and

the renouncement of worshipping anything besides Him.

Neither of the two categories is complete without the other. For this reason, the

Prophet used to recite these two Sūrahs in the Sunnah prayers of Fajr, Maghrib, and

Witr [4], which commence work-time and conclude work-time, so that the beginning

of the day starts with Tawhīd and the end of the day closes with Tawhīd [5].

In summary, with regard to the Tawhīd that is demanded from the servant, half of it

is represented in Tawhīd al-Asmā’ was-Sifāt.


[1] i.e. one who relies on Allāh and entrusts his affairs to Him, truthfully and upon knowledge and

insight, is content and manages without anyone or anything besides Him in both prosperous and

troublesome times. At the same time, nothing or no one can dispense of Allāh in trying to achieve

their welfare and repel any harm, regardless of the physical and mental strengths he has. These two

meanings of Allāh’s Name, ‘Al-Qayyūm’ as the qayyūm is the one who is self-sufficient and selfsupportive

and who supports and suffices all else, and that is Allāh alone.

[2]Al-‘Ilmī, i.e. concentrating on knowledge as opposed to action (al-‘Amalī).

Al-Khabarī, i.e. this knowledge is dependent upon revealed text (khabar).

Al-‘I’tiqādī, i.e. it takes form as part of the person’s belief.

[3] At-Tawhīd al-‘Amalī al-Irādī.

Al-‘Amalī, i.e. concentrating on action.

Al-Irādī, i.e. that the heart and limbs worship, strive, intend, and desire only Allāh in their actions.

[4] Shaykh al-Albānī, may Allāh have Mercy upon him, mentions this fact for all three prayers and

provides the Takhrīj for it. Refer to The Prophet’s Prayer Described from the Beginning to the End as

Though You See It, pp. 31, 34, and 38.

[5] Ijtimā’ al-Juyūsh al-Islāmiyyah ‘Ala Ghazwi al-Mu’attilah al-Jahmiyyah, pp 35-36.

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