Evidence that only Allah is the Creator of life

Please explain to me, according to the Qur’an, is it possible for a human to produce life? If not, then explain in detail about the cloning of animals and possibly humans, by humans.

Please give the answer in detail as it is confusing the minds of many, who think that in the next century science will conquer religion.


Praise be to Allah.

The evidence that Allah is the only Creator of life may be found in many places in the Qur’an and Sunnah. For example:

"Blessed is He in Whose Hand is the dominion, and He is Able to do all things,
Who has created death and life, that He may test you which of you is best in deed, and He is the All-Mighty, the Oft-Forgiving."
[al-Mulk 67:1-2]

"Is, then, He Who creates as one who creates not?"
[al-Nahl 16:17]

"Yet they have taken besides Him other gods that created nothing but are themselves created . . ."
[al-Furqaan 25:3]

Allah challenged all of mankind to create even the most insignificant creature, i.e. a fly, but no one could do that and no one ever will. Allah says:

"O mankind! A similitude has been coined, so listen to it (carefully): verily! Those on whom you call besides Allah cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they would have no power to release it from the fly. So weak are (both) the seeker and the sought."
[al-Hajj 22:73]

Imam al-Bukhari reported in his Saheeh from Abu Sa‘eed (may Allah be pleased with him) that the Prophet (Peace & Blessings of Allah be upon Him) said: "There is no created being but Allah created it." In Arabic, the word "khalaqa" means to make out of nothing, which is something that only Allah can do; it is impossible for anyone except Allah to do this. It also carries the meaning of decreeing or foreordaining. [**]

See Fath al-Bari Sharh Saheeh al-Bukhari, 13/390.

The Religion of Allah (Islam) is proud and cannot be defeated by the kaafirs’ arrogance about the knowledge they possess. Allah says:

". . . [they] are deceived by the life of this world . . ."
[al-An‘aam 6:70]

"They know only the outside appearance of the life of this world, and they are heedless of the Hereafter."
[al-Rum 30:7]

We ask Allah to help us to be steadfast in our adherence to His Religion, and to make our end good. And Allah knows best.

Is it possible to see Allaah in this world?

I have read that no man has seen Allah (S) in this life, not even the prophet (SM) in his mira'j. The book has been written by Sk. Abu Ameenah Bilaal Philips. Now, I have heard from one scholar from my country that Imam Malik saw Allah (S) hundred times in his dream. Is that possible?
May Allah (S) reward you.

Praise be to Allaah.

Seeing Allaah in reality (as opposed to in a dream) is not possible in this life, although no doubt it will happen after death. This is not because seeing Him is impossible in itself, but because Allaah has willed that it should not happen. This is for many reasons, some of which have been found by the scholars, and others which remain known only to Allaah. Among the reasons which we do understand is human weakness, which is apparent from the story of Moosa (upon whom be peace), which we will quote shortly. Another reason is that seeing Allaah is a great blessing and joy, indeed it is the greatest blessing, so it is withheld for the place of ultimate blessing and joy, namely Paradise. Another reason is that this world is a mixture of good believers and kuffaar, so this blessing is deferred until it will be given exclusively to the believers in Paradise. Withholding this blessing until the Hereafter also provides a strong motive to do good in this world, so that one may see Allaah and feel secure and content in nearness to Him in the Hereafter.

Evidence that it is not possible to see Allaah in this world

Allaah says, in the story of Moosa (peace be upon him) (interpretation of the meaning): “And when Moosa came at the time and place appointed by Us, and his Lord spoke to him, he said, ‘O my Lord! Show me (Yourself), that I may look upon You.’ Allaah said, ‘You cannot see Me, but look upon the mountain, if its stands still in its place, then you shall see Me.’ So when his Lord appeared to the mountain, He made it collapse to dust, and Moosa fell down unconscious. Then when he recovered his senses he said, ‘Glory be to You, I turn to You in repentance and I am the first of the believers.’” [al-A’raaf 7:143]. The word lan (here translated as cannot in ‘You cannot see Me’) conveys the meaning of ‘You will not see Me in this life’, because there is evidence that man will see Allaah in the Hereafter, which means that this lan is not eternal in application. (The negative particle lan often carries a sense of eternal negation, that something will never happen, but this is not the case here. Translator).

Allaah says (interpretation of the meaning): “No vision can grasp Him, but His Grasp is over all vision. He is the Most Subtle and Courteous, Well-Acquainted with all things.” [al-An’aam 6:103]. The commentator al-Haafiz Ibn Katheer (may Allaah have mercy on him) said, in his tafseer of this aayah: “Concerning the phrase No vision can grasp Him, several comments regarding it have been narrated from the imaams of the salaf, one of which is that it means, you will not be able to see Him in this world, even though you will see Him in the Hereafter. The reports that state this, narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him), reach the level of mutawaatir and are reported through more than one sound isnaad in the books of Saheeh, Musnad and Sunan. [Translator’s note: a mutawaatir report is one that was narrated by so many to so many that it is inconceivable that they could all have agreed on a lie].

Allaah says (interpretation of the meaning): “It is not given to any human being that Allaah should speak to him unless (it be) by inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He will by His Leave. Verily, He is Most High, Most Wise.” [al-Shoora 42:51].

Abu Hurayrah said: “Some people said, ‘O Messenger of Allaah, will we see our Lord on the Day of Resurrection?’ He said, ‘Do you have any doubt about seeing the sun on a cloudless day?’ They said, ‘No, O Messenger of Allaah.’ He said, ‘Do you have any doubt about seeing the full moon on a cloudless night?’ They said, ‘No, O Messenger of Allaah.’ He said, ‘You will see Him just as clearly on the Day of Resurrection…’” (Reported by al-Bukhaari, 6088). It is clear that the idea that Allaah will not be seen in this life was well-entrenched in the minds of the Sahaabah. They were asking about the Hereafter, and this is what the Prophet’s answer also referred to.

Abu Dharr said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him), ‘Have you seen your Lord?’ He said, ‘(There is) light, how could I see Him?’” This light, which prevented him from seeing Him, is a veil of light, which is further explained in the hadeeth of Abu Moosa, who said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and told us five things: ‘Allaah does not sleep, and it is not befitting that He should sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the light. If He were to withdraw it (the veil), the splendour of His countenance would consume His creation as far as His sight reaches.’” (Reported by Imaam Ahmad and Muslim, 263).

Further clear evidence comes in the hadeeth which warns against the Dajjaal (antichrist): “Written between his eyes is (the word) kaafir, which will be read by everyone who hates his works, or every believer will read it. Know that none of you will see your Lord until he dies.” (Reported by Muslim, 5215).

So any claim that anyone but the Prophet (peace and blessings of Allaah be upon him) can see Allaah in reality is impossible, according to the consensus of the scholars. However, there is some disagreement among the scholars as to whether or not the Prophet (peace and blessings of Allaah be upon him) saw Allaah on the night of the Mi’raaj. The correct view is that he did not see Him physically, with his own two eyes, because when he was asked about this, he said, “(There is) light, how could I see Him?” According to another report, he said, “I saw light.” The Prophet (peace and blessings of Allaah be upon him) did not see Him, but he saw His veil of light.

The question of whether Allaah may be seen in a dream does not contradict the fact that Allaah cannot be seen in reality in this world, because all the texts quoted above speak about physical vision when one is awake, not the “vision” of the heart when one is asleep. Proof that the latter kind of vision is possible is to be seen in the hadeeth about the dispute of the “chiefs on high” (the angels). Ibn ‘Abbaas (may Allaah be pleased with him) said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘My Lord came to me tonight in the most beautiful form.’ I think he said, ‘in a dream. He said, “O Muhammad, do you know what the chiefs on high disputed about?” I said, “No.” He put His hand between my shoulder-blades and I could feel its coolness on my chest (or just beneath my throat), then I knew everything that is in the heavens and on earth. He said, “O Muhammad, do you know what the chiefs on high disputed about?” I said, “Yes.” He said, “About expiation, and expiation is staying in the mosque after prayers, walking to join congregational prayers, and doing wudoo’ properly in adverse conditions. Whoever does that will live a good life and die a good death, and will be as sinless as the day his mother bore him.” He said, “O Muhammad, when you pray, say Allaahumma innee as’aluka fa’l al-khayraat wa tark al-munkaraat wa hubb al-masaakeen, wa idha aradta bi ‘ibaadika fitnatan fa’qbudni ilayka ghayra maftoon (O Allaah, I ask you to make me do good deeds and avoid evil deeds, and to make me love the poor and wretched. If You want to test Your slaves, then take me unto You without subjecting me to the trial). One’s status in Paradise may be raised by spreading the greeting of salaam, feeding others, and praying at night when people are sleeping.”’” (Reported by Imaam Ahmad, 16026; and by al-Tirmidhi, 3159, who said it is a saheeh hasan hadeeth).

Some of the scholars have commented that it is possible to see Allaah in a dream.

Imaam al-Daarimi said, in his refutation of Bishr ibn Ghiyaath, “This seeing took place in a dream, and in a dream it is possible to see Allaah in any shape or form.” (p. 166)

Shaykh al-Islam Ibn Taymiyah said, “A believer may see his Lord in a dream, in various forms according to his faith and belief. If his eemaan is correct, he can only see Him in a beautiful form, and if his faith is lacking, this will be reflected in the way he sees Him. Seeing Allaah in a dream is not like seeing Him in reality. It may have different interpretations and meanings referring to something in reality.” (al-Fataawa, 3/390)

He also said, “Whoever sees Allaah in a dream sees Him in a form that corresponds to his own state. If he is righteous, he will see Him in a beautiful form, which is why the Prophet (peace and blessings of Allaah be upon him) saw him in the most beautiful form. (al-Fataawa, 5/251)

Shaykh ‘Abd al-Azeez ibn Baaz was asked about the ruling concerning one who claims to have seen the Lord of Glory in a dream, and whether it was true, as some claim, that Imaam Ahmad ibn Hanbal had seen the Lord of Glory in his dreams more than one hundred times. The Shaykh answered as follows:

“Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) and others said that it is possible for a man to see his Lord in a dream, but what he sees is not reality, because there is nothing like Allaah, may He be glorified and exalted. Allaah says (interpretation of the meaning): ‘… There is nothing like unto Him, and He is the All-Hearer, the All-Seer.’ [al-Shoora 42:11]. Nothing in His creation is like unto Him. A person may dream that his Lord is speaking to him, and no matter what kind of image he sees, that image is not Allaah, because there is nothing that is like Allaah in any way. Shaykh Taqiy al-Deen (may Allaah have mercy on him) mentioned that dreams differ according to the state of the person who is dreaming. The more righteous and closer to goodness a person is, the more correct his dream will be, but the truth is still something other than what he sees, because the guiding principle is still that there is nothing like unto Allaah.

He may hear a voice and be told such-and-such, or to do such-and-such, without any clear image resembling anything in creation, because there is nothing at all like unto Allaah… Some people may imagine that they have seen their Lord when in fact this is not the case. The Shaytaan may deceive a person and make him imagine that he is their Lord, as it was reported that he made ‘Abd al-Qaadir al-Jeelaani see him on a throne above water, and said, ‘I am your Lord and I freed you from doing any duties (worship, etc.).’ ‘Abd al-Qaadir al-Jeelaani said, ‘Get lost, O enemy of Allaah! You are not my Lord, because the commands of my Lord are not cancelled for anyone,’ or some similar words.

As for whether Imaam Ahmad saw his Lord, I do not know if this is true or not. It is said that he saw his Lord but I do not know if this is true.” And Allaah knows best.

Who do Muslims worship?

Who do Islams worship?

Praise be to Allaah.

Before answering, we would like to express our appreciation for your interest, at such a young age, in the religion of Islam. May Allaah open the door for you to find much blessing through your asking this question, and decree for you guidance such as you have never thought of. Allaah [the Arabic name for the One True God – Translator] says in the Qur’aan [the Holy Book of Islam] (interpretation of the meaning):

“This is the Guidance of Allaah with which He guides whomsoever He will of His slaves…” [al-An’aam 6:88]

“And whomsoever Allaah wills to guide, He opens his breast to Islam…” [al-An’aam 6:125]

With regard to this important question – who do the Muslims worship? – the answer is to be found in the Holy Qur’aan, which is the Scripture of Islam, and in the words of the Prophet of Islam, Muhammad (peace and blessings of Allaah be upon him) who received Revelation from his Lord.

Allaah says (interpretation of the meaning):

“In the name of Allaah, the Most Beneficent, the Most Merciful. All praises and thanks be to Allaah, the Lord of the ‘Aalameen (mankind, jinns and all that exists), the Most Beneficient, the Most Merciful, the Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e., the Day of Resurrection). You (Alone) we worship, and You (alone) we ask for help (for each and every thing).” [al-Faatihah 1:1-5]

“O mankind! Worship your Lord (Allaah), Who has created you and those before you so that you may become al-muttaqoon (the pious).” [al-Baqarah 2:21]

“Such is Allaah, your Lord! None has the right to be worshipped but He, the Creator of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things.”[al-An’aam 6:102]

“And your Lord has decreed that you worship none but Him, and that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.” [al-Isra’ 17:23]

Muslim worship Allaah [the One True God] whom all the Prophets worshipped. Allaah says (interpretation of the meaning):

“Or were you witnesses when death approached Ya’qoob [Jacob]? When he said unto his sons, ‘What will you worship after me?’ They said, ‘We shall worship your God, the God of your fathers, Ibraaheem [Abraham], Ismaa’eel [Ishmael] and Is-haaq [Isaac], One God, and to Him we submit (in Islam).” [al-Baqarah 2:133]

The Muslims worship Allaah and call others who follow different religions to worship Allaah Alone, as Allaah says (interpretation of the meaning):

“Say [O Muhammad]: ‘O People of the Scripture [Jews and Christians]: come to a word that is just between us and you, that we worship none but Allaah, and we associate no partners with Him, and that none of us shall take others as lords besides Allaah.’ Then, if they turn away, say, ‘Bear witness that we are Muslims.’” [Aal ‘Imraan 3:64]

It is Allaah Alone Whom Nooh [Noah] (peace be upon him) called his people to worship, as Allaah says (interpretation of the meaning):

“Indeed, We sent Nooh [Noah] to his people and he said: ‘O my people! Worship Allaah! You have no other god but Him. Certainly, I fear for you the torment of a Great Day!.’” [al-A’raaf 7:59]

It is Allaah Alone whom the Messiah [Jesus] (peace be upon him) called people to worship, as Allaah says (interpretation of the meaning):

“Surely they have disbelieved who say: ‘Allaah is the Messiah [Jesus] son of Maryam [Mary].’ But the Messiah said: ‘O Children of Israel! Worship Allaah, my Lord and your Lord.’ Verily, whosoever sets up partners in worship with Allaah, then Allaah has forbidden Paradise for him, and the Fire will be his abode. And for the zaalimoon (polytheists and wrong-doers) there are no helpers.” [al-Maa’idah 5:73]

Allaah says (interpretation of the meaning):

“And (remember) when Allaah will say (on the Day of Resurrection): ‘O ‘Eesa [Jesus], son of Maryam [Mary]! Did you say unto men: ‘Worship me and my mother as two gods besides Allaah?’ He will say: ‘Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner-self though I do not know what is in Yours. You, only You, are the All-Knower of all that is hidden and unseen.

Never did I say to them aught except what You (Allaah) did command me to say: “Worship Allaah, my Lord and your Lord.” And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them, and You are a Witness to all things.’”[al-Maa’idah 5:116-117]

When Allaah spoke to His Prophet Moosa [Moses] (peace be upon him), He said (interpretation of the meaning):

“Verily, I am Allaah! None has the right to be worshipped but I, so worship Me, and perform al-Salaah [prayer] for My Remembrance.”

[Ta-Ha 20:14]

Allaah commanded His Prophet Muhammad (peace and blessings of Allaah be upon him) as follows (interpretation of the meaning):

“Say [O Muhammad]: ‘O mankind! If you are in doubt as to my religion (Islam), then (know that) I will never worship those whom you worship, besides Allaah. But I worship Allaah Who causes you to die, I am commanded to be one of the believers.” [Yoonus 10:104]

It is Him Alone, with no partner or associate, Whom the angels worship and do not worship anyone or anything besides Him, as He says (interpretation of the meaning):

“To Him belongs whosoever is in the heavens and on earth. And those who are near Him (i.e., the angels) are not too proud to worship Him, nor are they weary (of His worship).”[al-Anbiya’ 21:19]

Everything that is worshipped instead of Allaah can neither bring benefit nor cause harm, it can neither create nor provide. Allaah says (interpretation of the meaning):

“Say (O Muhammad, to mankind); ‘How do you worship besides Allaah something which has no power either to harm or to benefit you? But it is Allaah Who is the All-Hearer, All-Knower.’” [al-Maa’idah 5:76]

“You worship besides Allaah only idols, and you only invent falsehood. Verily, those whom you worship besides Allaah have no power to give you provision, so seek your provision from Allaah (Alone), and worship Him (Alone), and be grateful to Him. To Him (Alone) you will be brought back.” [al-‘Ankaboot 29:17]

Having explained this, we must complete the topic by asking: why should we worship Allaah Alone with no partner or associate? The answer is as follows:

Firstly: because there is nothing and nobody else in the universe that deserves to be worshipped, for Allaah is the Creator and Sustainer, Who has created the universe out of nothing and has bestowed so many blessings upon us. Allaah says (interpretation of the meaning):

“So glorify Allaah, when you come up to the evening [i.e., offer the Maghrib (sunset) and ‘Isha’ (night) prayers], and when you enter the morning [I.e., offer the Fajr (morning) prayers].

And His is all the praise and thanks in the heavens and the earth, and (glorify Him) in the afternoon [i.e., offer ‘Asr (mid-afternoon) prayer] and when you come up to the time when the day begins to decline [i.e., offer the Zuhr (mid-day) prayer].

He brings out the living from the dead, and brings out the dead from the living. And He revives the earth after its death, and thus shall you be brought out (resurrected).

And among His Signs is this, that He created you (Adam) from dust, and then [Hawwa (Eve) from Adam’s rib, then his offspring from the semen, and], - behold you are human beings scattered!

And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily in that are indeed signs for men of sound knowledge.

And among His Signs is the sleep that you take by night and by day, and your seeking of His Bounty. Verily, in that are indeed signs for a people who listen.

And among His Signs is that He shows you the lightning, by way of fear and hope, and He sends down water (rain) from the sky, and therewith revives the earth after its death. Verily, in that are indeed signs for a people who understand.

And among His Signs is that the heaven and the earth stand by His Command, then afterwards when He will call you by single call, behold, you will come out from the earth (ie.e, from your graves, for reckoning and recompense).

To Him belongs whatever is in the heavens and the earth. All are obedient to Him.

And He it is Who originates the creation, then will repeat it (after it has perished), and this is easier for Him. His is the highest description (i.e., none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All-Mighty, the All-Wise.” [al-Room 30: 17-27]

Allaah says (interpretation of the meaning):

“Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any god with Allaah? Nay, but they are a people who ascribe equals (to Him)!

Is not he (better than you gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water). Is there any god with Allaah? Nay, but most of them know not.

Is not He (better than your gods) Who responds to the distressed one, when He calls Him, and Who removes the evil, generations after generations. Is there any god with Allaah? Little is it that you remember!

Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His mercy (rain)? Is there any god with Allaah? High Exalted be Allaah above all that they associate as partners (to Him)!

Is not He (better than your so-called gods) Who originates creation, and shall thereafter repeat it, and Who provides for you from heaven and earth? Is there any god with Allaah? Say: ‘bring forth your proofs, if you are truthful’

Say: ‘None on the heavens and the earth knows the unseen except Allaah, nor can they perceive when they shall be resurrected.’”

[al-Naml 27:60-65]

So is there anyone or anything besides Allaah that deserves to be worshipped?

Secondly: Allaah did not create us except to worship Him, as He says (interpretation of the meaning):

“And I (Allaah) created not the jinns and humans except they should worship Me (Alone).”[al-Dhaariyaat 51:56]

Thirdly: No one will be saved on the Day of Resurrection except those who used to worship Allaah truly and sincerely. After death Allaah will resurrect His slaves and call them to account, rewarding or punishing them according to their deeds. No one will be saved on that day except for those who used to worship Allaah Alone. The rest will be gathered into a Hell, a terrible fate! The Prophet of Islam, Muhammad (peace and blessings of Allaah be upon him), was asked by his Companions: “Will we see our Lord on the Day of Resurrection?” He told them:

“Do you doubt that you can see the sun and the moon when the sky is clear?” We [his Companions] said, “No.” He said, “Then you should not doubt that you will see your Lord on that Day, you will see Him as you see them (the sun and moon).” Then he said, “A caller will call out, ‘Let every people go to that which they used to worship.’ So the worshippers of the cross will go with their cross, the worshippers of idols will go with their idols and the worshippers of every god will go with their gods, until there will be left those who used to worship Allaah, whether they were righteous or otherwise, and a few of the People of the Book [Jews and Christians]. Then Hell will be brought and shown to them as if it is a mirage. It will be said to the Jews, ‘What did you used to worship?’ They will say, ‘We used to worship ‘Uzayr, the son of God.’ It will be said, ‘You have lied. Allaah does not have a wife or son. What do you want?’ They will say, ‘We want something to drink.’ It will be said to them, ‘Drink!’ and they will fall into Hell. Then it will be said to the Christians, ‘What did you used to worship?’ They will say, ‘We used to worship the Messiah, the son of God.’ It will be said, ‘You have lied. Allaah does not have a wife or son. What do you want?’ They will say, ‘We want something to drink.’ It will be said to them, ‘Drink!’ and they will fall into Hell. Then there will be left those who used to worship Allaah, whether they were righteous or otherwise. It will be said to them, ‘What are you waiting for? All the people have gone.’ They will say, ‘We have separated from them and we need Him more today. We heard a caller saying that every people should follow that which they used to worship, so we are waiting for our Lord.’ He will say, ‘Al-Jabbaar [the Compeller, i.e., Allaah] will come…’ And He will say, ‘I am your Lord.’ They will say, ‘You are our Lord,’ but none will speak to Him except the Prophets… then every believer will prostrate to Him.” (Reported by al-Bukhaari, no. 6886). These believers are the people of Paradise on whom shall be no fear neither shall they grieve, and they will dwell therein for ever.

We hope that this matter has now become clear. In conclusion we can say nothing except that which Allaah has said (interpretation of the meaning):

“Whoever goes right, then he goes right only for the benefit of his ownself. And whoever goes stray, then he goes astray to his own loss…” [al-Isra’ 17:15]

Peace be upon him who follows the guidance..

What is the meaning of the hadeeth “Do not inveigh against time (waqt) for Allaah is time waqt)”?

Is the saying "Do not curse time for Allah is time" authentic from the Rasool's sayings ? If so, how do you interpret this ? I am confused about this issue.

Praise be to Allaah.

The word used in the hadeeth is not waqt (= time), but dahr (= time, vicissitudes of time) [this element of confusion may stem from translation of the question into Arabic]. This hadeeth was narrated by Muslim (5827) from Abu Hurayrah.

 Other versions of the hadeeth are:

“Do not inveigh against time (al-dahr), for Allaah is time”

“Let not any one of you say, ‘Woe to time,’ for Allaah is time”

“Allaah says, ‘The sons of Adam offend Me and say, Woe to time, but they should not say Woe to time. I am time, I alternate the night and the day, and if I willed, I could seize them both.’”

 With regard to the meaning of the hadeeth, al-Nawawi said:

 They said: this is a metaphor, because the Arabs used to inveigh against time when disasters such as death, old age, loss of money, etc., happened. They would say, ‘Woe to time’ and other phrases cursing or inveighing against time. So the Prophet (peace and blessings of Allaah be upon him) said: ‘Do not inveigh against time for Allaah is time’, i.e., do not inveigh against the One Who brings about those disasters, for that will be directed towards Allaah, for He is the One Who causes them to happen. Time (al-dahr) means al-zamaan (time) which cannot do anything in and of itself, for it is just one of the things that have been created by Allaah.

 The meaning of the phrase “for Allaah is time” means that He is the One Who causes those events and accidents to happen, and He is the Creator of all that happens. And Allaah knows best.

 (Sharh Muslim, 15/3)

 It should be noted that “time” (al-dahr) is not one of the Names of Allaah; it is attributed to Allaah in the sense that He created it and is controlling it, i.e., He is the Creator of time. Some phrases in the same hadeeth also indicate this, as when He says,  “It is in My Hand, I alternate the night and the day.” The One Who alternates and the thing which is alternated cannot be one and the same; there is the One Who alternates – i.e., Allaah – and the thing which is alternated – i.e., time, which Allaah controls as and when He wills.

 See: Fataawa al-‘Aqeedah by Shaykh Ibn ‘Uthaymeen, 1/163

 Al-Haafiz Ibn Katheer said, in his Tafseer of the aayah (interpretation of the meaning):

 “And they say: “There is nothing but our life of this world, we die and we live and nothing destroys us except Ad‑Dahr (time)” [al-Jaathiyah 45:24]

 Al-Shaafa'i, Abu ‘Ubaydah and others said, in their commentary on the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “Do not inveigh against time for Allaah is time” – During the Jaahiliyyah, if some difficulty, trial or disaster befell them, the Arabs would  say ‘Woe to time’, attributing those events to time and inveighing against it. But the One Who brought those events to pass is Allaah, so it was as if they were inveighing against Allaah, may He be glorified, because in fact He was the One Who caused those things to happen. So it was forbidden to inveigh against time in this manner, because Allaah is Time, i.e., He is the One lWho is controlling it, but the Arabs were attributing those events to Time.

This is the best of the comments made in the Tafseer of this hadeeth, and this is what is meant. And Allaah knows best.

 (Tafseer Ibn Katheer, 4/152)

 Shaykh Ibn ‘Uthaymeen (may Allaah preserve him) was asked about the ruling on inveighing against time. He replied:

 Inveighing against time may be divided into three categories:

 1.                 Where the intention is to convey information without blaming or condemning. This is permissible, such as when a person remarks, “We are suffering from the heat (or the cold) today” and the like, because deeds are judged according to their intentions, and in this case a person is merely describing what is happening without expressing discontent.

2.                 Where a person inveighs against time as the cause of events, as if by inveighing against it he means that time is what causes things to alternate between good and bad. This is shirk akbar (major form of shirk) because when a person attributes events to something other than Allaah, this means that he believes that there is another creator alongside Allaah.

3.                 Where a person inveighs against time but believes that the One who causes things to happen is Allaah, but he inveighs against time because of the bad things that happened. This is haraam because it is contrary to the sabr (patience) that is required, but it is not kufr because the person does not inveigh directly against Allaah. If he were to inveigh directly against Allaah, he would be a kaafir.

 (Fataawaa al-‘Aqeedah, 1/197)

 Other reprehensible expressions which people utter include cursing the hour or the day on which a certain bad thing happened, and so on. This is a sin because it is cursing and improper speech, and because this is cursing something which does not deserve to be cursed. What has the hour or the day done wrong? Nothing apart from the fact that the events happened then, but they are only created things which have no control over anything and cannot be held to blame. If a person inveighs against time, this reflects on the Creator of time. The Muslim should be above speaking in such a foolish and improper manner. And Allaah is the One Whose help we seek.

Conditions of the acceptance of the Shahaadatayn

My question deal with a topic I heard in a khutbah. The Imam spoke about our khalimah. And he said it has conditions, that the ulama have given 9 or so, that you must have in order to gain access to jannah. He said just saying the words would not be enough. I wanted to know what were those conditions. He gave a few that I can remember. The first being knowledge of the Khalimah. The second being yaqeen. I would like to know if you know of this, and if I could be given the rest? Any help you may be able to provide would be appreciated insha Allah

Praise be to Allaah.

It seems that by “kalimah” you mean the Kalimat al-Tawheed (lit. Word of Divine Unity), which is the Shahaadatayn, “Laa ilaaha ill-Allaah Muhammadun Rasool-Allaah (There is no god except Allaah, and Muhammad is the Messenger of Allaah).” This is also what the khateeb was referring to.

There are a number of conditions attached to the Shahaadatayn, which are as follows:

(1)     (1)                                Knowledge

 This means knowing the meaning of the Shahaadah, both the negation (There is no god) and the affirmation (except Allaah), knowledge as opposed to ignorance of this.

 Allaah says (interpretation of the meaning):

“So know (O Muhammad) that Laa ilaaha ill -Allaah (none has the right to be worshipped but Allaah)…”

[Muhammad 47:19]

 “except for those who bear witness to the truth knowingly [i.e., that there is no god except Allaah, and they know” [al-Zukhruf 43:86] – they know in their hearts the meanings of the words that their mouths speak.

 It is reported in al-Saheeh that ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever dies knowing that there is no god except Allaah will enter Paradise.”

 (2)                                     Certainty

 This is certainty as opposed to doubt, whereby the person who says this [the Shahaadah] is absolutely certain about the meaning of these words, because faith does not count unless it is based on certain knowledge, not on knowledge based on speculation, let alone doubt.

Allaah says (interpretation of the meaning):

 “Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful”

[al-Hujuraat 49:15]

 A condition of their being truthful in their belief in Allaah and His Messenger is that they should not doubt. The one who doubts is a hypocrite – Allaah forbid.

 It is reported in al-Saheeh that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bear witness that there is no god except Allaah and that I am the Messenger of Allaah, for no person meets Allaah with these two (words), not doubting in them, and is kept away from Paradise.”

 (3)                                     Acceptance

 This means that one accepts with one’s heart and with one’s words that which is implied by this kalimah. Allaah says concerning the one who accepts it (interpretation of the meaning):

 “Save the chosen slaves of Allaah (i.e. the true believers of Islamic Monotheism).

For them there will be a known provision (in Paradise),

Fruits; and they shall be honoured,

In the Gardens of Delight (Paradise)…

[al-Saaffaat 37:40-43]

 “Whoever brings a good deed (i.e. belief in the Oneness of Allaah along with every deed of righteousness), will have better than its worth; and they will be safe from the terror on that Day”

[al-Naml 27:89]

 It was narrated in al-Saheeh from Abu Moosa (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

 “The likeness of the guidance and knowledge with which Allaah has sent me is a great deal of rain which falls on the land. Some of the land is fertile: it absorbs the water and brings forth a lot of grass and vegetation. Other parts of the land are infertile, but they hold the water and Allaah benefits the people thereby, so that they drink it, and water their animals and irrigate their lands with it. A third part of the land is plains which do not hold the water and where no plants grow. This is like the person who understands the religion of Allaah and benefits from the Message with which Allaah sent me, so he learns and teaches others (what he has learned), and the person who does not pay attention or accept the guidance of Allaah with which I was sent.”

 (4)                                     Submission

 This means submitting to what is implied by the Shahaadatayn, as opposed to ignoring or neglecting it.

 Allaah says (interpretation of the meaning):

 “And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam)”

[al-Zumar 39:54]

 “And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic Monotheism); and he is a Muhsin (a good-doer

[al-Nisaa’ 4:125]

 “And whosoever submits his face (himself) to Allaah, while he is a Muhsin (good-doer, i.e. performs good deeds totally for Allaah’s sake without any show-off or to gain praise or fame and does them in accordance with the Sunnah of Allaah’s Messenger Muhammad), then he has grasped the most trustworthy handhold [Laa ilaaha ill-Allaah (none has the right to be worshipped but Allaah)]. And to Allaah return all matters for decision”

[Luqmaan 31:22]

 “submits his face” means, he submits fully. “While he is a muhsin (good-doer)” means he affirms the Unity of Allaah.

 (5)                                     Truthfulness, true belief

 This means, meaning what you say, as opposed to lying. This means saying it from the heart, where the heart agrees with the words being uttered.

 Allaah says (interpretation of the meaning):

“Alif Laam Meem.

[These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.]

Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested.

And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)…

[al-‘Ankaboot 29:1-3]

 In al-Saheehayn it was narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“There is no one who bears witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah, truly from his heart, but Allaah will protect him from the Fire.”

(6)      (6)                               Sincerity

 

This means purity of action with a sound intention, free from any contamination of shirk. Allaah says (interpretation of the meaning):

 “Surely, the religion (i.e. the worship and the obedience) is for Allaah only”

[al-Zumar 39:3]

 “And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him)…”

[al-Bayyinah  98:5]

 In al-Saheeh it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The people who will be most deserving of my intercession will be those who say Laa ilaaha ill-Allaah sincerely from their hearts or their souls.”

 (7)                                     Love

 This means love for this word and for what it implies, and its people, those who act upon it and adhere to its conditions; and hatred of whatever goes against it.

 Allaah says (interpretation of the meaning):

 “And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah more (than anything else).”

[al-Baqarah 2:165]

 The sign that a person loves his Lord is that he gives priority to what Allaah loves even if it goes against his own desires, and he hates what Allaah hates, even if it is something to which he is inclined.. He takes as friends those who are friends of Allaah and His Messenger and he takes as enemies those who are the enemies of Allaah and His Messenger. He follows His Messenger (peace and blessings of Allaah be upon him), follows in his footsteps and accepts his guidance .All of these signs are conditions of this love, and it cannot be imagined that this love can exist without any of these conditions.

 The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“There are three things which if a person finds them, he has found the sweetness of faith: when Allaah and His Messenger are dearer to him than all else; when he loves a person for no other reason than for the sake of Allaah; and when he hates to return to kufr after Allaah has saved him from it as he would hate to be thrown into fire.” (Narrated from the hadeeth of Anas ibn Maalik).

 Some scholars added an eighth condition, which is the rejection of all things that are worshipped instead of Allaah (al-kufr bi’l-taaghoot or rejection of false gods). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah and rejects everything that is worshipped instead of Allaah, his property and his blood will be sacred [i.e., it is forbidden to seize his property or shed his blood] and his reckoning will be with Allaah.” (Narrated by Muslim). In order for his property and his blood to be protected, he must, in addition to saying Laa ilaaha ill-Allaah, also reject whatever is worshipped instead of Allaah, no matter who or what it is.

The meaning of belief in Allaah

I have read and heard a great deal about the virtues of attaining true belief in Allaah, and I would like you to explain to me in detail the meaning of belief in Allaah in a way that will help me to attain true faith and to keep away from everything that goes against the teachings of our Prophet Muhammad (peace and blessings of Allaah be upon him) and the way of his companions.

Praise be to Allaah.  

Faith in Allaah means believing firmly in His existence, Lordship and Divinity, and in His names and attributes.

Faith in Allaah implies four things, whoever believes in them is a true believer.

1 – Belief in the existence of Allaah.

The existence of Allaah is something indicated by reason and by man's innate nature, let alone the large amount of shar’i evidence to that effect.

(i)                The evidence of man’s innate nature that Allaah exists: every man has been created with an innate belief in his Creator without having to first think about it or be taught, and no one deviates from this innate nature except the one who has been exposed to misguiding influences. Hence the Prophet (peace and blessings of Allaah be upon him) said: “There is no child who is not born in a state of fitrah (the natural inclination of man), but his parents make him a Jew, a Christian or a Magian.” Narrated by al-Bukhaari, 1358; Muslim, 2658.

(ii)              The evidence of reason that Allaah exists: all these created things, past, present and future, must have a Creator Who brought them into existence, because it is not possible for them to have created themselves or to have come into existence by accident.

It is impossible for them to have come into existence by themselves because a thing cannot create itself: before it existed it was non-existent, so how could it be a creator?! And it is impossible for them to have come into existence by accident, because everything that happens must have a cause. Moreover, this creation is done in a wondrous and precise manner, and every created being is in harmony with the rest of creation, and there is a strong connection between cause and effect. All of this makes it impossible that this universe could have come into being accidentally, because what happens accidentally does not happen in a precise and perfect manner, so how could it remain so precisely balanced?  

If it is not possible for these things to have created themselves or to have come into existence by accident, then there must be One Who brought them into existence, namely Allaah the Lord of the Worlds.

Allaah has mentioned this rational evidence and definitive proof in Soorat al-Toor, where He says (interpretation of the meaning):

“Were they created by nothing? Or were they themselves the creators?”

[al-Toor 52:35]

They were not created without a Creator, and they did not create themselves, so their Creator must be Allaah, may He be blessed and exalted. Hence when Jubayr ibn Mut’im heard the Messenger of Allaah (S) reciting Soorat al-Toor, and he reached these verses (interpretation of the meaning):

“Were they created by nothing? Or were they themselves the creators?

 Or did they create the heavens and the earth? Nay, but they have no firm Belief.

Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?”

[al-Toor 52:35-37]

Jabeer was a mushrik at that time, and said: “My heart almost soared, and that was the first moment that faith entered my heart.” Narrated by al-Bukhaari in several places.

We will give you an example that will help to explain that:  

If a person were to tell you of a beautiful palace, surrounded by gardens among which rivers flowed, filled with furniture and couches, decorated with all kinds of luxuries and adornments, and told you that this palace and all that it contains created itself, or came into existence like that by accident without anyone building it, you would hasten to deny that and regard it as a lie, and you would regard this as foolish speech. So after that can it be possible that this wondrous, vast and well balanced universe with its earth, heavens and stars, could have created itself or come into being by accident with no Creator?!

This rational evidence was understood by a Bedouin who lived in the desert and who expressed it most eloquently, when he was asked, “How do you know your Lord?” He said: “If you see the camel dung you know that a camel has passed this way, and if you see a footstep you know that a person has passed this way, so the heaven with its starts and the earth with its mountain passes and the oceans with their high waves all point to the existence of the All-Hearing, All-Seeing.”

2 – Belief in the Lordship of Allaah.

i.e., belief that He alone is the Lord, with no partner or helper.

The Lord (Rabb) is the One Who has the power of  creation, dominion and control. There is no Creator except Allaah, no Sovereign except Allaah, no controller of affairs except Allaah. Allaah says (interpretation of the meaning):

“Surely, His is the creation and commandment”

[al-A’raaf 7:54]

“Say (O Muhammad): ‘Who provides for you from the sky and the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?’ They will say: ‘Allaah.’ Say: ‘Will you not then be afraid of Allaah’s punishment (for setting up rivals in worship with Allaah)?’”
[Yoonus 10:31]

“He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him”

[al-Sajdah 32:5]

“Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone)”

[Faatir 35:13]

Think about what Allaah says in Soorat al-Faatihah (interpretation of the meaning):

“The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) [Maaliki Yaawm il-deen]”

[al-Faatihah 1:4]

And there is an alternative reading, Maliki yawm il-deen. If we  combine the two readings we will see a wondrous meaning, for the Malik (King) has more power and authority than the Maalik (Owner), but a king may sometimes be a king in name only, with no control over affairs, in which case he is a king but not an owner. But as Allaah is both Malik and Maalik, then this is confirmation both of His Sovereignty and His control over all affairs.

3 – Belief in His Divinity

i.e., that He is the One True God, with no partner or associate.

Al-Ilaah (God) means the One Who is loved, i.e., the One Who is worshipped out of love and veneration. This is what is meant by Laa ilaaha ill-Allaah (there is no god but Allaah), i.e., there is none who is rightfully worshipped except Allaah. Allaah says (interpretation of the meaning):

“And your Ilaah (God) is One Ilaah (God — Allaah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful”

[al-Baqarah 2:163]

“Allaah bears witness that Laa ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in justice. Laa ilaaha illa Huwa (none has the right to be worshipped but He), the All‑Mighty, the All-Wise”

[Aal ‘Imraan 3:18]

Everything that is taken as a god alongside Allaah and worshipped instead of Him, its divinity is false. Allaah says (interpretation of the meaning):

“That is because Allaah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Baatil (falsehood). And verily, Allaah He is the Most High, the Most Great”

[al-Hajj 22:62]

Calling them gods does not give them the rights of divinity. Allaah says (interpretation of the meaning):

“They are but names which you have named you and your fathers for which Allaah has sent down no authority”

[al-Najm 53:23]

Allaah tells us that Yoosuf (peace be upon him) said to the prison guard (interpretation of the meaning):

“Are many different lords (gods) better or Allaah, the One, the Irresistible?

You do not worship besides Him but only names which you have named (forged) — you and your fathers — for which Allaah has sent down no authority”
[Yoosuf 12:39-40]

No one deserves to be worshipped or singled out for worship except Allaah, and no one has any share in this right with Him, no angel who is close to Him nor any Prophet who was sent. Hence the call of all the Messengers, from the first to the last of them, was the call to say Laa ilaaha ill-Allaah. Allaah says (interpretation of the meaning):

“And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): Laa ilaaha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else)”

[al-Anbiya’ 21:35]

“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, i.e. do not worship Taaghoot besides Allaah)”
[al-Nahl 16:36]

But the mushrikeen rejected that and took other gods instead of Allaah, which they worshipped alongside Allaah, seeking their support and help.

4 – Belief in His Names and Attributes.

i.e., affirming the names and attributes which Allaah has affirmed for Himself in His Book and in the Sunnah of His Messenger (peace and blessings of Allaah be upon him) in a manner that befits Him, without distorting or denying the meanings, or asking how, or likening Him to His creation. Allaah says (interpretation of the meaning):

“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do”

[al-A’raaf 7:180]

This verse indicates that the Most Beautiful names belong to Allaah.

And Allaah says (interpretation of the meaning):

“His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All‑Mighty, the All‑Wise”

[al-Room 30:27]

This verse indicates that the attributes of perfection belong to Allaah, because “the highest description” is the attribute of perfection. These two verses prove that the most beautiful Names and the most sublime attributes belong to Allaah in general terms. With regard to the details of that, there is a great deal of information in the Qur’aan and Sunnah.

This field of knowledge, i.e., the names and attributes of Allaah, is one of the fields in which there has been a great deal of dispute and division among the ummah, and the ummah has split into various factions regarding the names and attributes of Allaah.  

Our attitude towards these differences is that enjoined by Allaah when He said (interpretation of the meaning):

“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day”

[al-Nisa’ 4:59]

We refer this dispute to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), seeking guidance therein from the way in which the righteous salaf, the Sahaabah and Taabi’een, understood these verses and ahaadeeth, for they are the most knowledgeable of this ummah as to what Allaah and His Messenger meant. ‘Abd-Allaah ibn Mas’ood spoke the truth when he described the companions of the Prophet (peace and blessings of Allaah be upon him) by saying: “Whoever wants to follow a path, let him follow the path of one who has died, for there is no guarantee that the one who is still alive will not be tempted. Those are the companions of Muhammad (peace and blessings of Allaah be upon him), the most pure in heart  of this ummah and the most deep in knowledge, the least sophisticated and complicated, people whom Allaah chose to establish His religion and accompany His Prophet. So acknowledge their rights and adhere to their guidance, for they are following true guidance.”
Everyone who deviates from the path of the salaf in this matter is erring and going astray, and is following a path other than that of the believers, so he deserves the warning issued in the verse where Allaah says (interpretation of the meaning):

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115]

Allaah has stipulated that in order to be correctly guided, we must believe what the companions of the Prophet (peace and blessings of Allaah be upon him) believed, as He says (interpretation of the meaning):

“So if they believe in the like of that which you believe then they are rightly guided”

[al-Baqarah 2:137]

Everyone who deviates and wanders far from the path of the salaf is lacking in guidance to the extent that he strays from the path of the salaf.

Based on this, then what we must do in this case is to affirm what Allaah has affirmed for Himself or what His Messenger (peace and blessings of Allaah be upon him) has affirmed of the divine names and attributes; we should take the texts of the Qur’aan and Sunnah at face value, and believe in them as the companions of the Prophet (peace and blessings of Allaah be upon him) did, as they are the best and most knowledgeable of this ummah (may Allaah be pleased with them).

But it should be noted that there are four things to be avoided, whoever falls into one of them has not attained true belief in the names and attributes of Allaah as he is obliged to do. Belief in the names and attributes of Allaah is not correct unless one avoids these four things, which are: tahreef (distortion), ta’teel (denial), tamtheel (likening Allaah to His creation) and takyeef (asking or discussing how).  

Hence we say that what is meant by belief in the names and attributes of Allaah is “affirming the names and attributes which Allaah has affirmed for Himself in His Book and in the Sunnah of His Messenger (peace and blessings of Allaah be upon him) in a manner that befits Him, without distorting or denying the meanings, or asking how, or likening Him to His creation.”

There follows a brief explanation of these four things that are to be avoided:

(i)                Tahreef (distorting)

What is meant is changing the meaning of the texts of the Qur’aan and Sunnah from their true meaning, which means affirming that the most beautiful names and sublime attributes belong to Allaah, to another meaning which was not intended by Allaah or His Messenger (peace and blessings of Allaah be upon him).

For example:

They distort the meaning of the Hand of Allaah which is mentioned in many texts and say that it refers to His blessing or power.

(ii)              Ta’teel (denying)

What is meant is denying the beautiful names and sublime attributes and saying that Allaah does not possess them or some of them.

Everyone who denies one of the names or attributes of Allaah that are proven in the Qur’aan or Sunnah does not truly believe in the names and attributes of Allaah.

(iii)            Tamtheel (likening Allaah to His creation)

This means likening the attribute of Allaah to the attribute of a human being, such as saying that Allaah’s Hand is like a man’s hand, or that Allaah hears as a man hears, or that Allaah rose over the Throne like a man sitting on a chair… and so on. Undoubtedly likening the attributes of Allaah to the attributes of His creation is wrong and false. Allaah says (interpretation of the meaning):

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

[al-Shoora 42:11]

(iv)              Takyeef (discussing how)

This means discussing how the attributes of Allaah are, whereby a person tries to imagine or put into words how the attributes of Allaah are.

This is definitely invalid, and man cannot know this. Allaah says (interpretation of the meaning):

“but they will never compass anything of His Knowledge”

[Ta-Ha 20:110]

Whoever attains these four things believes truly in Allaah.

We ask Allaah to make us steadfast in faith and cause us to die therein.

And Allaah knows best.

See Risaalat Sharh Usool al-Eemaan by Shaykh Ibn ‘Uthaymeen.

The answer to the question posed by disbelievers, “Can Allaah create a rock that He cannot lift?”

This is a question, which is supposedly asked by missionaries. “Can Allah create a rock which He can’t lift?’ How do we respond to this?.

Praise be to Allaah.

This question – and others like it – contain a great contradiction. Many disbelievers try to use such questions in their debates with Muslims, seeking to force the respondent to say either “No He can’t” in which case they will say, “How can He be a god if He cannot create something?” or if he says, “Yes, He can,” they will say: “How can He be a god if He is unable to carry or lift this rock?”

The answer is:

This question is not valid at all because the power of Allaah is not connected to irrationalities. How can He be a god if He is unable to lift their “rock,” when one of the attributes of Allaah is power? Can there be any attribute in any created thing that is greater than the attributes of its Creator?

Professor Sa’d Rustam answered this question in a sound scientific manner, which we will quote in full here. He said:

The power of Allaah – which is undoubtedly absolute and unlimited – is connected to things that are rationally possible, not things that are rationally impossible. No matter how absolute and limitless His power, it must still remain within the bounds of possibility, and it is not connected to irrationalities. This is not a limitation of it. In order to clarify this point we will give some examples:

We ask all of these bishops and theologians: Can God create another god like Him? If they say yes, we say to them: How can this created being be a god if he is created? How can he be like God when he has a beginning, whereas God exists from eternity? In fact the phrase “creating a god” is a sophism or false argument, and is a contradiction in terms, because the mere fact that something is created means that it cannot be a god. This question is like asking could God create “a god who is not a god”? it is self-evident that the answer can only be: The power of Allaah has nothing to do with that, because the idea that something can be a god and not a god is illogical and is irrational, and the power of Allaah has nothing to do with irrationalities.

Another example: We may also ask them: Can God really expel anyone from under His control? If they say yes, they have imposed a limit on the control of Allaah, and if they say no – which is correct – they have agreed with us that the power of Allaah is absolute and has nothing to do with irrationalities, because it is rationally impossible for any created being to be expelled from the control of its Creator.

A third example: One day one of the disbelievers asked me: Can your Lord create a rock that is so huge that He would be unable to move it? And he added in a sarcastic manner: If you say, yes He can, you will have stated that your Lord is unable to move the rock, and this indicates that He is not a god, but if you tell me, No, He cannot, you will have admitted that He is not able to do all things, therefore He is not a god.

I answered this disbeliever simply: Yes, it is not part of the power of Allaah that He is able to create a rock that He is unable to move, because everything that Allaah creates He is able to move, but the fact that it is impossible for the power of Allaah to be connected to the creation of this supposed rock does not indicate that He is lacking in power. Rather – on the contrary – it is indicative of His complete power, because this question of yours is like asking: Can Allaah be unable to do something that may be rationally possible? No doubt, if we say no, this does not mean that the power of Allaah is limited, rather it is an affirmation of the completeness of His power, because not being incapable means having power. If we say that Allaah cannot be unaware of or forget anything, saying that does not mean that He is incapable or is lacking, rather it is an affirmation of His perfection and complete power and knowledge.

The Four Gospels and the Epistles of Paul and John deny the divinity of Christ as it is denied by the Qur’aan, by Sa’d Rustam.

And Allaah knows best.