3. Polytheism in Intentions

It is referred to as hidden polytheism and is manifested in two major acts: A. Ostentation Ar-Riyd'is an Arabic word which is originally derived from ru'yah 'vision' and in the religious sense, it is behaving in an ostentatious way in order to be praised by others. Ar-Riyd'is distinguished from Sum 'ah (i.e., ostentation in deed is distinguished from that in word) in view that the former is a means F"'---------. . - - . - - - . - - - - - - - - - - - - - - - - - - - ­ .. of showing off with acts such as fake devoutness in prayers while the latter implies one talking boastfully about one's good deeds; it also includes the acts of reciting the Qur'~ and delivering sermons which aim at causing other people to admire you. Allah says: "Say. 'I am only a man like you, to whom has been revetiled that your god is one God. So whoever would hope for the meeting with his Lord -lethim do righteous work and not associate in the worship ofhis Lord anyone: ..

(Qur'~: AlKahf: 110) Commenting on this Qur'anic verse, Imam Ihnul-Qayyim (may Allah have mercy on him) has said: 'i!s it is confirmed that there is no deity but Allah, it should also be admitted that He Alone is most deserving ofdevotion and submission. Therefore, a pure act ofdevotion should be performed in accordance with the exemplary model of the Prophet and be void ofpretentious display." Allah has promised ostentatious displayers times of deep distress and misery: "So woe to those who pray [but] who are heedless of their prayerthose who make show [of their deeds] and withhold [simple] assistance!' (Qur'~: Al-MA 'Un: 4-7) He has also discerned showiness as one of the characteristics of the hypocrites. Allah, Exalted be He, says: "Indeed. the hypocrites [think to] deceive Allah. but He is deceiving them and when they stand for prayer, they stand lazily, shOwing [themselves to] the people." (Qur'~: An-NisA': 142) Abu Hurayrah narrated, as marfU' lladrth, that the Prophet (PBUH), said: 'i!llah, Exalted be He, said, '1 am the One Who is never in need of a partner. If anyone does anything in which he associates anyone else with Me, 1 shall abandon him with one whom he associates with Me:» (Related by Muslim) "[ am free from him (i.e., the one who does so) and he will go to the person whom he associated (with Me)." (Related by Ibn MAjah) of showing off with acts such as fake devoutness in prayers while the latter implies one talking boastfully about one's good deeds; it also includes the acts of reciting the Quran and delivering sermons which aim at causing other people to admire you. Allah says: "Say, CI am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord -lethim do righteous work and notassociate in the worship ofhis Lord anyone.' " (Quran: Al-Kahf: 110) Commenting on this Qur'anic verse, ImAm Ibnul-Qayyim (may Allah have mercy on him) has said: cf1s it is confirmed that there is no deity but Allah, it should also be admitted that He Alone is most deserving ofdevotion and submission.

Therefore. a pure act of devotion should be performed in accordance with the exemplary model of the Prophet and be void ofpretentious display." Allah has promised ostentatious displayers times ofdeep distress and misery: nso woe to those who pray [but] who are heedless of their prayerthose who make show [of their deeds] and withhold [simple] assistance:' (Quran: Al-MA 't1n: 4-7) He has also discerned showiness as one of the characteristics of the hypocrites. Allah, Exalted be He, says: "Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them and when they stand for prayer, they stand lazily, showing [themselves to] the people!' (Quran: An-Nisa:': 142) Abu Hurayrah narrated, as marfa' b.adith. that the Prophet (PBUH), said: ci111ah. Exalted be He, said, <[ am the One Who is never in need of a partner. If anyone does anything in which he associates anyone else with Me, [ shall abandon him with one whom he associates withMe.'" (Related by Muslim) "[ am free from him (i.e .• the one who does so) and he will go to the person whom he associated (with Me)." (Related by Ibn Majah) ... ----------~~--~ ------------------- Ibn Rajab has maintained: '~cts which are notfully devoted to Allah mayfall into two categories. First, they may be acts absolutely performed for the sake of showing off. Such was the case ofhypocrites as described in the Quranic verse that reads, ~ ..and when they stand for prayer, they stand lazily, showing [themselves to] the people.. : (Quran: An-Nisa: 142) Absolute showing off may be easily identified in acts offered publicly, such as the observance of Hajj, the performance of charity and other acts which may cause other people to admire one, while sincerity in such acts is rare.

Such pure ostentation may hardly be witnessed in acts such as Prayer and Fasting. Any act, which is performed with the intention ofshowing off, is definitely null and void, and whoever does it deserves punishment. Second, if an act is originally intended for the sake ofAllah but blended with the hidden intention of pretentious display, such an act will be rendered null and void, according to legal texts. If a person mainly performs such an act for Allah's sake but the intention of ostentation casually comes to his mind afterwards, it does not affect his act provided he immediately pushes such an intention away from his mind. But what is the ruling if a person continues to have such an intention of ostentation and behaves accordingly? There is a disagreement among the Salaf (early Muslim scholars) whether such an act is void or not.

Such a disagreement has been reported by Ahmad and Ibn Jarir who have given preference to the ruling that such an act is not nullified, as such a person will be rewarded according to his first intention; namely, acting only for the sake of Allah. The same opinion has been reported from AI-Hasan and others." As such, one's keenness on keeping one's actions void of polytheism must be more than one's keenness on keeping oneself secure from enemies as well as one's keenness on keeping one's properties secure from thieves. This is because the danger ofpolytheism is much greater. B. Performing Rituals for a Worldly Gain Offering a ritual ordinance with the intention of solely procuring a worldly gain is an act of polytheism. Allah and His Messenger have warned us against such acts, as they contradict the requirements of perfect Tawhid and nullify one's good deeds.

Allah, Exalted and Glorified be He, has said: < Whosoever desires the life ofthis world and its adornments We will fully repay them for their deeds therein, and they therein will not be deprived. Those are the ones for whom there is not in the Hereafter but the Fire and lost is what they did therein, and worthless is what they used to do: (Quran: Hud: 15-16) It may be interpreted that for those who observe good deeds solely to procure a worldly gain or profit, Allah will guarantee for them a good and safe life, bestow upon them much wealth and many children, but such donations are contingent on Allalis Will, for Allah has said, "We hasten for him from it what We will to whom We intend." (Quran: Al-Isra': 18) However, those people will only expect hellfire in the Hereafter, since they do not observe these acts with the intention of receiving Allalis reward and avoiding His punishment. QatAdah has said: ~llah, Exalted be He, says that those whose main intent and objective involve seeking the gain of this worldly life, Allah will let them pass this life securely but they will receive no reward in the Hereafter for the good deeds they have offered. By contrast, a believer is rewarded doubly for his good deeds; he is to be rewarded in this worldly life and in the Hereafter as well." Sheikh Mubmmad Ibn •Abdul-WahMb (may Allah have mercy on him) has provided: "Commenting on this verse, the Salaf (early Muslim scholars) have mentioned a number of acts frequently practiced by people without realiZing their effects. They are as follows: First, offering good deeds for the sake of Allah, without taking His reward into account (i.e., onlyfor worldly gains), such as observing regular prayers, giving charity, keeping good relations with kith and kin and doing justice to people. A man, who observes these acts with the sole objective ofkeeping his offspring and property secure, does not aim at being recompensed with the Paradise or avoiding the Hellfire.

As such, this man will be rewarded in this worldly life and he will have no share in the Hereafter. This is the type ofpractice mentioned by Ibn 'Abbas. Second, Mujdhid, in interpreting the same verse, has discerned a second type of acts about whose effect people have no knowledge. This type is much graver than theformer. It is implied in observinggood deeds with the sole intention ofshowing off, without seeking any reward in the Hereafter. Third. there are certain righteous acts which are often observed with the intention of procuring property such as offering Hajj to make a trade, emigratingfor the sake ofgetting a particular benefit or marrying a woman, or fighting in the cause ofAllah for the sake oftaking booty.

Other examples may include the act oflearningfor the sake ofteaching ones family, getting a job or taking a position among ones people, or punctually observing due prayers because one is employed in a mosque. Fourth, a man may keep observing acts of obedience to Allah, but he may be a repudiator ofIslam such as the examples ofJews and Christians who worship Allah and sometimes observefasting or perform charity. Such is the case ofMuslims who do acts ofpolytheism though they may offer righteous and good deeds. Although they may obey Allah and solely seek His rewards in the Hereafter, they do other acts, which exclude them from the realm of Islam, and cause the nullification of their good deeds. This type of acts is also included in the interpretation ofthis Qurtmic verse as reported by Anas Ibn Malik and others. The Salaf (early Muslim scholars) were cautious not to fall into such acts:' The above-mentioned two Qur'anic verses include all these four types of acts, since their meaning is general.

Thus, Muslims should be warned against the practice of observing a devotional act with the sole intention of seeking a worldly gain. It is related in Sahih Al-Bukhari (Al-Bukhari's Authentic Book of Hadith) that whoever seeks the worldly life making it his major concern becomes its slave. This is stated in the hadith narrated by Abu Hurayrah in which the Messenger of Allah (PBUH) says: "May the slave of dinar, dirham, and khami~ah (a striped garment made ofsilk or wool) perish! He is pleased if these things are given to him, and if not, he is displeased. May such a person perish and relapse, and if he is pierced with a thorn, may him not find anyone to take it out from him." A slave of dinar, dirham and silk cloaks (clothes) here means a person who prefers these things to the Divine injunctions and commands and strives day and night to amass worldly goods. Instead ofworshipping Allah, he adores such things and is thus guilty of worshipping others besides Allah, a condition which causes his ruin in this world and the Hereafter.

In the aforementioned hadith, the Prophet (PBUH) censures the person adoring such things and makes a supplication against him to perish, and, when such a person is afflicted with a thorn, he may lose the means of taking it out of his body. Therefore, whoever adores such things mentioned above in this hadith should reflect on the significance of this supplication made by the Prophet (PBUH) and he, thus, should be cautious not to fall into such polytheism. Shaykhul-IsIim., Ibn Taymiyah (may Allah have mercy on him) has said: "The Prophet (PBUH) called such a man, the slave of dinar, dirham and velvet and, moreover, invoked Allah to let him perish and deteriorate, and ifhe is pierced with a thorn, he may notfind anyone to take it out ofhim. This is the case of a man who, when he is afflicted with an evil, will not be able to have it removed easily and, therefore, he will live in misery and deterioration. Thus, he will neither attain the satisfaction ofAllah nor will he be totally pleased himself. This is the case of the person adoring money as he is marked in the aforementioned hadith as follows, < He is pleased if these things are given to him, and if not, he is displeased.' Moreover, Allah, Exalted and Glorified be He, says, 'And among them are some who criticize you concerning the [distribution of1 charities.

If they are given from them, they approve; but if they are not given from them, at once they become angry.' (Quran: At-Tawbah: 58) The hypocrites, as mentioned in the Qurtmic verse, are either pleased or displeased, but they do not experience these emotions sincerely for the sake of Allah. Such is the case ofanyone who has cravings for attaining a position or gaining a worldly gain. If he obtains such a gain, he will be pleased; otherwise, he will become dissatisfied. He, thus, becomes a slave for his whims. That is slavery, in fact, is the enslavement of the heart. Such is the case of money seekers who are enslaved by their inclinations to money.

Money may, thus, be one oftwo types: first, properties and possessions representing the basic needs and utilities of people including costs of living, marriage, and the like. In this case, man uses money with the purpose offulfilling his basic needs, without adoring it, and it thus becomes like a donkey, which he uses as a ride to reach his own destination. The second type of possessions is that which may fall beyond the basic needs of man. A man who exceSSively craves for gaining these possessions becomes a slave to them and lacks pure and true submission to and reliance on Allah. Such a man, thus, becomes guilty of worshipping and relying on others besides Allah. He is, thus, the most deserving of the Prophet's saying, May the slave of dinar, dirham, and khamt~ah (a striped garment made of silk or wool) and velvet perish and relapse.' This man is certainly a slave to those materials.

He becomes pleased ifAllah grants him these materials, but becomes dissatisfied if Allah deprives him of them. The slave of Allah is the one who is pleased with the pleasure of Allah and becomes discontent with Allah's displeasure with him. The true servant of Allah is the one who loves what Allah and His Messenger love and hates what Allah and His Messenger hate, and becomes loyal to the true devotees and servants ofAllah and alienates the enemies ofAllah. Such is the person who has perfected his faith." We may add that among the slaves of money are those who indulge in unlawful transactions and illegal gains mainly stimulated by the love of material possessions, such as those who receive usurious interests from banks or those who gain money through bribes, gambling, defrauding or exceeding limits in quarreling with others. Although they are fully convinced that these gains are illegal, they seek them by all means. 4. Ascribing One's Deficiencies to Time or Condemning it We will continue to shed light on specific practices, which are customarily made by people and may invalidate Tawhfd and impair the Muslim's Creed.

Among these practices is the act of inveighing against the vicissitudes of time and wind. Such practices may also involve accusing the winds or other creatures of matters that have nothing to do with them. Hence, inveighing against misfortunes and accusing creatures are in fact directed against Allah, because He is the Manager and Disposer of all affairs. Depicting the disbelievers, Allah, the Almighty, says: '~d they say, 'There is not but our worldly life; we die and live, and nothing destroys us except time.' And they have ofthat no knowledge; they are only assuming." (Quran: Al-Jathyiah: 24) According to this Qur'anic verse, those people denied the resurrection and said, "We die and live:' meaning that some people die and others are born. In this way, they denied the existence of the Creator and His ability to control the affairs of His creatures, and they ascribed the arrangement of events to nature. Thus, they claimed that they would live and nothing would destroy them except time, "and nothing destroys us except time." That is, nothing can destroy them but the passage of time; hence, they ascribe their destruction to time as a means of accusing and blaming it.

Their claim sprouts forth as a consequence ofultimate ignorance, as it is not supported by objective evidence, but goes beyond all reason. Therefore, the Quran provides, "And they have of that no knowledge; they are only assuming." So, any claim, which lacks due proofs may be reduced to a mere false allegation. The decisive evidence proves that the universe runs by the command of the All-Wise and Omnipotent Creator. Finally, whosoever inveighs against time (its vicissitudes) or refers the occurrence of events to it, is regarded as a polytheist and an atheist, even ifhe does not adopt their fundamental doctrine. Abft Hurayrah (may Allah be pleased with him) narrated that Allah's Messenger (PBUH) said: "Allah, Exalted be He, said, 'The son ofAdam (Adam) hurts Me, for he abuses Time though I am Time: I cause the revolution of day and night.' " According to another narration, the Prophet is reported to have said: "Do not abuse Time for Allah is Time." This l!adith indicates that abusing time is tantamount to abusing Allah, since He is the real Creator ofall vicissitudes occurring therein. Thus, according to the l!adith, Allah is reported to have said: "I am (the One Who manages) Time, and I alternate the night and the day" Allah's saying, "I alternate the night and the day" is an explanation for His saying "Allah is Time." The two sayings mean that Allah is the One who manages the affairs and events ofthis life, so whoever abuses time, ascribing misfortunes in this life to it, abuses Allah, the Exalted, as He is the Creator of time.

Some of the Salaf(early Muslim scholars) have provided: 'ftrabs in the Pre-Islamic Period of Ignorance (the Jahiliyyah) used to inveigh against the vicissitudes of time, particularly when being afflicted with catastrophes. At times of calamities, they used to say, 'The calamities of life have stricken such and such a tribe: 'The misfortunes oftime caused them to perish: or 'Disappointed be timer In all such sayings, they regarded time as the effective cause and doer of all these events, while Allah is the real Creator of all events. Therefore, when they accuse time of their misfortunes, they are in fact abusing Allah, for He is the real Organizer of everything which happens." Sheikh 'Abdur-Rahmin Ibn Hasan (may Allah have mercy on him) has said: "Ibn Hazm and the Zahirites erred when they considered time as one of Allah's Best Names, by taking this l!adith as a proof. However, the accurate meaning of time means, as explained in the aforementioned badith, that Allah is the One Who alternates day and night and the real Creator and Maker of all vicissitudes therein. Therefore, even if the Muslim believes that Allah is the Only Ordainer, he should avoid sayings which show inveighing against time as these sayings that bear a similarity to those of the disbelievers. When the Muslim avoids such sayings, then he averts imitating disbelievers and keeps his Creed perfect and is polite to Allah, the Almighty." Likewise, the act of accusing and condemning the wind is prohibited exactly as cursing time.

This prohibition is demonstrated in the badUh which provides that Ubayy Ibn Ka'b (may Allah be pleased with him) narrated that the Messenger of Allah (PBUH) said: "Do not abuse the wind. When you see that which you dislike say, '0 Allah! We ask You for the good in this wind, the good in what it contains and the good in what it has been commanded to do. And we seek refuge with You from the evil in this wind, the evil in what it contains and in what it has been commanded to do.' " (Related and deemed §ahlh by Al-Tirmidhi) Like His innumerable other gifts, the wind is a gift from Allah, which is essential for man's health and sustenance. It blows by the command of Allah, since He is its real maker. But if Allah wills, He can turn it into a means of destruction and ruin.

Therefore, one should pray to Allah to enable him to benefit from its good effects and save him from the bad ones. Reviling time, wind and other things created by Allah may entail a number of evil consequences. Reviling the wind is meaningless since it is only created for man's service. In addition, reviling the wind or time is an act ofpolytheism; that is when reviling the wind, a reviler thinks that such things can bring benefit or remove harm, though Allah Alone is the real cause behind them. Revilement, then, is directed to the One Who created such things, i.e. Almighty Allah.

Man, when the wind blows, should say, "0 Allah! We ask You for the good in this wind, the good in what it contains and the good in what it has been commanded to do. And we seek refuge with You from the evil in this wind, the evil in what it contains and in what it has been commanded to do." If he says so when the wind blows, he will be regarded as one seeking refuge with Allah and really relying on Him; this is the pure faith which stands opposite to the belief of Pre-Islamic Arabs. A Muslim should, thus, refer all events and acts to the real Creator asking Him to bring good and avert evil. A true Muslim should never condemn or damn the vicissitudes of time or misinterpret them. He should realize that all tribulations are only due to Allalis Divine Decree and may in reality be a punishment due to) the perpetration of sins and violations against Allalis commands.

Allah says in the Noble Quran: '~nd wludever strikes you of disaster - it is for what your hands have earned; but He pardons much," (Quran: Ash-Shftra: 30) He also says: "It is Alltih Who sends the winds. and they stir the clouds..... (Quran: Ar-Rfun: 48) And in another verse He says: people..... (Quran: AIu 'ImrAn: 140) He. the Almighty, finally says: '~Il4h alternates the niglatand the day. Indeed in that is a lesson for those who have vision." (Quran: An-Nftr: 44) Therefore, all affairs should be attributed to Allah. He, the Almighty, should also be praised in all occasions either in prosperities or in adversities. A Muslim should also trust Allah and always return to Him in repentance.

Allah, Exalted and Glorified be He, says: '~ ••And We tested them with good and bad [times} thatperhaps they would return [to obedience}." (Quran: AI-A' rAt: 168) And: '~nd We certainly seized the people ofPharaoh with years offamine and a deficiency in fruits that perhaps they would be reminded:' (Quran: AI-A' rAt: 130) This is the most proper interpretation of the vicissitudes oftime, for a Muslim fully realizes that the tribulations, which afflict him, are mainly caused by the perpetration of sins and violations. He should, therefore. blame himself instead ofpinning blame on the abrupt changes in life. As far as the disbelievers, transgressors and the ignorant ones are concerned, they always pin all blames on time without even reviewing their deeds or repent­ ing from their sins. 5. The word 'If' opens the gates of Satanic thoughts Some utterances, which imply lamenting one's misfortunes, may contradict belief. Among these utterances is the word 'if: which is prohibited in some contexts. For instance, when a man is afflicted with a tribulation, he may sometimes say, "Had I not done so and so, I would not have received such a result." Such a saying is an indication of showing impatience.

It also indicates dissatisfaction with Allah's Divine Decree, causes pain to the afflicted person, and opens the way for Satan's insinuations and obsessions. It is obligatory, upon receiving bad news, to submit to Allah's Divine Decree, show patience and take effective steps to avoid evil consequences without showing any sign of regret or disappointment. In the Glorious Quran, Almighty Allah disapproved of those who regretted their misfortunes upon defeat in the Battle of Uhud. Allah says: "••. They say, 'If there was anything we could have done in the matter, we [Le., some ofus] would not have been killed right here.. : " (Quran: Alu 'Imran: 154) The condemned saying in the Qur'Anic verse is that of the hypocrites on the Day ofUbud when the Muslims were tested by defeat. They aired this saying in defiance to the Divine Decree.

They also harshly blamed the Messenger and Muslims for fighting against the disbelievers. Allah, in reply to their argument, said: "Say, 'Even if you had been inside your houses, those decreed to be killed would have come out to their death beds ..• : .. (Quran: Alu 'Imran: 154) This Qur'anicverse maintains that the Muslims' tribulation came in agreement with the Divine Decree which could never been averted even if they took shelter in caves or fortified places. The word "if" avails the sufferer nothing apart from feeling sad, disappointed and weak as well as causing more pain to himself; besides, it has bad effects on one's Creed as it indicates dissatisfaction with the Divine Decree. In the process of referring to the hypocrites, Almighty Allah says: "Those who said about their brothers while sitting [at home], 'If they had obeyed us, they would not have been killed: Say, 'Then prevent death from yourselves, ifyou should be truthful: .. (Quran: Alu 'Imran: 168) This Qur'anic verse gives mention to another story of the hypocrites on the Day of Uhud.

It is related that 'Abdullah Ibn Ubayy Ibn SalUl used to express his clear opposition to the Divine Decree on the occasion of the Battle of Uhud. He said, "Had the Prophet and his Companions responded to our admonition when we asked them to stay in Medina instead of fighting against the disbelievers, they would not have been killed:' In this occasion, Allah replied him by saying: "Say, 'Then prevent death from yourselves••: » (Quran: AIu 'ImrAn: 168) According to this Qur'anic verse, Allah told the hypocrites that if a safe settlement in Medina and refraining from fighting were to guard the Muslims from being killed, why should not the hypocrites, who stayed at Medina and refrained from fighting, lead an eternal life? Allah also told them that since everybody would definitely die, they would experience death wherever they were. Moreover, Allah refuted their argument by asking them to avert death from their own selves if they were true in claiming that refraining from fighting and staying behind at Medina would guarantee them a secure life. Shaykhul-IsIam, Ibn Taymiyah (may Allah have mercy upon him) said: "Ibn Ubayy separated from the Muslim army upon arriving at an area between Medina and Uhud refusing to participate in this Battle and criticized the Prophet (PBUH) saying, 'How strange that he (i.e., the Prophet) puts aside my opinion and his and considers that of the "the inexperienced!' Thereupon. hefailed in his test along with a great number ofMuslims who were led astray by following him, though most of them did not show acts ofhypocrisy before. Had they died before being tried, they would have died as pure Muslims.

In addition, they were neither among the true believers exercising patience with tribulations nor were they hypocrites who have no faith at alL» To conclude, sticking to such sayings as 'ifs' and 'buts' at times of tribula­ tions is a characteristic of the hypocrites who do not fully believe in Allah's Divine Decree. Therefore, a Muslim should avoid repeating these words, particularly when being tested with a worldly tribulation. He should. instead. show satisfaction and patience toward Allah's Divine Decree and seek His reward In this respect, the Prophet (PBUH) is reported to have said: Pr.. and Exalted be He 133 '~ strong believer is better and is more lovable to Allah than a weak believer, and there is good in everyone. Abide by that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart. If anything (i.e., trouble) comes to you, don't say, 'If I had not done that, it would not have happened such and such: but say, ~llah so determined and did as He willed: for (saying) 'if' opens the (gate) for Satan." According to this hadith, the Prophet (PBUH) has directed the Muslims to take effective measures, which should cause benefit in this life and the Hereafter, provided that the measures and procedures taken are legal and in conformity with Allah's Law. In taking these means, a Muslim should have full confidence in Allah.

He should, moreover, rely on Him fully, since Allah is the Creator of all causes and results. Combing endeavor with reliance on Allah is an indispensable part of Tawhid. Therefore, the Prophet (PBUH) has forbidden falling short of any endeavor. In case a Muslim exerts his optimum efforts in attaining his aims, but unfortunately results become frustrating, he should not lament his misfortune or show impatience. Moreover, he should not reiterate words expressing regret such as 'ifs' and 'buts: which, according to the hadfth, open the way for Satanic insinuations and obsessions, and lead to regretting and pinning the blame on the Divine Decree. This, in turn, contradicts due patience and satisfaction.

On the contrary, showing patience and enduring trials are obligatory on Muslims. AlSo. submitting to Allah's Divine Decree and Will is indispensable for the Muslim's belief. The proper supplication on occasions of trials and tribulations, as the Prophet has directed, is to say, "Allah so determined and did as He willed." This is because what Allah determines must take place and thus we have to comply with it; moreover. Allah does what He pleases. and His deeds are out of His wisdom. Ibnul-Qayyim (may Allah have mercy on him) says: "Man may have one of two responses when being afflicted with a tribulation. First, he may feel disappointed and thus regrets his misfortunes.

Second, he may also ponder on what has stricken him and thus becomes able to realize Allah's Wisdom behind that." The Prophet (PBUH), according to the hadith has instructed the Muslim what to do in cases of prosperity and adversity. A Muslim is warned against lamenting his past misfortunes by reiterating words like 'ifs' and 'buts: which contradict firm faith. It may be argued that once the Prophet (PBUH) used 'ifs' and 'buts' in his 19 speech. He is reported to have regretted his qirdn • The Prophet (PBUH) said: "If I had been to commence the rituals again, I would not have brought a sacrificial animal (and thus be able to make a break between Hajj and 'Umrah)." The refutation ofthis argument is that though the Prophet (PBUH) used the word 'if' on this occasion, it may be argued that it only explains his future plans and it does not oppose) the Divine Decree. That is, the Prophet (PBUH) said this b.adith when he commanded his companions in Hajj, who did not bring their sacrificial animals required for qirdn with them, to perform 'Umrah fIrst then release from ib.rdm taking off their clothes of ib.rdm, and afterwards they might assume ib.rdm again for performing Hajj; this is called tamattu' . Such a kind of Hajj also requires offering a sacrifIcial animal.

The Prophet (PBUH) preferred tamattu' to qirdn because it imposes less hardship. He (PBUH) told them that if he was to observe the rituals again, he would not bring a sacrificial animal with him and, thus, be allowed to perform tamattu'. The Prophet (PBUH) expressed his regret in the aforementioned b.adith to make his companions satisfIed with performing tamattu' instead of qirdn, as they hesitated to do something the Prophet did not do, for he had already brought a sacrificial animal with him. Therefore, such regret is considered as a way of expressing future plans. Undoubtedly, such a saying is not forbidden, as the only thing to be prohibited is that in which one opposes the Divine Decree. Allah, Exalted be He, knows best.

Shaykhul-IsIim, Ibn Taymiyah (may Allah have mercy on him) said, "Never fall short offulfilling an obligatory act of worship nor feel impatient with a Divine Decree." Patience as an Indispensable Pillar of Faith We have tackled the problem of uttering words, which convey acts of dis­ appointment and dissatisfaction with Allah's Divine Decree. We have concluded that a Muslim, during the times of trials, should show due patience and seek Allah's reward. Imim Ahmad Ibn Hanbal (may Allah have mercy on him) said, '~llah has mentioned the word '5.abr' (i.e., patience) ninety times in the Qur~n." There is a ~b.ib. b.adith related by Imam Ahmad and Imam Muslim that the Messenger of Allah (PBUH) said: "Patience is brightness." r And 'Umar (may Allah be pleased with him) said: "We have found that the best pleasure in our life is in patience." 'Ali (may Allah be pleased with him) said: "The similitude ofpatience in comparison with faith is like the head to the body." He cried, "Lol No faith lurks in the heart of a man who does not show due patience." Al-BukhW and Muslim relate as a marfo.' hadith: "None is blessed with an endowment greater than patience". 'Patience'is the corresponding English word to the word 'S.abr. It literally implies the act of refrainment. It technically implies the act of refraining the soul from showing discontent or other practices, which may imply dissatisfaction.

S.abr, according to Islam, is ofthree types: • Showing patience in observing the commandments of Allah. • ShOwing patience by avoiding the prohibitions ofAllah. • ShOwing patience with whatever trials Allah has decreed. Allah, Exalted be He, says: "No disaster strikes except by permission ofAllah and whoever believes in Allah - He will guide his heart..... (Quran: At-TaghAbun: 11) In the commentary on this Qur'anic verse, 'Alqamah said: "The man who receives Allah~ guidance is the one who, upon being afflicted with a tribulation, realizes that it goes in compliance with Allah~ Divine Decree and, thus, submits andfeels content." Other exegetes have maintained that this Qur'anic verse may be interpreted that at times of tribulations. if a man shows patience. seeks Allah's reward and submits to His Will, Allah will give him guidance in his heart firm conviction about his faith and tranquility as a compensation for his suffering in the world Sa'id Ibn Jubayr commented: "The verse that reads, ~d whoever believes in Allah - He will guide his heart.••' (Quran: At-TaghAbun: 11) means that Allah will inspire his heart to say, 'Innd lil-ldhi wa innd ilayhi rdji 'un (i.e., to Allah we all belong and to Him we will return): " According to the aforementioned Qur'anic verse, observing good deeds is an indispensable part of faith. Patience is an effective means for attaining guidance. A true believer is always in need of showing patience in all occasions. That is, he direly needs patience particularly for abiding by Allah's commandments and avoiding His prohibitions.

The true believer should also exercise patience when­ ever faced by difficult situations when calling others to Islam. Allah, Exalted be He, says: «Invite to the way ofyour Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing ofwho has strayedfrom His way, and He is most knowing ofwho is [rightly} guided." To: '~nd be patient, [0 Muhammad}, and your patience is not but through Allah...." (Quran: An-Nahl: 125-127) A Muslim needs to keep patient over harms he may encounter in calling people to do good and avoid evil: "0 my son, establish prayer, enjoin what is right, forbid what is wrong, and be Patient over what befalls you. Indeed, [all} that is of the matters [requiring} determination." (Quran: Luqman: 17) Most importantly, a Muslim is in need ofshowing patience when being afflicted with tribulations. In such a case, he should realize Allah's Wisdom behind the Divine Decree, submit to His Will, and refrain from behaviors and expressions revealing grief for lost things and dissatisfaction with Allah's Decree. Showing patience on these occasions is an indispensable component offaith, since belief in the Divine Decree is held as one of the six essential pillars offaith; besides, having beliefin the Divine Decree helps us to be patient during tribulations.

So, whoever does not show due patience in times of adversities, surely lacks a basic component ofperfect belief. The Prophet (PBUH) indicated that showing impatience in times of trials is an act of disbelief. It is related in S.abll! Muslim (Muslim's Authentic Book of Hadtth) on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger ofAllah (PBUH) said: "Two (things) are found among people, which are tantamount to disbelief: slandering one~ lineage and wailing over the deceased:' The two qualities mentioned in the hadith are deemed as acts ofdisbelief, since they are among the acts, which were frequently practiced during the Pre-Islamic Period of Ignorance (the Jithiliyyah). Being acts of disbelief does not necessarily imply that whosoever does them becomes a true disbeliever. However, there is a difference between the disbelief mentioned in this hadtth and that mentioned in the hadtth in which the Prophet (PBUH) says: "Nothing is between man and disbelief or polytheism except the negligence ofprayer." That is, the disbelief mentioned in the former nadtth is of a metaphorical meaning while that in the latter is of a factual one, according to which one becomes a true disbeliever.

It is also related in the two Sabins that the Prophet (PBUH) said: "He who slaps his cheeks, tears his clothes (out of rage, sadness, etc.) and follows the traditions of the Pre-Islamic era is not one of us (Muslims)." In commenting on this hadith, Ibnul-Qayyim said: "Following the traditions of the Pre-Islamic Period of Ignorance (the Jahiliyyah) is like calling for tribalism or fanaticism as well as feeling partial toward a party, sect or preferring a group ofsheikhs to another. All these forms ofpartisanship are included in the meaning of the call to Jdhiliyyah practices." Hence, Almighty Allah afflicts His bondmen with tribulations for farSighted ends such as wiping out their sins. This meaning is affirmed in the b.adfth, narrated by Anas, that the Prophet (PBUH) has said: "When Allah wants to do good to His servant, He afflicts him with punishment beforehand in this world; but when He wants to cause evil to His servant, He defers punishing him for his sin until He takes from him full payment for it on the Day ofResurrection." Shaykhul-IslAm, Ibn Taymiyah (may Allah have mercy on him) said: "Afflictions may be held as a blessing, since they help obliterate sins, test ones patience for which one is rewarded and call people to return to Allah in submission, etc. Therefore, tribulations are a means of mercy and blessing for all people, as they are expiations for sins. Only if a man commits sins out of impatience and despair about what afflicts him, tribulations then, in this case, will have bad consequences. When some people, for instance, are tried by poverty or some diseases, they may, out of impatience, indulge in hypocrisy, dissatisfaction, acts ofdisbelief, negligence ofobligatory rituals and perpetration of prohibitions.

All these consequences impair their faith. In such a case, it is betterfor such persons not to be tried, as they may fall into other sins besides their impatience with tribulations, and not because of the tribulations themselves. But if a trial leads to patience and obedience, it is certainly a blessing. Allah says, 'Those are the ones upon whom are blessings from their Lord and mercy: (Qur'A.n: Al-Baqarah: 157)." One of the great divine reasons behind trials and afflictions is to test people to clearly prove those who are patient and content and those who are dissatisfied and angry. This is stated in the b.adtth in which the Prophet (PBUH) says: "Greataffliction entails great reward (from Allah); and ifAllah, Exalted be He, loves a group ofpeople, He tests them; whoever is satisfied will be deserving of satisfaction (from Allah), and whoever is dissatisfied will be deserving of(Allah's) wrath." (Related and deemed basan by Al-Tirmidhi) Satisfaction means submitting one's soul to the commandments of Allah and trusting Him and seeking His rewards, while discontent implies abhorrence of the affliction and dissatisfaction with Allah's Divine Decree. According to the b.adtth. rewards are given in accordance with good deeds.

It also implies that Allah may show contentment and pleasure with the acts of His bondmen. It also explains that all trials and tribulations have a Divine wisdom behind them. Similarly, it proves the necessity of having belief in Allah's Divine Decree; all trials go in full compliance with His Will. Showing patience, repentance and reliance on Allah are. according to this hadtth, of paramount importance when facing tribulations. To help Muslims in facing the hardships and difficulties of this life, Allah commands us to hold onto prayer and being patient, as this leads to the happy end: «0 you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient:' (QUI'an: Al-Baqarah: 153) This Qur'anic verse shows the great virtue ofpatience and how man is in need of it, as it is one of the basic components of faith.

Utterances Impermissible to be Said about Allah Almighty Allah should be highly revered and greatly venerated. There are a number of utterances. which do not suit Allah's grandeur. and are prohibited according to the Sunnah. Such utterances are highlighted below. Among those profane words is to convey a greeting to Allah by saying. "Peace be upon Allah; since the original meaning of this greeting implies an invocation for granting the greeted one safety. Since only Allah is to be besought to grant peace and security to others, it is improper to supplicate to grant Him peace and safety.

He is the Only One to be invoked, since He is the Self-Sufficient to Whom the dominion of the heaven and the earth belongs. So, Allah is free from all want and imperfection. Allah is the Sole Possessor of peace and the Sole Source of peace, bestowing it upon His servants and creation. It is stated in a ~ahih hadith related by , Abdullah Ibn Mas' ud saying: "Whenever we were with the Messenger of Allah (PBUH) in prayer, we used to say, 'Peace be upon Allah from His servants, peace be upon so and so: Thereupon, the Prophet (PBUH) said, 'Do not say 'Peace be upon Allah:for Allah, Himself, is the Perfection: " Imam Ibnul-Qayyim (may Allah have mercy on him) said: '1!s-Salam (peace) is an Arabic verbal noun which connotes an invocation for granting peace. It is also regarded as one of the Sublime Attributes ofAllah. Since a person intends to ask for peace and safety when using the Islamicformula ofgreeting (i.e. peace be with you), one ofAllah's Names (i.e. the Source ofPeace) is used.

In offeringgreetings in Islam, Muslims say, 'Peace be with you' which in addition to including one of the Sublime Attributes of Allah, implies an invocation to grant the greeted, eternal peace and security. This is what should be intended by the Muslim." Similarly; it is not proper, when invoking Allah to say; "0 Allah forgive me if You wish!" When seeking something from Allah, one should not make one's invocation contingent on Allah's Will, but one should make it with determination having good thoughts that Allah will answer him. It is stated in a s.ahih hadith related by Abu Hurayrah saying: "The Messenger ofAllah (PBUH) said, 'None ofyou should say '0 Allah! Forgive me if You wish; 0 Allah, be Merciful to me if You wish: but he should always appeal to Allah with determination, for nobody can force Allah to do something against His Will: " (Related by Muslim) '1!ppealing to Allah with certitude" means that one should not invoke Allah with 'buts' or 'ifs' but should make a definite supplication and insist upon it. It is prohibited to issue such utterances for two reasons: • No one has the power to compel Allah to do something He does not will; He does only what He wills. Unlike Allah, the servant may be compelled to do things out of fear and the like. • Making invocation contingent on Allah's Will shows the weakness of the appeal and the lack of desire in getting it answered; the lack of determination in this context implies that one is in no need of Allah.

In the other narration related by Muslim, the Prophet (PBUH) affirms that a supplication should be made in full confidence, and one should persistently express one's desire (before Allah) in one's supplication, for no bounty is too great for Allah to bestow (upon His slaves), even if this bounty seems too great in the eyes ofothers. Allah, Exalted be He, says: "His command is only when He intends a thing that He says to it, 'Be: and it is:' (Quran: Yasm: 82) Similarly, it is impermissible to take an oath in Allah's Name that He will not do good to a particular person. In this regard, Jundub Ibn 'AbdullMl (may Allah be pleased with him) narrated that the Messenger ofAllah (PBUH) said: ~ man said, (By Allah! Allah will not forgive so and so (person).' Thereupon, Allah, Exalted be He, said, (Who is he who swears on My behalf that I would not forgive so and so; I have forgiven so and so and rendered your deeds worthless.' " (Related by Imam Muslim) Some people become self-conceited as a result of their excessive worship to the point that they start criticizing and having low estimates of their fellow Muslims and their deeds; little knowing that Allah's forgiveness is vast. They do not realize that if Allah so wills, He can nullify all their deeds and consign them to Hell and send the other people who have been criticized and underestimated to Paradise. Therefore, one should never become proud of one's piety nor should one consider others' good deeds of little value, as Allah Alone knows what is inside our hearts.

As Abu Hurayrah (may Allah be pleased with him) commented: "(The man in the hadith) has uttered a word which deteriorated his affairs in this life and in the Hereafter." Moreover, the hadith illustrates the necessity of showing good manners and politeness in addressing Allah. It also refers to the prohibition of being self­ conceited, despising fellow Muslims and taking an oath in the Name ofAllah in a view that may imply limiting Allah's Omnipotence. It is permissible, thQugh, for a man to have firm confidence in Allah and thus make an oath in His Name for the sake ofbegging His favors. The Prophet (PBUH) has said: "There are some people amongst Allah's servants whose oaths are fulfilled by Allah when they take them." The hadith narrated by Jundub Ibn 'Abdulllh demonstrates the danger of what one's tongue utters and the necessity of preserving it and avoiding evil speech. Also, Mu' adh Ibn Jabal (may Allah be pleased with him) narrated: (1 said, '0 Messenger ofAllah! Are we answerable for what we say?' The Prophet (PBUH) replied, 'May your mother lose yoU/20 0 Mu 'ddhl Does anything cause people to be cast in the Hellfire on their faces (or : .. on their noses... : according to another narration) other than what their tongues utter?' " (Related and deemed ~abih by Al-Tirmidhi) To conclude, a Muslim should not utter words which may show improper manners in addressing Allah.

Such utterances may impair firm belief and, thus, contradict Tawhid. Therefore, it is not proper to say, "Peace be upon Allah," since Allah is the Peace and the Peace-Giver. Greeting somebody implies invoking Allah to grant him peace. Allah should be the One invoked not the One invoked for. Similarly, it is improper to say, "0 Allah, forgive me if You wish!" One should not supplicate with 'ifs' and 'buts'; rather, one should make a definite invocation and insist upon it It is also prohibited to take an oath in Allah's Name that He will not grant forgiveness or mercy to so and so. It indicates prevention ofAllah's mercy and implies mistrust in Him.

In addition to these prohibited sayings, a Muslim should not say, "By the will ofAllah and so and so:' since it implies a combination of Allah's Will and man's wish. There is no rival to or an associate with Allah. On the other hand, it is permissible to say, "By the will ofAllah then so and so." That is because connecting by the conjunction (then' connotes sequence; man's will is subsequent to that of Allah. Therefore, a Muslim is in need to be well acquainted with the prerequisites of true belief as well as the matters invalidating Tawhid, so that he may worship Allah on crystal grounds. The Third Aspect: Believing in the Oneness of Allah's Best Names and Sublime Attributes We have explained before that monotheism is of three major categories: TawbJdur-RubUbiyyah (Believing in Allah's Lordship), Tawbfdul-UlClhiyyah (Believing in Allah's Divinity) and Tawbidul-Asmtl' w~-S.iftlt (Believing in the oneness ofAllah's Names and Attributes). We have tackled the first two categories of Tawbid and indicated that each type of them has been repudiated by different groups ofpeople.

Tawbidur-RubClbiyyah, on the one hand, has been repudiated by AI­ Mu 'attilah, who deny the existence of Allah in the same way the atheists do. Communists are also included in this category. Although they apparently renounce belief in Allah out oftheir own ignorance, they tacitly acknowledge His existence. Indeed, it is implausible to argue or doubt the existence of a creature as having no creator. The second category of Tawbid (Tawbidul-UlClhiyyah), has been repudiated by most people. Allah has invited people to devote worship to Him Alone by dispatching Messengers and revealing His Scriptures.

Disbelievers, over time, have renounced the concept of TawbidulUlClhiyyah by worshipping trees, stones, idols, graves and through adoring Sufi saints and acknowledging them as sources ofgood and evil. The third category, Tawbidul-Asmtl' w~-S.iftlt, implies describing Allah with attributes of perfection stated by Allah Himself and His Messenger, and disclaiming any attributes of deficiencies alleged against Allah and which have been negated by Allah Himself and His Messenger. This is according to what is defined in the Qur'anic verse, in which Allah says: "There is nothing like unto Him, and He is the Hearing and the Seeing:' (Quran: Ash-Shftra: 11) 21 This category of Tawbid has been repudiated by the Jahmiyyah and their followers among the Mu' tazilah (Mutazilites)22 and the Ash' ariyyah23. Though this type of Tawbid is categorized under Tawbidur-RubClbiyyah, it was independently discussed and researched due to the large number of its opponents, and thus many books have been written on it. While Imam Ahmad Ibn Hanbal, for instance, wrote his prominent confutation against the Jahrniyyah, his son, 'Abdullah, wrote a book entitled 'As-Sunnah (i.e., The Prophetic Tradition)' for the same purpose. Among others who refuted the Jahmiyyah's views is 'Abdul- 'Aziz.

Al-Kinruu who wrote a book entitled 'AI­ Haydah (i.e., Deviation from the Truth) in refutation of' Ali Ibn Bishrul-Mirrisi's views that were further refuted in 'Uthman Ibn Sa'id's book entitled 'Ar-Rad 'ala Bishrul-Mirrisi (i.e., Answering Bishrul-Mirrisi).' The prominent scholar Muhammad Ibn Khuzaymah has also authored a book entitled 'At-Tawhid (Monotheism), for the same purpose. Furthermore, Ibn Taymiyah and his disciple, Ibnul-Qayyim and many oftheir followers refuted such false doctrines. The earliest known to deny Allah's Sublime Attributes were some of the polythe­ ists among the Arabs, regarding whom Allah revealed the Qur'anic verse: "Thus have We sent you to a community before which [other] communities have passed on so you might recite to them that which We revealed to you, while they disbelieve in the Most Merciful••!' (Quran: Ar-Ra'd: 30) The occasion of the revelation of this verse was that the Arabs, upon hearing the Messenger of Allah (PBUH) referring to Allah as Ar-Rahman (the Entirely and Most Merciful), disapproved of Ar-Rahman as one of Allah's Attributes. Therefore, Allah revealed: (Quran: Ar-Ra' d: 30) Ibn Jadr maintained that the verse was revealed in connection with the occasion of AlHudaybiyah Treaty, when the Prophet's scribe prefaced the treaty with 'Bismilldhir-Rahmdnir-Rahim (i.e., In the Name of Allah, the Entirely Merciful, the Especially Merciful): The people of Quraysh, then said, "We do not acknowledge Ar-Rahman:' Ibn Jark further related on the authority ofIbn 'Abbas that Allah's Messenger (PBUH) used to invoke Allah while prostrating in prayer by referring to Him as Ar-Rahman Ar-Rahim. Thereupon, the polytheists said, ''He claims that he invokes only one God while he actually worships two." Therefore, Allah revealed the Qur'anic verse, which provides: "Sa}) 'CaD upon Allah or call upon the Most Merciful [Ar-R.aI!mtln]. Whichever [name] you caR - to Him belong the Best Names....

" (Quran: Al-Isd.': 110) And another verse, which provides: '~nd when it is said to them, 'Prostrate to the Most Merciful: they say, ~nd what is the Most Merciful!' " (Qur'm: Al-Furqm: 60) Those polytheists among the Arabs are the predecessors of the Jahmiyyah and Ash' ariyyah who were the first to renounce Allah's Best Names and Sublime Attributes. How wretched the predecessors and how wretched the successors! In this context, Allah provides: .~ •• WiU you take him and his descendants as allies other than Me while they are enemies to youf Wretched it is for the wrongdoers as an excho.nge; D (Qur'm: Al-Kahf: 50) As for the Messengers, especially Muhammad, the Seal of the Messengers, and their followers and those who follow in their footsteps, they refer to Allah according to what He actually describes Himself with, denounce what He negates and dispraise whoever rejects this view. 'Abdur-Razzaq A§-San' run related from Ma' mar from Ibn Taws, who narrated from his father that Ibn 'Abbas once saw a man who was trembling out of disapproval upon hearing a Prophetic hadith tackling the issue of Allah's Sublime Attributes. Thereupon, he (Ibn 'Abbas) said: "Why do these people fear such issues? They accept what is precise (in meaning) and fear what is unspecific (and consequently they may reject it or misinterpret it)." Ibn 'Abbas (may Allah be pleased with him) referred to a group of people who used to regularly attend his sessions.

Upon receiving precisely clear and unambiguous Qur'anic and/or Prophetic sayings, which tackle Allah's Sublime Attributes, they would tremble and refused to recognize it. They are very much like those whom Allah condemns in the Quran: .....As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and (Quran: Alu 'Imrm: 7) According to the Qur'anic verse, they follow the verses that are unspecific and set aside verses which have precise meanings. In other words, they believe in some parts of the Book and renounce the rest. All texts that are concerned with Allah's Sublime Attributes are precise. Therefore, Muslims read them, fully comprehend their clear meanings and do not denounce or disapprove of any of them. WaJd' said, "We observed AI-A 'mash and Sufyan narrating b.adiths pertaining to expressing Allah's Sublime Attributes without denying them." Such b.adiths were only denounced by heretics among the Jahmiyyah, Mutazilites and Ash' ariyyah, who followed the deviated path of the early Meccan polytheists.

They all disbelieved in Allah and renounced His Best Names. Almighty Allah provides: (~nd to Allah belong the Best Names, so invoke Him by them. And leave [the company ofl those who practice deviation concerning His Names. They will be recompensed for what they have been doing." (Qur'~: AI-A' rat': ISO) Allah, according to this Qur'anic verse, ascertains that the Best Names belong to Him. Moreover, He commands the Muslims to call on Him by these Best Names. How should He be invoked through names He never clarified or even introduced?!

Furthermore, Allah threatens with chastisement those who deny His Names, or misinterpret them. Additionally, He describes them as disbelievers according to the Qur'anic verse, which provides: (Quran: Ar-Ra'd: 3D) According to this verse, a great number of Sunnis consider the Jahmiyyah disbelievers. The Necessity of Revering Allalis Names, Glorified be He Almighty Allah says: c~nd to Allah belong the Best Names, so invoke Him by them. And leave [the company ofl those who practice deviation concerning His Names. They will be recompensed for what they have been doing:' (Qur'~: AI-A' rat': ISO) He, further, says: "Allah - there is no deity except Him. To Him belongs the Best Names:' (Quran: Ia-ha.: S) Allah indicates that all His Names are absolutely beautiful and ultimately elegant.

Such Names express the attributes ofunique and matchless perfection and the sublime traits of His incomparable Majesty. Allah's Names are only revealed to us by Him; therefore, it is not possible to invoke or call upon Him by names other than those defined by Him or by His Messenger. As for His saying, cCSo invoke Him by them" (Quran: AI-A'raf: 180), it means that we should ask for His favors and implore His blessings by invoking by these Names, such as saying: "0 Allah, forgive me and have mercy upon me, for You are the All­ Forgiving and the Especially Merciful." Allalis Names are too numerous to be counted. The knowledge of some of these Names are solely limited to Him; neither a close angel nor a Prophet has knowledge about them. According to the ~abJb. (authentic) b.adUh, the Prophet (PBUH) is reported to have said: "0 Allah!

I invoke You by every name that You have and that You called Yourself by, sent down in Your book, taught to any of Your creatures, or kept with You in the knowledge of the unseen that is with You." Imim Ihnul-Qayyim (may Allah have mercy on him) says: 'jiUah"s Best Names are of three categories: The first category involves those Names conveyed to whom He wishes of the angels and other bondmen and which are not revealed in any ofHis Books. The second category involves those Names mentioned in His Book and thus are known to His bondmen. The third category involves those Names exclusively known by Him Alone." The command conveyed in His Words ~ ..And leave [the company of] those who practice deviation concerning His Names:' (Quran: AI-A' raf: 180) is an instruction for the believers to keep away from those who deny Allah's Best Names; Allah takes upon Himself to punish them. Therefore, He concludes the Qur'anie. verse with the clause, c~ •• They will be recompensed for what they have been doing:' (Quran: AI-A'raf: 180) Denial of Allah's Names may be expressed by either misinterpreting their meanings or misrepresenting what they imply. Disbeliefin Allah's Names may be expressed in a number of ways: 1. Giving an idol any of Allah's Names such as naming an idol as AI-LAt, being derived from the Arabic word 'nAb: which means God, or naming another idol AI- 'UzzA, being derived from the word ~- 'Aztz' (the Exalted in Might), one ofAllah's Best Names. r 2.

Depicting Allah with names deemed inappropriate for His infinite majesty, such as the name 'Father' used by the Christians. Also included in this category is the philosopher's claim that Allah is an efficient cause; that is they say that He influences other things without having any free choice Himself. 3. Portraying Allah in terms showing deficiencies. To give an example, the wicked among the Jews allege that Allah is poor, and while creating the heavens, He took some rest on Saturday. They, further, claim that His Hand is chained i.e. He does not spend or give out of His bounty. 4.

Misusing the proper implications of Allah's Best Names, such as the Jahmiyyah's claim that such names are abstract and meaningless. Despite admitting that Allah is the All-Hearing, the All-Seeing, they further allege the absence of hearing and sight. This claim, according to the dictates of the Shari' ah (Islamic Law) and sound reason, is one of the gravest sins of atheism. It is similar to acts of atheism perpetrated by early polytheists. While the polytheists describe their idols with attributes which are solely Allah's, the Jahmiyyah disregard His ultimate perfection and deny the meanings of His Names and Attributes. It is obligatory to approve of His Names and Attributes without misusing or misinterpreting their meanings and without comparing Him to any of His creatures according to what is defined in the Qur'm: {~ •• There is nothing like unto Him, and He is the Hearing and the Seeing." (Qur'm: Ash-Shtid.: 11) Believing in the Oneness ofAllah's Best Names and Attributes also necessitates that His Names are not to be given to any of His creatures.

AbO. Shurayh narrated that he used to be nicknamed AbO. Al-Hakam (i.e., the father of the Judge). Thereupon, the Prophet (PBUH) said: "Allah is the Judge and to Him belongs all judgment." The man, therefore, said, 'My people, when being differed on a matter, they used to call mefor arbitration. When 1 arbitrated, both (quarrelling) parties used to submit to my judgment." Hence, the Messenger ofAllah said, "What a great act you do! But do you have a son?" He said, "1 have Shurayh.

Muslim and 'Abdullah." The Messenger asked him, "Who is the eldest?" He said, "Shurayh.." The Messenger said to him, "Then, you may be nicknamed the father ofShurayh.." The Prophet (PBUH) changed this man's nickname out of reverence to Allah's Best Names, for Allah is the Judge, and to Him belongs the ultimate judgment, and to Him all affairs and disputes are referred. Allah, Exalted be He, says: ce•• • Allah decides; there is no adjuster ofHis decision:' (Quran: Ar-Ra'd: 41) Allah is certainly the Judge in this life and in the Hereafter. He sends down His judgment amongst His bondmen in this life by means of His rules which are written in His Revelation and through His Omniscience in the Hereafter. Moreover, the aforementioned b.adith similarly indicated that it is prohibited to name anyone after any of the Best Names ofAllah. Revering Allah also necessitates, when calling one's slaves, whether men or women, not to summon them using words such as 'my slave: since Allah is the only Master of all creatures. It is related in the Authentic Books of Hadith on the authority of Abu Hurayrah that the Messenger of Allah (PBUH) said: "None ofyou is to say, 'Peed your rabb 24 or help your rabb in performing ablution: but should say, 'My master, or my guardian: And one should not say 'My slave, or my slave girl: but should say 'My lad, my maid, or my boy:» Allah's Messenger (PBUH) prohibited calling or being called by titles such as rabb, slave, etc.

This is because such titles may imply polytheism. Therefore, it is more proper for a master to address his servants using words like 'maid' or 'young man' instead of 'slave' or 'bondwoman' and for the servant to address his master by calling him 'leader' or 'sir: Out of reverence to Allah, man should never let down anyone asking for something in the Name of Allah. Ibn 'Umar (may Allah be pleased with him) narrated that the Messenger ofAllah said: "Whoever seeks refuge with Allah, grant him shelter and whoever seeks something in the Name ofAllah, grant him what he asks for." Whoever deprives a man who asks in the Name of Allah is regarded as showing irreverence to Allah. Conversely, the one who generously grants the seeker what he asks for in such an occasion, is regarded as showing reverence to Allah. --_._------------------­ Veneration of Allah's Best Names also necessitates that one should not invoke by Allah's Face, as a means ofhonoring, except when asking for Paradise. Tabir (may Allah be pleased with him) narrated that Allah's Messenger (PBUH) said: "Nothing but Paradise should be asked for in Allah's Face." (Related by Abu Dawftd) Put differently. one should not ask, by Allah's Face, for trivial worldly matters; rather, asking by Allah's Face should be for the utmost goal, i.e. Paradise.

Simi­ larly, veneration ofAllah's Names requires abstaining from taking too many oaths in His Names. Allah. Exalted be He, says: ·~ .. But guard your oaths••." (Quran: Al-Ma'idah: 89) Ibn 'Abbas has maintained: "The command included in this Quranic verse means that we should notexcessivelyswearbyAllah's Names because takingexcessive oaths by Allah shows irreverence to Him. In effect. it contradicts the perfection ofdue beliefin Him." Salman (may Allah be pleased with him) narrated that Allalls Messenger (PBUH) said: "There are three (types of) people to whom Allah will not speak on the Day ofResurrection, nor will He purify them. nor look at them, and they will have a painful chastisement. These are an aged man who commits zind (adultery or fornication), a proud poor person and a man who trades in Allah's Name; he only purchases and sells by taking oaths." {Related by A!-Tabarant with an authentic chain of transmission} 1\ man who trades in Allah's Name" is the one who trades by taking too many oaths.

This hadtth implies the gravity of such a detestable act, which shows irreverence to Allah's Sublime Attributes and Names. Showing due reverence to Allah also necessitates that a Muslim never uses Allah's Names as a means of intercession with others. This is due to the fact that intercession entails that the one interceded by (i.e., Allah in this case) is lower in rank than the one interceded before. ImAm Ash-ShA6'j (may Allah have mercy on him) said, <1ntercession is only sought by one of a lower status before a superior and no one is superior to Allah." A Bedouin came to Allah's Messenger (PBUH), complaining to him ofdrought and the harm which afflicted properties, and asked him to invoke Allah for rain for his people and added: ~ ..for we seek Allah's intercession with you and yours with Him on our behalf' The Messenger (PBUH) said, "Exalted is Allah! Exalted is Allah!" And he continued exalting Allah until there appeared on the faces ofhis Companions that they were afraid (because of the Prophet's anger). Then he (PBUH) said, "Woe unto you!

Do you not know who Allah is? Allah is Greater than that; it is not proper to intercede by Allah to one ofHis creatures." Allah's Majesty is exceedingly great. Intercession can be sought only from Allah for the one with whom He is pleased. Understanding Allah's Attributes and Names: Adherents ofSunnah Method and their Followers The creed of the Adherents of the Sunnah and the Muslim Community, who are generally regarded as the most authoritative group among the Muslims, is to approve of all the Best Names and Sublime Attributes of Allah as enunciated in the Quran and the Prophetic Sunnah, fully accepting what they have explicitly stipulated in this regard Establishing the Names of Allah according to what is dearly demonstrated in the Quran and the Sunnah does not necessarily imply striking a similarity between Allah, Glorified be He, and any of His creatures. The Attributes of Allah are solely appropriate for and exclusively confmed to Him and the qualities of His creatures are particularly confined to them. Not only does there exist a clear distinction between the Attributes of Allah and the qualities of His creatures, but man's being is also distinguished from Allah's Divine One.

The doctrine of the Adherents of the Sunnah and the Muslim Community are established on intact and sound foundations, which may be stated as follows: 1. Allah's Best Names and Sublime Attributes are only received from Him; they do not establish for Allah except that which He has established for Himself. Put differently, the Adherents of the Sunnah and the Muslim Community only testify to what Allah has enunciated in His Book and what the Messenger (PBUH) has explicitly demonstrated in the Sunnah. They do not approve of any attribute or name out of their own personal thinking. They. moreover, do not disapprove of any attribute or deny any ofHis Names without clear evidence from the Quran or the Sunnah. Their rational thinking does not, thus, go beyond the limits ofwhat is explicitly dictated in the Glorious Quran and the Noble Sunnah.

As for questions not clearly explained in the Quran or the Sunnah, such as substance and essence, Those Muslims have given up arguing over them. 2. The description of Allah, according to what He and His Prophet have stated, is the absolute truth and does not involve any mysteries or enigmas. Therefore, the adherents of the Sunnah establish the validity and truth of Allah's Sublime Attributes and their rational meanings. Additionally, all texts tackling Allah's Attributes are not of an unspecific nature and, thus, are not susceptible to differing interpretations. If we admit that such texts are not easily apprehended by intellect, they will be further regarded as texts of ambiguous nature. Since Allah has commanded us to fully contemplate the meanings of the Glorious Qur'~n and completely apprehend its significances, the texts, enunciating the Attributes ofAllah, must be dearly and explicitly apprehensible.

Had these texts been inapprehensible, Allah would have been regarded as commanding us to attentively and thoroughly contemplate unintelligible matters or directing us to have a conviction about things which are not fully explained or made clear. Exalted be Allah above such a thing. Hence, the significance of Allah's Attributes is well known and. therefore, we should believe in them. As far as their intrinsic natures are concerned, only Allah knows them. For this reason, ImAm MMik. Ibn Anas (may Allah be pleased with him), upon being asked about the nature of Allah's istiwf (i.e. being over the Throne in a manner that suits His Majesty) above His Mighty Throne according to what is maintained in the Qur'anic verse which states, <'The Most Merciful [Who isl above the Throne established" (Qur'm: I~-H~: 5), he said, "The fact that He rises over the Throne is known, but how He rises is unknown.

He added questioning about how He rises is a Bid'ah (i.e., an act innovated in religion)." Im~ MMik's view regarding Allah's istiwti' is the authoritative opinion applicable to all the other Attributes ofAllah. It is regarded as the doctrine accepted by the Adherents of the Sunnah and the Muslim Community. Thus. whoever falsely believes that the Salaf (early Muslims scholars) regard the texts, which taek1e Allah's Attributes as of an unspecific nature and are, thus, apprehended by Allah Alone, has attributed a false allegation to them.