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Fiqh: Islamic Jurisprudence - Death

Written by Sayyid Sabiq

The entire body must be washed with water, at least once, regardless of whether the deceased is a male and needed a ritual bath, or a female who was menstruating at the time (of her death). It is recommended that the body be placed on an elevated surface i.e., a table or a board. It then should be stripped of clothes, but his 'awra (private parts) should be covered. (Ash-Shafi'i says that it is better to wash the body of the deceased wearing a shirt, if it is thin enough to let water reach the body. The Prophet, peace be upon him, was washed this way, but it was done only in his case. The common practice has been to cover the 'awra and wash the body) At the washing, only people whose presence is needed may stay.

The washer, male or female, must be a trustworthy and pious person who will not broadcast what he or she might see except what is good.

Ibn Majah reports that the Prophet, peace be upon him, said:

"Trustworthy persons should wash your dead."

A washer must utter his or her intention to wash the body of a specific person.Then he should begin by lightly pressing the stomach of the deceased so as to expel, if possible, any remnants from it, and then wash the body of all impurities. The washer should use a wash cloth or wrap his or her hand with it, because touching the private parts of the dead is haram (forbidden). Then he or she should wash the deceased as in wudu (ablution) for the salah (obligatory prayers). The Prophet, peace be upon him, is reported to have said:

"Begin washing the dead by washing organs on the right, and those parts that are washed in ablution."

This is in order to crystalize the mark of the believer's parts of the body always washed during wudu that will shine forth brightly on the Day of Judgement. Then beginning from its right side, the body should be washed with soap and water, three times. If soap is not available, then washing with ordinary water will suffice. If the washer feels that three washes are not enough to cleanse the body properly, then he may wash it five or seven times. According to a sahih hadith, the Prophet, peace be upon him, said:

"Wash the dead body an odd number of times, that is, three, five, or seven, or more if you feel it is necessary."

(Ibn Abd al-Barr observes: "I know about no one who recommended more than seven washes." Ahmad and Ibn al-Munzhir disliked to exceed beyond seven)

Ibn al-Munzhir said: "The Prophet instructed the female washers to wash the dead body more than seven times in case they felt it was necessary to do so, but it must be an odd number of times. If the deceased is a female, then her hair should be loosened, washed, redone, and placed behind her back. According to a hadith narrated by Umm 'Atiyyah the hair of the Prophet's daughter was done in three plaits. I asked: 'Did they loosen her hair and then redo them in three braids?' She said: 'Yes'." Muslim reports this in these words: "We braided her hair in three braids, on both sides and in front (of her)." In his Sahih, Ibn Hibban says: "They did so in compliance with the order of the Prophet: 'Do her hair in three plaits'."

After having washed the body, it should be dried with a clean cloth lest the shroud should get wet. Then some perfume should be applied to it. The Prophet, peace be upon him, said:

"When you apply perfume (to the dead), apply it an odd number of times after washing it." This is reported by AlBaihaqi, Al-Hakim and Ibn Hibban, of whom the last two consider it a sound hadith.

Abu Wa'il said: "Ali had some musk, and he requested that it be applied to his body upon his death. This was of what was left from the perfume used on the body of the Prophet upon his death."

The majority of scholars are of the opinion that clipping a deceased's finger nails, trimming his mustache, shaving the hair under his arms or from his private parts is makruh (disliked). Ibn Hazm, however, considers it permissible.

The scholars are agreed that the body of the deceased be rewashed if the stomach excrete something (i.e., urine or stool) after it had been washed and prior to being shrouded. They differ, however, whether in such a case the entire body should be rewashed. Some hold that the body must be washed again in such a case. Others are of the opinion that there is no need to wash the whole body again, while still others hold that at least wudu (ablution) must be repeated in such a case. Some others hold that in such a case the entire washing must be repeated.

The opinions of most scholars concerning washing of the dead are based on the hadith transmitted by the group on the authority of Umm 'Atiyyah who said: "The Prophet came to our house when his daughter died, and said: 'Wash her three times, five times, or more than that if you consider it necessary, with water and sidr (lotus tree leaves), and after the last wash apply some camphor to the body, and inform me after you have done so.' So when we finished washing we informed him. He gave us a cloth that he wore around his waist, and told us to wrap her in it as a first sheet of shroud."

The reason for using camphor, as mentioned by some scholars, is its pleasant smell, since burial is a time when angels are present. Besides, it is cool and has a soothing effect, especially when the body stiffens, and helps keep various insects away from the body, thus preventing its early decomposition. In case camphor is not available, any other substance that has these or some of these properties may be used instead.



Sayyid Sabiq

Fiqh Us-Sunnah 4.29

True belief in Allah and the Day of Judgment implies that the person is truthful in his speech If he truly believes that Allah Hears and Sees everything he does and a Day will come when he will be accounted for his actions, then he will not lie. The Messenger of Allah ﷺ said:

        "Let he who truly believes in Allah and the Last Day speak good or be silent." [Saheeh al-Bukharee]

It is from the tricks of Shaytaan that he first makes sins look insignificant and minor in the eyes of the believers, and then gradually deceives them to commit those sins. Lying is one of them, and people do not show much concern about its prohibition, however, lying is a characteristic of hypocrisy, Abdullah Ibn Amr Ibn Amr al-Aas رضي الله عنه narrated that the Prophet ﷺ said:

"Whoever has the following four characteristics will be a pure hypocrite; and whoever has one of these four characteristics will have one characteristic of hypocrisy unless and until he gives it up; whenever he is entrusted he betrays, whenever he speaks he tells a lie, whenever he makes a covenant he proves treacherous, and whenever he quarrels he behaves in a very imprudent, evil and insulting manner." [Saheeh al-Bukharee]

Allah's Messenger ﷺ warned us against lying by describing the severe punishments of Allah for the liars. He ﷺ related a dream in which he ﷺ saw people being punished; among them were two persons, whose cheeks were torn away from the mouth to the ear. He said:

"I saw (in a dream), two men came to me. They said, 'The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection.'" [Saheeh al-Bukharee (vol. 8, no: 118)]

The Prophet ﷺ explained that lying could cause one to end up in the Hell Fire, he ﷺ said:

"Avoid falsehood, for falsehood leads to wickedness, and wickedness to Hell; and if a man continues to speak falsehood and makes falsehood his object, he will be recorded in Allah's presence as a great liar. And adhere to the truth, for truth leads to good deeds, and good deeds lead to Paradise. If a man continues to speak the truth and makes truth his object, he will be recorded in Allah's presence as eminently truthful." [Abu Dawood (Sunan Abu Dawood vol. 3, no. 4971)]

Allah's Messenger ﷺ has strictly forbade lying at all times, but he ﷺ specifically cursed the person who lies to make people laugh, he ﷺ said:

"Woe be on one who speaks and lies in order to make people laugh, woe be on him." [Abu Dawood vol: 3, no. 4972.]

This Hadeeth shows the gravity of lying in jokes, which has today become a very common behavior. People appreciate and encourage false jokes claiming that it brings joy and amusement - But in the above Hadeeth, the Prophet ﷺ forbade lying even if the intention of the person is to amuse people, because one who habitually lies for sake of amusement, loses the fear of lying and he is very likely to later fall into harmful lies. So, the Prophet ﷺ blocked this path from the beginning because of the bad it may lead to.

Islam does not prohibit joking. It is known through many narrations that Allah's Messenger ﷺ approved joking, and he ﷺ would himself play and joke with his companions and small children. Simak ibn Harb asked Jabir ibn Samurah رضي الله عنه, "Did you sit in the company of the Messenger of Allah ﷺ?" He said: 'Yes, very often. He (the Prophet) used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stand, and they (his Companions) would talk about matters (pertaining to the days) of ignorance, and they would laugh (on these matters) while (the Prophet) only smiled.' [Saheeh Muslim (1413)] So, joking is permitted in Islam but with some necessary guidelines,

(a) Joking should not involve lying, Abu Hurayrah رضي الله عنه said that the Prophet ﷺ was told,

"O Prophet ﷺ, you are joking with us." He ﷺ said: "I only say what is true." [Tirmidhee]

Also, listening to jokes that involve lies is forbidden, because silence in Islam indicates consent. Allah's Messenger ﷺ has ordered us to stop evil or at least speak out against it, if it occurs in one's presence. If one cannot gather the courage to speak against the one who lies, then he should leave such people who engage in lies to pass their time.

(b) Joking should not involve bad language or abusing people. Allah says in the Qur'aan:

"O you who believe! A group of people should not scorn another group, for it may be that (the scorned person) is better than the other…" [Soorah al-Hujurat (49): 11]

Always Remember Before you speak!

Everything we say is being recorded in our actions and that one wrong word can take us to Hell Fire. Allah says in Soorah Qaf (50): 18: "Not a word he utters but there is a watcher by him ready (to record it)."

The Messenger of Allah ﷺ said: "Sometimes, a person says a thing which pleases Allah, and in return Allah raises his status (rewards him), and sometimes a persons says something which displeases Allah, and it takes him to Hell." [Saheeh al-Bukharee]

THE SAYING OF ALLAAH'S MESSENGER sallallaahu 'alayhi wa sallam, "EVERY BID'AH LEADS ASTRAY"

And you should be amazed at a people who recognise the words of Allah's Messenger sallallaahu 'alayhi wa sallam, "Beware of the newly-invented matters, for every such matter is a bid'ah and every bid'ah leads astray, and everything that leads astray is in the Fire," [Reported by Aboo Daawood, Tirmidhee and others, no. 2549 in Saheehul-Jaami' without, "... every thing that leads astray is in the Fire ...", and hadith no.28 in an-Nawawees Forty Hadith] and they know that his words, "...every bid'ah..." are complete, comprehensive and universal, being encompassed by the strongest grammatical particle used to make a noun universal and all-encompassing, i.e., kullu (which means everything), and (they know that) the one who used this word, may Allah's' salawaat and salaam be upon him, knew what this word indicated and he was the most eloquent of all (in the Arabic language) and he was the sincerest of the creation towards the creation. Hence he would not use a word unless its meaning was that which he intended. Hence (they know that) when the Prophet sallallaahu 'alayhi wa sallam said, "... every Bid'ah leads astray ..." he knew what he was saying and he knew its meaning and this saying of his eminated as a result of complete sincerity and concern for the Ummah.

(They know that) when these three characteristics were all present in his words, i.e., complete sincerity and good wishes, complete clarity and eloquence and complete knowledge and understanding -then it is clear that what he said was what he wanted to say in order to convey his desired meaning. So (you should be amazed, that such a people, after recognising all this) think that bid'ah can be of three or five categories? Can this be correct? Never! And what some scholars do claim is that there exists the good innovation. But if this is so, then they can only be referring to two cases:

(i) that it is not an innovation but they do consider it to be one, or

(ii) it is an innovation, and hence it is something evil, but they do not know of its evil.

(And these are the only two possibilities, bearing in mind that the Prophet sallallaahu 'alayhi wa sallam said, "... every bid'ah leads astray ...")

THE SHARP SWORD AGAINST THE PEOPLE OF INNOVATION

So for everything that is used to claim that there exists a good bid'ah, then the answer for it is all the above. Thus there can be no room for the People of Innovation to claim that their innovations are good while we have in our hand the sharp sword that Allah's' Messenger sallallaahu 'alayhi wa sallam gave us - i.e., his saying that "... every innovation leads astray." Indeed, this sharp sword was forged in the steel-works of Prophethood and Messengership. It was not forged in some second rate iron-mill, rather in the steelworks of the Prophet sallallaahu 'alayhi wa sallam and he sallallaahu 'alayhi wa sallam forged it so eloquently, that anyone who has the likes of this sharp sword in his hand would never be dumb-founded by someone claiming that bid'ah is good, for the Messenger of Allah's sallallaahu 'alayhi wa sallam said that, "...every bid'ah leads astray."

WHAT ABOUT THE SAYING OF 'UMAR radiallaahu 'anhu I AM PLEASED WITH THAT BID'AH?

Now I can sense that there is in your hearts a creeping doubt saying, 'But what about the words of the Chief of the Believers 'Umar bin al-Khattab radiallaahu 'anhu who succeeded in achieving something good when he ordered Ubayy ibn Ka'b and Tameem ad-Daaree to lead the people in prayer during Ramadan. Hence he left having united the people behind a (single) Imaam, and so said, "I am happy with this innovation, but the part of the night they used to sleep through is better than the part they use to pray in." [Reported by al-Bukhaaree, (Eng. trans. volt. 3, HP. 126, no.227).]

The reply to this is from two angles. Firstly, it is not permitted for anyone to oppose the saying of the Messenger sallallaahu 'alayhi wa sallam by preferring the opinion of any other -be it the opinion of Abu Bakr who is better than anyone else in this ummah after its Prophet, or that of 'Umar who is the second best after its Prophet, or 'Uthmaan who is the third best after its Prophet, or 'Alee who is the fourth best after its Prophet or that of anyone else. As Allah, the Most High, says:

Imaam Ahmad rahimahullaah said, 'Do you know what the trial mentioned here is? The trial is shirk - perhaps when someone opposes the Prophet's saying, some deviation may affect his heart such that he will be destroyed.' And Ibn Abbaas radiallaahu 'anhu said, 'Stones are about to be sent down from the sky! I say that, Allah's' Messenger sallallaahu 'alayhi wa sallam said so and so ...' while you reply with what Aboo Bakr and 'Umar said!'

Secondly, we know for certain that 'Umar ibn al-Khattab radiallaahu 'anhu was one of the strongest in glorifying the Words of Allah's and His Messenger sallallaahu 'alayhi wa sallam and he was famous for halting short of the limits laid down by Allah's, the Most High. To the extent that he was attributed with being a warden and safe-guard of the Speech of Allah's, the Most High.

And what about the story of that woman who opposed him, (assuming it is authentic), when he wanted to limit the dowries, by an unknown amount? Then a woman opposed him using the Saying of Allah's, the Most High:

Hence 'Umar abandoned his wish to limit the dowries. However, the authenticity of this story needs to be looked into. But the point is clear - that 'Umar would safeguard the limits laid down by Allah's, the Most High, and would not transgress them. So it would not be befitting for 'Umar radiallaahu 'anhu being who he was, to oppose the words of the best of mankind, Muhammad sallallaahu 'alayhi wa sallam by saying 'What a pleasing innovation about any bid'ah. So can this innovation be that which Allah's' Messenger was referring to when he said that "... every innovation leads astray ..."? No. Rather it can be said with certainty that this innovation about which 'Umar said, 'I am pleased with this innovation ...' falls outside what was intended by Allah's' Messenger sallallaahu 'alayhi wa sallam when he said, "... every bid'ah leads astray." Thus when 'Umar said, 'I am pleased with this innovation ...' he was referring to the effect - that the people had gathered together behind one Imaam while before that, they were (praying) in separate groups. And this praying (behind a single Imaam) during Ramadan had its origin from the Messenger sallallaahu 'alayhi wa sallam, as is proven from that which is reported by al-Bukhaaree and Muslim from 'Aa'ishah, may Allah's be pleased with her, that the Prophet sallallaahu 'alayhi wa sallam led the people in prayer for three nights and then hesitated doing so on the fourth night, saying, "Indeed I feared that it would become obligatory upon you, but you would not be able to cope with that." [Reported by Bukhari (Eng. trans. vol.1, no.696) and Muslim (Eng. trans. vol.1, no.1666].

Thus performing the night prayer in Ramadan. as a single Jamaa'ah is from the Sunnah of the Messenger sallallaahu 'alayhi wa sallam, and 'Umar radiallaahu 'anhu referred to it as a 'bid'ah' considering the fact that after the Prophet sallallaahu 'alayhi wa sallam had left leading the prayer, the people became separated such that one person would he praying alone, and elsewhere two would be praying together, and somewhere else three would be praying in Jamaa'ah. So throughout the mosque there were people praying alone and in groups, so 'Umar, the chief of the Believers, had the idea - and this idea was perfectly correct - to gather the people to pray behind a single Imaam. So this action was an innovation in the sense that it was new and different to how the people were before, i.e., praying in separate groups. Hence this bid'ah was relative and subjective - not original and absolute, being set up by Umar radiallaahu 'anhu, as this sunnah was there during the time of the Messenger sallallaahu 'alayhi wa sallam So it indeed was a Sunnah (not a bid'ah), which had been abandoned since the time of the Messenger sallallaahu 'alayhi wa sallam, until Umar radiallaahu 'anhu revived it.

As a result of all this, it should never be possible for the People of Innovation to use this saying of 'Umar as a way to condone their bid'ah.

AHKAAM AL-MAQAASID

Now someone could say: There are a number of innovated things that the Muslims have approved of and acted upon that were not known of during the time of the Prophet ~ Such as religious schools, compiling books and the like. These innovations have been condoned by the Muslims and they have acted upon them and considered them to be some of the most  excellent ideas. So how can you harmonise this - where the Muslims are almost unanimous in considering these things to be good - with that saying of the Leader and Prophet of all the Muslims, the Messenger of the Lord of the Worlds (Muhammad sallallaahu 'alayhi wa sallam, where he sallallaahu 'alayhi wa sallam said, "..every bid'ah leads astray."?

So in reply, we say that these things in these circumstances are not innovations, rather they are a means towards achieving that which is already from the sharee'ah. And these means will differ according to the location and the time, but there are established rules for them. One such rule is that their permissibility depends on the goal, i.e., those means that are used to achieve a prescribed matter are themselves prescribed; those means that are used to achieve something that is not ordained are themselves not ordained; and those means used to achieve the forbidden are themselves forbidden. Even something good maybe evil and forbidden if it necessarily leads to evil. Listen to Allah's, the Mighty and Glorious, when He says:

Yet cursing the gods of the mushriks is not wrong, rather it is correct and quite proper. However cursing the Lord of all the Worlds is indeed wrong, improper, hostile and a transgression. Therefore, where this praiseworthy insulting of the gods of the mushriks is a cause that leads to Allah's being insulted, then it becomes prohibited and forbidden. I have put this forward to show that the means are according to their related goal. Hence regarding schools, writing down knowledge and compiling books, then even though they are innovations, in the sense that they were not found during the time of Prophet sallallaahu 'alayhi wa sallam nevertheless they are not goals in themselves, but are means, and the means are according to their goals. So, for example, if someone were to set up a school to teach forbidden matters, then this act of setting up the school would be forbidden. If a person were to set up a school in order to teach knowledge of the sharee'ah, then this act would be good and sanctioned by Islam

WHAT ABOUT THE SAYING OF THE PROPHET sallallaahu 'alayhi wa sallam "WHOEVER ENACTS A GOOD SUNNAH ..."?

What if someone asks: How do you respond to what the Prophet sallallaahu 'alayhi wa sallam  said i.e., "Whoever enacts a good sunnah into Islam, he will get the reward of it and of all those who act upon it up to the Day of Judgment," with the verb Sanna (i.e., 'enact') meaning Shara'a i.e., to introduce or to prescribe?

The reply to this is: Who is the one who said, "Whoever enacts a good sunnah into Islam ... ?" He is the same one who also said, "... every bid'ah leads astray." It is not possible for a phrase to eminate from someone who is truthful and proven to be truthful, such that it would deny and negate another phrase of his, and it is absolutely impossible for any speech of Allah's' Messenger sallallaahu 'alayhi wa sallam to be self-contradictory, nor is it possible to refute any particular meaning by claiming it to be contradictory. Whoever thinks that the words of Allah's' Messenger sallallaahu 'alayhi wa sallam are self-contradictory, then let him look again, for indeed this kind of thought eminate's from a person possessing thoughts that are either deficient or limited. Indeed it is completely impossible that one would find a contradiction in the words of Allah's, the Most High, or that of His Messenger sallallaahu 'alayhi wa sallam.

If this is so, then it should be clear that the hadith, "... every innovation leads astray ..." does not contradict the hadith "Whoever enacts a good sunnah into Islam ..." for the Prophet sallallaahu 'alayhi wa sallam  said, "Whoever enacts a good sunnah into Islam..," while innovations are not from Islam And he sallallaahu 'alayhi wa sallam said "... a good sunnah ..." while innovation is not good. So he sallallaahu 'alayhi wa sallam made a distinction between enacting a Sunnah on the one hand and enacting an innovation on the other.

In any case, there is a reply that no one should have a problem with - that the meaning of, "Whoever enacts a sunnah ..." is, 'Whoever revives a sunnah that was present and then was lost.' Therefore it means that a matter has been revived, and thus in this way "... enacting a sunnah ..."is relative and secondary just as (in the case of 'Umar, where his use of) the word bid'ah (innovation) was relative and secondary in the sense that it involved the revival of a sunnah that had been abandoned.

Ibn al-Qayyim once wrote that love for a beloved originates in the beauty and perfection of the beloved. Hence, by knowing and becoming familiar with Allah’s names, attributes and actions, one will love Him more and his Iman (faith and acceptance) will become stronger.

When Ibn Taymiyyah explained what the most precious and beneficial knowledge is, the first matter he mentioned was the knowledge of Allah’s Names, Attributes, and Actions, which plants in the heart the love, hope, fear and glorification of Him سبحانه و تعالى. No one would deny that knowing the One we worship improves our `Ibadah and that not knowing who Allah is makes our `Ibadah almost meaningless. Allah سبحانه و تعالى said Himself:

"So know that Laa ilaaha ill Allah (there is nothing worthy of worship but Allah)..."(Qur’an 47:19)

To understand Tawheed correctly, we need to have an understanding of Allah’s Names and Attributes. The question is, how are we to understand these names and attributes? Should we rely on our minds and speculative theology, or should we refer to the Qur’an, Sunnah and the understanding of the early predecessors? Many have strayed based on this point and, if Allah permits, we shall try to clarify some misconceptions related to tahreef (interpretation and changing the meanings) of Allah’s Attributes in particular.

The scholars say, the correct Faith in Allah’s attributes means believing in them without denying them or their meanings (ta`teel), without interpreting them and changing their meanings (tahreef), without explaining how they are (takyeef) or likening Allah’s attributes to those of the creation (tamtheel). Although a few scholars have slightly differed on this point, it is known that the consensus of the predecessors and leaders of this Ummah is as stated above. There is an overwhelming amount of evidence to support this, but we shall, by Allah’s will, quote several renowned scholars who wrote about this matter.

Often, the best way to explain what is Islam is by pointing out any contradistinction to what Islam is (or should not become). Therefore, if we study the beliefs of the misguided sects, our understanding of the Truth will be, by Allah’s permission, improved. A good example of this is, comprehending Tawheed is greater when accompanied with an understanding of Shirk.

This issue is also a matter of manhaj (program, way) and who we take our knowledge from. A student of knowledge has recently commented that today’s Ash`arites are in fact Jahmees, because they still interpret some of Allah’s Attributes, which, in fact, leads them to negating the meaning of these Attributes [such as Allah’s Istawaa above the `Arsh, His Face, His Hand, His Hearing, His Seeing etc.]. We have been warned of the great sin of speaking about Allah without understanding.

"Say (O Muhammad): My Lord has only forbidden indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice, and that you associate with Allah in worship that which He has sent down no authority, and that you say about Allah that which you do not know."

(Qur’an 7:33)

So it is indeed a dangerous to explain an Attribute of Allah without proof from correct Sources.

There is no doubt that all sects have deviated because they did not understand Usool (basic principles of) ud Deen. Therefore, the best way to safeguard one’s faith is to gain a solid understanding of the basics, before proceeding to study things that are not of the greatest importance, particularly those of us who are not scholars. Let us all realize the fact that we need to understand Aqeedah, and Tawheed in particular, before we proceed to study other matters, such as Fiqh. Verily, man has been created impatient, but we need to understand what the priorities are. If we consider the fact that (good) deeds of those who disbelieve are not accepted (see Qur’an 24:39, for example), we can see the importance of having a correct belief. Furthermore, the lack of understanding of the true Aqeedah among Muslims has led to great divisions and it would not be unfair to say that ignorance of the Aqeedah is the primary cause of our division today (at least indirectly, because if we knew the correct Aqeedah we would put most differences to one side).

Shall we not cling to the Rope of Allah (i.e. the Qur’an) and be united? Nowadays, groups are separating and those that have deviated or gone astray have even started cursing those who speak the truth.

Let it be clear that there is no compromise in the matters of Aqeedah as it is taken from the Qur’an and Sunnah, as understood by the `ijmaa, and let it also be clear that the consensus among scholars on this issue is very clear. Indeed, those who are close to the tradition (i.e. the Book and Sunnah) differ less among themselves than those who are far from the Truth. For this reason, it can be seen that the sincere ones who have slight differences in manhaj, but share the same authentic creed are one big step closer to unity (which should be very clear to those who follow the Ummah’s affairs). On the other hand, those whose very foundation is not firm will differ in a great number of issues. In addition, they are easy prey for Shaytaan, who seeks to misguide such people even further.

To reiterate how the Sifaat Allah are to be understood, we shall consider what Ibn Taymeeyah said in his Al-Ikleel Fee Al-Mutashbaabih Wa al-Ta’weel:

"God may be characterized by how He characterizes Himself and by how His Prophet characterized him. The course to be followed (in understanding this doctrine) is that of the predecessors, the people of faith and knowledge, and of the meanings understood from the Book and the Sunnah. Response (to revelation) ought not to confuse it for such would be a distortion, a disbelief, an abandonment of the Book..."

And at-Tahaawee said in al-Aqeedah at-Tahaaweeyah:

"To imagine Allah in a certain form is not correct. The safest way for a Muslim is to believe in all the attributes of Allah is without adding any interpretation. To negate the attributes of Allah altogether or to compare Him to someone is a deviation from the right path. Our Lord is unique and without any equal at all."

What is ironic, is that most of those who call themselves Ash`arites today contradict their own teacher. For, Al-Ash`aree refuted many deviant claims of those who commit tahreef or ta’teel. He wrote in al-Ibaanah `an Usool ad-Diyaanah an arsenal of arguments against different heretics, and here is an example from this book, which represents the Aqeedah on which he finally settled:

"Whosoever questions us and says, ‘Do you believe God has a face?’, the answer is: ‘We believe it contrarily to the belief of the innovators; and His words ‘And the Face of your Lord full of Majesty and Honour will abide forever’ (Qur’an 55:27) are a proof of it.’"

He also stated: "If anybody says, ‘You do not deny that God’s words ‘from what Our hands have made’ and His words, ‘before him whom I have created with My two hands’ are metaphorical", the answer is: The rule of the Word of God is that it is to be interpreted literally and truly, and a thing is not transferred from its literal meaning to a metaphorical one, except by proof."

We therefore affirm these attributes of Allah سبحانه و تعالى and realize that "There is nothing like unto Him" (Qur’an 42:11), that "There is none comparable to Him" (Qur’an 112:4) and that "No vision can grasp Him, but His Grasp is over all vision." (6:103). Can we Muslims settle on these issues and finally move on and do what Allah has ordered us to do? Or are we (some of us) still going to wonder blindly in following deviations? Are pantheist Sufis going to realize the fallacy of wahdat ul wujood and are some of the devotees of Sufism going to stop hiding the fact that they approve of it? Are Ash`arites going to stick to their creed in spite of what Al-Ash`aree actually said? Are the proponents of the Ash`arite theology in the Shaafi`iyy madh-hab going to stop picking bits and pieces from their scholars’ books and start taking their teachings as a whole? Will don’t they, for instance, realize how an-Nawawi regarded al-Ibaanah by Al-Ash`aree? Or how ash-Shaafi`ee, Abu Haneefa, Maalik and Ibn Hanbal understood Sifaat Allah? Are they going to realize the words of Al-Juwaynee, or al-Ghazaalee’s teacher, who also changed his view towards the end of his life and accepted the truth in this matter? He said in Ar-Rasaa’il al-Muniriah:

"I used to fear confirming al-Istiwaa’ and that Allah descends (if He will) to avoid limiting Allah, or assimilating Him (with the creation).

However, when I read the evidence from the Book of Allah and the Sunnah of His Messenger ﷺ, I find that these evidences confirm these meanings (al-Istiwaa’ and descending). I find that the Prophet ﷺ, unequivocally confirms them, when talking about His Lord and describing Himسبحانه و تعالى. I know for sure that his audience contained the knowledgeable and the ignorant, the smart and the slow, the Bedouin and the hard hearted. Yet, I find no quotations, clear or implied from him after describing Allah, that explains these meanings with what is not apparent, or what distorts these meanings as some of their philosophers did."

Many had strayed by committing small innovations, but Shaytan later led them to further from the truth. Interpreting Allah’s Attributes such as His Istawaa (rising over al-`Arsh in a manner that suits His Majesty), or His Face, has led people to deny them and to explain them in a manner which suited their opinions, based on reliable proof. If they only pondered over the words of Naa’im ibn Hammad, al-Bukhari’s teacher, who was quoted by ibn Katheer in his Tafseer:

"Whoever assimilates Allah with His creation has committed kufr (disbelief). Whoever denies Allah’s description of Himself has committed Kufr. Assimilation to (the creation) cannot be understood from the description of Allah by Allah, or His Messenger ﷺ. Whoever confirms the Attributes, mentioned in the clear Aayat (verses of the Qur’an) and authentic ahaadeeth, believing that these Attributes are in a manner befitting to Allah’s Majesty, and denying all ill descriptions of Allah; he has followed the way of guidance."

Ibn Katheer, in his tafseer of the verse Qur’an 20:5, clearly stated that we should follow the understanding of the predecessors and not commit takyeef, tahreef, tashbeeh, ta`teel and tamtheel.

Imaam Al-Barbahaaree said, "Whatever Allah says is just as He says. There is nothing to contradict what He says. He is as He says."

And Allah سبحانه و تعالى states in the Qur’an:

"Whose word can be truer than Allah’s?"

(Qur’an 4:122)

Ibn Taymeeyah said, "The early generations of Muslims and their Imams were in complete unanimous agreement that the Lord is separate and distinct from his creation. He سبحانه و تعالى is to be described only that which He described Himself (i.e. in the Qur’an) or with which His Prophet ﷺ described Him, without distorting, negating, delving into the exact nature of, or believing them to be the same as something known such as human characteristics of the same names. Allah is described with all characteristics of perfection and no characteristics of weakness or imperfection. He سبحانه و تعالى knows that there is nothing comparable to Him, nor with His words in regards to any of His characteristics of perfection."

"Say: He is Allah, One. Allah, The Self-Sufficient. He begets not, nor was He begotten. And there is none equal or comparable to Him."

(Qur’an 112:1-4)

Ibn Mas`ood and others said: "He is the one who has no cavity. The attribute of One (al-Ahad) means the one to whom there is no one comparable. Thus, the name as-Samad entails all of Allah’s attributes of perfection, and negation of any imperfections, and the name al-Ahad denotes the complete lack of anybody or anything being comparable to Allah in His names and characteristics."

Finally, to those who perform interpreting Allah’s Names according to their desires and based on no proof, and propagate it to others, we reply with the response given by Shaikh as-Sabt in his book "Ar-Rahmaanu `Alaa-l `Arshi Istawaa":

"This type of writer studied Tawheed and made their own minds as the judge and authority in this matter. They confirmed, of Allah’s Names and Attributes, what they thought appropriate, and rejected what they thought wrong. They subjected their Lord’s Names and Attributes to their own logic and understanding. Some of them approved of only seven Attributes and others were more generous to add six more.

This led to their understanding and believing Attributes of Allah, which are not the same as in the Qur’an. To those we say: ‘Do you know Allah more than Himself?’ This type of writers subjectively interpreted the verses of the Qur’an and the ahaadeeth of the Prophet ﷺ, in accordance with their own minds, changing their meanings. They made their thoughts as the base and changed meanings of the Qur’an to accommodate their opinion. They ignored the most basic rule of Tawheed, that is, to shape our thoughts and minds to accommodate the Nass (text of the Qur’an and Sunnah), confirming what the Nass confirms and rejecting what it rejects. These writers did the opposite; they shaped the Nass to accommodate their opinions and thoughts. They made their mind the god they worship. They fell into what they sought to escape from. They worshipped themselves, when they claimed immunity from error for their minds. Worshipping is following and obeying (Allah and His Messenger), is it not?"