Monday, 16 January 2017

Seeking Help From The Messenger Of Allah(s)

Shaykh Asrar Rashid


The Debate

The Debate Conditions:Here
The Full Debate:
Sunni vs Wahabi/salafi
UNEDITED DEBATE Is seeking help from the Prophet ‎(s) Shirk?








The Narration of Al Utbi 

Who is Al-’Utbi? 


Muhammad Ibn Al Munkadir (d.129 AH)



The ruling of seeking aid with the Prophet (s)
according to the scholars of the Shafi'i Madhhab 
Scholar’s statements of the 4 Madhahib 
regarding seeking intercession through the Prophet(s)
Shifa al Siqaam
fi Ziyarat Khayr al Anaam
by  Shaykh ul Islam
Imam Taqi al-Din al-Subki (d. 756 AH)
Imam Qastallani (ra) (d.923 AH) the great Sharih of Bukhari sought help from Prophet (Peace be upon him) in Makkah let alone Madina.
ﻭﻟﻘﺪ ﻛﺎﻥ ﺣﺼﻞ ﻟﻰ ﺩاء ﺃﻋﻴﺎ ﺩﻭاﺅﻩ اﻷﻃﺒﺎء، ﻭﺃﻗﻤﺖ ﺑﻪ ﺳﻨﻴﻦ، ﻓﺎﺳﺘﻐﺜﺖ ﺑﻪ- ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ- ﻟﻴﻠﺔ اﻟﺜﺎﻣﻦ ﻭاﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺟﻤﺎﺩﻯ اﻷﻭﻟﻰ ﺳﻨﺔ ﺛﻼﺙ ﻭﺗﺴﻌﻴﻦ ﻭﺛﻤﺎﻧﻤﺎﺋﺔ ﺑﻤﻜﺔ ﺯاﺩﻫﺎ اﻟﻠﻪ ﺷﺮﻓﺎ، ﻭﻣﻦ ﻋﻠﻰ ﺑﺎﻟﻌﻮﺩ ﻓﻰ ﻋﺎﻓﻴﺔ ﺑﻼ ﻣﺤﻨﺔ، ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﻧﺎﺋﻢ ﺇﺫ ﺟﺎء ﺭﺟﻞ ﻣﻌﻪ ﻗﺮﻃﺎﺱ ﻳﻜﺘﺐ ﻓﻴﻪ: ﻫﺬا ﺩﻭاء ﻟﺪاء ﺃﺣﻤﺪ ﺑﻦ اﻟﻘﺴﻄﻼﻧﻰ ﻣﻦ اﻟﺤﻀﺮﺓ اﻟﺸﺮﻳﻔﺔ ﺑﻌﺪ اﻹﺫﻥ اﻟﺸﺮﻳﻒ اﻟﻨﺒﻮﻯ، ﺛﻢ اﺳﺘﻴﻘﻈﺖ ﻓﻠﻢ ﺃﺟﺪ ﺑﻰ- ﻭاﻟﻠﻪ- ﺷﻴﺌﺎ ﻣﻤﺎ ﻛﻨﺖ ﺃﺟﺪﻩ، ﻭﺣﺼﻞ اﻟﺸﻔﺎء ﺑﺒﺮﻛﺔ اﻟﻨﺒﻰ- ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ-

Imam Qastallani (rah) said in his magnificent book of Seerah al-Muwahib al-Laduniya:
I (Imam Qastallani) got so ill once that the doctors failed to provide any cure and I remained like this for many years. "I SOUGHT HELP FROM PROPHET (PEACE BE UPON HIM)" on 28th Jamad ul Awwal 893 AH when I came to Makkah Mukarmah, may Allah increase the status of this city and May Allah do great favour on me by granting me another chance of visiting it without any difficulty.
I went to sleep and then a man came with a piece of paper which said:
This is a medicine for the "disease of Ahmed bin Qastalani" through the "IZN-E-NABWI SHAREEF" and from the court of Allah. When I woke up "I TAKE AN OATH UPON ALLAH THAT I FOUND PERFECT CURE AND I GOT CURED DUE TO BLESSING OF PROPHET (PEACE BE UPON HIM)" [Imam al-Qastallani in his magnificent al-Muwahib al-Laduniya (3/419), Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon]


Wednesday, 11 January 2017

Najdi Da’wah from Horn of Satan

Always use Three categories of Tawhid:

Tawhid-ul-Rububiyyah, Tawhid-ul-Uluhiyyah, and Tawhid-ul-Asma’ wal-Sifat.

Make sure to get this concept across:

The Pagans of Makkah had Tawhid Ar-Rububiyyah, but NOT Uluhiyyah - meaning, the Pagans believed in the Oneness of Allah in Lordship but worshipped the idols ONLY to get closer to Him.

Wasila,Tawassual and Istighatha

For example: the practice of going to the graves and asking the pious for Help/Dua. 
You can say those that do this, are similar to the Pagans of Makkah.

Ask them:
Did Abu Bakr ask a dead saint for help?
Did Umar ask a dead saint for help?
Did Uthmaan ask a dead saint for help?
Did Ali  ask a dead saint for help?

WITH THIS you have to make sure to apply the verses revealed for the Mushrikeen who worshipped idols upon the Muslims of today, who go the graves of the pious and ask for Help/ Du'a.

Quote this verse all the time:
"Do not call onto any beings other than Allah. These are capable of neither benefit nor harm" [Al-Qur'an 10:106]''

Use the word  "Shirk” and “Bidah” constantly in your conversations!

Make them believe:  Sufis are Mushrik grave worshippers.

Read the translations of Hadith books that have only been authenticated and verified by Ibn Taymiyyah, Ibn Abdul Wahhab  and sheikh al-Albani, Ibn Baz, and Uthaimeen.

Note: ONLY use these classical scholars: al-Nawawi,al-Ghazali and ibn Hajar al-Asqalani when they refute you be very careful when quoting them.

Mawlid is Bidah regardless of the evidence presented by them
Always say:  ''If the Prophet(s) and the Sahaba (ra) didn't do it, why are you?''
Or say: "did the Sahaba or the first three generations celebrate the birth of the Prophet(s)?

Use the phrase ''Quran & Sunnah'' all the time and when they try to refute you
Say to them: "are you better than the best of creation prophet(s)?

Biddah Hasanah
Say: bidah is any new innovation in religion that didn’t exist in the times of the Prophet, Sahaba, Tabieen, etc.

If they call you Wahhabi
Say: “There’s no such thing as Wahhabi”
Tell them:  we are Salafi (Athari Aqeedah and Hanbali Fiqh) we only follow Quran and Sunnah Direct(Ahlehadith).

Tell them that Mu-hammed Ibn Abdul Wahhab Najdi came to revive the religion.

Warning! Do not mention  our following books or talk about the events that took place in history.

our books such as:
Mufid al-Mustafid, al-Rasa`il al-Shakhsiyyah and al-Durar al-Saniyyah
History books:
Tarikh Najd by Ibn Ghannam (d.1225 AH) and

Inwan al-Majd fi Tarikh Najd by Ibn Bishr (d.1288 AH)

After making them comfortable, introduce them to  ''Kitab at-Tawhid'' only

And do not forget to say: “Najd is in Iraq”

That’s it you have done your job leave the rest to me:

1. At-Tauhid (The Oneness of Allah)
2. The superiority of Tauhid and what it removes of sin
3. Who purified Tauhid will enter Paradise without giving an Account
4. Fear of Shirk (Polytheism)
5. The Call to Testification of La ilaha ilia-Allah
6. Explanation of Tauhid and the Testimony
7. What about to wear a Ring, Twine, etc
8. Ruqa (incantation), Talismans and Amulets.
9. Seeking Blessing through a Tree, or a Stone, etc
10. Slaughtering for other than Allah
11. No animal Sacrifice for Allah in a place where Sacrifice is made for other than Allah
12. To vow to other than Allah is an act of Shirk
13. To seek Refuge in other than Allah is a part of Shirik
14. To seek help in other than Allah is an act of Shirk

[Horn of Satan, Kitab At-Tawhid, Vol: 1, page, 01]

Saturday, 7 January 2017

Imam Shihab al-Din al-Ramli (d.957AH)

Imām Shihāb al-Dīn al-Ramlī studied with the great scholars of his time, such as Imams al-Suyuti, Zakariyya al-Ansari, al-Waqqad, ibn Awjan, and ibn Abi al-Sharif.

His students cannot be enumerated.
From among them are Imams Abdul Wahhab al-Sha’rani, Ibn Hajar al-Haytami, al-Khatib al-Shirbini, Shihab al-Din al-Ghazzi, and his son Shams al-Din al-Ramli.

From Imām Shams al-Dīn al-Ramlī’s collection of his father, Imām Shihāb al-Dīn al-Ramlī’s Fatāwa

The Imām was asked: 

Regarding what occurs amongst the awwām who when in distress say
ya shaykh fulān and ya Rasūlullāh and things like this from seeking aid (istighātha) with the Prophets and the Awliyā, the ‘Ulemā and the righteous, is this permitted or not?

And do the Messengers, Prophets, Awliyā, the righteous, and the Mashayekh possess the ability to assist others after their deaths, and what strengthens that view?

He replied:

Istighātha (seeking aid) with the Prophets and Messengers, the Awliyā, the ‘Ulemā and the righteous is permitted.

The messengers, Prophets and the Awliyā have [the ability to] assist after their death because the miracles of the Prophets and Awliyā are not severed following their death.
As for the Prophets, then they are alive in their graves praying and doing hajj as it has come in the reports.
So assistance from them will be a miracle on their behalf; and the martyrs are also alive, and have been seen, openly killing the kuffār.

And as for the Awliyā, then it is a karama from them.
The people of the truth believe that this occurs from the Awliyā both with intention, and without intention-things that sever the customary manner of phenomenal reality (khariqa lil ādah), that Allah the Exalted brings forth through them.

The proof for these things is that they are matters that are (intellectually) possible and the permissibility of their occurrence does not necessitate anything that is impossible.

So everything that is in this realm, then it is possible to occur. (An example) of its occurrence is the story of Maryam and how the provision came to her from Allah - as stated in the revelation, and the story of Abū Bakr and his guests as appears in the sahīh, and the gushing (flowing forth) of the Nile river due to the letter of ‘Umar, and him seeing, while on the minbar in Medina, the army (being approached for a sneak attack), till he said to the Amīr of the army: “O Sariya, the mountain!”, warning him of the enemy behind the mountain. And Sariya heard his speech even though there was a great distance between them - the distance of two months journey. Khalīd Ibn Walīd drank poison without it harming him.

Khawāriq (matters that customarily go against the rules of phenomenal reality) have occurred by the hands of the companions, the followers, and those after them.
It is not possible to deny this due to the fact that taken as a whole; they are at the level of tawātur.
So, in general, what is possible to be a miracle (mu’jiza) for a Prophet, is possible to be a karama for a Walī.
There is no distinction between them except in the area of provocation.*
*This means that there is no difference except that the mu’jiza was in response to a tahaddī, a challenge from the mushrikūn saying that he was a liar.


This article has been translated from the book titled Fatāwa al-Ramlī
Imām Shams al-Dīn al-Ramlī’s collection of his father, Imām Shihāb al-Dīn Ramli’s fatāwa.

He is Shams al-Dīn Muhammad ibn Ahmad. He was born in Ramla, a village near Manūfiyya in Egypt, in 919AH. He was the son of the famous Shāfi’ī faqīh and mufti, Shihāb al-Dīn al-Ramlī. His teachers include his father, Shaykh al-Islām Zakariyya al-Ansārī and al-Khatīb al-Shirbīnī.
After his father’s death he became the chief Shāfi’ī mufti in Egypt.
Such was his eminence that many came to identify him as the mujaddid of his century.
His works include ‘nihāyat al-muhtāj’, a commentary on al-Nawawī’s ‘minhāj’, ‘ghayat al-bayān’, a commentary on Ibn Ruslān’s ‘zubād’, a commentary on Shaykh al-Islam’s (Zakariyya al-Ansārī) ‘tahrīr’, a commentary on al-Nawawī’s ‘idāh fī manāsik al-hajj’, a collection of his father’s fatwas. He died in the year 1004AH in Cairo. (Cited from ‘Ibn Hajar al-Haytami and Imām Ramli’ by Shaykh Taha Karaan.


It is considered disapproved of (…) to kiss the cenotaph that is set upon the tomb as well as to kiss the grave (itself) or to touch it, nor should the thresholds be kissed when entering for the visit to (the tombs of) saintly persons. Nevertheless, if by kissing their tombs the intention is to gain blessing (tabarruk), it must be not be considered detestable, as my father (Shihab ad-Din ar-Ramli) laid down in a fatwa”.
[Nihayat al-Muhtaj ila Sharh al-Minhaj,Vol: III, page,33]


“The Invisible Helpers”

The hadith of calling for invisible helpers in the wilderness has several wordings narrated through various chains that strengthen one another and bring it at the very least to the rank of “fair due to its corroborants and witness-chains” (Hasan li-Ghayrih), and one of those chains is actually fair in itself:

● From the Tabi`i Aban b. Salih, from Mujahid, from Ibn `Abbas, from the Prophet (upon him blessings and peace):

Truly Allah has angels on earth, other than the recording angels, who write down whatever tree-leaf falls. Therefore, when any of you gets injured in his leg in a deserted land let him call out: Help, servants of Allah! (a`inu `ibad Allah)

إِنَّ للهِ مَلَائِكَةً فِي الْأَرْضِ سِوَى الحَفَظَةِ يَكْتُبُونَ مَا يَسْقُطُ مِنْ وَرَقِ الشَّجَرِ فَإِذَا أَصَابَ أَحَدَكُمْ عَرْجَةٌ بِأَرْضٍ فَلَاةٍ فَلْيُنَادِ أَعِينُوا عِبَادَ اللهِ.

al-Bazzar narrated it in his Musnad (11:181 §4922=al-Haythami, Kashf al-Astar 4:33-34 §3128) adding: “We do not know it to be narrated from the Prophet (upon him blessings and peace) with this wording other than with this chain” through trustworthy narrators according to al-Haythami in Majma` al-Zawa’id (10:132), and Ibn Hajar declared its chain “fair” (hasan) though – in confirmation of al-Bazzar – “extremely singular
(gharib jiddan) in Nata’ij al-Afkar as stated by Ibn `Allan in al-Futuhat al-Ilahiyya (5:150-151), while in his Mukhtasar Musnad al-Bazzar (2:419-420 §2128) he simply states: “It is a fair chain” (huwa isnadun hasan) and narrates it as

“Ya `ibad Allah! Aghithu!”
يَا عِبَادَ اللهِ أَغِيثُوا

Ibn Abi Shayba in the Musannaf (Salafiyya Bombay 2nd ed. 10:390=`Awwama ed. 15:345 §30339) and al-Bayhaqi in Shu`ab al-Iman (Zaghlul ed. 1:183 §167 and 6:128 §7697) narrate it as a saying of Ibn `Abbas with the variant wordings (in the manuscripts):

“Servants of Allah, help us! or: aid us! May Allah grant you mercy.”
عِبَادَ اللهِ أَغِيثُوا / أَغِيثُونَا – أَوْ – أَعِينُوا /أَعِينُونَا رَحِمَكُمُ اللهُ

In either case it has the status of a Prophetic hadith as stated by Shaykh Muhammad `Awwama, because Ibn `Abbas could not be saying this from his own reasoning.

● from Ibn Mas`ud, from the Prophet (upon him blessings and peace):

When the animal of any one of you breaks loose in a desert land let him just call out: Servants of Allah, hold [it] for me! Servants of Allah, hold [it] for me! (`ibad Allah uhbusu `ibad Allah uhbusu). For Allah has someone present in the land who will hold it for you all.”


‘Abdullāh bin Mas‘ūd has narrated that the Prophet (صلى الله عليه وآله وسلم) said:
When you lose your means of transport in a jungle, you should call: O creatures of Allah! Help me, recover my transport! O creatures of Allah! Help me, recover my transport! There are many of Allah’s creatures on this earth. They will help you recover it.

Imam Tabarānī narrated it in al-Mu‘jam-ul-kabīr (10:217#10518)
Abū Ya‘lā, Musnad (9:177)
Ibn-us-Sunnī, ‘Amal-ul-yawm wal-laylah (p.162#502)
Haythamī, Majma‘-uz-zawā’id (10:132)

Ibn Hajar ‘Asqalānī in al-Matālib-ul-‘āliyah (3:239#3375).

Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed) who said:
 I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way (يا عباد الله دلوني على الطريق), I kept on repeating this until I came back on track. [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697]
Imam Tabarani transmitted the hadith of calling out : O Servants of Allah, Help me! In his Mu'jam al Kabir (17/117) he said “this has been acted upon (وَقَدْ جَرَّبَ ذَلِكَ)”

 (Edited by ADHM)

Tuesday, 3 January 2017

Attributes of Allah

Existence (al-Wujud): it is obligatory to believe in the Existence of Allah. Allah exists without a beginning, without an ending and without a place.
Allah exists without a place or shape (al-Wujud). Surat Ibraheem, ayah 10:
 أَفِي اللّهِ شَكٌّ
 “The existence of Allah is indubitable.” Mental Proof-Allah exists and is not similar to the other created things. To resemble the creation is to be susceptible to the same weaknesses as that creation. Allah existed before He created place, and His existence does not change.

Oneness (al-Wahdaniyyah): It is obligatory to believe Allah is One without a partner. Allah is One in His Self, Attributes and Creating-hence Allah has no equal.
 Allah is One (al-Wahdaniyya).
لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتا
 “Had there been other Gods for the heaven and Earth other than Allah, they (heaven and Earth) would not have existed.” Mental Proof-Allah is one, not in terms of numbers, but terms of Oneness in His Godhood.

Allah has no beginning (al-Qidam) i.e. al-Azaliyyah). Surat al-Hadid, ayah 3:
 هُوَ الْأَوَّلُ وَالْآخِرُ
 “Allah is the One whose existence is without a beginning and without an end.” Mental Proof-The Creator has no beginning. The creation has a beginning. The one with a beginning must have a Creator to create it.
*(al-Qidam): It is obligatory to believe Allah has no beginning to His existence. His attributes also have no beginning. Everything other than Allah has a beginning. Allah is the only one without a beginning.

Allah has no end (al-Baqa’). Surat al-Hadid, ayah 3:
 هُوَ الْأَوَّلُ وَالْآخِرُ
 “Allah is the One whose existence is without a beginning and without an end.” Mental Proof-The Creator has no end. The creation has an end. The one with an end must have a Creator to Will that end.
Everlastingness (al-Baqa‘): It is obligatory to believe Allah is Everlasting i.e., His Existence does not end.

Non-Resemblance to the Creations
(al-Mukhalafatu lil-hawadith): Allah does not resemble any of His creations–neither in His Self nor in His Attributes nor in His Creating.
Allah does not resemble any of His creations (al-Mukhalafatu lil-Hawadith).
Surat ash-Shura, ayah 11:
  لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ
 “Nothing resembles Allah in any way whatsoever.” Mental Proof-Allah is greatly clear of the attributes of the creations, because the attributes of the creations indicate that the creatures are in need of a Creator. Had Allah been attributed with any of these created attributes, He would have been in need of one who created Him, and Allah is clear of that.

Sight (al-Basar): It is obligatory to believe Allah is attributed with Sight. The sight of Allah has no beginning and no end. Allah sees all what is seeable without a pupil, instrument or any other means.
Allah has the attribute of Sight (al-Basar). Surat ash-Shura, ayah 11:
لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ
 “Nothing resembles Allah in any way whatsoever, and Allah is attributed with Hearing and Sight. Mental Proof-Allah sees all the seeable things, without the need of an eye or light. Allah’s attribute of Sight is not like the sight of the creation. Our sight depends on organs (eyes) and light.

Hearing (as-Sam^): It is obligatory to believe Allah is attributed with Hearing. This is an attribute of Allah which also has no beginning and is everlasting. Allah hears all the hear-able things. He hears without an ear, without means, and without instruments.
Allah has the attribute of Hearing (as-Sam^). Surat ash-Shura, ayah 11:
لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ
 “Nothing resembles Allah in any way whatsoever, and Allah is attributed with Hearing and Sight. Mental Proof-Allah hears all of the hearable things without the need of an ear or any other instrument. Allah’s attribute of Hearing is not like the hearing of the creation. Our hearing depends on an organ (ear) and sound resonation.

Speech (al-Kalam) : It is obligatory to believe Allah is attributed with Speech (Kalam). The Kalam of Allah has no beginning and is an everlasting attribute with which Allah orders, forbids, and informs. It is not a letter nor a sound nor a language. The Qur’an and the other revealed Books are expressions of the eternal Kalam of the Self of Allah.
Allah has the attribute of Speech (al-Kalam). Surat an-Nisa’, ayah 164:
 وَكَلَّمَ اللّهُ مُوسَى تَكْلِيمًا
 “Allah spoke to Musa with His Speech (Kalam).”  Mental Proof-The Speech of Allah is not like the speech of the creations. The Speech of Allah is not a sound or a letter or a language. It does not depend on organs (lips, teeth and tongue) and it does not resonate in the ear. The Speech of Allah does not start and stop. Like all of the Attributes of Allah, it has no beginning and no end.

Life (al-Hayah): It is obligatory to believe Allah is attributed with Life. The Life of Allah also has no beginning and no end. The Life of Allah is not like our life. Our life is a combination of body and soul; however, the Life of Allah is not.
Allah has the Attribute of Life (al-Hayah). Suratul-Baqarah, ayah 255:
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ
 “No one is God except Allah, the One who is attributed with Life and is not in need of anything.” Mental Proof-Allah has the attribute of Life, but His life is not like the life of the creations. The creations are alive with flesh, blood and souls. The creations occupy the six directions, exist in places, and need sustenance. Allah is greatly clear from the attributes of the creations. The one who possesses the attributes of the creations is susceptible to the same weaknesses that the creations are susceptible to. This weakness does not befit Allah, ta^ala.

Knowledge (al-^Ilm): It is obligatory to believe Allah is attributed with Knowledge. The knowledge of Allah has no beginning and no end. This is an attribute of His Self that does not increase, decrease or develop. Allah knows eternally about His Self, attributes, and what He creates. Nothing is absent from His Knowledge.
Allah has the attribute of Knowledge (al-^Ilm). Surat al-‘Anfal, ayah 75:
إِنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
 “Allah has the perfect knowledge of everything.” Mental proof-Allah has the attribute of knowledge, but His knowledge is not like the knowledge of the creations. The Knowledge of Allah does not increase or decrease. If we say that there is something that Allah does not know about yet, this is attributing ignorance to Allah, and ignorance does not befit Allah. Allah’s Knowledge is perfect, without a beginning or an end.

Will (al-‘Iradah): It is obligatory to believe Allah is attributed with Will. The Will of Allah has no beginning and no end, by His will Allah specifies that which is intellectually possible with certain attributes rather than others.
Allah has the attribute of Will (al-Iradah). Suratat-Takwir, ayah 29:
وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاء اللَّهُ رَبُّ الْعَالَمِينَ
 “You do not will anything except by the Will of Allah, the Lord of the Worlds.” Mental Proof-Everything that Allah Willed in eternity for it to exist must come into existence at the time which Allah Willed for it to exist. Nothing will exist unless Allah willed for it to exist.

Power (al-Qudrah):  It is obligatory to believe Allah is attributed with Power.
Allah’s Power has no beginning and no end, by His Power Allah brings into existence that which is intellectually possible to exist or annihilates it after its existence.
Allah has the attribute of Power (al-Qudrah). Suratal-Baqarah, ayah 109:
إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
 “Allah has the perfect Power over all things.” Mental Proof-Allah has power over all things. He is not powerless over anything. To be powerless against a creation would mean that Allah had a weakness, and weakness does not befit Allah.

Allah does not need anything 
(al-Qiyamubin-Nafs). Surat al-^Imran, ayah 97:
فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ
 “Allah does not need any of the worlds.” Mental Proof-Allah does not need anything, and everything needs Him. Weakness and need are attributes of the creations, and not an attribute of the creator.
Non-neediness of others (al-Qiyamu bin-Nafs): Allah does not need anything.


*al-Qadim as a Name of Allah

In his famous treatise on the Sunni creed, Imam al-Tahawi (d.321AH)uses the word ‘al-Qadim’ to refer to Allah, meaning pre-existing or without beginning. This has attracted criticism by some contemporaries who deem such wording as baseless, with some even calling it a bid’a. Such a rash claim against as great a figure as al-Tahawi is harsh, considering the following:

In al-Hakim’s al-Mustadrak ‘ala al-Sahihayn we find al-Qadim listed as one of the Names of Allah (volume 1, page 239, hadith #42 in the 2014 Dar al-Ta’sil edition). 
Now then, all the narrators in this chain are used by al-Bukhari and Muslim, except for ‘Abd al-‘Aziz b. Husayn al-Turjuman, who is considered weak by al-Bukhari, Muslim, Yahya b. Ma’in, and Ibn ‘Adi.

Another narration is found in Sunan Abi Dawud (hadith #466 in Shu’ayb al-Arna’ut’s edition) whereby Allah’s Authoratative Power (Sultanih) is described as al-Qadim. Bear in mind that Allah’s Attributes are inseperable from His Essence.

In summary, condemning al-Tahawi, one of the great hadith scholars, for using a word to describe Allah that was in currency among hadith narrators, in light of the above, long before theologians exerted their influence on the sciences, is a harsh stance to take. Rather than deeming it a baseless innovation, the best stance would be that it is at least based on a weak hadith and can be used to describe one of Allah’s attributes


50 Essential Islamic Beliefs
Quick Reference from Bājūrī’s Epistle
Áqīdah al-Áwām (The Creed of Every Muslim)
This is a didactic poem on Islamic creed written by Shaykh Sayyid Aĥmad al-Ĥasanī al-Marzūqī al-Mālikī (1205-1262 AH/1791-1846). He was the chief muftī of Mālikīs in the holy city of Makkah.
The shaykh has himself written a commentary on this poem titled Taĥşīl Nayl al-Marām; among other well-known commentaries are Nūr al-Żalām by Shaykh Muĥammad Nawawī al-Jāwī and Jalā’a al-Af’hām by Shaykh Muĥammad ibn Álawī al-Mālikī. He passed away in Makkah and is buried in Málāh. Shaykh Aĥmad Zaynī Daĥlān is among his prominent students.
English and Arabic: Download PDF: HERE

Rational Theology - God's Attributes



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