The Brilliance of the Minarets

Foreword

In the name of Allah, the Merciful to the believers and non-believers in this world and
to the believers only in the next world. Praise be to Allah the Lord of the worlds. To
Him belong the endowments, generosities, and proper commendations. May Allah
raise the rank of Prophet Muhammad and his pure and kind Aal and Companions, and
protect his nation from that which he fears for it.
Thereafter; the knowledge of the Religion is among the best of the acts of obedience;
and it is the most worthy of allocating the precious time it takes to acquire it. This is
especially so because at-Tirmidhiyy related that the Prophet sallallahu ^alayhi wa
sallam, said: <<Allah facilitates a route to Paradise for he who follows a route to seek
knowledge.>>

The greatest of all knowledge is that of the fundamentals of the creed. This is why the
Messenger of Allah sallallahu ^alayhi wa sallam taught it to the Companions prior to
teaching them the rules of the Religion. In his book, Misbah az-Zujaajah, al-Busiriyy
classified as saheeh what Ibn Majah related that Jundub Ibn ^Abdullah, may Allah
raise his rank, said:

Which means: “We were with the Prophet of Allah, sallallahu ^alayhi wa sallam, as
young men. We learned the matters of the belief before we learned the Qur`an. Then
we learned the Qur`an which added to our belief."

We have found the ^Aqeedah (creed) of Shaykh Fakhrud-Deen Ibn ^Asakir, may Allah
endow mercy on him, to contain a multiplicity of meanings in spite of its brevity. In it,
the author summarized the creed of Ahlus-Sunnah wal Jama^ah with a few brief terms.
Its words are easy for children to memorize and enjoyable for adults to study.
Furthermore, it became famous among the Muslims. These qualities inspired us to
explain its terms in order to facilitate learning and to propagate its message without
using lengthy explanations.

We presented what we wrote to the renewer for this century, the Shafi^iyy of this era,
the Rifa^iyy of the time, the defender and reviver of the Sunnah, the negator and
eliminator of the innovations of misguidance, the Faqeeh and Scholar of Hadeeth, the
adherer to the fundamentals of the Religion, the linguist, ash-Shaykh ^Abdullah ibn
Muhammad ibn Yusuf Ash-Shaybiyy, al-Qurashiyy (by lineage), al-Harariyy (by
home country), known as al-Habashiyy (Al-Habashiyy: refers to the fact that he is
from al-Habashah, a country in Africa known as Abyssinia or Ethiopia.
The companion and cousin of the Prophet sallallahu ^alayhi wa sallam, Ja^far Ibn Abu
Talib, immigrated there along with other companions, may Allah protect him.

He changed certain parts, added words to others, and approved the rest. We attempted
to translate this document to some of the many languages in existence. We were
assisted in our endeavours by the translation teams of the Association of Islamic

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Charitable Projects (A.I.C.P.) in North America, France, Ukraine, Australia, and
China. We succeeded in producing translations in English, French, Spanish, Urdu,
Russian, Turkish and Chinese.

We did this in the hope of earning the reward promised in the hadeeth of the Prophet
sallallahu ^alayhi wa sallam that was related by Muslim and others: <<When the
[Muslim] son of Adam dies, his deeds stop except for three: a charity resulting in
continuing benefit, a beneficial knowledge, and a pious offspring that makes
supplications to Allah for him.>>

We named this treatise “The Brilliance of the Minarets”. May Allah make it useful and
widespread.

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The ^Aqeedah of Ibn^Asakir
Shaykh Fakhrud-Deen Ibn ^Asakir, may Allah have mercy upon him, said:

Know, may Allah guide us and you, that it is obligatory upon every accountable person
to know that Allah is the only God in His Dominion.

He created the entire world, the upper and lower, the ^Arsh and Kursiyy, the Heavens
and Earth, and what is in them and in between them.

All the creation is subjugated by His Power. No speck moves except by His Will.

He has no manager for the creation with Him, and has no partner in Dominion.

He is attributed with Hayaah (Eternal Life) and is Qayyum (Everlasting). He is not

seized by somnolence or sleep.

He is the One Who knows about the unforeseen and what is evidenced by His creation.
Nothing on Earth or in Heaven is hidden from Him. He knows what is on land and in
the sea. Not a leaf does fall but He knows about it. There is no grain in the darkness of
the Earth, nor anything which is moist or dry but is inscribed in a clear Book. His
Knowledge encompasses everything. He knows the count of all things.

He does whatever He Wills. He has the Power to do whatever He Wills.

To Him is the Dominion and He needs none; To Him belong the Glory and
Everlastingness. To Him are the Ruling and al-Qada` (the Creating). He has the Names
of perfection. No one hinders what He decreed. No one prevents what He gives. He
does in His dominion whatever He Wills. He rules His creation with whatever He
Wills. He does not hope for reward and does not fear punishment.

There is no right on Him that is binding, and no one exercises rule over Him.

Every endowment from Him is due to His Generosity and every punishment from Him
is just. He is not questioned about what He does, but they are questioned.

He existed before the creation. He does not have a before or an after. He does not have
an above or a below, a right or a left, an in front of or a behind, a whole or a part.

It must not be said: when was He? Or where was He? Or how is He? He existed
without a place. He created the universe and willed for the existence of time. He is not
bound to time and is not designated with place.

His management of one matter does not distract Him from another. Delusions do not
apply to Him, and He is not encompassed by the mind. He is not conceivable in the
mind. He is not imagined in the self nor pictured in delusions. He is not grasped with
delusions or thoughts.

This Ayah means: Nothing is like Him and He is attributed with Hearing and Sight.

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 

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The Explanation of the ^Aqeedah of Ibn^Asakir
< < Bismillahir-Rahmanir-Rahim> >
Explanation: Bismillahir-Rahmanir-Rahim means, I start with the
name of Allah, or my beginning is with the name of Allah. Ar-
Rahman means the One Who is extremely merciful to the believers
and the blasphemers in this world and to the believers exclusively in
the next world. Ar-Rahim means the One Who is extremely merciful
to the believers.

Shaykh Fakhrud-Deen Ibn ^Asakir, may Allah have mercy upon

him, said:
Explanation: The author is Fakhrud-Deen Abu Mansur ^Abdur-
Rahman Ibn Muhammad Ibn al-Hasan Ibn Hibatullaah Ibn
^Abdullah Ibn al-Husayn ad-Dimashqiyy, known as Ibn ^Asakir, the
famous Shafi^iyy faqeeh (great scholar).

The known faqeeh and historian, Abu Shaamah, said: “None of his
paternal grandfathers was named ^Asakir even though they were
well-known by this name at home. ^Asakir, possibly, is a name of
some of his maternal grandfathers.” He is the nephew of Abul-Qasim
^Aliyy Ibn al-Hasan Ibn Hibatullaah Ibn ^Asakir, the Damascene
scholar and memorizer of hadeeth. He was born in the year 550 A.H.
(as he wrote with his own hand), in an honourable and grand house.
He, may Allah have mercy on him, paid close attention to obtaining
knowledge at a young age. He learned the knowledge of the Religion
from Qutbud-Deen, Mas^ud An-Naysaburiyy, whose daughter Ibn
^Asakir later married. He also learned from his uncle, al-Hafidh
Abul-Qasim, Sharafud-Deen ^Abdullah Ibn Muhammad Ibn Abu
^Asrun, Asmaa` Bint Muhammad Ibn al-Hasan Ibn Tahir and her
sister, `Aminah, among others.

He taught fiqh (knowledge of the rules of the Religion) and narrated

hadeeth in Makkah, Damascus, and Jerusalem, as well as in other
places. In his book, As-Siyaar, adh-Dhahabiyy related that a number
of the known scholars praised him. Tajud-deen ^Abdul-Wahhab Ibn
^Aliyy as-Subkiyy, also known as Ibn as-Subkiyy said in his book,
Tabaqat ash-Shafi^iyyah: “He is the last that combined knowledge
and performance. The people of his era agreed on regarding him
greatly for his mind and religiousness.”

Abu Shaamah, in his book, Dhayl-ur-Rawdatayn, said: “One night

King al-Mu^adhdham sent for Ibn ^Asakir to assign him as the
judge. He sat Ibn ^Asakir next to him and offered him food, but Ibn
^Asakir abstained. To al-Mu^adhdham‟s insisting that he be assigned
with the judiciary, Ibn ^Asakir replied that he would make
`istikharah (to pray to Allah to guide him to the correct decision). Ibn
^Asakir returned to his room that was by the mihrab of the

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Companions (in the Umayyad Mosque) and went inside. He prayed
at night in the mosque to Allah and cried until Fajr. When the
morning came, the king‟s assistants came to him, but he was adamant
in refusing the position and instead recommended Ibn al-
Harastaaniyy. Ibn ^Asakir had feared that he would be forced to
accept this position and had prepared his family to leave the city. His
students had gone before him to Allepo. Al-^Aadil, the ruler of
Allepo and the brother of al-Mu^adhdham, feeling pity for Ibn
^Asakir, sent them back. His heart had softened for Ibn ^Asakir and
he told him to name someone else for that position. So Ibn ^Asakir
named Ibn al-Harastaaniyy."

Among Ibn ^Asakir‟s poetry is:

"Be fearful at night when you are hopeful (of Allah),

and be hopeful (of Allah) if you wake up fearful.
So often time has brought hardships,
and with them, mercies (from Allah)."

Ibn ^Asakir compiled many works in fiqh and hadeeth. He died on

the 10th of Rajab in the year 620 A.H.. Very few people did not
attend his funeral. He was buried in the Cemetery of the Sufis in
Damascus.

Abu Shaamah said: “I was told by one who witnessed his death that
he prayed adh-Dhuhr, and asked about ^Asr. He performed Wudu`,
uttered ash-Shahadatayn, and while sitting, said: “I have accepted
Allah as my Lord, Islam as my Religion, and Muhammad as my
Prophet. May Allah enable me to utter it, forgive me, and have mercy
upon me in my grave where I will be alone.” Then he said: “wa
^alaykumus-salam” in salutation, from which we knew that the
angels came, then he turned and died.” May Allah bestow mercy on
him.

Know, may Allah guide us and you, that it is obligatory upon every
accountable person to know that Allah is the only God in His
Dominion.
Explanation: The universe is subject to the Godhood,
management, and ownership of Allah. It is obligatory on every
accountable person (mukallaf) to believe with certainty and beyond
doubt, that Allah ta^ala, has no partner with Him in His Dominion.
That is, this universe has no owner other than Allah, no manager
other than Allah, and no God other than Allah. The One (al-Wahid)
when attributed to Allah, means the One Who has no partner with
Him in His Godhood and there is none similar to Him. The mukallaf
is the one who is religiously judged pubescent, sane, and as having
heard the creedal statement of Islam, i.e. the shahaadatayn whilst
understanding its meaning.

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He created the entire world: the upper and lower, the ^Arsh and
the Kursiyy, the Heavens and the Earth, and what is in them and in
between them.
Explanation: The upper world is what is in the Heavens, and the
lower world is what is on Earth. Everything in this universe, whether
it is in the Heavens or on Earth, above the Heavens or underneath the
Earth, or between the Heavens and the Earth, is a creation of Allah,
the Exalted. He is the One Who brought it into existence from a state
of non-existence. This includes the deeds of the slaves and their
intentions since they are a part of this universe. Allah Ta^ala said in
Surat al-Furqaan (S25), ayah 2:

which means: And Allah created everything.

What is in the Heavens, for example, are the angels. What is above
the Heavens, for example, is Paradise. The moon and the stars are
examples of what is between the Heavens and the Earth. What is on
the Earth, for example, are the humans. Under the Earth is Hell,
which is under the seventh Earth. The universe includes all these and
is a creation of Allah.

All the creation is subjugated by His Power. No speck moves except

by His Will. He has no manager for the creation with Him, and has
no partner in Dominion.
Explanation: The ^Arsh, which is the greatest of the creations of
Allah in size, is subjugated to Allah, ta^ala. Allah is the One Who
created it and placed it in this very high place. He is the One Who
keeps it in that place and prevents it from falling on the Heavens and
Earth, thereby destroying them. Thus, what is less in size than the
^Arsh is also subjugated to Allah. Allah, ta^ala, said in Surat at-
Tawbah (S9), ayah 129:

which means: And He is the Lord of the Grand ^Arsh.

He, subhanahu wa ta^ala, is the Manager for everything. He is the
One Who makes things run according to His eternal Will and
Knowledge. Hence, nothing happens in the entire universe, whether
it is motion or rest, except by His management. He, ta^ala, is the One
Who makes hearts and things run as He willed. If He willed, He
would stray the heart of the slave, and if He willed, He would guide
it. As Allah ta^ala, said in Surat al-An^aam (S6), ayah 110:

This ayah means: And Allah turns their hearts and sights.

Al-Bayhaqiyy related that the Prophet sallallahu ^alayhi wa sallam

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said: “O You Who makes the hearts run, make our hearts run in
obedience to You.” If running the hearts is by the Power of Allah,
then, necessarily, the external deeds are creations of Allah. It is not
like what the Mu^tazilah say that the slave creates his own actions
and Allah is not the Creator of everything. May Allah denounce
them. Allah ta^ala, said in Surat Az-Zumar (S39), ayah 62:

which means: Allah is the Creator of everything.

The word “everything” includes the bodies, members, and actions.

The slave only acquires the deed and Allah creates it. The meaning of
“acquires” is to direct one‟s will and power (which are both created)
to perform the deed, and Allah creates that deed. Allah makes it
happen out of non-existence and hence renders it existing. It does not
happen except by Allah creating it.
The slave who is guided to the acceptable deeds by the Mercy and
Generosity of Allah would look at the true meanings of motions and
rest. If I move my hand, I will feel the motion, and know that I have
directed my intention toward it. However, the mind and the Religion
rule that I am not the creator, but rather Allah is the One Who created
the motion that occurred in me.

He is attributed with Hayy (Eternal Life) and is Qayyum

(Everlasting). He is not seized by somnolence or sleep.
Explanation: The Alive (al-Hayy), when attributed to Allah,
means He Who has eternal Life which is not a soul, flesh, or blood.
Al-Qayyum means the One Who manages the entire creation. It does
not mean that He dwells inside His slaves and possesses them. Some
scholars explained al-Qayyum by the Everlasting, Whose Existence
does not end.
Somnolence means sleepiness. However, sleep is defined as the state
when the mind loses consciousness and one does not hear those
around him. Allah ta^ala, is clear of all of that, as He said in Ayatul-
Kursiyy, which is Surat al-Baqarah, ayah 255:

which means: Allah is the only God, the Hayy (Alive) and Qayyum
(Everlasting). He is not subject to somnolence or sleep.

He is the One Who knows about the unforeseen and what is

evidenced by His creation. Nothing on Earth or in the Heaven is
hidden from Him. He knows what is on land and in the sea. Not a
leaf does fall but He knows about it. There is no grain in the
darkness of the Earth, nor anything which is moist or dry but it is
inscribed in a clear book. His Knowledge encompasses everything.
The count of the numbers of things is known to Him.

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 Explanation: Allah, ta^ala, knows about things in totality and in
details. He knows what was (what has existed) and what shall be
(what will exist). He knows, with His eternal Knowledge, the
enjoyments of Paradise that are continual and uninterrupted. He
knows as necessary that whose existence is an intellectual necessity;
and as permissible that whose existence is an intellectual
permissibility; and as impossible that whose existence is an
intellectual impossibility. Allah ta^ala, is knowledgeable of His Self,
His Attributes, and His creatures by one eternal and everlasting
Knowledge that does not change.

Some of the exaggerating Mu^tazilah, and among them Abul-Husayn

al-Basriyy, said: “Allah does not know what the slave will do except
after he does it.” Hishaam Ibn al-Hakam agreed with them. This is
obvious blasphemy. May Allah protect us from it.

Allah, ta^ala, revealed the Qur`an with different facets to

differentiate between the slaves, in which people are of two groups.
One group would interpret and apply those verses (ayahs) correctly
and thereby win, and the other group would interpret and apply them
incorrectly and thereby lose. An example of that is the saying of
Allah in Surat al-`Anfaal (S8), ayah 66:

which means: Now, Allah made it (i.e. the rule of jihaad) lesser for
you, for He knew (eternally) that you will encounter a weakness.

He who interprets the ayah by linking the Knowledge of Allah to

„now‟, to mean that Allah knew „now‟ what He did not know before,
has severely strayed. He who understands the correct meaning of the
ayah is right and is guided to the correct path. The correct meaning
of the ayah is that Allah now has lessened for you what had been
obligatory before (i.e., lessening the obligation of one Muslim to
fight ten blasphemers to the obligation of one Muslim to fight two
blasphemers), for Allah knew eternally that you will encounter a
weakness.

Everything that happens in this world--in the Heavens and on the

Earth, on the land and in the sea, and what is under the ground is
inscribed in a clear book which is the Guarded Tablet (al-Lawh al-
Mahfoodh). It is as At-Tirmidhiyy related that the Messenger of
Allah sallallahu ^alayhi wa sallam said that Allah ordered the Pen to
write in this Guarded Tablet what was and what shall be until the
Day of Judgment.

The meaning of “His knowledge encompasses everything” is that He,

Subhanahu, knows what has existed and what shall exist by His
eternal Knowledge.

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The meaning of “the count of the numbers of things are known to
Him” is that Allah knew by His eternal Knowledge the numbers of
all things. He knew it before the existence of any creature as He,
ta^ala, said in Surat al-Jinn (S72), ayah 28:

which means: He knows the count of all things.

He does whatever He wills.

Explanation: He, Subhanahu wa ta^ala, does what He willed.
Whatever He willed to happen by His eternal Will, He does with His
eternal Doing. His Will is eternal and the willed things are creations.
His Doing is eternal and the done things are creations. The Will of
Allah does not change because change occurs in creatures, and
change is the most significant sign of being a creation. Allah, ta^ala,
said in Surat Qaaf (S50), ayah 29:

which means: That which I have decreed does not change.

Imam Muslim related that the Messenger of Allah sallallahu ^alayhi

wa sallam, said: <<Allah said: O Muhammad, if I decree a matter it
will not be stopped.>> Allah changes the creatures in accordance
with His Will that does not change. Whatever He willed to happen
shall occur at the time that He willed for it to exist, and that which
He did not will to happen shall never exist. Abu Dawud related that
the Messenger of Allah said:

Which means: <<Whatever Allah willed to be shall be and whatever

Allah did not will to be shall not be.>>
Good and evil, obedience and sinning, and blasphemy and belief are
alike in that all of them occur by the Will of Allah, His Knowledge,
Decree (Qadr), and Creating (Qadaa`). However, the good is by the
love, acceptance, and order of Allah and evil is not by His love,
acceptance, or order. [Note: the usage of the term love here is not in
the meaning of emotion].

He who is God-fearing is so by the guidance of Allah, and he who

strays and is sinful is so because Allah did not guide him to the
acceptable deeds. This is the meaning of laa hawla wa laa quwwata
illaa billaah, which means: no one evades sinning except by the
protection of Allah, and no one has the power to be obedient to Allah
except by His help. However, the slave is not without a will. His will
is under the Will of Allah, ta^ala, as He said in His Glorified Book in
Surat at-Takweer (S81), ayah 29:

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which means: You do not will anything unless Allah, the Lord of the
worlds, wills.

He has the power to do whatever He wills.

Explanation: Allah ta^ala has an inclusive Power with which He
creates things. Nothing renders Him weak, and He does not need to
seek the help of others, as He said in the Glorified Revelation in
Surat al-Maa`idah (S5), ayah 120:

which means: He has Power over everything.

His power is not subject to weakness, inability, or shortage. Rather,

His power is complete, as He said in the Qur`an in Surat Adh-
Dhaariyaat (S51), ayah 58:

which means: Allah is the One Who Provides sustenance and is

attributed with the Perfect Power.

To Him is the Dominion (Mulk)

Explanation: Allah has the complete ruling over the universe with
no one to contend for it with Him. His Dominion is unlike the
created dominion that He gives to whomever He willed among His
slaves. The latter comes to an end. The Dominion (Mulk) of Allah is
His Attribute, and it does not end. [?so what does maalikul mulk
mean then].

and He needs none;

Explanation: It means He does not need others. He attributed the
name al-Ghaniyy to Himself in the Qur`an. Al-Ghaniyy was also
mentioned in the hadeeth related by Ibn Hibban, At-Tirmidhiyy, Al-
Bayhaqiyy, and others which reports ninety-nine of the perfect
names of Allah. (The mentioning of al-ghinaa` in the Arabic text is
possibly a result of the perversion of some of those who copied).

To Him belongs the Glory

Explanation: He, Subhanahu wa ta^ala, is ^Azeez, as He said in
Surat `Aal ^Imran (S3) ayah 4:

which means: Allah is the One Who is ^Azeez.

Al-Haleemiyy said that ^Azeez means the One Who cannot be
reached, and harm cannot be inflicted upon Him. Al-Khattaabiyy

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said al-^Azeez means the One Who is not defeated, as reported by al-
Bayhaqiyy.

and Everlastingness.
Explanation: It means that Allah, ta^ala, is attributed with
Everlastingness which is to remain existing without annihilation. His
Everlastingness is an intellectual necessity, that is, intellectually it is
not permissible to be otherwise. No one is everlasting with this
meaning except Him. It is intellectually permissible for Paradise and
Hellfire to be annihilated as far as their selves are concerned.
However, their existence shall remain because Allah willed for them
to remain. The Everlastingness of Allah pertains to His Self and, by
necessity, it means that all His attributes are also everlasting, whether
His Power, Knowledge, Hearing, Sight, Will, or any other of His
attributes. It is not permissible to attribute to Allah any of the
attributes of creatures.

To Him is the Ruling

Explanation: To Him is the Ruling means that Allah, Subhanahu
wa ta^ala, rules with what He willed.

and al-Qadaa` (the Creating).

Explanation: Al-Qadaa` means creating. Allah revealed in Surat
Fussilat (S41), ayah 12:

which means: Allah created seven Heavens.

That is, He, the Exalted, creates what He willed; He brings it into
existence from a state of non-existence. Also, al-Qadaa` bears the
meaning of ordering. Allah revealed in Surat al-`Israa` (S17), ayah
23:

which means: Allah ordered that you do not worship but Him.
Similarly, the saying of Allah in Surat adh-Dhaariyaat (S51), ayah
56:

which means: I have created the jinns and the humans to order them
to worship Me.

This does not mean that Allah willed that every one of them would
worship Him. Had He willed that, all of them would have
worshipped Him and no other. Thus there would have been no
blasphemers. Allah revealed in Surat Yunus (S10), ayah 99:

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which means: The hearts are not under your control (O Muhammad--
rather they are under Allah‟s control.) Had Allah willed the guidance
for all the people, they all would have been among the believers.
However, Allah did not will that to happen. Henceforth, some are
believers and some are blasphemers.

He has the Names of Perfection

Explanation: It means that Allah has the Perfect Names, that is,
the Names which pertain to perfection. All the Names of Allah are
that of perfection. All of His Names signify perfection and none of
them denote non-befitting attributes. The name al-Qadir pertains to
His attribute of Power. Al-^Alim pertains to His attribute of
Knowledge. Ar-Rahman and Ar-Raheem pertain to His attribute of
Mercy. Al-^Azeez pertains to His attribute of being non-defeatable.
As-Samee^ pertains to His attribute of Hearing. Al-Wahid pertains to
His attribute of being without a partner. Al-Khaaliq pertains to His
attribute of Creating. Al-Baseer pertains to His attribute of Sight, and
so on. All of His names pertain to perfection. It is impossible that
there will be among His Names what denotes non-befitting attributes.
Therefore, it is not permissible to call Him by the term `aah as some
people think. Many of the Shaadhiliyy people of nowadays believe
and mention in their books that `aah is among the names of Allah,
even though this term is an expression of pain and complaint. By the
agreement of the Arab linguists and the statements of the scholars of
the four schools, moaning invalidates the prayers. Of the twenty
names linguists mentioned that express moaning, the most famous is
`aah. Those who said `aah is one of the names of Allah depend on a
fabricated hadeeth which says: “Let him moan, for moaning is one of
the names of Allah.” There is no mentioning in any hadeeth, neither
Saheeh nor fabricated, that `aah is one of the names of Allah. [In the
previous fabricated narration it just says, “moaning is one of the
names of Allah”]. It is astonishing how those people have selected
this particular term of moaning from among the twenty known and
disregarded all the others, among which are `aawuh, and
[?`awwtaah. If one takes by their reliance on the aforementioned
fabricated hadeeth, then `aawuh, and [?`awwtaah would be among
the Names of Allah as would be the rest of the terms of moaning, a
choice which the sound mind does not accept.

Similarly, it is not permissible to call Him al-muqeem, which means

“the residing”, as some people utter when they say Subhan al-
muqeem. Also, it is not permissible to call Allah “a soul” or “a
mind,” as Sayyid Qutb did when he called Allah, ta^ala, “the

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managing mind.” Both the soul and the mind are creations. How does
this man leave out the Names of Perfection and on his own invent
names for Allah?!

Al-Bukhariyy, Muslim, At-Tirmidhiyy and others narrated that the

Messenger of Allah sallallahu ^alayhi wa sallam said:

Which means: <<Allah has ninety-nine names, one less than a

hundred. He who memorizes them is admitted to Paradise.>> Many
narrations listing the Names were related. Among them is what Al-
Bayhaqiyy related from the route of Abu Hurayrah: <<He is Allah
the One Who alone is God, Ar-Rahman ( ), Ar-Raheem ( ),
Al-Malik ( ), Al-Quddus ( ), As-Salaam ( ), Al-Mu`min
( ), Al-Muhaymin ( ), Al-^Azeez ( ), Al-Jabbaar ( ),
Al-Mutakabbir ( ), Al-Khaaliq ( ), Al-Baari` ( ), Al-
Musawwir ( ), Al-Ghaffaar ( ), Al-Qahhaar ( ), Al-
Wahhaab ( ), Ar-Razzaaq ( ), Al-Fattaah ( ), Al-^Aleem
( ), Al-Qaabid ( ), Al-Baasit ( ), Al-Khaafid ( ),
Ar-Raafi^ ( ), Al-Mu^izz ( ), Al-Mudhill ( ), As-Samee^
( ), Al-Baseer ( ), Al-Hakam ( ), Al-^Adl ( ), Al-
Lateef ( ), Al-Khabeer ( ), Al-Haleem ( ), Al-^Adheem
( ), Al-Ghafoor ( ), Ash-Shakoor ( ), Al-^Aliyy ( ),
Al-Kabeer ( ), Al-Hafeedh ( ), Al-Muqeet ( ), Al-
Haseeb ( ), Al-Jaleel ( ), Al-Kareem ( ), Ar-Raqeeb
( ), Al-Mujeeb ( ), Al-Waasi^ ( ), Al-Hakeem ( ),
Al-Wadud ( ), Al-Majeed ( ), Al-Baa^ith ( ), Ash-
Shaheed ( ), Al-Haqq ( ), Al-Wakeel ( ), Al-Qawiyy
( ), Al-Mateen ( ), Al-Waliyy ( ), Al-Hameed ( ), Al-
Muhsee ( ), Al-Mubdi` ( ), Al-Mu^eed ( ), Al-Muhyee
( ), Al-Mumeet ( ), Al-Hayy ( ), Al-Qayyum ( ), Al-
Waajid ( ), Al-Maajid ( ), Al-Wahid ( ), As-Samad
( ), Al-Qaadir ( ), Al-Muqtadir ( ), Al-Muqaddim
( ), Al-Mu`akhkhir ( ), Al-`Awwal ( ), Al-`Aakhir
( ), Adh-Dhahir ( ), Al-Batin ( ), Al-Waalee ( ), Al-
Muta^aalee ( ), Al-Barr ( ), At-Tawwaab ( ), Al-

14
Muntaqim ( ), Al-^Afuww ( ), Ar-Ra`uf ( ), Malikul-
Mulk ( ), Dhul-Jalaal Wal-`Ikraam ( ), Al-
Muqsit ( ), Al-Jaami^ ( ), Al-Ghaniyy ( ), Al-Mughnee
( ), Al-Maani^ ( ), Ad-Daarr ( ), An-Naafi^ ( ), An-
Nur ( ), Al-Haadee ( ), Al-Badee^ ( ), Al-Baaqee ( ),
Al-Waarith ( ), Ar-Rasheed ( ) and As-Saboor ( ).>>

No one hinders what He decreed.

Explanation: This is understood from the hadeeth of Thawbaan
related by Muslim in which he said:

<<The Messenger of Allah said Allah said: “If I decree a matter it

cannot be hindered”.>>

This Qudsiyy hadeeth clearly states that no one stops the fulfilment
of the will of Allah. This proves the invalidity of what some people
say that Allah wanted to create a certain being as a male but instead
He created him as a female. Also it proves the invalidity of the
conviction that Allah changes His will if a person makes a
supplication to Him or pays a charity from a halal source. These
sayings and/or convictions are untrue and non-befitting to Allah,
ta^ala.

No one prevents what He gives.

Explanation: The meaning of this statement appeared in the
hadeeth of the Messenger of Allah sallallahu ^alayhi wa sallam. Al-
Bukhariyy and Muslim related that the Prophet sallallahu ^alayhi wa
sallam used to say after each prayer:

Which means: “No one is God except Allah alone without a partner.
To Him belong the Dominion and the praising, and He has the Power
over everything. O Allah, no one prevents that which You gave, and
no one gives that which You have prevented. To You, the richness of
the rich does not benefit him, but rather his obedience to You shall
benefit him.” If Allah ta^ala willed for a slave to be endowed with
something, Allah enables him to acquire it. No one can stop that
endowment from reaching him. At-Tirmidhiyy, among others,

15
related this saying of the Messenger of Allah sallallahu ^alayhi wa
sallam, from the route of ^Abdullah Ibn ^Abbas:

Which means: <<If the creation gathered to benefit you with

something that Allah did not decree for you, they would not be able
to do so. And if they wanted to harm you with something that Allah
did not decree for you, they would not be able to. The pens were
lifted and the journals did dry out.>>

He does in His dominion whatever He wills.

Explanation: Whatever Allah willed eternally to exist must exist.
Allah willed for it to happen by His eternal Will and He creates it
with His eternal Creating, without Him being obligated to do
anything. As Allah ta^ala revealed in Surat al-Qasas, ayah 68:

which means: and Your Lord creates what He willed at no

obligation.

He rules His creation with whatever He wills.

Explanation: Allah renders whatever He willed as forbidden and
whatever He willed as obligatory.

He does not hope for reward and does not fear punishment.
Explanation: Allah, subhaanahu wa ta^ala, does not hope for
reward nor benefit from His slaves. Allah, ta^ala revealed in Surat
adh-Dhaariyaat (S51), ayah 57:

which means: I do not want from them any sustenance nor do I want
them to feed Me.
Allah did not make it incumbent upon His slaves to worship Him
because it benefits Him. Nor did He forbid them from things because
He fears harm or punishment from any of them. How would He hope
for benefit or fear punishment from His worshipers when He is their
Creator and the Creator of their doings?

There is no right on Him that is binding and no one exercises rule

over Him.
Explanation: There is no obligation (wajib) on Allah, ta^ala, that
He is bound with, and no one is entitled to or can exercise a rule over

16
Him. No one orders Him with anything and no one stops Him from
anything.

Every endowment from Him is due to His Generosity

Explanation: The endowment is a generosity from Allah. It is not
obligatory on Allah to give His worshipers any endowments. Rather,
He gives them out of His generosity and would not be unjust if He
did not give them any. As Allah, subhaanahu revealed in Surat an-
Noor (S24) ayah 21:

which means: If it had not been for the Generosity and Mercy of
Allah on you, none of you would have been guided.

and every niqmah (punishment) from Him is just.

Explanation: An-Niqmah in the original text means punishment.
Allah rewards the slave out of His Generosity and punishes the slave
out of His Justice. Allah does not do anyone or anything injustice.
One should not object to Allah by questioning why He creates pain in
children and animals and inflicts them with diseases when they are
not sinful. He who says that has blasphemed for objecting to Allah,
unless his questioning is for the purpose of knowing the wisdom in
His doing. The author proved this case by stating the saying of Allah:

which means: He is not questioned about what He does, but they are
questioned. (Surat Al-`Ambiyaa` (S21) ayah 23).

which means: He is not questioned about what He does, but they

are questioned. (Surat Al-`Ambiyaa` (S21) ayah 23).
Explanation: One should not object to the Will of Allah, nor
question His doings. Rather, the slaves are to be questioned because
Allah is the true Owner of all things without any partners. He owns
the slaves and He owns that which He gave them to own. He does
whatever He wills with that which He owns. Injustice is not
conceived from Him because He is Wise and does not place things in
other than where they belong. Injustice can only be attributed to he
who is ordered and forbidden with things--as in the case with the
slaves. Injustice, then, is to violate the orders and prohibitions of He
Who is entitled to order and prohibit. This is why the slave is
questioned about his doings as was mentioned in the hadeeth
reported by at-Tirmidhiyy and others:

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Which means: <<After the people assemble on the Day of Judgment,
one does not move to another post until he is questioned about four
things: How did he spend the years of his life? With what did he
wear his body out? From where did he earn his money and on what
did he spend it? And what did he do with his knowledge?>>

There is no one to order Allah ta^ala nor to prohibit Him. Therefore

He is not questioned, and injustice and negligence are not attributed
to Him. Allah said in Surat al-'Ambiyaa` (S21), ayah 23:

which means: He is not questioned about what He does, but they are
questioned.

He existed before the creation.

Explanation: The existence of Allah ta^ala is eternal. He was
existing in eternity, prior to the creation. It was mentioned in the
hadeeth of ^Imran Ibn al-Husayn which was related by al-Bukhariyy,
al-Bayhaqiyy, and others:

Which means: <<Allah existed and there was nothing other than
Him.>> There is nothing which is eternal except Him. Allah ta^ala,
revealed:

which literally means: He is The First (without a beginning). Surat

Al-Hadeed (S57) ayah 3. The Arab linguists said: “If both the subject
of a nominal sentence and its predicate are definite nouns, then this
entails ultimate exclusivity for that subject.” In this verse, both the
subject of the nominal sentence (Huwa, which means He) and the
predicate (al-`Awwal, which means the First, i.e., the One Whose
Existence has no beginning) are definite nouns. Hence this entails
that only Allah‟s existence is without a beginning. He who believes
that the existence of this world, whether by its kind or elements, has
no beginning, has, by the consensus of the Muslim scholars, belied
this ayah, departed from Islam, and joined the philosophers and ad-
Dahriyyah. Ibn Taymiyah reported in five of his books that the kind
of the world, like Allah, is eternal with no beginning to its existence.
This is clear blasphemy.

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He does not have a before or an after.
Explanation: This is to negate that Allah‟s existence was
preceded by non-existence or that it would be followed by
annihilation. All that which negates the attributes of Eternity and
Everlastingness of Allah is invalid, since the state of Godhood would
be invalid for he who is not attributed with them. Among the
attributes of Allah is that His existence is a necessity. Hence it is not
permissible intellectually that His existence would be preceded or
followed by non-existence.

He does not have an above or a below, a right or a left, an in front

of or a behind,
Explanation: This is one of the fundamentals of the creed, which
is clearing Allah ta^ala of being in any or all directions. It is not the
case, as some ignorant people believe, that Allah exists in the above
direction. Some believe that Allah is in the “in front” direction,
bound between the slave and the Ka^bah. Others believe He is like
air that is spread and occupies all places. Some, like the so-called
Nasiruddeen al-`Albaaniyy, believe that Allah is surrounding the
world from all directions just as the hand surrounds that which it has
in its grip. All of that is invalid and negates the correct creed of
tawheed. Imam Abu Ja^far At-Tahawiyy authored a book called,
“An Elucidation of the Creed of Ahlus-Sunnah wal Jamaa^ah”. In it
he said:
[ ] [ ]

Which means: “Allah is clear of limits, ends, components, limbs, and

small parts; and the six directions do not contain Him.”
Imam Abu Ja^far‟s words are of pure tawheed and are jewels that
pertain to the creed. He who is attributed with limits, ends, parts,
limbs, organs, or directions would have a size and a format (soorah)-
-all of which are attributes of bodies. Allah ta^ala is not a body as
He, subhaanahu revealed in Surat ash-Shuraa (S42), ayah 11:

which means: Nothing is like Him. Attributing to Allah the direction

of above is not perfection, contrary to what some ignorant people
think. The importance of one‟s status is not measured by places and
limits. The physical place of the angels around the ^Arsh is much
higher than that of the Prophets of Allah. However, the status of the
Prophets is better and much higher to Allah, the Creator.

a whole or a part.

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 Explanation: Allah ta^ala is not a body composed of parts and
therefore is not attributed with being a whole or a part. Al-Bayhaqiyy
reported in his book Al-`Asmaa` was-Sifaat that al-Haleemiyy, in
explaining the name of Allah, Al-Muta^aalee, said: “It means the
One Who is above being attributed with the attributes of the creatures
like marriage, children, limbs, organs, sitting on the sareer (i.e., the
^Arsh), being hidden behind veils so that the eyes would not see
Him, moving from one place to another, and the like. Some of these
attributes dictate ending, some dictate need, and some dictate change.
All of that is non-befitting and not permissible to attribute to He
Whose Existence is without a beginning.”

It must not be said: When was He? Or where was He? Or how is
He?
Explanation: It is not permissible to say, “When was Allah?”
because it attributes to Him a beginning, (an existence after a state of
non-existence), and a lapsing of time on His existence. It is not
permissible also to say, “Where was Allah?” i.e., asking about a
place. Nor is it permissible to say, “How was He?” because it
attributes to Him the attributes of the creation.

After he mentioned the prohibition from all that, Ibn ^Asakir, may
Allah have mercy on him, established the correct creed, and said:
He, Allah existed without a place. He created the universe and
willed for the existence of time. He is not bound to time and is not
designated with place.
Explanation: When the author said “He is not designated,” he
does not mean that Allah is in all directions, because this is invalid as
we have mentioned earlier. Directions are other than Allah. He
existed and there was nothing other than Him existing. The meaning
is that Allah exists without a place. This is the creed of Ahlus-Sunnah
and all the Muslims, their Salaf and Khalaf. Al-Bukhariyy, al-
Bayhaqiyy and Ibn al-Jaarood related that the Messenger of Allah
sallallahu ^alayhi wa sallam said:

which means: <<Allah existed and there was nothing else existing.>>
Allah existed eternally and there was no place or any other creature.
After creating the place, Allah, subhaanahu, did not change from
what He was. From this hadeeth and what is similar among the texts,
Ahlus-Sunnah took their saying that Allah exists without a place.

Al-Bayhaqiyy, may Allah have mercy on him, related the hadeeth of

the Messenger of Allah sallallahu ^alayhi wa sallam:

Which means: “You are Adh-Dhaahir (the One Whose existence is

obvious by proofs). Hence there is nothing above You, and You are

20
Al-Baatin (the One Who is clear of the delusions of bodily
attributes). Hence there is nothing underneath You.” Then he said:
“Some of our companions took that hadeeth as a proof clearing Allah
of being in a place. If there is nothing above Him and nothing
underneath Him, then He is not in a place.”

Ar-Ramliyy and others narrated the saying of ^Aliyy Ibn Abu Talib,
may Allah honour him:

Which means: “Allah existed eternally without a place, and now He

is as He was.” Az-Zabeediyy narrated in the explanation of al-`Ihyaa`
by a continuous chain to ^Aliyy, Zayn al-^Aabideen:

Which means: “O Allah, the One Who is clear of non-befitting

attributes, You are not contained in a place.” ^Aliyy, Zayn al-
^Aabideen was the best of the family members of the Prophet
sallallahu ^alayhi wa sallam at his time. Moreover, this statement
was established by many other Muslim scholars like Abu Haneefah,
Ibn Jareer At-Tabariyy, al-Maatureediyy, al-`Ash^ariyy, and others.
Moreover, At-Tameemiyy related the consensus of Ahlus-Sunnah
that Allah exists without a place. He mentioned it in his book, Al-
Farqu Bayn al-Firaq.

After that, no consideration is due to anyone who likens Allah to the

creation and objects to the author and other [?faTaaHil pg36
?pioneers among the people of knowledge for stating that truthful
statement. He who negates that and confirms a place to Allah has
likened Allah to the creation and made Him equal to them. Also, he
has negated the explicit verses of the Qur`an, the saheeh hadeeth, and
the sound mind. Allah is the Creator of place. Allah is the Manager of
time and the One Who runs it. Allah is the Creator of the universe,
that is, the Creator of the creatures, the One Who brings things into
existence from non-existence. He does not need them and is not
attributed with their attributes, as Imam Abu Haneefah, may Allah
have mercy on him mentioned: “The Creator does not resemble His
creation.” This is why it is not permissible to attribute to Him the
occupation of a place or all places, or the designation of time or all
times. He is clear of the meanings and attributes of the creatures.

His Managing one matter does not distract Him from another.
Explanation: Allah ta^ala brings things into existence from non-
existence by His eternal Will and Power, and by His eternal Creating
without a need for a limb or the use of an instrument. Simply by His
Will and Power, that are related to the happenings, the things occur
at the time and place He willed for them to exist. Nothing delays or
stops them. As Allah revealed in Surat Yaaseen, ayah 82:

21
which means: If He willed something to be, He would order it to be
and it would be.

The One Who is attributed with such attributes is not distracted from
one matter by another. Distraction happens to he who works with
limbs and uses instruments. If the limbs or instruments were
occupied with one matter it is hard to make them engage in another.
Allah, the Exalted, is clear of this.

Delusions do not apply to Him, and He is not encompassed by the

mind. He is not conceivable in the mind. He is not imagined in the
self nor pictured in delusions. He is not grasped with delusions or
thoughts.
Explanation: This is summarized by the saying of Dhunoon al-
Misriyy Ibraheem Ibn Tawbah, may Allah have mercy on him as was
related by al-Khateeb in Taareekh Baghdaad:

This means: “Whatever you imagine in your mind, Allah is different

from it.” This is so because whatever you imagine is a creation, and
the Creator does not resemble the creation.

Imam Ash-Shafi^iyy said:

Which means: “Whoever seeks to know his Creator, and concludes

that his Creator is something that exists which his mind can imagine,
then he is a person who likens Allah to the creation (a mushabbih). If
he settles on pure non-existence, then he is an atheist. If he concludes
that He exists, and admits that his mind cannot conceive Him, then
he is practicing tawheed.”
Since no one knows the Reality of Allah except Allah, the Salaf
prohibited thinking about the Dhaat (Divine Self) of Allah in an
attempt to seek the Reality of Allah.
Our knowledge of Allah is by knowing what is obligatory to be of
His attributes, what is impossible to be of His attributes, and what is
permissible to be of His attributes. As is related by Al-Bayhaqiyy
that Ibn ^Abbas radiyallaahu ^anhu said:

22
This means: “Think of the creation of Allah and do not think of the
Dhaat (Divine Self) of Allah."

He who thinks about the Dhaat (Divine Self) of Allah and imagines a
picture or has a delusion and believes that this is Allah, is not a
Muslim practicing tawheed. There is no difference between him and
the idol worshipper. The idol worshipper worships a shape that he
sculptured, and the aforementioned one worships an image that he
imagined. The true believer worships the One to Whom there is none
similar. As Imam Ahmad Ar-Rifaa^iyy, may Allah have mercy on
him, said:

Which means: “The ultimate knowledge about Allah is to be certain

that He exists without a how and without a place.” All of that is taken
from the saying of Allah ta^ala in Surat Ash-Shooraa (S42) ayah 11:

which means: Nothing is like Him.

This is why Ibn ^Asakir, may Allah have mercy on him, ended his
beneficial creed with producing this ayah, so he said:

which means: Nothing is like Him and He is attributed with

Hearing and Sight.
Explanation: Allah mentioned the part of clearing Himself of
resembling the creation before the part on the attributes of Hearing
and Sight so that it would be known that His Hearing and Sight are
not like the hearing and sight of others. Allah‟s Hearing is not with
an ear or any other instrument and His Sight is not with a pupil or
any other instrument, because He, subhaanah, is unlike anything.

It is suitable here to end this short explanation of the terms of this

text by producing what Abu Nu^aym reported in his book, Al-
Hilyah. In the biography of ^Aliyy Ibn Abiy Talib radiyallaahu
^anhu, he said that Nawf Ibn ^Abdullah entered the quarters of the
Emirate in Kufah, that is, the house of ^Aliyy Ibn Abiy Talib and
said: “O Ameer of the Believers, there are forty Jews at the door.” To
this, ^Aliyy replied: “Let them in.” When they entered, they said to
^Aliyy:

23
Which means: “Describe your Lord for us, the One Who is in the
sky. How is He? How was He? When was He? On what is He?”1
^Aliyy radiyallaahu ^anhu sat up and said: “You Jews, hear me out
and you would not have to ask anyone else.”

Which means: “My Lord, the Exalted, is Al-`Awwal (i.e., the One
Whose Existence is without a beginning). He is not from anything,
nor mixed with anything, nor deluded about, nor a person that would
be sought, nor is veiled, thus contained, nor did He exist after He had
not been existing.” And he said: “Allah spoke to Moses without
limbs, instruments, lips or uvulas..............”. He also said:
۱

Which means: He who claims that our God is limited, then he is

ignorant about the Creator Who is worshipped.”
Limit according to the scholars of tawheed and the Arabic language
is that which has a volume. Thus the ^arsh is limited and the fine
dust particle is limited. Hence, the meaning of the statement of Imam
^Aliyy radiyallaahu ^anhu is that Allah is not a volume, i.e. He
exists without a place. Furthermore, it means that Allah is not
attributed with sitting, because the one who sits is limited. Allah does
is not a body which is large or small and He is not attributed with
bodily attributes. The attributes of bodies are many, such as being a
shape, having a volume, a colour, being warm or cold, sitting,
movement, immobility and change.

Praise be to Allah, the One Who is clear of all non-befitting

attributes, and Allah knows best.
By the generosity of Allah, the translation of this creed of
Shaykh Fakhrud-Deen Ibn ^Asakir was accomplished this
night of 24 Jumaadal `Aakhirah 1414 A.H. in the city of
Philadelphia in the United States of America. To Allah belong
the generosities and the commendations.

1
The Jews are anthropomorphists that believe that Allah exists in the sky and that
he is resting on the ^arsh. Allah is clear of what they say and believe about Him.

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