4. The Adherents of the Sunnah and the Muslim Community approve

all the Attributes which Allah and His Messenger have affirmed. In addition, such Sublime Attributes are portrayed in a way appropriate for Allah's Majesty without comparing such Attributes to those of His creatures. They, moreover, refrain from attributing any deficiency, insufficiency or inadequacy to Allah. In doing so, they never deny or even misinterpret any of His Attributes. The view of the Adherents of the Sunnah and the Muslim Community takes the moderate path, which does not deny Allah's Attributes or compares them with anything else.

To conclude, they avoid denying any of Allah's Attributes when depicting His perfection and faultlessness and avoid comparisons when proving His Sublime Attributes. 5. The view adopted by the Adherents of the Sunnah and the Muslim Com­ munity in approving of Allah's Sublime Attributes and disapproving of any imperfection is taken from the Quran and the Sunnah. Their doctrine may be consistent in generally disapproving of any deficiency claimed and approving of every possible attribute of perfection. Allah, Exalted be He, says: "... There is nothing like unto Him, and He is the Hearing and the Seeing." (Qur'm: Ash-Shftra: 11) Accordingly, while negating any deficiency in general terms, Allah details His attributes of perfection by saying: " ...

He is the Hearing and the Seeing:' (Quran: Ash-Shftra: 11) Negating any deficiency necessarily entails a corresponding proven perfection. It is not, therefore, a pure negation of defects, which does not involve praise, but a negation which proves utter perfection. An instance of a negation entailing the affirmation of Allah's Perfection is mentioned in Allah's saying: <c•• • And your Lord does injustice to no one:' (Quran: AI-Kahf: 49) Thus, in addition to rejecting the possibility of Allah being unjust, the verse implies the assertion of Him having perfect justice. Similarly, as fatigue was disapproved of Him in His saying, "•.• And their preservation tires Him not...." (Qur'm: AI-Baqarah: 255), His Omnipotence was consequently established. Likewise, by disclaiming any sleep or slumber overtaking Him in His saying, .~ ••Neither drowsiness overtakes Him nor sleep" (Qur'm: AI-Baqarah: 255), everlasting life and self-subsistence are necessarily proven.

Hence, every defect negated or disapproved affirms the inevitable existence ofits opposite; that is negating deficiencies entails affirming perfection. Understanding Allah's Attributes and Names: Jahmiyyah Method and their Followers A Muslim should approve of Allah's Best Names and Sublime Attributes in a way which seems appropriate for His Majesty and Greatness and in accordance with what is stipulated in the Quran and the Sunnah of the Prophet (PBUH). This conviction is one of the prerequisites of a Muslim's creed. Moreover, it is the view of the Adherents of the Sunnah and the Muslim Community, who only keep hold to Allah's Book and the Prophet's Sunnah as the sole references in this respect. By contrast, the Jahmiyyah and their followers among the Mutazilites and Ash' ariyyah disapprove of, out oftheir obstinacy, all or some ofAllah's Attributes and Names He has assigned to Himself.

They only refer to their own intellects, which are limited in all the sense of the word, in deciding what is due to Allah and what is inappropriate for Him. Certainly, there is a great distinction between those who regularly refer to the Quran and the Sunnah in understanding the Attributes of Allah and those who often refer to personal inclinations and obsessions. The latter misinterpret texts which express Allah's Sublime Attributes according to their own futile and vain thoughts. Glorified be Allah, the Most Forbearing and the Most Clement! Such people disclaim the Sublime Attributes of utmost perfection, which Allah has stated in His Glorious Book.

They contradict the dictates of Allah's Books and prefer their own futile thoughts and unavailing views. Moreover, they deny the Attributes and Names ofAllah and the authenticity and guidance of the Quran. ImAm Ibnul-Qayyim (may Allah have mercy on him) described those deviating sects as follows: "Whosoever wrongly thinks that Allah depicts Himself or portrays His Attributes and Actions in a way which seemingly bears comparison to those of mankind is regarded as retaining wrong thoughts about his Lord. This category also involves whoever falsely believes that Allah refers to His attributes in a mysterious language and explicitly makes a similarity between Himself and His creation. Moreover, whoever presumes that Allah intends to put His servants in hardship by compelling them to alter His Words or misinterpret their meanings is certainly held as retaining evil thoughts about Allah.

In addition, whoever deems that Allah compels people to refer to their own intellects and personal views in understanding His Attributes, instead of referring them to Allah's Book, retains wrong thoughts about his Lord. By the same token, whoever presumes Allah as compelling mankind to resort ....------------ -------------------­ ... ~~ ... to unjustifiable or implicit explanations of His speech, despite His ability to explicitly express the truth in unambiguous terms, is certainly regarded as keeping wrong thoughts about his Lord. If a man argues that Allah is incompetent to express the truth in unequivocal terms, he will be held as wrongly attributing deficiency to Allah. Similarly, if a man argues that Allah is competent to express the truth in unequivocal terms, but He inclines to ambiguity, which results in false beliefs, such a man will be regarded as mistrusting Allah's Wisdom and Mercy. As for those who deem that they could express the truth in clear language while Allah and His Messenger could not, and claim that true guidance and truth lie in their own speech while the words ofAllah only imply resemblances and doubtful meanings, they are the ones who maintain the worst and evilest thoughts about Allah.

Furthermore, whoever wrongly believes that Allah completely lacks hearing, sight, knowledge and free will, or that He lacks speech by which He can communicate with His creatures, is considered as retaining wrong thoughts about Allah. Additionally, whoever wrongly presumes that Allah does not establish Himself above His Mighty Throne is truly keeping evil thoughts about Him." Ibnul-Qayyim in the aforementioned quotation meant the Jahmiyyah, the Mutazilites and Ash' ariyyah who denied all attributes of perfection due to Almighty Allah. By denying such attributes, they conversely attached deficiencies to Allah. By contradicting the Quran and the Sunnah, should such deviating sects be held more knowledgeable than Allah and His Messenger? What a great error they commit!

How should we believe that such a group of ignorant people are more knowledgeable than Almighty Allah Who says: "He {i.e., Allah] knows what is [presently] before them and what will be after them, but they do not encompass it [i.e., what He knows] in knowledge." (Quran: Ta-Ha: 110) Moreover, no one but Allah's Messenger (PBUH) knows best about Allah and His appropriate Attributes. Only misunderstanding and ignorance have led the Jahmiyyah and their followers to deny Allah's Attributes which have been established by Him and His Messenger. The Jahmiyyah presume that approving of such Attributes which may be identified in mankind, necessarily leads to anthropomorphism. They have reached this conclusion because they make no distinction between the Attributes of Allah and the qualities of mankind. Thus, they do not perceive that the Attributes of Allah are only appropriate for Him Alone, while those of mankind are appropriate for them.

There is no similarity between Allah's Attributes and those of mankind as there is no similarity between His Being and theirs. Allah, thus, provides: c~ •• There is nothing like unto Him, and He is the Hearing and the Seeing:' (Quran: Ash-Shu.ra: 11) In this Qur'anic verse, Allah proves His possession of hearing and sight without making them comparable to the hearing and sight of His creatures. This indicates that proving the possession of some attributes does not entail similarity between the Creator and His creatures. According to this fundamental principle, the Adherents of the Sunnah and the Muslim Community believe in Allah's Best Names and Sublime Attributes. They approve of what He has stated about Himself without comparisons and deny what He has denied without any misinterpretation.

The Jahmiyyah and their followers of the Mutazilites and Ash' ariyyah founded their doctrine on the false assumption that by accepting Allah's Attributes, a corresponding resemblance between Him and His creatures should follow. They substantiated their views either through deliberate misinterpretation of explicit texts or claiming that they have no knowledge of such texts thinking that they bear meanings other than their apparent ones. Refutation ofAnthropomorphism and Denial ofAllah's Divine Attributes Those who have deviated from the straight path of the Sala! (early Muslim scholars) are oftwo major groups, namely proponents of anthropomorphism and deniers of Allah's Sublime Attributes. First, the proponents of anthropomorphism draw up a resemblance between Allah and His creatures and describe Him with human traits, bodily form, and emotions.

This view is traced back to Hisham Ibnul-Hakam Ar-Rafidi and Bayan Ibn Sam' an At-Tamimi, to whom AI-Bayaniyyah (an extreme sub-branch of Shiites) is ascribed. The proponents of anthropomorphism, such as Hisham Ibn Salim AI­ Jawaliqi and Dawftd AI-Jawaribi, have attributed to Allah many deficiencies, which are not appropriate for Him or approved of by His Messenger (PBUH) . ...~ _ .... _-----------------­ According to the Glorious Quran, Allah has forbidden both acts of striking parables and holding similarities between His Attributes and the traits ofmankind. He says: And: "...Do you know ofany similarity to Himf" (Quran: Maryam: 65) He also says: "Nor is there to Him any equivalent." (Quran: Al-Ikh1a~: 4) Furthermore, Allah, Exalted be He, provides: "So do not assert similarities to Allah .•. :' (Quran: An-Nah1: 74) Therefore, whosoever compares Allah's Attributes to those of His creatures is actually an idolater worshipping an image drawn by his sick imagination. Ibnul-Qayyim has provided, "We never compare His Attributes to ours. Verily, the one who does so is an idolater." In this regard, whoever compares the Attributes of Allah to human traits is like the Christians who worship Jesus, son of Mary (PBUH).

Ibnul­ Qayyim has also maintained, 'i\nd whoever compares Allah to any ofHis creatures is certainly close to the belief ofChristians." Nu'aym Ibn Hammld, the sheikh (tutor) of Imam Al-Bukhari (may Allah have mercy on them both) said: "Those who compare Allah to anyone of His creatures have disbelieved and whoever denies an Attribute ofAllah, which is mentioned by Him or stated by His Messenger, is regarded as a disbeliever. In addition, depicting Allah according to what He and His Messenger have stated is not considered anthropomorphism." Second, those who deny the well-established Attributes of Allah, who are known as Al-Mu' attilah, allege that recognizing Allah's Attributes necessarily requires incarnation and anthropomorphism. This false doctrine is traced back to the followers of the Jews, polytheists and deviating Sabians. Al-Ja' d Ibn Dirham was the first to declare this false allegation at the beginnings of the 2nd C.

Al-Jabm Ibn Safwan received this wicked doctrine from Al-Ja'd and proclaimed it to people. Afterwards. it was dispersed among the followers of the Mutazilites and Ash' ariyyab. From this, we realize that the earliest origins of this doctrine are traced back to the Jews. the Sabians, the polytheists and the philosophers. There is no agreement among these sects with regard to the extent of the well-established Attributes of Allah they deny. While the Jahmiyyah, for instance, deny Allah's Best Names and Sublime Attributes. the Mutazilites approve ofAllah's Best Names devoid oftheir explicit and widely accepted meanings and reject Allah's Sublime Attributes.

The Ash' ariyyah. on the other hand, approve of Allah's Best Names and only seven of His Sublime Attributes, namely, Knowledge, Everlastingness. Omnipotence, Will, Hearing. Sight and Speech. The main argument usually given by them in this context is that complete approval of Allah's Best Names and Sublime Attributes requires similarity and anthropomorphism. Consequently. since Allah is not comparable to mankind. such attributes. according to their own belief. are not physically present in Him.

They support their argumentation with Allah's saying, "There is nothing like unto Him:' According to their belief. denying and negating Allah's Attributes lead to making Allah above all deficiencies; therefore, they call the one affirming Allah's Attributes as 'mushabili (i.e. one setting a similarity between Allah and His creatures). They interpret explicit texts in this regard in two ways: 1. Although they admit the authenticity of texts related to Allah's Attributes. they do not provide a decisive and conclusive interpretation for them. They do not maintain a particular interpretation. but, instead, they refer the knowledge of their meanings to Allah Alone. They, further. allege that such a belief is the belief of the Salaf, which is the sound view. 2.

They falsely interpret the real meanings of these texts in an innova­ tive way and ascribe such false interpretations to the Khalaf (late Muslim scholars). To refute their fallacy, the Glorious Quran absolutely negates the existence of any aspect of similarity between Allah's Attributes and the qualities of mankind. Allah, Exalted and Glorified be He, provides: 11----------. . --. - -. . '~ •• There is nothing like unto Him, and He is the Hearing and the Seeing." (Quran: Ash-Shura: 11) He also says: ".••Do you know ofany similarity to Him?" (Quran: Maryam: 65) Allah, Exalted be He, also provides: "Nor is there to Him any equivalent:' (Quran: Al-Ikhl~: 4) In addition, He says: "... 50 do not attribute to Allah equals..:' (Quran: Al-Baqarah:22) He, moreover, maintains: "So do not assert similarities to Allah...:' (Quran: An-Nahl: 74) Although Allah absolutely rejects any probable similarity between Him and others, He states all Attributes, which ascertain His utter perfection. This is illustrated in His saying: "...

There is nothing like unto Him, and He is the Hearing and the Seeing:' (Quran: Ash-Shftra: 11) In this verse, while disapproving of any possible similarity or comparison between Himself and mankind, He states the existence of His Hearing and Sight. Despite stating these two attributes, which may be identified in a different way in mankind, Allah does not admit the concept of anthropomorphism. Ascribing every possible perfection and denying any deficiency to Allah are oft coupled in the Glorious Quran. This is the doctrine of our righteous Salaf who approve of Allah's Attributes and disapprove of anthropomorphism. Therefore, those who disclaim Allah's Attributes due to their being identified in others, have wrongly denounced what Allah has explicitly established for Himself.

These sects have been led astray by miSinterpreting the meanings of these Attributes, as they have assumed that affirming Allah's Attributes implies setting-up a similarity between Allah and creatures. This misunderstanding has led them to deny Attributes Allah has stated about Himself. Consequently, such persons have done to Allah what is not appropriate for Him. Iftheir intentions had been free ofany remnants ofthese false beliefs, they would have realized that Allah's Attributes are too perfect and glorious to make room for visualizing any similarity between Allah's Attributes and human traits. Only by purifying their hearts of these false convictions, their hearts may be ready to receive true belief, making Allah above all deficiencies.

But those who have presumed that Allah's Attributes are similar to those of His creatures have not fully or properly apprehended Allah's Majesty or given Him due praise. Moreover, they have failed to make a just estimate ofAllah's due rights. Consequently, they not only misinterpret and deny Allah's established Attributes, but they also accuse those who believe in Allah's Attributes which are established according to the Qur'c1n and Sunnah of setting-up a similarity between Allah and His creatures. In fact those accusers are the ones who have first compared Allah's Attributes to those of His creatures, then denied such Attributes; there is neither help nor strength save through Allah! In his confutation of the fallacies of the Jahmiyyah, the prominent scholar Imam Abft Bakr Muhammad Ibn Khuzaymah (may Allah have mercy on him) said: "The Jahmiyyah (may the curses of Allah fall on them) accuse the Adherents of the Sunnah and the followers of the Messenger and his Companions, who fully believe in Allah's Book and in His Messenger's Sunnah and only refer to what Allah has explained in His mostAuthentic Book when approving of His Attributes, of anthropomorphism.

Such an accusation is out oftheir ignorance about the Quran, the Prophet's Sunnah and the language, through which we have been addressed in the Quran." Then he (may Allah have mercy on him) added: "We, along with all other scholars in Muslim territories, admit that our Lord possesses a face, which, in addition to being filled with majesty and honor, enjoys an everlasting life. The Face of our Lord, Glorified be He, is illumined with light, glory and brightness, which if once revealed, it may burn every single object that sees it. We, on the contrary, prove that people possess faces, which will definitely perish. Faces of mankind are created by Allah; that is, Allah has created them from nothing. Moreover, these faces are mortal.

Allah will, further, resurrect them after death and then lead them to enter either Paradise or Hellfire." Imam Abii Bakr Muhammad Ibn Khuzaymah (may Allah have mercy on him) went on saying: "Therefore, does itseem acceptablefor anyone who masters the language of the Arabs and knows its styles to claim that both faces are similar or comparable? Is there a similitude between the Pace of our Lord as described in the Qurt1n and the Sunnah and the faces of mankind? If we claim that our scholars admit a resemblance between Allah's Pace and those of mankind, one may consequently allege a resemblance between the faces of mankind and those of pigs, monkeys, donkeys, mules, serpents and scorpions. I do believe that if a man were allowed to make a comparison between the face of a pig or a dog or a monkey and the face ofone of the Jahmiyyah, such a Jahmite would absolutely be raged". To conclude, we should admit that if anyone accuses the people who take hold of the Quran and the Sunnah of the Prophet ofmakingcomparisons between Allah and His creatures, such an accusation should be regarded as false, fake and null.

In effect, such an accusation runs contrary to the instructions of the Qurt1n and the Sunnah of the Prophet and, moreover, does not accord with the proper understanding of the Arabic style used in relevant texts. Those who deny Allah's Sublime Attributes amongst the Jahmiyyah deny any Attribute whether it has been revealed in the Glorious Qurt1n or proclaimed by the Messenger ofAllah (PBUH). Using Attributes of Allah in describing some ofHis creatures in the Quran has been argued by the Jahmiyyah as a justification of denying Allah's Attributes and thus accusing those approving ofthem ofanthropomorphism; however, such a belief originally goes back to their ignorance about the true knowledge. To refUte this false allegation, one may argue that while depicting Himself as the All-Hearing and the All-Seeing in His saying, ". •• He is the Hearing and the Seeing:' (Quran: Ash-Shw-a: 11), He, on the other hand, depicts man as possessingfaculties ofhearing and seeing. To substantiate this view, Allah provides: (Quran: Al-Insan: 2) Similarly, according to the Quran, Allah is depicted as having sight.

He says: ~d say,. no [as you will], for AUah will see your deeds, and [so wiU] His Messenger and the believers:' (Quran: At-Tawbah: 105) And says: ". ••1 am with you both; 1 hear and 1 see." (Quran: 11-Ha: 46) In this verse, Allah informs us that He will see people's deeds and that His Messenger, who is a human just like them, will see their deeds as well. Mankind, on the other hand, are also depicted as possessing the capacity to see: "Do they not see the birds controlled in the atmosphere of the skyr" (Quran: An-Nabl: 79) He also says: Allah, moreover, states His possession ofeyes as mentioned in the Quran: ~ be patient, [0 Mul!ammad], for the decision ofyour Lord, for And also states people's possession ofeyes in His saying: "...You see their eyes overflowing with tears.. :' (Quran: Al-Ma'idah: 83) Allah depicts Himselfas possessing hands while addressing Satan in the Qur'ilnic verse: ~~ .. What prevented you from prostrating to that which 1 created with My Hands'" (Quran: Sad: 75) According to the Qur'ilnic verse in which He says, ".••Rather, both His Hands are extended; He spends however He wills..." (Quran: Al­ Mridah: 64), not only does Allah state that He has hands Himself and that mankind has hands as wel~ but He also mentions that they are two in number. Does depicting Allah in the same way expressed in the above-mentioned verses necessarily require anthropomorphism as alleged by those transgressors? Exalted is Allah above such a resemblance drawn between Him and His creatures as claimed by the lahmiyyah." This is the refutation provided by Imhn Muhammad Ibn Khuzaymah about the Jahmiyyah and their followers.

It is an indisputable refutation. There are, also, similar indisputable refutations provided by prominent Muslim scholars and figures such as Imhn Ahmad, Shaykhul-Islhn Ibn Taymiyah and Imhn Ibnul-Qayyim. Their answers are still available, thus, we are going to quote the words ofShaykhul-Islam Ibn Taymiyah who has discussed the views of those claiming that the texts of the Qur'ln and the Sunnah, which tackle Allah's Sublime Attributes, are all of an unspecific nature and thus cannot be understood by human beings; that is no one knows about them but Allah. According to those people, the apparent meanings of these verses are not intended, as understanding these verses in accordance with their apparent meanings sets a kind of similarity between Allah and His creatures. Therefore, they admit that such verses convey meanings only known by Allah.

Proponents of these views further claim that this is the view of our righteous Salaf while it is undoubtedly not. The creed of the Salaf approves of the Attributes of Allah as portrayed in the Glorious Qur'ln and the Prophetic Sunnah. They believe in them according to their apparent meaning without making any excessive interpretation. They regard these texts as being of a precise nature and thus having explicit meanings. Shaykhul~IsIAm.lbn Taymiyah (may Allah have mercy on him) has said: ')\s for those who deny Allah's Attributes, they argue that the meanings of the texts expressing them are only known by Allah and they should not be accepted according to their apparent meanings.

If we were to accept this view, we would then be required to presume that Allah's Prophets and Messengers, angles, and earlier Muslims did not apprehend the meaning oftexts they received. This is absolutely wrong, for this results in that the meanings ofall or some ofAllah's Attributes were not known to His Prophets who accordingly conveyed something of which they had no knowledge. This false allegation implies disparaging the Quran and Allah's Prophets, since it contradicts the main intent of the Quran. Allah explained that He revealed the Quran as a means ofguidance, and dispatched His Prophets to convey His Message to people. He, moreover, commanded us to reflect on and comprehend the meanings of His Book.

Claiming that the most important facets of the Quran, which enunciate Allah's Attributes, His commandments and prohibitions, rewards and punishments and the details related to the Hereafter, are unintelligible is an unperceivable claim. This is because such a claim will mean that the Quran is too difficult to understand and that the Prophet has not conveyed the Message." And for refuting the accusation directed to our Salaf, Shaykhul-Islim Ibn Taymiyah (may Allah have mercy on him) has said: "The allegation that the Qur(mic texts tackling Allah's Names and Sublime Attributes are of an unspecific nature and are, thus, comprehensible by Allah solely, lacks a substantiating proof. I have never heard that anyone of our Salaf or the leading Muslim scholars as Ahmad Ibn Hanbal, for instance, claimed that the Quranic verses, which depict the Sublime Attributes of Allah are of an unspecific nature which is included in the meaning of the Qurtmic verse, 'It is He Who has sent down to you, [0 Muhammad}, the Book; in it are verses which are precise - they are the foundation of the Book - and others unspeci/ic•• / (Quran: AIu 'Imrm: 7) The view of the majority ofMuslims is that such verses are explicit and precise and so are other relevant hadiths, which should be understood according to their apparent meanings without employing excessive interpretations. They also rejected, refuted and denied the Jahmiyyah's interpretations which imply deviatingfrom the apparent meaning oftexts. Quotations ascribed to Ahmad Ibn Hanbal and the leading scholars before him prove the falsification of the Jahmiyyah's interpretations.

Scholars also affirm the apparent meanings ofsuch texts; hence, there is a unanimous agreement among them to the effect that they comprehend the meanings of these texts and that such meanings should be illustrated without alteration, misrepresentation or misinterpretation." This is the view of Shaykhul-Islrun Ibn Taymiyah (may Allah have mercy on him) and that of the leading Muslim scholars before him. They do not regard the texts, tackling Allah's Sublime Attributes, as unspecific or as known solely by Allah. On the contrary, they have comprehended and interpreted the meanings of Allah's Sublime Attributes; they have known 'what' but not 'how: This is depicted in ImAm MMik's, "Establishing Himself above the Mighty Throne is widely known, and it must be accepted, but questioning about the how is regarded as a heresy." Imam. Ibn Kathir (may Allah have mercy on him) has said: above the Throne•• / (Quran: AI-A'rar: 54) differently. We are not concerned with explaining their different views here, but it might be sufficient to touch on the accepted view of our righteous Salaf including Mtllik, AI-Awztl 'i, Ath-Thawri, AI-Layth Ibn Sa 'd, Ash­ Shtlft'r, Ahmad, Ishtlq Ibn Rtlhuwayh and other Muslim scholars.

They all have believed that the meaning ofthis Qurimic verse should be interpreted according to the explicit and apparent meaning without seeking to adapt it for a specific use or situation or denying its original sense. The manner of Allah's establishment above the Mighty Throne should not also be compared to our act ofrising over high places, since Allah can never be compared to anyone. He says, '..• There is nothing like unto Him. and He is the Hearing and the Seeing: (Quran: Ash-Shura: 11) Therefore, according to the view of leading scholars, such as Nu 'aym Ibn Hammad AI-Khuztl'i, the sheikh (tutor) of AI-Al-Bukhari, whoever compares Allah to any of His creatures, denies any of His established Attributes or refers to Him in a way which is not according to what He portrays, is a disbeliever. In addition, whosoever approves about Allah what is established about Him in the Quranic texts and authentic b.adiths in a way befitting His Majesty and in accordance with the apparent meanings of these texts without interpretation, and disapproves of referring deficiencies to Him, is regarded as following the straight path oftrue guidance." This is the view of our righteous Salaf regarding belief in Allah's Best Names and Sublime Attributes. To conclude, they accept them as explained in the Quran and the Sunnah without anthropomorphism or misrepresentation of their meanings.

This view conforms to the Qur'anic statement in which Allah says: .~ .. There is nothing like unto Him, and He is the Hearing and the Seeing:' (Quran: Ash-Shitra: 11) So, he is a false accuser the one who alleges that our righteous and worthy Salafconfine the knowledge of Allalis Attributes to Him Alone. Endnotes 1 The Murjiah: An Islamic sect that holds the beliefthat sins do not harm believers and good deeds do not benefit disbelievers. They refer the case of those who commit major sins to Allah in the Hereafter. 2 The Kharijites (Al-Khawtrij, i.e. the Seceders): An Islamic radical sect who broke away from the reign of ' All Ibn AbU nub, the Muslim Caliph then, and murdered him. Their followers believe that the Muslim who commits a major sin is a disbeliever.

They also curse and revile the Prophet's Companions and deem the blood of Muslims violable. 3 Zakdh: A fixed proportion of one's property paid annuallyby every Muslim whose property has reached a specified amount called the ni5.ab (ie. the minimum amount on which Zakdh is due). Paying Zakdh is one of the five pillars of Islam, namely the third. There are eight recipients of Zakah according to the Shariah (Islamic Law) as stated in the Quran (At-Tawbah: 60). 4 A title that Allah gave to Prophet Abraham that means the close friend 5 These were the names of specific idols named after pious men of earlier generations. 6 The Dahriyyah: An atheistic sect that does not believe in the Hereafter and holds that time is eternal. 7 The Sunan refers to compilations of the Prophetic b.adlths classified according to the Islamic jurisprudential subjects. 8 The Tablet is a Sacred Sheet that Allah has written in the states and conditions that will happen in this world till the Day ofJudgment, while the Pen is a sacred tool used in writing the predestination of all things. Knowledge of these Sacred things are only peculiar to Almighty Allah. 9 Formula of Faith: It involves that there is no deity but Allah and Muhammad is the Messenger of Allah. 10 Wall, pI. Awliyf: Literally means a guardian, helper or a friend.

Technically, it is defined as a person who believes in the Oneness of Allah and fears Him much, abstains from all kinds ofsins and evil deeds, which He has forbidden, and loves Allah much by performing all kinds of good deeds, which He has ordained. 11 A member of the Murjiah, which is an Islamic sect that holds the belief that sins do not harm believers and good deeds do not benefit disbelievers. They refer the case of those who commit major sins to Allah in the Hereafter. 12 Mujtahids: Jurists qualified to attempt a reasoned or deduced solution for unprecedented legal problems. 13 The Ttlbi 'un (Successors of the Companions): Plural of Tabi't; a person who witnessed a Companion of the Prophet (PBUH), i.e. one of those who belonged to the first Muslim generation after the Prophet (PBUH). 14 Fitnah: Trials, affliction, dissension, strife, etc. 15 Ijtihad (legal reasoning and discretion): An independent judgment in legal question, based on the interpretation and application of the Four Foundations: the Quran, the Prophet's Sunnah, Consensus of scholars and Analogy. 16 He means major polytheism. 17 This man was called "Makhshi Ibn Humayr"; his first name "Makhsf' indicates being hated and his surname "Humayr" means young donkey. 18 The Lawgiver of Shariah (Islamic Law) is Allah, Exalted be He; the term can also refer to the Prophet (PBUH) as he never ordained but what was revealed to him by Allah. 19 Qirdn: The type of Hajj in which a pilgrim assumes ib.rdm for performing both 'Umrah and Hajj together. Performing such a kind of Hajj requires offering a sacrificial animal, and it becomes obligatory, if the pilgrim intends it, to bring a sacrificial animal with him. On the other hand, it is permissible for the pilgrim intending to make qirdn to change to tamattu' (i.e., assuming ib.rdm for performing' Umrah during the months of Hajj, and then, after performing 'Umrah the pilgrim assumes ib.rdm for performing Hajj in the same season) instead if he does not bring a sacrificial animal with him. 20 This is an expression that the Arabs used to say in the past without intending its literal meaning. Rather, it indicates a lenient, friendly kind ofblame. 21 The Jahmiyyah: An Islamic sect that denies some of the Attributes ofAllah, claiming that those attributes are ascribed to people and cannot be ascribed to Allah.

This belief violates that of the Adherents of the Sunnah and Muslim Community. 22 The Mu'tazilah (Mutazilites): An Islamic sect that claims that those who commit major sins are in a state between faith and disbelief. This belief violates that of the Adherents of the Sunnah and Muslim Community. 23 The Ash 'ariyyah: An Islamic sect that departs from the more apparent meaning of some Attributes of Allah, in order to deny any similarity between Allah and His creatures. This belief violates that of the Adherents of the Sunnah and Muslim Community. 24 Rabb: An Arabic common word that means God, a lord, or an owner. Belief in the angels is one of the six essential principles of Faith according to the Prophetic b.adtth in which the Prophet (PBUH) says to Jibrtl (Gabriel): "Faith is to believe in Allah, His Angels, His Books, His Messengers, the Last Day, and to believe in the Divine Decree, both the good and the evil thereof' Belief in Allah's angels is usually coupled with belief in Allah in many Qur'anic verses. Almighty Allah says: All ofthem have believed in Allah and His angels and His books ( t• • • and His messengers." (Qur'cin: Al-Baqarah: 285) He further says: tt. •• But [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets." (Qur'cin: Al-Baqarah: 177) Belief in Allah's angels entails believing in them as honored creatures created by Allah mainly to serve Him and execute His commands.

It also entails believing in their various ranks, traits and the jobs assigned to them according to what is mentioned in the Quran and the Sunnah of the Prophet Muhammad (PBUH). Belief in the angels, moreover, entails acknowledging their merit and status as decided by Allah. According to the Prophetic b.adith, which is related in Sahib Muslim (Muslim's Authentic Book ofHadith), Allah has created them from light. One oftheir merits is that Allah always attributes them to Himself for the sake ofelevating their rank. He says: " ••.

Allah confers blessing upon the Prophet, anti His angels." (Quran: Al-Ahzab: 56) And says: (Quran: Al-Baqarah: 285) He also says: (Quran: An-Nisi': 136) And says: (Quran: Al-Baqarah: 98) Allah further couples their testimony with His and the blessings they confer with those He confers upon the Prophet in the Qur'anic verse, which provides: "AHah witnesses that there is no deity except Him, and [so do] the And in His saying: " •.• Allah confers blessing upon the Prophet, and His angels [ask him to do so]:' (Quran: Al-Ahzab: 56) Allah, moreover, describes them as generous and honorable in His saying: "[Carried] by the hands ofmessenger-angels, noble and dutiful." (Quran: 'Abasa: 15) And in His saying: (~nd indeed, [appointed1 over you are keepers, noble and recording." (Quran: AI-Infitar: 10) He further provides: (Quran: Al-Anbiya: 26) Allah also depicts them as high in rank and close to Him in His saying about the jinn: (Quran: ~-satfat: 8) And in His saying, about the record of righteous people: "Which is witnessed by those brought near [to AUah1." (Quran: Al-Mutaffifin: 21) Allah refers to them as the carriers of the Mighty Throne and those surrounding it in the Qur'anic verse: (Quran: Ghafir: 7) And in His saying: (Quran: Az-Zumar: 75) Allah also mentions that they worship Him and hymn His glory according to the Qur'anic verse, which provides: "Indeed, those who are near your Lord [i.e., the angels1 are not prevented by arrogancefrom His worship, and they exalt Him, and to Him they prostrate." (Quran: Al-A'rM: 206) And according to His saying: "But if they are arrogant - then those who are near your Lord [i.e., the angels1exalt Him by night and by day, and they do not become weary." (Quran: Fu~ilat: 38) Allah's angels are classified into categories according to the jobs assigned to them. The bearers of the Mighty Throne as illustrated in the Qur'anic verse: (Quran: Ghafir: 7) And the Qur'anic verse: Day, eight [ofthem]." (Quran: Al-Haqqah: 17) Another group of them is of those who are very near to Allah according to Allah's saying: «Never would the Messiah disdain to be a servant of Allah, nor would the angels near [to Him] ••." (Quran: An-Nisa: 172) A further group is ofthose who are the keepers of Paradise who are in charge ofpreparing it for righteous people. One more group is ofthose who are the keepers of the HellfIre, who execute the torture prescribed for the disobedient therein. These angels are called Az­ Zabamyah (Le., Angels of the Hell). They are nineteen keepers headed by Malik.

Allah says: "Over it are nineteen [angels]." (Quran: Al-Muddaththir: 30) And He also says: '~nd they will call, '0 Mdlik, let your Lord put an end to us!' " (Quran: Az-Zukhruf: 77) He further says: "••. Those in the Fire will say to the keepers ofHell. 'Supplicate your Lord to lighten for us a dayfrom the punishment: " (Quran: Ghafir: 49) And says: "... Over which are [appointed] angels, harsh and severe, they do not disobey Allah in what He commands them but do what they are commanded." (Quran: At-Tahrim: 6) A further group of the angels is ofthose who are in charge ofguarding people in the worldly life. Allah says: "For him [i.e., each one] are successive [angels] before and behind (Quran: Ar-Ra' d: 11) It signifies that man is accompanied by angels, who keep watching his front and back, but leave him only at times when Allah's Divine Decree is to take place; namely, when Allah decrees something such as a disease or a misfortune.

Some of the angels are also in charge of recording people's deeds. Allah says: " .••Seated on the right and on the left. He [i.e., man] does not utter any word except that with him is an observer prepared [to record]:' (Quran: Qaf: 17-18 ) And says: '~ indeed, [appointed] overyou are keepers, noble and recording?' (Quran: AI-Infit3r: 10) Allah's Messenger (PBUH) is also reported to have said: C~ngels come to you in succession by night and day." Therefore, each person is accompanied by angels who guard him against all harms and by others who keep registering his deeds. Among the angels is a group who are in charge ofwombs and the development of the fetus. According to the Prophetic hadith, narrated by Ibn Mas'tid (may Allah be pleased with him), Allah's Messenger (PBUH) is reported to have said: «(As regards your creation), everyone of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for other forty days, and then a piece offlesh for other forty days.

Then Allah sends an angel to breathe the soul [created by Allah] into him and to write four words: his deeds, time of his death, means ofhis livelihood, and whether he will be wretched or blessed (in religion)." Another group of the angels is in charge of taking souls. Almighty Allah says: (~ •• Until, when death comes to one ofyou, Our messengers [i.e•• angels ofdeath] take him. and they do notfail [in their duties]." (Quran: AI-An' am: 61) And says: "Say, 'The Angel of Death, who has been entrusted with you, will take your souls. Then to your Lord you will be returned: " (Quran: As-Sajdah: 11) Accordingly, the angel of death has assistants who usually help him take the soul of man out of the body until it reaches the throat. Thereafter, he personally takes the soul out. To conclude, Allah has authorized a number of the angels to arrange the affairs ofboth the celestial and terrestrial worlds in accordance with His commands and Will.

Almighty Allah says: "They cannotprecede Him in word, and they act by His COI1JIfUltUl:' (Quran: Al-Anbiya: 27) And says: " ..• They do not disobey Allah in what He commands them but do what they are commanded." (Quran: At-Tahrim: 6) Therefore, Almighty Allah sometimes refers to them as those who directly execute His commands as described in His saying: '~those who arrange [each] matter:' And sometimes, He attributes the full arrangement of matters to Himself as mentioned in His saying: Thus, the angels are Allah's messengers who manage the affairs of His creatures and communicate His Divine commands to them. The Arabic word 'malak' (angel) also means a messenger, since it is derived from 'AI-Altlkah: meaning message. Allah says: '~ .. [Who] made the angels messengers having wings, two or three or four. ••" (Quran: FA!ir: 1) And says: «By those [winds] sentforth in gusts:' (Quran: Al-MursalAt: 1) The angels, therefore, are the messengers of Allah whom He dispatches for executing His commands by which He administers the affairs of the universe. They are also the messengers of Allah, with whom He sent His. religious commands to the human messengers who, in turn, conveyed it to people. Allah, Exalted be He, says: "He sends down the angels, with the inspiration {i.e., revelation] of His command, upon whom He wills ofHis servants, {telling them], 'Warn that there is no deity except Me; so fear Me.' " (Quran: An-Nahl: 2) He further says: (Quran: AI-Hajj: 75) Jibrll (Gabriel) (PBUH) is the greatest among them.

He is the Trustworthy Spirit according to the Qur'anic verse, which provides: '~nd indeed, it {i.e., the Qur'tin] is the rellelation of the Lord of the worlds. The Trustworthy Spirit {i.e., Gabriel] has brought it down. Upon your heart, {O Muh.ammad] -that you may be of the warners. In a clear Arabic language!' (Quran: Ash-Shu'ar!': 192-195) In describing him, Allah also says: "Say, {O Muhammad], 'The Pure Spirit {i.e., Gabriel] has (Quran: An-Nahl: 102) Allah enables His angels to appear in different shapes. They, once, came to Ibr!h1m (Abraham) and Ltlt (Lot) (peace be upon them both) in the form of human guests.

Jibrll (Gabriel) used to appear to Allah's Messenger (PBUH) in different shapes. Sometimes, he would appear in the shape of a man called Dihyah AI-Kalbi, and at other times in the shape of a Bedouin. He occasionally came to the Messenger (PBUH) in his original shape. This only occurred twice, since a human can hardly vision the angel in his original shape. Therefore, when the polytheists asked AIlah to reveal an angel for them, Allah said: "...

But if We had sent down an angel, the matter would halle been decided; then they would not be reprielled. And if We had made him {i.e., the messenger] an angel. We would ha1le made him {appear as] a man, and We would halle c01lered them with that in which they c01ler themsellle5 {i.e., confusion and doubt]." (Quran: AI-An' am: 8-9) Thus, had Allah sent an angel to people, He would have revealed him in the form of a human being so that they might be able to communicate with him and receive revelation from him. This is because every being is familiar with its own species, while it feels unfamiliar with different species. Belief in Allah's Heavenly Scriptures is one of the fundamental principles of Faith.

Believing in these Scriptures includes absolute approval oftheir authenticity and truthfulness. Such Scriptures should also be regarded as the Words of Allah, which contain guidance, light and adequacy for their recipients. We have to believe in the Scriptures, which Allah has mentioned such as the Qurln, At-Tawrah (the Torah). Al-Injll (the Gospel) and Az-Zabilr (Psalter) and those not mentioned by Him. Allah has other Scriptures, which are only known by Him.

The revelation of Scriptures is a sign of Allah's mercy bestowed upon His bondmen since people are always in need of them. This is related to the fact that man's mind is limited and, thus. cannot absolutely realize evil and good in detail though he may realize them as a whole. Human mind is also controlled by whims and dominated by desires and caprices. If human beings were completely left to their own limited minds, they would go astray and deviate. Therefore, Allah's Wisdom and Mercy necessitated that such Scriptures should be revealed to His chosen Messengers to guide people and demonstrate to them His fair judgments, beneficial recommendations and commands and prohibitions which guarantee absolute good for humanity.

Upon descending Adam (Adam) on the earth, Almighty Allah said: When guidance comes to you from Me, whoever follows My ( t• • • guidance - there will be no fear concerning them, nor will they grieve:' (Quran: Al-Baqarah: 38) He also said: (to children ofAdam, if there come to you messengers from among you relating to you My verses [i.e., scriptures and laws], then whoever fears Allah and reforms - there will be no fear concerning them, nor will they grieve." (Quran: Al-A'rM': 35) According to their attitudes toward heavenly revealed scriptures, people are classified into three groups: A group of them totally denies Allalis Scriptures. They are the enemies of Allah's messengers among the disbelievers, polytheists and philosophers. Another group fully believes in Allah's Scriptures. They are the believers who believe in all the messengers and approve of the Scriptures they expound. Allah says: "The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers.

All ofthem have believed in Allah (Quran: Al-Baqarah: 285) The third group believes in some scriptures and deny others. Such are the Jews and the Christians and those who follow them. They used to reiterate, as the Quran narrated: "~ •• We believe [only] in what was revealed to us: And they disbelieve in what came after it, while it is the truth confirming that which is with them." (Quran: Al-Baqarah: 91) In effect, the Jews and the Christians believe in some parts of their own scriptures and denounce other parts thereof as the Quran describes them: Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day ofResurrection they will be sent back to the severest of punishment. And AUah is not unaware ofwhat you do:' (Quran: Al-Baqarah: 85) Undoubtedly, keeping belief in some scriptures while disbelieving in others is tantamount to overall rejection of them. Belief in A1.lalis Scriptures should be regarded as inseparable.

It should not bear any distinctions or divisions among these Divine Books. Thus, Almighty Allah disparages those who dispute or differ over the veracity and contents ofAllah's Scriptures. The Qur';ln provides: «That is [deserved by them] because Allah has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension:' (Quran: Al-Baqarah: 176) The main cause of rejecting Allah's SCriptures or renouncing some parts thereof is that such people follow their whims and retain wrong ideas. Disbelievers always highly appreciate their minds and reasons and frequently call themselves the people of prudence and wisdom.

Such disbelievers used to deride Allah's Messengers and their believing followers. They always describe them indecently, as Almighty Allah says: '~nd when their messengers came to them with clear proofs, they [merely] rejoiced in what they had of knowledge, but they were enveloped by what they used to ridicule." (Quran: Ghafir: 83) As for the followers ofAllah's Messengers, they believe in every Bookrevealed by Allah without making any distinction between them. It is worth noting that while Muslims should believe in the aforementioned Scriptures altogether by keeping full conviction in them both verbally and through the heart, they must believe in the Quran by confirming its veracity and, moreover, following its commands and judgments regarding every affair of theirs. Muslims must also believe that the Qur';ln is the uncreated Word of Allah revealed by Him, and that it is sent down from Him and to Him it will finally return. Previous Scriptures, according to Allah's Wisdom, used to last for limited periods oftime.

They were also preserved by those to whom such Scriptures were sent Almighty Allah says: "Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allah] judged by itfor the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture ofAllah, and they were witnesses•• 0" (Quran: Al-Mfidah: 44) ------------- ....-~ .. - .... ------------------­ Conversely, Allah has directed the Ever-Glorious Quran to all nations and generations all over the globe until the end ofthis world. He has guarded it against all forms ofcorruption and distortion. Allah says: "Indeed. it is We Who sent down the message [i.e•• the Qur'6n} and indeed. We wiU be its guardian." (Quran.: AlHijr: 9) And says: "Falsehood cannot approach itfrom before it or from behind it; [it is} a revelation from a [Lord Who is} Wise and Praiseworthy:' (Quran.: Fussilat: 42) The Glorious Quran must be taken as the means of arbitration in all disputes.

All contentions and disputes should be referred to it. Therefore, any means of judgment other than the Quran is termed as 'Td.ghut' (false objects of worship). Almighty Allah says: "Have you not seen those who claim to have believed in what was revealed to you. [0 Muhammad}. and what was revealed before you? They wish to refer legislation to t.aghflt, while they were commanded to reject it. .... (Quran.: AnNisa: 60) 'Td.ghut' means excessive oppression.

Similarly, Allah has disparaged all those falsely claiming an alleged belief in His Books while abandoning the Quran and the Sunnah of the Prophet. The Prophet (PBUH) is reported to have said: ltnd people who judge in their cases by means of what Allah has not revealed will be covered with confusions in party strife." One of the catastrophic consequences of asSigning unrevealed laws for judgment is the spread of dissensions and conflicts among peoples. Referring to the Quran for judgment is a prerequisite to true belief. Therefore, whoever claims beliefin Allah without referring to His Book for judgment has a self-contradicting belief. Additionally, the Book of Allah is inseparable.

It must be wholly applied and acted upon in all fields of a Muslim's life including his convictions, rituals, transactions, personal affairs, penal and criminal laws and, moreover, in his morals and proper behaviors. Almighty Allah says: "••. And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers." (Quran.: Al-Maidah: 44) And says: "And whoever does notjudge by what Allah has revealed - then it is those who are the wrongdoers {i.e., the unjust}." (Quran: Al-Maidah: 45) He also provides: '~nd whoever does notjudge by what Allah has revealedthen it is those who are the defiantly disobedient:' (Quran: Al-Maidah: 47) Moreover, He, Exalted be He, says: "But no, by your Lord, they will not [truly} believe until they make you. [0 Muhammad}. judge concerning that over which they dispute amongthemselvesandthenfind within themselvesnodiscomfortfrom what you have judged and submit in [full, willing] submission." (Quran: An-Nisa: 65) According to the aforementioned Qur'anic verse, Allah stresses, by taking an oath, the absence of belief of those who renounce the judgment of the Prophet in their disputes. Full acceptance of his judgment and unrelenting submission should be offered in this case. According to the aforementioned Qur'anic verses, those who do not judge by what Allah has revealed are regarded as disbelievers, wrongdoers and rebels; nonetheless, they may claim the possession of full belief. fairness and justice.

Woe to those who replace the book of Allah with mundane laws and false judges! 4 Belief in Allah's Messengers Belief in Allah's messengers is one of the major fundamentals of Faith. Allah's messengers are the link between Allah and His creatures. They convey His messages and testify that He fully demonstrates His laws to people. Belief in them implies accepting the messages they have received, confessing their prophethood and believing in the authenticity of what they have brought forth. It also includes full conviction in their truthfulness in conveying and explaining the message with which they have been entrusted.

There are a number of proofs, which ascertain the necessity of believing in Allah's messengers. In the Quran, Allah says: Last Day, the angels, the Book, and the prophets." (Quran: Al-Baqarah: 177) And says: "... All ofthem have believed in Allah and His angels and His books and His messengers, [saying], 'We make no distinction between any ofHis messengers." (Quran: Al-Baqarah: 285) Moreover, Allah says: "Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment." (Quran: An-Nisa: 151) According to these verses. Allah has coupled belief in His messengers with belief in Him, His angels and His books.

He has attested decisively the disbelief of anyone who makes a distinction between Allah and His messengers by only believing in Him and renouncing belief in His messengers. Dispatching messengers is one of the graces of Allah. which He bestowed on mankind, for people's need for messengers is very great. Neither a worldly affair nor a religion can be established without Allah's messengers. Allah appointed such messengers as a medium to convey His messages to people. They guide them to proper and adequate knowledge of Allah, indicate to them what is for their benefit and what entails harm, demonstrate for them legislations, commands, prohibitions and permissible acts and explain to them what Allah likes and what He dislikes.

There is no way to encompass knowledge about all such things but through Allah's messengers. Though rational thinking may lead to the realization of the necessity of Allah's legislations, it cannot independently recognize their minute details. Almighty Allah says: "Mankind was [ofJ one religion [before their deviationJ; then Allah sent the prophets as bringers ofgood tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed:' (Quran: Al-Baqarah: 213) People's need for messages is greater than the patient's dire need for a physician. Without an experienced physician, the body may suffer, but without Allah's message, the heart may degenerate. People's existence on the earth is only secured by the existence of Allah's message.

Once the message of Allah vanishes, life will ultimately come to an end. Belief in Alla.l{s twenty-five messengers mentioned in the Qur'thl is absolutely essential. Eighteen of them have been included in the surah of AI-An 'am \ starting from Alla.l{s saying: '~nd that was Our [conclusive] argument which We gave To His saying: (Quran: AI-An'am: 83) The rest of the messengers have been mentioned in a number ofother Qur'anic verses. We should also believe in all messengers, whether they are mentioned in the Qur'thl or not. Almighty Allah provides: <~nd We have already sent messengers before you.

Amongthem are those [whose stories] We have related to you, and among them are those [whose stories] We have not related to you..: (Quran: GhMir: 78) And He says: '~nd [We sent] messengers about whom We have related [their stories] to you before and messengers about whom We have not related to you." (Quran: An-Nisel:164) At this pOint, it might be worth mentioning that there is a distinction between a prophet and a messenger. According to the most popular view, a messenger is a male human being to whom Allah revealed a divine legislation. He was, moreover, commanded to propagate it among people. A prophet, on the other hand, is a male human being to whom Allah revealed a divine legislation without being enjoined to propagate it. Both messengers and prophets are entrusted with a revelation, but a prophet may be sent to a group of believers who follow a previously revealed law, such as the prophets who were sent to the Children ofIsrael.

Those prophets were commanded to enjoin the laws of At-Tawrah (the Torah); however, a prophet might receive a special revelation related to a special matter. Messengers, on the other hand, are usually dispatched in order to invite disbelievers to Allah and call them to believe in His Oneness. They are, thus, sent to people who may contradict them or renounce their messages. Here, the messenger is preferred to the prophet, and also some messengers are preferred to others. Allah says: ~-------------------------------- ....... - ­ "Those messengers - some ofthem We caused to exceed others..." (Qur'h1: AI-Baqarah: 253) The most distinguished messengers are those five of strong will: NtJh (Noah), IbrAhim (Abraham), Mftsa (Moses), 'tsa (Jesus) and Muhammad (may the blessings and peace ofAllah be upon them all).

They are mentioned in Allah's saying: '~nd [mention. 0 Muhammad]. when We took from the prophets their covenant and from you and from Noah and Abraham and Moses and Jesus, the son ofMary; and We tookfrom them a solemn covenant:' (Qur'h1: AI-AhzAb: 7) And in His saying: "He has ordained for you ofreligion what He enjoined upon Noah and that which We have revealed to you, [0 Muhammad], and what We enjoined upon Abraham and Moses and Jesus•.:' (Qur'h1: Ash-Shftra: 13) The most distinguished among the five Messengers ofstrong will are the two dose friends of Allah, namely, Ibrahim and Muhammad (peace be upon them both and on the other messengers as well), Muhammad is the intimate friend of Allah (PBUH). Prophethood is an honor bestowed by Allah upon whom He chooses. Allah. Exalted be He, says: ~llah choosesfrom the angels messengers andfrom the people..•" (Qur'h1: AI-Hajj: 75) Prophethood is not acquired by exerting strenuous efforts, offering excessive rituals, observing tough religious exercises, persistently disciplining the soul or continually refining manners. According to the philosophers, prophethood may be acquired.

Therefore. according to their conviction. whoever adheres to meditation purifying his inward and outward by refining his morals and observing religious exercises, the mirror of his soul will become so lustrous to transcend the seen. his insight will be more equipped to intuitively perceive the inward and hidden natures of things. which is a gift not available for others. According to the philosophers, prophethood has three unique attributes: First: The competence to know. Knowledge, according to them, is acquired without direct reception; it is rather acquired through endurance. Second: The competence to envisage. A prophet, according to the philoso­ phers, imagines himself as communicating with lustrous shapes to which he speaks and listens.

Third: The ability to influence people. They usually describe such ability as having an impact on the matter of this world. All these attributes, according to them, are acquired. Accordingly, some Sufis sought to acquire prophethood. It is, according to them, a mere profession like any other profession that may be easily attained.

Undoubtedly, this view is null and void according to what is stated in the Qur'anic verses which state: "They say, 'Never will we believe until we are given like that which was given to the messengers of Allah: Allah is most knowing of where [i.e., with whom] He places His message:' (Quran: AI-An 'am: 124) And: '~llah chooses from the angels messengers andfrom the people.. :' (Quran: AI-Hajj: 75) Thus, prophets are chosen in accordance with Allah's Wisdom and Omniscience. Prophethood is, thus, not acquired through human endeavor. Although prophets were privileged by a number oftraits, which were solely theirs, such traits were not those described by philosophers. Proofs of Prophethood These are the proofs by which a true prophet may be distinguished from a false one. Proofs ofprophethood are numerous, among which are the following: 1.

Miraculous Acts: Acts of defiance introduced by a prophet to challenge his foes. They are events that appear inexplicable by the laws of nature which are carried out by whom Allah chooses as a prophet in order to establish his truth and the soundness of his message. The miracles of Allah's messengers (peace be upon them all) amount to a large number. One of these miracles is the she-camel of Salih (PBUH), which was rendered as a proof against his people. Similarly, among miracles of Allah's messengers are turning the stick into a snake by Moses as well as Jesus' healing of the born blind. the lepers and bringing the dead to life.

Our Prophet, Muhammad (PBUH) had a number of miracles. the greatest of which is the Ever-Glorious Quran. It is the everlasting miracle by which the jinn and mankind have been challenged. Also, Al-Isra' and Al-Mi 'ral, the moon splitting, the pebbles offering a loud hymn of praise in the Prophet's palm and the date-palm trunk's crying because of its yearning for him are all some of authentically proven miracles introduced by the Prophet (PBUH). The Prophet's telling about future and past events is also regarded as miracles introduced by him. Contrary to the statements of theologians, the proofs of prophethood are not confined to miracles; rather, they are abundant and include the following: