AUTHOR’S PREFACE

The servant of Allah who needs and expects forgiveness from Him, Husain bin Muhammad Al-jisr Attharabelisi (Tripoli) may Allah forgive his sins said: It should be obvious to anyone who has studied the history of the Ummah of Muhammad (peace be upon him) that the faith of the Muslims in all that was brought by the Messenger of Allah (peace be upon him) during his time was based on the noble Qur’an and the hadith of the Holy Prophet (peace be upon him), supported by the evidence of sound reasoning, following a straight and pure path, free from doubt and vested interests, and free from errors and differences of opinion. Hence the fruit of their faith is truly ripe and the flowers are fragrant. You see that Muslims are always careful in their acts of worship, organized in their dealings with others, obeying all commands and avoiding all wrongdoings, and adorned with good religious morals and norms. This is because if the base is good, then the branches are also good and clean water gushes from a clear source.

Such a situation continued among the Muslims, until one of the Abbasid caliphs ordered the translation of philosophy books by ancient philosophers into Arabic. The translations spread rapidly among the Muslims. The study of these books turned out to raise doubts that shook the faith of weak Muslims and those who did not have a deep understanding of the principles of Islam. At that time, the scholars of the Ummah of the Prophet Muhammad (peace and blessings of Allah be upon him) and the clever Imams held fast to the teachings of the Prophet Muhammad (peace and blessings of Allah be upon him) and the Companions (peace and blessings of Allah be upon them) and countered the doubts with a countermeasure that could defeat the opponent. So they were keen to write books with definite proofs, to establish religious ideologies, and to openly reject doubts that were very harmful to weak people. Allah then safeguarded the faith of the ummah from misguidance through their books and fortified it against the attacks of doubt with strong arguments.

This situation continued until modern philosophies emerged in recent times, whose figures differed in their views from those of the ancient philosophers. The new philosophers adhered to the principles of science and nature, which had not been known in earlier times.

With the help of the printing press, these modern philosophies quickly spread among Muslims, and other doubts arose that had not been known in earlier times. So, every reasonable person became worried about the faith of the weak from the danger of these new doubts. So, it became a new necessity to start making correct refutations and compiling books that would be useful for maintaining faith.

When Allah swt. graced the people of this time with a caliph who could raise and fly the flag of glory, splendor and victory, who tried to improve the people, worked for the success of all mankind, followed the footsteps of those who dared to spread their generosity to all levels of society, spent their time for the benefit of the people, showered their affection on their followers and showered their generosity on all levels of the people, he was like the second light of the world, the living of the sunnah of the apostle, the brilliant helper of the Shari’ah, the upholder of the clean proof. The sultan of the Arab and ajam sultans, who pioneered the revisiting of the erased atsar of the salaf scholars, was the great caliph, the great king, Sultan Al-Ghazi Abdul Hamid Khan, son of Sultan Al-Ghazi Abdul Majid Khan, who had devoted his attention to science and his concern for the people of knowledge. So, lodges and schools were built, good books and treatises were brought in, teachers and scholars from all corners of the earth were brought there.

Then various disciplines and arts were taught that could comfort a sad heart. This knowledge continued to flourish in that country and was of great benefit, so that the young generation of that country was saved from ignorance. Their minds were illuminated by the light of knowledge and virtue, their aspirations became high and their grades increased, because of the knowledge they mastered well.

However, the doubts aroused by the modern philosophical knowledge that reaches us through printed books are sometimes feared to distort the beliefs of weak youths and lead them astray. Therefore, in accordance with the blessing and opinion of the caliph, we have compiled a practical book that contains explanations of the Islamic beliefs with proofs that are in accordance with reason, and can reject the doubts raised by the new philosophers, and correct or correct the errors that harm the beliefs, along with information that attracts the hearts of Muslim youth to love the clear religion and remember the teachings of the Prophet Muhammad (peace be upon him), the leader of the messengers. May mercy and safety be upon him, his family and his companions.

May this book be taught in all huts and schools, in order to safeguard the aqeedah of the students who embrace Islam and follow the Shari’ah of the Prophet Muhammad (peace be upon him). We have had the honor of realizing this noble endeavor with the guidance of the caliph of the Prophet, peace be upon him, and may the deeds of this endeavor be in his favor. This endeavor has resulted in a book that, God willing, will gladden the hearts of the believers and please those who glorify God. The book consists of a preamble and three chapters, each chapter consisting of several chapters that discuss important and necessary issues, and a conclusion that explains the necessity of the caliph in the religion of the Prophet Muhammad (peace be upon him), whom every Muslim must obey. The book is entitled: Al-Husunu Al-Hamidiyah (A good fortress to safeguard the aqeedah of Islam).

We ask Allah swt. through the spirit of the noble Prophet Muhammad (peace be upon him) to establish the seat of the great caliphate, throughout the life of the noble caliph by giving him glory, help and real victory, amen.

Sayid Husain Afandi

INTRODUCTION

I. ORIENTATION OF THE SCIENCE OF TAWHID

1. Definition of Tawhid Science

The science of Tawhid is the science that discusses the determination of religious beliefs / creeds with convincing arguments.

2. The Benefits and Virtues of the Science of Tawheed

It is to recognize the attributes of Allah swt. and His messengers with certain evidence. and can obtain eternal happiness.

The science of Tawhid is the principal of religious sciences and the most important. because the object of discussion of this science is the Essence of Allah swt. and His messengers. while the glory of science ‘tu according to the glory of something that is the object of discussion.

The science of Tawheed has actually been brought by the messengers of Allah since Prophet Adam to Prophet Muhammad PBUH. But after Sheikh Abu Mansur Al-Maturidi and Sheikh Abu Hasan Al-Ash’ari compiled the books of tawhid scrta uphold the arguments and books to reject the opinions of those who oppose it. then the two sheikhs are known as the authors of the science of tawhid.

3. The Law of Studying the Science of Tawheed

Learning the science of monotheism is fardlu ain for every mukallaf. both men and women, even if only with global arguments.

As for learning the detailed proofs of tawheed, it is fard al-kifayah. If one member of the ummah does this, then the obligation on the others is waived.

The correct view is that the faith of the one who follows others in matters of religious belief with firm conviction and without any doubt is valid. But he is sinning, because he did not try to learn the arguments, if he is able to learn. But, if he is not able to learn, then he does not sin. This science is called the science of tawhid, because most of the discussion is about the oneness of Allah swt. which is the principle of religion.

Other Names for the Science of Tawheed
Science of Tawhid

The meaning of Tawhid is to believe in God Almighty. (idolize God) and there are no allies. It is called the science of Tawhid because its purpose is to establish the Oneness of God in His substance and actions in making the universe and only God is the final destination of this nature. This principle is the main purpose of the teachings of the Prophet Muhammad PBUH.

Science of Aqaid or Aqaidul Iman

Aqaid means the science of belief bonds (kebundelaning tekadad – Javanese). Because in this knowledge there are articles that must be bound, firmly fixed in our hearts which must be a firm belief.

Kalam Science

Kalam means the science of speech, because by talking about knowledge the knowledge will become clear, and with the right speech according to the law means talking about belief. which is true and can be instilled into the hearts of men. It is called the science of Kalam because in the science of Tauhid, the most serious discussion and the most material for discussion and deliberation is the problem of the nature of Kalam in Allah SWT.

Ushuluddin Science

Ushuluddin science is the science that discusses the principles of religion.

It is named so because indeed the matter of belief is really the main basis of other matters in religion.

Science of the Essence of Science

Hakikat is true science, because this science explains the nature of everything, so that it can believe in true belief (hakiki).

Science of Ma’rifat is called

Science of Ma’rifat because with this knowledge can know truly about Allah and all His attributes and with firm conviction.

2. THE NATURE OF FAITH AND ISLAM

The Nature of Faith.

The faith that Allah has enjoined upon His slaves, the promise of which is Paradise and salvation from Hell, is to believe in the Prophet Muhammad (peace and blessings be upon him) as a messenger of Allah and all that is known to have been brought by him. That is, believing in the truth of the Prophet Muhammad PBUH. firmly against anything that the Prophet Muhammad PBUH brought from Allah SWT. and it has been known with full confidence and submission. Trust and confidence in something that is certain to be brought by the Prophet from Allah swt. it, such as the issue of faith in Allah swt, His angels, His books, His messengers, the last day, qadha and Qadar, the obligation of prayer, and all other worship, such as zakat, fasting, hajj for those who can afford it, the prohibition of killing innocent souls wrongfully, zina and so on.

The nature of Islam

Islam is the submission and obedience inwardly and outwardly to whatever was brought by the Prophet (peace be upon him and his progeny) that is known to be from him. Faith and Islam, both of which can save, are always related, cannot be separated from each other. Therefore, every believer is a Muslim and every Muslim is a believer Karana, every person who believes in the truth of the Messenger. it must submit to the things brought by him, and every person who obeys it is obliged to believe in the truth.

Then recite the two sentences of the shahada, namely:

“I testify that there is no God but Allah and I testify that Muhammad is the Messenger of Allah”. This automatically makes it an absolute requirement for worldly rulings to be applied to the believer, such as marriage, praying to him, praying for him (when he dies) and being buried in a Muslim cemetery.

If a person is unable to pronounce the two creeds because of an obstacle, such as being dumb or unable to pronounce them, then he dies after he has expressed faith in his heart. Or deliberately does not utter the two words after professing faith in his heart, then that person is considered a believer in the sight of Allah and will be saved in the Hereafter.

However, if a person refuses to say the two creeds out of disbelief, even though he has been asked to say them, then he is a disbeliever, may Allah protect us from this, and his justification is not considered. This is because such a refusal has been defined by sharee’ah as something that denies faith, and such a person is a disbeliever.

3. THINGS THAT ARE REGARDED AS INVALIDATING FAITH BY SHAREE’AH

The noble Shari’ah prohibits and warns against things that invalidate faith, and condemns the one who does them as a disbeliever, even if he confirms with his heart and obeys whatever the Messenger of Allah (peace and blessings of Allaah be upon him) has brought, For example, prostrating oneself to an idol of one’s own accord, or insulting something that is honored by religion, such as the noble Qur’an, the pure hadith of the Prophet, the pure Shareeth, the noble messengers, and the great names of Allah, His noble attributes, His commands and prohibitions, and the things that are obligatory in religion, such as prayer and Hajj, or insulting one of the aforementioned, or uttering the word disbeliever and so on. All of these and similar things take away faith. The one who does them is a disbeliever and despised.

The same applies if a person denies the shar’i rulings of the Prophet with certainty, such as verses of the Qur’an, mutawatir hadiths of the Prophet, i.e. hadiths quoted by a large group of people who could not possibly agree to lie, or legalizes things whose religious prohibition is certain and the wisdom of their evil is clear, These people have tarnished their faith and adherence to Islam, and have done things that invalidate faith and Islam, which according to sharee’ah make them disbelievers. We seek refuge with Allah from such people, so that anyone who disbelieves should immediately renew his faith and Islam and repent of what he has done. If he does not, then he deserves to be killed in this world, and in the Hereafter he deserves to enter Hell. It is to Allah that we seek refuge and maintenance.

4. THREE RULINGS OF REASON IN THE SCIENCE OF TAWHID

In view of the fact that faith in Allah, the Almighty, will be elaborated upon at length later on, and the essence of which is to recognize all things that are obligatory, impossible and permissible for Allah, the Almighty, as well as faith in all things that are obligatory to believe in, such as messengers and angels, it is incumbent upon us to explain what is obligatory, impossible and permissible according to reason. This is the only ruling of reason, and there is nothing else.

Aqli (definite) obligation

The obligatory aqli is the rejection of nothing. Something that is unacceptable (unbelievable) in its absence is called wajih aqli. For example: One is half of two, and there is a Creator of nature.

The case of one being half of two and the existence of a Creator of nature, is aqli obligatory. The absence of both is unacceptable (unbelievable). The first case is called wajib aqli badihi (obvious and easy to understand, requiring no proof). The second case is called wajib aqli nazhari, which requires proof.

Mustahil Aqli (Impossible)

Impossibility is the rejection of the decree of existence. Something that cannot be accepted by the mind is called muhal, for example: Three is half of ten and there is a partner for the Creator of nature.

The cases of three being half of ten and the existence of a partner for the Creator of nature are aqli impossible. The former is called aqli badihi impossible, because it is easy to understand and does not require proof, while the latter is called aqli nazhari impossible, because it requires proof.

Jaiz Aqli (Possible)

Something that can be accepted as existing and also accepted as not existing is called jaiz, such as the departure of Zayd or the turning of stone into gold by the power of Allah, is jaiz aqli. The former, namely Zayd’s departure, is called jaiz aqli badihi because it does not require proof and is also called jaiz aqli “adi (custom), meaning that it is according to custom and is not considered strange by the intellect. The second one, the turning of stone into gold, is called jaiz aqli ghairu badihi, which requires proof and is also called jaiz aqli ghairu ‘adi (unusual), meaning that it rarely or never happens according to custom. Therefore, at first the intellect considers it strange, but when it is studied with evidence, it turns out that it is possible and not impossible. Such as the turning of Prophet Moses’ staff into a snake, the splitting of the sea, fire not burning human bodies, animals being able to speak and so on. All of these things, although unusual, when discussed with evidence, turn out to be possible, and are included in the power of the Creator of nature.

In fact, if we really pay attention to customs, then the things mentioned above are actually no more strange than the creation of human beings, which started out as soil, then turned into vegetation, then into food, blood, semen, a clot of thick blood, a lump of flesh, then a human being, able to hear and see. After that, it becomes a clever person who is skilled in research, wise and meticulous.

If there were no customary laws, the strangest thing to reason would be the case of rainwater falling on the dusty earth. With the rainwater, trees, flowers and fruits of different colors, tastes, smells and characteristics grow. Had there been no customary law, it would have been a very strange thing, such as a spark of fire that comes out as a result of the clash of iron and stone, which can burn a large city with its inhabitants and all its contents, then the city becomes ashes. If there were no customary law, it would be far from justified, which is an invisible force, resulting from the workings of the elements of the object, which can move large objects and can pull heavy and large objects as well. By means of it, people can travel over vast areas of the earth and through vast waves of the sea.

The invisible, powerful force is electrical power. In addition, there are many other things in this universe that would still be strange to the mind, if they did not happen over and over again.

In essence, there is no difference between something common and something unusual. It is just that the former happens out of habit, while the latter does not. If this is not the case, then if we think about the aqli evidence, we will understand that each of these two things is possible (jaiz) and is part of the power of the Creator of nature, who created this universe and placed whatever the mind can choose in the form of secrets.

It should be noted that all of these possible and unusual events are events that Allah, the Almighty, made possible through the power of His messengers as miracles, to prove their truthfulness about what they say from Allah, as will be revealed in the following discussions, insha’Allah.

CHAPTER I: FAITH IN ALLAH SWT. AND AHLUSSUNNAH’S IDEOLOGY REGARDING THE SHARA’ TEXTS CONCERNING THE ATTRIBUTES OF ALLAAH.

I. FAITH IN ALLAH SWT.

It should be noted that the meaning of faith in Allah is to know and believe with firm trust in the obligatory attributes of Allah, His impossible attributes and His permissible attributes. Every slave is obliged to believe globally, with firm conviction, that Allah swt. must have perfect attributes that correspond to the divine nature and it is impossible for Him to have any negative attributes. And it is possible for Allah to make things possible or to negate them. However, all servants are obliged to believe in detail in the thirteen obligatory attributes of Allah, which are the center and majesty of the divine nature, and it is impossible for Allah to have the opposite of these thirteen attributes.

The Obligatory Attributes of Allah:

(Formerly)
(Eternal)
(Different from new items)
(Stand alone)
(One)
(Willed)
(Power)
(Knowledge)
(Hearing)
(Seeing)
(Speaking)
(Living)

Muhal attributes for Allah:
(Does not exist)
(New)
(Broken)
(Resembles a new item)
(Stand with others)
(Numbered)
(Forced)
(Weak)
(Stupid)
(Deaf)
(Blind)
(Mute)
(Dead)

This kind of belief will be perfect if it is accompanied by evidence that benefits the belief. In the following chapter we will elaborate on each of these attributes with evidences that benefit the belief.

II. THIRTEEN ATTRIBUTES THAT MUST BE BELIEVED IN DETAIL WITH CONVINCING EVIDENCE

Al-Wujud (Existence)

Allah swt. is obliged or must be wujud (existent), and it is impossible for Him to have the opposite of this attribute, namely adam (non-existent).

The proof that Allah exists is: The existence of this world that we see with everything in it is new, and every new thing must have been made by someone. Thus, there must be someone who made this nature. The proof that this world is new is that it contains new properties, such as motion and stillness, and consists of various forms, whether in the form of animals, plants or mines and so on, whose matter and essence are inseparable from one of these new properties. Any object that possesses new properties is a new object.

What is clear is that every object is new, as each of these attributes can be lost and replaced by another attribute, whereas something that is solid cannot be lost, whether it is solid because of its substance or because of something else, i.e. there is another solid object that makes it exist. So long as the original substance is still there, or the thing that makes it original is still there, then according to reason it cannot disappear. If it is established that the attributes are new, then we say that the original essence of nature is sometimes pure and independent of new attributes. This view is false, because new attributes always accompany them and things cannot be separated from them. This is because it is impossible for objects to be free from the properties of motion, stillness and form.

Sometimes it is said that nature is new and the properties that accompany it are also new. Therefore, it remains that nature is new and these properties are new. Thus, it is certain that nature and all that it contains are new, and this is what is meant.

As for the proof that every new thing must have a creator, it is: If a new thing existed without someone making it, then there would be a superiority without anyone favoring it. This is a badihi impossibility. For those who are uncertain, the explanation is that the intellect cannot allow that one of the two plates of the balance sheet, which are both equally heavy and balanced, for example the left one goes down to the ground for some reason, suddenly the right one outperforms the current one and the left one rises as high as possible, without any cause pushing it, whether it is the force of an animal, a gust of wind or something else falling on it, and there is nothing that is worthy of being the cause of its superiority. Whoever believes this is foolish. There is no difference between this example and the rest of nature, be it concrete or abstract. To be superior without being superior is obviously impossible.

Thus, it can be established that it is impossible for a new object to exist without someone creating it. So, every new object must have a creator, who creates dani nothing into existence. This completes our argument that this new world must have someone who made it and that the one who made it must exist (exist), because something that does not exist, obviously cannot create something.

Based on the above, it follows that there must be a Being who created this world, and it is impossible for it not to exist. That is the point of this discussion. The scholars have named the Creator of this world as the Lord of nature (ilahul alam), while the Shari’ah has named it after the greatness of Allah swt.

Al-Qidam (Most Prior)

Allah swt. must be qidam (prior) and it is impossible for Him to have the opposite of the nature of qidam, namely huduts (new).

The proof or evidence that Allah is Qidam is that if Allah swt. is new, it would require a creator, and the creator is certainly new, which also requires another creator, and so on, so that there is a rotation or chain. Each of these cycles is muhal (impossible). Something that causes one of these two things, namely rotation or tasalsul, namely the newness of Allah swt. is impossible. If the newness of Allah is impossible, then Allah is qadim. This is what is meant.

Daur (causal loop) is the existence of each of two things depending on the existence of the other. This means that each of the two things exists before its cause. So, the thing exists before its own substance exists. This is clearly wrong.

If we say that God, whose existence depends on nature, and God’s existence depends on nature, then it means that nature existed before God, whereas the existence of God is the cause of nature. So, nature exists before God. This is clearly wrong.

As for tasalsul, it is the state of succession and succession of things since the beginning of time, and there is no end to it. Reason has ruled that it is impossible, because it makes it impossible, and what makes it impossible is also impossible.

The scholars have cited several proofs to explain the impossibility of tasalsul. We mention here the explanation that is easiest to understand. There is no doubt that the intellect decides that something that is bounded by two boundaries must have an end. For something to come together within two boundaries and not come to an end is impossible or muhal.

If tasalsul were permissible according to the intellect, then we could estimate two lines coming out of one point in a triangle, both of which could continue to extend indefinitely and their parts as something consecutive and following each other without end. Then we expect there to be distances between the two lines that increase in length, as the two lines increase in length and they become further apart. Like the picture below:

If we say that the two lines have no end, then the distances between the two lines, which we draw with several lines, have no end. Therefore, the lines must stop at the lines that have no end. But he is limited between two boundaries, namely two ganis.

It was mentioned earlier that something that lies between two boundaries is bound to come to an end. The gathering of something that lies between two boundaries with no end is muhal.

The two lines that we describe as tasalsul are also muhal.

Having explained that the cycle and tasalsul are muhal, it follows that it is impossible for God, who created this world, to exist because of something else. If it were not impossible, then there would be cycles if we say that the existence of God depends on the existence of this world, or there would be tasalsul if we say that the existence of God depends on the existence of other things, and other things depend on other things, and so on, without end. Each of these cycles and tasalsul is muhal, as explained above, and whatever conveys one of the cycles or tasalsul, so that the existence of God is new and dependent on something else is muhal. If the existence of God is muhal, then God must be qadim (past), because there is no intermediary between newness (huduts) and qadim (past). It is obligatory for God to be qadim and muhal huduts for Him, and this is what is meant.

We conclude that God’s qadim is due to His Essence and not due to someone else, i.e. another object that determines God’s qadim. This is because if it is said that God is eternal because of something else, then the discussion turns to that something. This thing is then questioned as to whether it is self-evident or because of something else. And so on without any end and there is still tasalsul, which is clearly impossible. The conclusion is that Allah is preexistent with His own Essence and does not rely on anything else.

Al-Baqa’ (Eternal)

Alyah swt is obliged to be Al-Baqa’ and it is impossible for Him to have the opposite nature, namely Kana” (perishing).

The proof that Allah is Al-Baqa’ is the permanent nature of qidam for Allah swt and His new impossibility. As long as Allah is eternal because of His Essence, and His Essence continues to exist and that Essence makes Him exist, it is impossible for that Essence to be corrupted and perish. Therefore, it is obligatory for Allah to be eternal, and it is impossible for Him to be the opposite, which is corruption. This is what is meant.

Al-Mukhalafah lil Hawadits (Not the same as new things. creatures)

Allah swt. is mukhalafah lil hawadits (not similar to new things) and it is impossible for Allah to be the opposite, namely resembling new things (mumasalatu lil hawadits). for example, resembling one of the new objects in the characteristics that have become its nature and cannot be separated from these properties. or because of its own nature receiving these properties. whether these properties are found in all kinds of objects or some of them. such as: Its essence, body, nature, place, composition and division, its coming out of others, giving birth to others, connection and separation, types of animals, plants, metals, its movement from one place to another, and its emotions, such as laughter, wonder, and so on.

For. if Allah resembled a creature in even the slightest of these characteristics, He would resemble the new things. Because something that resembles a Jain thing in just one of its characteristics. then it is the same as it. If God were like a new thing. then He would be able to accept whatever the new thing accepts. such as new and broken. For. something may be for one of two similar things. it may also be for the other. The proof or book that Allah is Qidam and Baqa’ and that it is impossible for Him to be new and perishable is clear. With this discussion, it is clear that Allah swt. does not resemble new things. Therefore, it is obligatory for Him to be mukhalafah lil hawadith (different from new things) and it is impossible for Him to resemble new things. This is what is meant.

Qiyamuhu Binafsih (Standing Alone)

Allah swt. is obliged to be Qiyamuhu binafsih (Standing Alone) and it is impossible for Him to have the opposite nature, namely giyamuhu bighairihi (standing with others), in the sense that Allah needs a place to live in, or a residence for residence or a determinant (mukhashshish) that determines to Him or something that makes (muhdits) Him exist.

The proof that Allah is Qiyamuhu binafsihi is as explained in the discussion of the nature of Almukhalafah lil hawadith (Allah is different from new things). In that discussion, it was explained that Allah is not an essence, and is not physical, so He does not need a place. This is because needing a place is one of the characteristics of essence and corporeality. Allah is also not an object that needs a place to live in, just as other objects, such as colors, tastes, and so on, need a place to rest.

It has also been explained that Allah, the Almighty, is eternal and does not need a determinant to make provisions for Him, nor does He need the One who created Him.

Thus, it is clear that Allah swt. must have the attribute of giyamuhu binafsih (standing alone) and it is impossible for Him to have the attribute of giyamuhu bighairihi (standing because of something else). This is the point of the discussion.

Wahdaniyyah (One)

Allah swt. must be Wahdaniyyah, i.e. Allah is One in His Essence, Attributes, and Actions. And it is impossible for Him to have the opposite attribute, namely Ta’addud (not One) in these matters, for example, Allah is composed in His Essence and Attributes or there is something like Him, both in His Essence and Attributes, or there is a partner for Him in creating a work from various works.

The proof that Allah swt. is not composed in His Essence or Attributes is that if He were composed in His Essence or Attributes, He would resemble new things in one of His characteristics and Essence, which is composed, as explained above in the explanation of the proof of the attribute of Almukhalafah lil hawadith (Allah is different from new things), which makes Allah new like new things. The evidence that the attribute of qidam is obligatory for Allah and that it is impossible for Allah to be new is clear, as explained above.

The proof that there is no such thing as Allah, the Almighty, in His Essence or attributes is that if there were something that resembled Allah in His Essence, then those things that are obligatory for Allah, the Almighty, would be obligatory for it and those things that are impossible for Allah, the Almighty, would be impossible for it. Or if there is something that resembles Allah in His attributes that are obligatory and eternal, especially in the perfection of the power to make things possible, then that thing that resembles Allah in His Essence and attributes that are obligatory and eternal is also God.

If there were any other gods with Allah, then the universe would not exist, as required by Allah’s words:

“If there were any gods besides Allah in the heavens and the earth, the heavens and the earth would be corrupted”.

This means that if there were any gods other than Allah in the creation of the heavens and the earth, even if Allah was with them, the heavens and the earth would have been corrupted and would not have come into existence. More specifically, the description of this evidence is: If the Lord of this universe were many, i.e. there were two or more Gods, then this world would not exist at all. However, the non-existence of this realm is clearly invalid, because it already exists and can be witnessed. Therefore, anything that causes this realm to not exist, in the form of multiple Gods, is clearly invalid. If the existence of many Gods is invalid, then it is obvious that Allah swt. is wahdaniyat. This is what is meant.

The existence of two Gods, it causes the non-existence of this universe, because both of them sometimes agree to realize nature or disagree. If the two Gods get along or agree, then it is impossible for both of them to realize nature. Because each of the two Gods managed to create nature on their own, so there are two universes, whereas there is only one universe. If the creation of nature by two Gods results in one universe, then it means that each of the two Gods cannot manifest nature alone, but can do so because they are allied with another God. If so, then the two Gods have merged and become one God, and the creation of this world is attributed to him, and cannot be attributed to one of the two Gods alone, because He is part of the manifesting Essence, not a self-manifesting Essence. In fact, the Lord of the universe is only the Lord who manifests nature by Himself, because He has perfect power, while the Essence that is not independent is weak and needs help.

If it is said that the essence of God is a combination consisting of two parts, then we emphasize that it is impossible for God to be a combination, because God is different from new objects in terms of His attributes, which include being composed. It is also impossible for one part of God to manifest nature and the other part to manifest another world, because this would mean creating something that already exists. This is an obvious muhalnya. It is also not possible for one of the two Gods to create a part of this world and the other God to create another part of it, because that shows the weakness of the two Gods themselves, because when the authority of one of them depends on the other, the way of depending on the authority of the other God is closed. This is a weakness that negates the dominion over everything, whereas the absence of dominion for God is muhal, as will be explained in the discussion of the obligatory perfection of Allah’s dominion over everything that is possible.

If these two Gods are at odds, i.e., one of them intends to create nature, and the other intends to annihilate nature, then it is impossible for both Gods’ wills to be accomplished at the same time, because it is impossible for two opposites to come together, namely the existence of nature and its annihilation at the same time. That is clearly muhal.

It is also not possible for the will of one of the two Gods to be accomplished while the will of the other God is not, because such a thing shows the weakness of the God whose will is not accomplished. The other God is also like that, because there is equality between the two Gods. It is also said that if the will of one of the two Gods is done and the will of the other God is not done, then the God whose will is done is God, and the other God is not God because he is weak. This concludes the proof or argument of the attribute of Al-Wahdaniyyah.

Another proof of the impossibility of God being more than one is the certainty of the existence of God for this universe, with the evidence that new things must have been made by someone, and if there is another God who is sometimes each of the two Gods unable to realize nature, then each of the two Gods is not God, because what is considered God, He is the one who is capable and independent.

Perhaps one of the two Gods is capable, meaning that the second God is useless, not needed. But this is not the case with God.

As for the proof that Allah swt. has no partner in anything He does, it is because all the events in nature, whether they are events in animals, plants, mines, or movements of other than animals, such as the circulation of the stars and the blowing of the wind, or movements of animals that are not of their own free will, such as their growth, movements caused by fever, it is very clear that no one participated in creating and making them, except Allah.

One of the things that a reasonable person is certain of is that the form and shape that he wears was not made by his father or mother or any of the creatures. Furthermore, it can be said that the proof of the oneness of Allah in bringing about all of the above is the same as the proof that Allah has no partner in His Essence and Attributes, because in this case we can say that if there were two creators of nature, they might agree in bringing it about and they might disagree. The proof is complete, as we have just explained. Thus, it is clear that there is no creator of the things of this world except Allah, the Almighty.

With regard to the self-made movements of people (ikhuanyyah), such as standing, walking and so on, the one who creates and performs these actions is also Allah. The proof is that if the human being himself had realized and created the action, he would have known the details, but his knowledge of the details of his action is not correct. Hence, if he himself realized the action, it would be bataj (wrong). Thus, it is Allah who created all creatures, and is not accompanied by anyone else.

The proof that man does not know the details of his actions is seen in a sleeping person. He performs voluntary actions, but he does not know the details of his actions and how he is sleeping.

Another proof is seen in the one who writes; he forms letters and words with the movements of his fingers, without feeling the parts and members of his fingers, such as the bones, veins, nerves, muscles and joints, and not knowing the details of the movements of his fingers, so that he can easily make pictures and paintings. The texts of sharee’ah state that it is Allah who created man’s actions, as Allah says in His Noble Book:

“And it is Allah who created you and what you do.”

Another of His words:

“Is there a creator besides Allah?”

For those who believe, they adhere to the authentic texts found in the religion of the Prophet Muhammad (peace and blessings of Allaah be upon him), and they take them as proof of their aqeedah (belief), which shows that the one who creates human actions is Allaah. But man still has efforts in doing his actions that are ikhtiari. It is these efforts on which the reward and punishment depend. Based on this, it is correct to attribute these actions to man in our daily speech, which reads: human actions. Imam Abu Hanifah r.a. said in Fighul Akbar, the text of which is as follows:

“All the actions of the servants in the form of movement and stillness are their efforts. In essence, it is Allah who creates them.”

The Imams interpreted Imam Hanafi’s statement to mean that the origin of man’s actions is by the power of Allah, while it is the power of man himself to bring about obedience or disobedience. In other words, it is the servant who directs his will to a certain action, but he depends on Allah for his ability. Therefore, the servant becomes the cause for the realization of the action, like the relationship of all causes to their effects. The effort is from the human being, at which time Allah, by His power, realizes the action. This is the correct view, and it is the moderate view among the exaggerated and outrageous schools.

We do not say that man does not intervene in all his actions, nor do we say that God does not intervene in man’s voluntary actions. Rather, we are saying that Allah creates the action and the servant carries it out. It is because of this effort that man is rewarded or punished.

Al-Iradah (Willing)

Allah is obliged to be Iradah (willing). This attribute is an eternal attribute that remains in His Essence. With this attribute He makes things possible with His jaiz attribute. It is impossible for Allah to have the opposite

Karahiyyah (compulsion). The proof of this is that there is a decree that this world did not come into existence by itself; rather, it came into existence because it was made by Allah. In this regard, we can say that nature was created by Allah, sometimes by force and sometimes by His own will, i.e. Allah willed nature to exist by His choice and determined the time for the creation of nature by Himself. It is not possible for nature to come into existence by force without volition. If this is the case, and God is eternal, then nature must also be eternal, because the existence of nature is a result of God, and the effect must follow the cause, not be separated from it. And it has been established that nature is new, existing before it did not exist, and the newness of nature is from God and is not independent of His will. It is not by necessity at all.

Thus, it is clear that the creation of nature is due to God’s will and His choice, and He is the one who determines the time of its creation.

With this description, it is clear that Allah is the Lord of the universe who is willing and chooses, so the attribute of Iradah (Willing) is obligatory for Allah, and it is impossible for Him to have the opposite attribute, namely Karahiyyah (compulsion) on Allah swt. that is what is meant.

Al-Qudrah (Almighty)

Allah swt. is definitely Al-Qudrah, which is a qadim attribute that exists in His Essence, with which Allah creates and eliminates creatures. And it is impossible for Him to have the opposite attribute, namely “Ajzu (weak).

The proof that Allah is al-Qudrah is that Allah created the universe with all its contents full of greatness and strangeness, such as the world of animals, plants, and mines of hundreds of thousands of kinds, which amaze the mind. It is a sea of strangeness that drowns the understanding, and a healthy mind does not consider all of it as something that happens by chance.

It is also unreasonable to think that the One who created the universe with such greatness, majesty and strangeness is weak and has no power.

Thus, it is clear that Allah, the Lord of the universe, who created this universe from nothing with all its greatness, must have the attribute of al-Qudrah (power) and it is impossible for Him to have the opposite attribute, namely weakness (‘ajzu). This is what is meant.

Al-Ilmu (All-knowing)

It is obligatory for Allah to have the attribute of Al-Ilmu, which is a divine attribute that exists in His Essence, by which everything is revealed, whether it is obligatory, impossible or jaiz. Allah knows everything that is obligatory, impossible and permissible for Him and it is impossible for Allah to have the opposite attribute, namely Jahlu (ignorant).

The proof that Allah is Al-Ilmu is His creation of nature with such wonder and strangeness and such neatness and order that the mind becomes confused and stunned in response to the complexity of His creation. This will become clearer to the one who thinks of the closest thing to himself, namely the human being himself, which contains a brilliant creation full of neatness and order that amazes the mind.

Especially if one thinks about the majesty of the stars and their order, the wonders of the animal world, plants, mines and the various similarities and differences they contain, and many other wonders.

It is impossible, according to common sense, for the One who made the universe with all its beauty, complexity and wonder to be stupid or unintelligent.

With this description, it is clear that Allah swt., the Lord of the universe who created nature with great care, must have the attribute of AlIlmu. And it is impossible for Him to have the opposite attribute, which is ignorance (jahlu). This is what is meant.

The explanation of the proof of the obligation of the attributes of Al-Gudrah and Al-lmu for Allah can simply be considered on a clock. If one thinks of a clock that is used as a sign of time, which contains electronic devices that are neat and organized, so that the clock can fulfill its purpose and become a guide to knowing the time precisely to the minute, then there is no doubt that the clock has a maker who has made it, this maker has enough power to make the clock. The maker also had sufficient knowledge to tidy it up and organize it, so that it fulfills its intended purpose.

Whoever believes that the clock came into being by chance, without anyone having made it and arranged it, or that the maker was weak, had two arms and two legs cut off, and was ignorant of engineering and assembly, or that the maker was ignorant of all knowledge, while the maker was clearly capable of making the clock in a neat and orderly manner. So those who agree with this view are among the ignorant who cannot distinguish between heaven and earth,

Likewise, if we think about this world and all that it contains, the wonders of its stars, the strangeness and diversity of its animals, plants and mines, the knowledge of which fills the pages of books, and we are brief in stating the greatness and strangeness of nature, all of which can be known by examining books that specialize in science or by discussing it adequately. So, with determination, we affirm that nature, with all its secrets, must have a creator, who has made it neat and orderly, multiplied its various kinds, and given each of them its own advantages.

He is the Almighty, with perfect power and knows with perfect knowledge too. It is impossible that He is weak and ignorant. Whoever assumes that such great and marvelous works happen by themselves and by chance, or any other foolish assumption that is unable to grasp discovery and knowledge, is clearly the most ignorant and foolish person; he is covered with doubts and false nonsense, because the sound sense of reason rejects the truth of his false charges.

We are certain of what we believe, that this universe is the creation of the Almighty and All-Knowing God. Allah is Most Pure from the words of the wrongdoers, and Allah is Most High, Most Great.

As-Sam’u (The All-Hearing)

Allah swt. is definitely As-Sam’u, which is a qadim attribute that is attached to His Essence, without using the earlobes and holes. With this attribute, everything that He hears is revealed. And it is impossible for Allah to have the opposite attribute, namely Shamam (deafness).

The proof that Allah swt. is As-Sam’u is because the nature of deafness is a negative trait, while negative traits for the Lord of the universe who has created nature perfectly and gives hearing to most of His creatures, which hearing is His greatest blessing is very impossible. If deafness is impossible for Allah, then Allah swt. must be As-Sam’u (Hearing). This is what is meant.

Al-Bashar (All-Seeing)

Allah swt. must be Al-Bashar, which is a divine attribute that is inherent in His Essence, without the use of the apple of the eye and the people of the eye. With this attribute, everything that He sees is revealed. It is impossible for Him to have the opposite attribute, which is A’ ma (blind).

The proof that Allah swt. is Al-Bashar is because blindness is a negative attribute, while a negative attribute for Allah swt. who has created nature perfectly and adorned some of His creatures with the blessing of sight, is muhal. If blindness for Allah is muhal, then it is obligatory for him to be Al-Bashar (Seeing). This is what is meant.

Al-Kalam (the One who speaks)

Allah swt. is definitely Al-Kalam, which is an eternal attribute attached to His Dat. His words are letterless and soundless. This attribute indicates things that are obligatory, impossible and jaiz, both those that have existed and those that will exist. With this attribute Allah gives an understanding of something He wants to one of His servants, and it is impossible for Him to have the opposite attribute, namely Bukmu (dumb).

The proof that Allah is Al-Kalam is that dumbness is a negative attribute, whereas a negative attribute for Allah, the Lord of the universe who created the universe and perfected some of His creatures with the ability to speak is impossible. If mute is impossible for Allah, then He must be Al-Kalam (the One who speaks). This is what is meant.

The explanation of the necessity of the attributes of hearing, seeing and speaking for Allah and the impossibility of the opposite of these three attributes, namely deafness, blindness and dumbness, in simple terms, is that nine attributes have been previously established for Allah, namely: wujud (existing), qidam (previous), baqa’ (eternal), mukhalafatu lil hawadits (different from new things), giyamuhu bi nafsih (standing by Himself), wahdaniyah (one), iradah (will), gudrah (power), and ilmu (knowing). These attributes become the center of the nature of divinity, and become the center of the discussion of the existence of God with these attributes, which are sufficient in directing this universe and can be accepted by a healthy mind. When we think about the state of God, the Most Holy, and the beauty of His creation, as well as the perfection, neatness and orderliness of the content that He has given along with everything that is the continuity, and the goodness of its state, then we are increasingly convinced that if His creation is so perfect, then it is very unlikely that God who made it is imperfect, because in our minds nothing can create something similar to itself. Moreover, something imperfect can create something perfect, or something perfect can create something more perfect than it. Humans are the most skillful creatures and the best at carpentry. No matter how clever he is at making and creating, he cannot even come close to the perfection that is in him, let alone make something that is equal to or more perfect than him. Humans cannot make plants, let alone animals or humans. Even if a hair were to fall from his body, he would not be able to restore it to its original state.

What you see, which is done by human hands in the form of the growth of plants and the breeding of animals, is merely an act directly made by Allah swt. as a common cause in the breeding of plants and animals. You see them scattering seeds on sunlit ground and watering them with water, and out of them plants grow, while they themselves do not know how the seeds grow or what happens to them in terms of color, taste, smell, and so on. Similarly, if a person lays an egg in a warm place, a bird is born from it. He does not know how the bird came to be, how it develops hearing and sight, how it develops flesh, blood and all its organs.

Thus, it is clear that humans cannot create plants and animals, but they are the cause of their creation. They themselves do not know how they grew from their origin. It is God who makes them.

On the basis of all these explanations, we confirm that it is God who has created the universe from nothing, with an astonishing variety of ideas. He equipped some of His creatures with hearing, sight and speech.

So, it must be that God has a level of perfection that far exceeds His creatures in His attributes, which we have determined based on the laws of physics. And each of these attributes has a perfection that corresponds to Allah swt. If this is not the case, then He is beneath His creation, and that is clearly contrary to what is justified by reason. So we believe that Allah is All-Hearing.

He is all-seeing, all-speaking, and even possesses all the attributes of perfection that correspond to the nature of Godhead. It is impossible for Him to have attributes such as deafness, blindness, dumbness, because He is the One who creates hearing, makes sight and moves the tongue to speak, just as it is impossible for Him to have imperfect attributes. That attribute. Because He has made perfection in created things. He has made perfection in His created things.

It is sufficient for us Muslims to believe in the three obligatory attributes for Allah (Al-Bashar, As-Sam’u, and Al-Kalam) based on the words of Allah:

“He is the All-Hearing, the All-Knowing.”

“And Allah spoke to Moses and truly said”

By knowing the evidence of these words of Allah, we will be able to avoid being imitated, as has been stipulated.

Al-Hayat (All-Living)

Allah must have the attribute of Al-Hayat, which is a pre-existing attribute in His Essence, which is justified by the law of reason, as aka! justifies Allah’s nature with great attributes, such as Al-Qudrah (Power), Al-Iradah (Willing), Al-Ilmu (Knowledge). And it is impossible for Him to have the opposite attribute, namely death.

The proof that Allah swt. is Al-Hayat is that if Allah swt. were dead, it would not be true that He has the attributes that have been proven to be obligatory for Allah, such as power, will and knowledge. But the evidence that shows that Allah must be characterized by these attributes is clear, as described above, so the muhal Allah can die. If Allah’s muhal can die, then He must be Al-Hayat (alive). This is what is meant.

III. ALLAH’S ATTRIBUTES THAT ARE RELATED TO SOMETHING AND THOSE THAT ARE NOT.

The thirteen attributes of Allah for which we have provided evidence of their necessity for Allah and the impossibility of their opposite are in two parts:

Those that are not related to anything

There are seven obligatory attributes of Allah that are not related to anything, namely: Al-Wujud, Al-Qidam, Al-Baga, Al-Mukhalafatu lil hawadiis, Al-Qiyamuhu bi nafsih, Al-Wahdaniyah, Al-Hayah.

The definition of the unrelatedness of these attributes to something is: Allah in determining something, realizing. showing and showing it does not use these attributes.

Some are related to something

The obligatory attributes of Allah that are not related to something are six, namely: Al-Iradah, Al-Qudrah, As-Sam’u, Al-Bashar. Al-Ilmu and Al-Kalam.

The attributes of Al-Qudrah and Al-Iradah relate to something that is permissible only, and are not related to something that is obligatory and impossible, the attribute of Al-Iradah relates to something that is permissible with a decisive relationship. With the attribute of Al-Iradah, Allah, in the beginning of time, determined the naive things with events that were naive to Him. For example, in the beginning of time Allah determined whether Zayd would be created or not. If created, then he will be of this nature, at this time, this place. this area of the earth and so on. With this stipulation, the jizz item must be in accordance with what Allah has determined for it with His Iradah and it is impossible for it to deviate from that stipulation. For if it is different from what Allah has willed, then it must be that Allah is forced and compelled. In His kingdom, it means that something happens that He does not want to happen. This kind of situation for human beings is not pleasant, let alone for Allah, the Creator, the Great and all kings, and the Most Holy, the Most Sublime.

The attribute of Al-Qudrah relates to something that is jaiz with a relationship that gives authority to create or negate something according to what has been planned by His Iradah at the time of azal:. For example, if at the beginning of time Allah willed to make Zayd with this attribute, at this time, in that place, then when the time came that Allah’s Iradah related to the creation of Zayd, it was also related to Allah’s Qudrah to create Zayd.

Then Allah manifests Zayd according to the nature and place that His Iradah has determined.

Similarly, when Allah’s iradah is related to negating Amr in a certain way, His gudrah is also related to negating Amr. Allah negates Amr with His gudrah in accordance with His iradah, not differing in the slightest. If this were not the case, then there would be a discrepancy in the attributes of His Iradah and this would be muhal, as explained earlier.

The attributes of al-Qudrah and al-Iradah of Allah swt. are not related to any of the obligatory things, either in terms of making them happen or making them happen, such as His Essence and Attributes and the permanence of things in place. They are also not related to impossible things, such as the existence of a partner for Him, and the joining of two opposites, such as Zayd existing and not existing at the same time. This is because the things that are obligatory for Allah are certain, and it is not possible for them to change from existing to non-existing. Therefore, the attributes of Al-Qudrah and Al-lradah of Allah are not related to being obligatory, nor are they related to creating, because that is realizing what already exists and that is muhai: nor are they related to negating, because it is impossible not to exist and out of existence, because the impossible thing must not exist and cannot exist. Therefore, the attributes of Al-Qudrah and Al-Iradah of Allah do not relate to something that is impossible: neither negating it because it produces what already exists and that is muhal, nor making it exist, because it is muhal to exist and come out of non-existent things.

For the record, if someone asks: “Does Allah have the power to negate obligatory things or to bring about impossible things, such as creating partners for Him?” In reply we would say: “The evidence shows that Allah’s power does not relate to obligatory things, nor does it relate to impossible things, either to create or to negate them. What you are asking about is whether something is obligatory or impossible, but Allah’s power has nothing to do with either of these.” We are not saying that Allah has no power over obligatory things or impossible things. We are not saying that Allaah is not able to do that, because such an answer would be disrespectful towards the presence of Allaah and would imply weakness towards Him, and He is Exalted from that.

As for the attributes of As-Sam’u and Al-Bashar, they relate to all things that exist, whether obligatory or permissible, in a revealing manner. They do not relate to things that do not exist, whether they are impossible or permissible. Allah swt. sees His glorious Essence, His attributes and hears His words, just as He sees and hears the things seen and heard from His free creatures. Allah swt. sees the smallest object in the pitch-black night and hears its path on the slippery stone, because His sight and hearing are not like the sight and hearing of creatures, which have many shortcomings, because their power of perception depends on the usual conditions and causes.

As for the attributes of “Al-Ilmu and Al-Kalam, they relate to something that is obligatory, impossible and jaiz, whether it exists or not. Allah’s attribute of knowledge relates to these things with a relationship that is revealing. Allah, by His attribute of Knowledge, knows the obligatory things that are truly obligatory, such as His Essence and His Sacred Attributes. He also knows the impossible, which is absolutely impossible, such as that there is a partner for Him. Allah knows what is permissible, which is truly permissible, whether it exists or does not exist, will exist or will not exist.

Allah knows what is there and there is nothing that escapes His knowledge, whether globally or in detail, on earth or in the heavens. Allah knows the amount of sand, raindrops, leaves of trees, and the Essence of His creatures. Allah’s knowledge is limitless and encompasses everything.

As for the nature of Al-Kalam, it relates to something impossible and jaiz with a relationship that is indicative (dalalah). The letterless, soundless word of Allah shows every item that is obligatory, impossible and jaiz, both non-existent with everything that exists in it. With the nature of Al-Kalam, Allah also gives understanding to all His servants whom He wants, such as angels and His apostles.

IV. THE OBLIGATION TO BELIEVE IN ALL THE ATTRIBUTES AND NAMES OF ALLAH SWT.

We, the Muslims, are firm in our belief that the Prophet Muhammad ibn Abdillah ibn Abdil Muthtalib is the messenger of Allah with the evidence of extraordinary miracles, which appeared before him as evidence of Allah, which justifies the recognition of his apostleship. If it is established that the Prophet Muhammad (peace and blessings of Allaah be upon him) is a messenger of Allaah, then everything that he has reported must be true and it is impossible for him to lie, as will be explained in Chapter II, in sha Allah.

We are obliged to confirm everything that he brought in the texts of the shan’at behau, in the form of establishing the attributes of Allah swt. In the Noble Qur’an and the Holy Prophet’s hadith, there are texts that define the attributes of Allah and the impossibilities of the attributes mentioned above, along with the evidence to establish that these attributes belong to Allah and that the opposite of these attributes is impossible for Him. These attributes are the center of the Godhead and the greatness of the divine attributes.

The texts of Shari’ah also explain the attributes of perfection for Allah, among others: that Allah is the Just, the Wise, the One to ask for, the Guide, the Creator, the Giver of sustenance, standing with His Essence and so on, which have been mentioned in the noble texts for Him that are in the shari’a texts of the Prophet Muhammad (peace and blessings of Allaah be upon him) must be believed in, because the one who announced it is the true and certain Messenger of Allaah, based on the evidence of his apostolate from the side of Allaah.

Just as the Shari’ah texts reveal the attributes of Allah, they also reveal His names, by which He has named Himself. Among them is “Allah”, a special name for Him from this is a noble word, just as the Arabic language has specialized this word for God, the Holy One, since before the Prophet Muhammad was sent. Later on, his Shari’ah also brought this name to Him.

Naming God by that name is a Shari’ah, which we based on the texts of Shari’ah. The same applies to the other names of Allah swt. Naming Him by each of His names is based on sharee’ah, and it is not permissible to name Him by a name that does not come from the noble sharee’ah. This is the meaning of the scholars’ saying that the names of Allah are taugifi (based on the evidence of shara’), meaning that the establishment of each name of Allah is based on the noble shan’at. It is not permissible to assign a name to Him without the basis of shari’ah.

V. MUTASYABBIHAT TEXTS AND THE POSITION OF AHLUS SUNNAH WA’L-JAMAA’AH

It should be noted that in the Shari’a brought by the Prophet Muhammad (peace and blessings of Allaah be upon him) there are texts that attribute to Allaah the attributes of perfection. Some of these attributes have been proven by logical evidence to be permanent for Allah, and some have not. But when they are explained by the Prophet (peace and blessings of Allaah be upon him), his truth is proven by miracles, and according to reason, there is no obstacle that prevents these attributes from remaining for Allaah, so we believe and confirm it.

The attributes of Allah that are not proven by the intellect are, for example, that Allah accepts repentance from His slaves, rewards those who obey and punishes those who disobey.

In the clear texts of the Shari’ah, there are attributions or attributions of things to Allah swt. which, according to the apparent meaning, give the impression of Allah’s similarity and likeness to new things. Such texts are called mutasyabbihat texts. In fact, the evidence of akli has established that it is obligatory to distinguish Allah swt. from new things and it is impossible for Allah to resemble them. The naqli evidence has also made this clear. Allah said:

“There is none like Him, He is All-Hearing, All-Seeing.”

We are certain that the mutasyabbihat texts have valid meanings that are appropriate for Allah and are free from the idea of Allah being like new things. The meanings in question are not those that are taken at face value from the literal meanings of the texts, which imply that they are similar to new things. We leave the true meaning to Allah swt. In this way, our belief and faith will be free from equating Allah with new things. We leave it to Him to understand what He wants the texts to mean. This was the creed of the righteous scholars of the salaf (peace be upon them).

However, when some deviant sects arose that relied on the plain meaning of the mutasyabbihat texts and believed in their literal meanings, which established the equality of Allah with novelties, and they feared that their heresy would affect those who were weak in religion, the mutaakhirin scholars interpreted the mutasyabbihat texts in a way that was appropriate and in accordance with the evidence of the akli, as stated in the books of tafseer and the commentaries on the hadith. These interpretations were originally intended to counter the innovators and to strengthen the faith of the weak. It is as if they are saying: so long as the mutasyabbihat texts contain correct meanings, are in accordance with the evidence and are in accordance with the rules of the Arabic language, then they should be interpreted in a way that is compatible with the mutasyabbihat texts and the evidence that shows that it is obligatory to differentiate Allah from new things and that it is impossible to equate Allah with new things. So that one can be saved from beliefs that may lead one to fall away from the faith. We ask Allah to protect us from this.

There are two ways of dealing with mutasyabbihat texts, as will be explained. In the Qur’an there are words of Allah swt that are classified as mutasyabbihat, such as:

O Most Gracious Lord, Who dwells on the Throne

The hand of Allah is upon their hand

And the heavens are rolled up with His right hand

And your Lord came, etc.

In the hadiths of the noble Prophet Muhammad (peace be upon him) there are also sayings of the Prophet (peace be upon him) that are mutasyabbihat, such as:

I have seen my Lord in an excellent form.

Verily, the Lord of Might puts His feet in the fire.

Your Lord is the same as descending into the heavens of the world and so on.

The safest way, which was adopted by the rightly-guided salaf scholars (may Allah have mercy on them), is for us to believe that the texts have meanings that are not in their literal sense, and that these meanings are correct and in accordance with the evidence, which shows that it is obligatory to distinguish between Allah and new things. We believe this and leave the true meaning to Allah swt. This method is sufficient to save faith.

Allah’s sitting on the Throne is according to His attributes that are worthy of Him, unlike the sitting of creatures that require material and direction. His descent to the heavens of the world is according to His attributes that are worthy of Him, unlike the descent of creatures that must move from one place to another, and so on. We also say that Allah swt. has hands and feet, but not like the hands and feet of our body members, but members that are in accordance with Allah, the Holy One, who does not accept parts and measurements. Allah knows best what the texts are referring to. This is the commentary on the mutasyabbihat texts.

If we want to oppose or reject the sect of the deviants (innovators) who allege the equation of Allah with new things, because of their adherence to the letter of the text, or their desire to strengthen the beliefs of those who are weak in religion, then we deal with the mutasyabbihat texts in the second way, namely by means of interpretation, namely that they contain meanings that are not to be taken literally, which do not establish the equation of Allah with new things. By bringing the meanings to that, the akli and naqli proofs that show the sanctity of Allah swt. from being equal to new things are compatible.

With this interpretation, we are safe from mistakes in belief that might lead to disbelief, for which we seek refuge with Allah. It is clear that what is meant by istawaa on the Throne can be interpreted as occupying the Throne, as an Arab poet said:

“A man has occupied the Throne.” The meaning of the above sentence is to explain the greatness of Allah swt. and the effect of His laws on everything in this universe.

It is also possible that what is meant by descending to the heavens of the world is facing His servants. In Arabic, the word nuzul can mean facing. The sense that Allah swt. was facing His servants at that time is expressed by descending to the heavens of the world. The coming of Allah can also be interpreted as confronting. There came the command of your Lord and His power. The meaning of face is Essence, and the word face is specialized and meant by Essence. What is meant by the hand is power. All these interpretations are based on the use of the Arabic language, which the Qur’an and the Prophet’s hadith also use. This is how mutasyabbihat texts are interpreted. All the mutashyabbihat texts have been found by the scholars to be suitable for interpretation based on Arabic grammar.

They have compiled separate books, which contain adequate information about the interpretation of the mutashabihat verses. Therefore, it is obligatory for every believer to believe in the mutasyabbihat texts, and to be certain that these texts have meanings that are true and proper to Allah, the Almighty. Not recognizing the equation of Allah with new things. Furthermore, they must leave the nature of the meanings intended by the texts to Allah.

If a person needs interpretation in order to refute the heretics or to remove doubt from his heart, and he is not an expert in interpretation, then he should refer him to the scholars, and let him understand the interpretation of the texts that he needs from them. He should not interpret them according to what he thinks, and he is not an expert, lest he fall into a mistake that could lead to innovation or disbelief. We ask Allah to protect us and keep us safe.

It should be noted by every believer that the mutashyabbihat texts described in this chapter are the verses of the Qur’an and the saheeh hadeeths of the Prophet (peace and blessings of Allaah be upon him). As for the hadiths attributed to the Prophet by some scholars but which are not saheeh, it is not obligatory for us to confirm them, let alone interpret them. Allah swt. is the All-Knowing.

THINGS THAT ARE JAIZ FOR ALLAAH SWT. AND ISSUES THAT ARE DISPUTED BY THE INNOVATORS

We have already mentioned the obligatory and impossible things for Allah, so in this chapter we will elaborate on the permissible things for Allah as follows.

Allah, may He be exalted, has the power to make any object that He may or may not make, even if it is large and difficult to make, but He is able to make it. The proof of this from the noble texts of sharee’ah is the words of Allah, may He be glorified and exalted:

“And Allah is over all things”.

The original evidence is that Allah is infallible in His power and infallible in His knowledge, and everything that is possible can exist or not exist. And Allah can make or unmake it.

The proof that Allah does or does not make the possible things, even if they are large and difficult to make, is the majesty and greatness of His creations, as we see in this universe. So, indeed, Allah has done it by His power, both when He created it and when He did not create it.

Indeed, usually Allah does not create things that violate customary laws, i.e. great things that do not occur according to custom, except at the hands of messengers as their miracles and as proof of the truth of their apostleship, or at the hands of guardians as their karomah (honor), at the hands of some of His servants as ma’unah (their help) or as istidraj (to increase their badness), or humiliation, as the details will explain. These occurrences are rare.

Among the powers of Allah swt. is to create good and bad. This is not a bad thing for Allah, contrary to the opinion of some heretics, because Allah is the Creator who has the right to make His own choices. He does as He pleases. Perhaps something is essentially good, although its goodness is hidden, unknown to us, then we consider it bad. Based on that assumption of badness, it becomes bad in our eyes. Therefore, we are prosecuted for doing it or for defying the prohibition, where doing it is a bad thing from us.

As for Allah, it is not permissible to say that something is good or bad for Allah, because Allah neither benefits from it nor harms from it. Moreover, there are many bad things in this world, so if it were not for His creation and not by His will, there would be many things in His kingdom that are not created by Him and not by His will. That would be a weakness and an imposition on the position of the Godhead. Allah is Exalted above such things, with great heights.

It is also permissible for Allah to make His servants unkind or unkind. It is not obligatory for Him to do so. This is contrary to the opinion of the innovators, because if Allah was obliged to make good and better for His slaves, then He would not have made the disbelievers poor. In this world, he will be tormented by poverty, and in the Hereafter, he will be tormented by a painful torment. Because the best thing for the poor disbeliever is not to be created. If created, then the best would be to kill him in childhood or lose his mind before reaching adulthood. But Allah swt. created the disbeliever and did not make anything better for him. Thus, it is clear that Allah is not obliged to make good and better things for His slaves, but He is the Creator who is self-governing, who can make whatever He wants and punish whatever He wants.

The jaiz for Allah swt. according to reason, is to torture the obedient and give pleasure to the disobedient. This is not bad for Allah, because He is the absolute ruler and the author of His own will. This is because, if Allah rewards us, it is only His bounty; if He tortures us, it is because of His justice. Obedience does not affect the obligation of reward, nor does disobedience affect the obligation of punishment.

But since Allah has promised in the texts of the Shari’ah of the Prophet Muhammad (peace and blessings of Allaah be upon him) that those who obey Him will be rewarded and those who disobey Him will be punished, according to sharee’ah, Allah does not break His promises and threats, because if He did, then He would be lying and contradicting His message, which is false. According to sharee’ah, the promise of reward for those who obey must be fulfilled, because not keeping a promise is a shortcoming, and shortcoming for Allah is impossible. With regard to the threat of punishment, the believers who have their sins forgiven are exonerated on the basis of shar’i evidence which shows that Allah sometimes forgives the sins of some of His slaves. As for the disbelievers, then Allah will definitely carry out His threat against them, because the shar’i proofs indicate that they will remain in hell. As for the believers who are not forgiven their sins of disobedience, then the threat must be carried out, even if it is to torture one of them, so as not to contradict His message.

One of the permissible things for Allah according to reason is that He can be seen by sight, because Allah exists and everything that exists can be seen. Therefore, Allah can also be seen. But it is not possible to see Allah in this world except by the Prophet Muhammad. According to sharee’ah, seeing Allah for the believers in the Hereafter is certain, according to the consensus of the scholars of ahlissunnah wal jama’ah, based on the verses of the Qur’an, the noble hadeeth and the consensus of the Companions. But seeing Allah is without means and without limit. By “seeing” we mean that the way of seeing Allah is not the same as the way of seeing new things, such as the face of the beholder, the direction of the beholder and the place of the beholder, because sight is a faculty of the senses that Allah made available to His creatures. According to reason, it is not required to be facing the object being seen, nor does it need direction, place and so on, just that things like facing a certain direction of view is a condition of seeing in general. But Allah may make sight without these conditions.

What we mean by “without limit” is that the sight of Allah is unlimited, meaning that there is no limit to the sight of Allah in the eyes of the seer, because Allah continues to encompass him. This is because it is impossible for Allah to have a limit. The certainty that the believer can see Allah does not contradict the words of Allah in the Qur’an:

“The visions cannot catch Him.”

This is because the meaning of catching sight is to be comprehensive, with the sighted having a place, a limit and an end. But we do not say this for Allah, because it is muhal for Allah.

Some of the deviant sects of people (innovators) differed concerning the permissibility of seeing Allah, and they relied on things that are not clear and that cannot be accepted, as described in books that go on at length.

One of the things that Allah, the Almighty, is authorized to do is to send messengers to the creation. Sending the messengers is neither obligatory on Allah nor impossible: it is out of His mercy, kindness, grace and favor alone, for in sending them there is wisdom and goodness that cannot be counted.

Some of these lessons are:

Helping the mind to understand what it needs to know, such as the existence of God, His knowledge and His power.

Giving a verdict on matters that cannot be reached by the intellect, such as the life of the body and the existence of hisab (calculation of deeds).

Explaining the state of some actions, which are good at one time and bad at another, of which the intellect has no knowledge.

Explaining the benefits of food and medicine and their dangers, which can only be known by experimentation after some periods and phases with some dangers.

Perfecting the human soul, based on their different levels of readiness in theory and practice.

Teaching hidden actions, whether secondary needs (hajiyat) or primary needs (dharuri).

Teaching noble character, the benefits of which go back to the person, the household and the state.

Telling the details of the reward of those who obey and the punishment of those who disobey, encouraging in doing good and fearing in reconciling evil. And other benefits.

Once we have established that sending the messengers is permissible for Allah, may He be exalted, and that sending them is not an obligation on Him, then we must believe that there have been messengers from Adam to Muhammad – may Allah have mercy and blessings on all the prophets and messengers – and the details of how to believe in them will be explained in Chapter 2. Wallahul muwaffiq.

CHAPTER II: FAITH IN THE MESSENGERS, PROPHETS, ANGELS, BOOKS AND THE LAST DAY, AND WHAT RELATES TO THEM

I. FAITH IN THE MESSENGERS AND PROPHETS A.S.

Definition of the Messenger

Rasul (messenger of Allah) is a man and free, who was given revelation by Allah swt. in the form of shari’a, and ordered to convey the revelation to the creatures, if not ordered to convey it, then called Prophet.

The above has been described, that sending the apostles is included jaiz (authority) for Allah swt. But the sending of the messengers is a gift of Allah to His servants, because in the sending there are many benefits.

Definition of Faith in the Messengers

Faith in the messengers is that we must believe that Allah swt. sent them to bring good news and warnings. They are confirmed by extraordinary miracles. And we must believe in something that is obligatory, impossible and jaiz for them.

It is obligatory for the messengers to be Al-Amanah (trustworthy) and impossible for the opposite trait of Al-khianah (betrayal), It is obligatory to be Ash-Shiddiqu (truthful) and impossible to be Al-Kidzib (lying). It is obligatory to be Al-Fathonah (intelligent) and impossible for the opposite trait, namely Al-Ghaflah and Adamul Fathonah (negligent and unintelligent). It is obligatory to be AtTabligh (conveying) something commanded by Allah to the creatures, and it is impossible for them to have the opposite trait, namely Al-Kitman (concealing).

The messengers are also Jaiz, human traits that do not detract from their high dignity.

The perfection of faith in what we have mentioned, if accompanied by evidence. Hence, we elaborate on the explanation as follows:

The Obligatory Attributes of the Messengers

It is obligatory for the messengers to be Al-Amanah (trustworthy) in the sense that their outer and inner selves are guarded from sinful acts and it is impossible for them to be the opposite, namely khiyanah. Outwardly, they are free from adultery, drinking alcohol, lying and other outward prohibitions. Their inner selves are protected from envy, pride, jealousy and other inner prohibitions. With regard to the texts of sharee’ah which, on their face, imply that the Apostles committed sin, these texts must be interpreted with the proper interpretation as mentioned in the books of tafseer and commentary on the Prophetic hadeeths. Thus, it is incumbent upon every believer who encounters ambiguity in the texts concerning the Messengers to refer the interpretation to the scholars who are intelligent, so that he can understand it from them and so that his belief is in accordance with the aqeedah of the Sunnah wa’l-Jamaa’ah.

The proof that the Messengers must have been Al-Amanah and it is impossible for them to have been khiyanah is that if they had been khiyanah by committing disobedience, we would have been commanded to do so, because Allah swt. commanded us to follow them in their words, deeds and behavior without details, whereas Allah swt. did not command disobedience.

The Messengers must be as-Siddig (truthful) and it is impossible for them to be the opposite of kidzib (lying). The certainty of their truthfulness and the impossibility of their lying is in what they convey from Allah.

The fact that the messengers must have been Ash-Siddiqu is that if they had lied in these matters, Allah would have lied in His message as well, because Allah has vindicated them with extraordinary miracles, which occurred at their hands as a confirmation of them. The miracle is that Allah says: “My servant is true in whatever he says from Me”. But the one who confirms a lie is also lying. And a lie for Allah is muhal, so the lies of the messengers are also muhal. If their lying is muhal, then it is obligatory for them to be As-Sidgu (truthful). This is what is meant.

As for the proof of the necessity of their truthfulness and the impossibility of their lying in conveying something from Allah, then the proof is that if they were to lie, then lying would be khiyanah which contradicts the obligatory nature of Al-Amanah and their trustworthiness. The proof of the obligation of trustworthiness for the messengers and the impossibility of khiyanah for them has been described above.

The messengers must be Al-Fathonah, i.e. intelligent and alert in their minds, and it is impossible for them to be the opposite, i.e. negligent and unintelligent. The proof is that if they were unintelligent and inattentive, they would not have been able to argue with their interlocutors and would not have been able to argue with them to instill the truth in them until they were satisfied. If the messengers were unintelligent, then it would clearly contradict the task given by Allah, which is to show the creation the truth. Thus, the apostles must have been intelligent and it is impossible for them to have been the opposite, i.e. negligent. This is what is meant.

It is obligatory for the messengers to be At-Tabligh, i.e. to convey to the creatures what Allah has commanded, and it is impossible for them to be the opposite, i.e. to withhold something from them.

The proof that the messengers must have been At-Tabligh is that if they had withheld anything from what Allah commanded to be conveyed to the creatures, we would have been commanded to withhold knowledge, because Allah commanded us to follow the messengers, but withholding knowledge is wrong. Hence, it is obligatory for them to convey what they are commanded to convey to the creation, and it is impossible for them to keep or conceal anything from it. This is what is meant.

The Jaiz Attributes of the Messenger

As for the jaiz characteristics for the apostles, they are all human characteristics that do not reduce their high dignity, such as eating, drinking, having halal sex with their wives and illnesses that do not taint their apostolic position and do not make people run away from associating and learning from them.

The proof that the apostles were jaiz is that these attributes were present in them and they did not disqualify them or cause people to flee from them, such as madness, leprosy, leprosy, leprosy and blindness, which never happened to them, and it is not true to say that the prophet Shu’aib was blind, and the prophet Ayyub was scabbed to the point of coagulation, and the ordeal that befell the prophet Ayyub was actually only a common skin disease, which did not cause people to flee from him. As for the stories in the hikayats that say that his illness made people flee from him, they are wrong.

As for forgetting, it should not happen to the messengers when they deliver messages that must be conveyed to the creatures, such as the verse:

“Paradise is reserved for the pious”.

But it is not permissible for the apostles to forget in delivering messages that are not to be conveyed, and they should not forget, such as when Zayd stood up and Amir went away, because that would cause some weak people to doubt the messages of the apostles in general, and it would bring down their apostolic status.

As for forgetting in their own actions, which are not to be conveyed, such as forgetting to pray, that is not impossible for them. The wisdom of their forgetfulness is so that people will see what they do when they forget something in worship. This is because guidance through actions is clearer than guidance through words.

As for forgetting in matters that are conveyed, whether in words or deeds, then they are spared from it, for example in the form of words:

“Paradise is reserved for the pious.”

As for actions, for example: Dhuha prayer. When the messengers were commanded to do something so that people would follow them, they should not forget anything until they had conveyed it, first by word and second by deed. When this is done, they may forget, but the forgetting is on the part of Allah, because of some wisdom known to Him. As for forgetting from Satan, it is impossible for them, because Satan has no way of influencing them. The devil’s temptation of Adam (a.s.) was in the sense of external temptation, whereas it was impossible for him to play with their inner selves.

The conclusion is that it is permissible for the outward appearance of the apostles to have all the things that are permissible for human beings, such as things that do not detract from and impair the apostolic position. As for their inner selves, they are clean, guarded and in constant contact with their Lord. Anything that raises doubts and contradicts this explanation needs to be interpreted, and to understand the interpretation, one should turn to the knowledgeable scholars.

It should be noted that all the information that has been mentioned about the rights of the messengers, such as the obligatory, impossible and permissible attributes, are also obligatory for the prophets, in whom we must also believe. Prophets are men who are given revelation by Allah with syarak, but are not commanded to convey it to the creation. This is because the prophets may be referred to by people for advice on the rulings of the shan’a of the messengers before them. And because they are commanded to tell people that they are prophets, so that people will respect them and so that they will know what Allah has revealed to them.

It should also be understood that faith in the messengers and prophets is obligatory in a global sense (ijmali). This means that every believer is obliged to believe that all prophets and messengers belong to Allah, and to believe in what is obligatory, impossible and permissible for them. It is better not to specify the number of prophets, because there are different narrations about their number, Allah says:

“Some of them We have told you about, and some of them We have not told you about”.

But it is obligatory to believe in detail in the messengers whose names are listed in the Noble Qur’an, which we have collected in the following stanzas:

“The names of Allah’s messengers in the Qur’an are twenty-five, so take my information. They are Adam, Idris, Noah, Hud, Yunus, Ilyas, Al-Yasa’, Dawud. Ishaq, Ibrahim, Luth Musa: Dzulkifli, Yahya, Zakaria, Isa. Shu’aib, then Shalih, Ayyub’ : Aaron, then Yusuf, Ya’qub. Then Solomon and Isma’il: The great Muhammad ended them.

II. THE MIRACLES OF THE APOSTLES, THEIR PROCESS OF OCCURRENCE AND THEIR PROOFS

All events in the world are jaiz.

As has been explained in this book, jaiz akli is something that can exist and can not exist. All events that are jaiz are under the control of Allah swt. no matter how great and difficult they are to produce. It is clear that once it is established that the Creator of this world is Allah swt. as we can see from His lessons in making creation full of greatness, precision and wisdom.

We will elaborate on some of them as follows: Let us consider the planetary world and all its contents, the greatness, the wonder of its marvelous arrangement and order, as is evident in the books of cosmography that contain adequate information. Let us think of space and its contents of air, wind, lightning, thunder, clouds, rain and celestial beings, all of which are described in separate books that specialize in space and have become a vast field of science. Let us think of the earth and its contents. in the form of mountains. ravines. caves, plains. oceans, rivers. real springs. mining goods and events on earth such as earthquakes. and other major changes. Let us think of the world of mines and their contents. which are of various colors, tastes. features and uses. Let us think of the world of vegetation with its different trees, flowers, fruits of various colors, smells, tastes, shapes, sizes, features and uses. The peculiarities of their breeding, growth, erection, and all other conditions, for which special books have been written and have become a major branch of science. Let us think of the animal world and its contents, the greatness and wonder of it, in which there are differences in its size and size, its strength and weakness, its ingenuity and stupidity, its differences in form, behavior and kinds, the wonder of its structure and the neatness of its creation and the perfection of its members, so that each of them can perform its task perfectly.

If we think of ourselves with the wonders of form and beauty in the human body, we will undoubtedly be astonished and amazed. In reviewing books that describe man, his limbs and their functions, the strangeness of their arrangement and the meticulousness of their construction, they all contain lessons for the thinking person.

Among the strangest things about man are his senses, including hearing, sight, taste, smell and touch. The strangest of these senses is sight and what is found in it. With great creation, it is made with layers, shapes, properties of rules and arranged according to natural laws, so that the sense of sight can fulfill the task of seeing, the way it works, truly amazes the mind. By Allah, the science that discusses the world, its essence and particulars, with all its many wonders, will surely increase the faith in the hearts of those who study it and are guided by Allah.

Allah. He will see the greatness of His power, the perfection of His knowledge and wisdom. All the wonders and subtleties of His wisdom and secrets are like a deep sea that cannot be reached by the mind and cannot be told. Glory be to the One Who created this world by His will and power, His planning and wisdom.

When we contemplate the wonders of this creation, we must believe that there is a Creator who is the Lord of the heavens and the earth, and we know with certainty according to reason that every jaiz object, no matter how large, strange or miraculous, is under the dominion of the Almighty, All-Knowing and All-Wise. However, we find that God, in creating and shaping this world, has laid down the causes and laws that are His habit in creating His creations, for example, in creating vegetation by means of soil, water and heat (sunlight). The creation of animals by the transfer of the original material (sperm) from the male to the female, the sperm develops in the female’s stomach by various processes and passes a certain time for each of these creations.

However, if one examines and discusses the evidence carefully, considering the greatness of Allaah’s power and the perfection of His knowledge, and the wonders of His creation, it becomes clear to us, the people of the Sunnah wa’l-Jamaa’ah, that the causes and laws that Allaah has established, and the customs that He has established in creating new things, are nothing other than the natural law. This means that it is the custom of Allah that prevails in creating new things, not their effect, and that the specific time for creating new things is also according to the customary law. Allah has the power to create new things without causes and laws and without going through a certain process of time. It is clear to the thinking person that the earth, water and heat (sunlight) do not have the power to make plants of various colors, tastes, smells and shapes, and these elements do not have the power, knowledge and will to make various plants with surprising and strange artificial results.

We find some plants with complex manufacturing and strange shapes, which sometimes happen in a very short time. On the other hand, we find other plants, which do not contain such complexity and wonder, sometimes occurring over a long period of time. This is a warning from Allah that time is not an absolute requirement in creating something according to reason, rather time is nothing but a customary law that applies in His creation, not something that is required by Him. If this were not the case, if time were required by Him, then something that is strange would have taken longer to create than something that is less strange.

Based on this, it is clear that Allah, the Creator, has the power to create things without any conditions, causes or time needed to create them. Allah is able to create vegetation in the blink of an eye or even faster, without any causes according to the customary laws of vegetation. He has the power to create such animals, and the power to turn frozen matter into vegetation in the blink of an eye, and to pray for it, so you find that they consider it an impossible thing to do, and they think it is nonsense, even though the one who proclaims it is a true man. In fact, curing a person with leprosy in this way is no greater than making a human being with astonishing developments, even though its creation is far below the process of making a human being. There is no difference between the two things, it is just that in the former case (the creation of human beings) it has proceeded according to custom, while in the latter case (the healing of the leprosy) it has not. But as long as we believe that the one who brought these two things about is Allah, the Almighty, the All-Knowing, the One who acts and chooses, what is there to make one accept the former and deny the latter?

Indeed, if the righteous man claims to have cured the leprosy by his own power, then there is a reason for their denial. For it would not be appropriate for the pious man’s power to bring about a cure. But his claim that Allah swt. cured him with his hands is a miracle from Allah to honor him. So, there is no reason to deny this, as long as the person doing the healing is true and trustworthy and attributes the healing to Allah, the Almighty. The Almighty is in control of all things that are permissible, and this is a permissible matter.

When you have understood all that we have prescribed, then know that when Allah, the Almighty, sent messengers to His servants, He strengthened them with miracles to prove the truth of their claims.

Definition of Miracle

A miracle is something extraordinary, which appears in the hands of a person who claims to be a messenger of Allah swt. When the messenger (messenger of Allah) invites his people to justify him and follow the laws of Allah revealed to them, surely his people ask for evidence of the truth of his teachings. They asked the messenger to do something extraordinary about this and that, such as the splitting of the moon, the camel coming out of a rock, and so on.

So Allah made an extraordinary thing and realized it at the hands of the Messenger. At that time, the truth of his call appeared and they believed in the Messenger and whatever he brought from the side of Allah swt. After the request for proof was granted, they would ask: “This extraordinary thing can only be brought about by God, the Almighty, for if the man who claimed to be the Messenger had not been true, God would not have brought about this strange thing in his hands. Thus, its appearance is a vindication for him from the side of Allah that is beyond doubt. The miracle in the right of the Messenger and his people occupies the words of Allah: “True is My servant in whatever is conveyed from Me”.

The comparison is to a man in the presence of a king who claims to be a messenger between the king and the people present in his presence. The duty of the audience was to confirm what the man said from their king. So, the audience asked him to show the king proof of his claim. So he said: “The sign of the king’s truthfulness to me is that now the king stands up from his chair and takes seven steps. He does this three times instead of the usual three”. When the king heard this, he stood up from his chair and did as the man had said.

There is no doubt that the people present were convinced of the man’s righteousness and took the king’s standing up in this way as vindication. Of course they would believe – what the man had told them from their king. Whoever denied it was either ignorant or in bondage to iniquity and loss.

Miracles of the Messengers mentioned in the Qur’an

We have come to the discussion of the miracles of the messengers. Indeed the miracles revealed by Allah at the hands of the messengers a.s. are numerous. But we will discuss only the popular miracles, which are mentioned in the Qur’an or the Prophet’s saheeh hadiths.

We will describe the achievement of these miracles based on sound reasoning (aka), so as to reject the doubts of those who deviate and disbelieve. This will also increase the confidence of the people of truth and strengthen their faith.

We spoke of the miracles of some of the popular messengers mentioned in the Qur’ān. After that we discussed the miracles of Prophet Muhammad (peace be upon him) in a separate chapter.

We also discuss some of the ways that led his followers to justify and follow his path.

Among the miracles mentioned in the Noble Qur’an is the miracle of Prophet Moses (peace be upon him) in which the sea parted when he struck it with his staff so that the Children of Israel could pass through and they were saved from the pursuit of Pharaoh. Then Allah destroyed Pharaoh and his people by closing the sea again when they wanted to catch up with Moses and his people.

It should be noted that if the one who receives this news is someone who denies the existence of the Lord of the universe, then what is appropriate for that person is to show him the evidence, so that he recognizes the existence of Allah swt. so that he recognizes His great attributes. After that, the miracles should be explained.

If he is a believer in the existence of a Creator, when he thinks of the greatness of His power and thinks of His great creations, he will think that the splitting of the ocean is an act of free will and is under the control of Allah, because according to the laws of reason, it may or may not happen. It is not impossible, so there is no reason not to believe in it.

One of the explanations for the splitting of the sea being possible is that water is divisible like a body, and water can also be held back, as can be seen when it is frozen by cold, for example, as seen in the large rivers that freeze in winter, so that animals can pass through them. If the parting and stopping of the sea took place so quickly that the Children of Israel were able to pass through, then the sea flowed again quickly so that Pharaoh and his people drowned. This is a great matter that requires perfect power, whereas Allah swt. Allah swt. is the Most Perfect of Powers, so of course such an event cannot weaken Him. We, the Muslims, when the Qur’ân al-Karim speaks about this miracle through the mouth of His messenger, the Prophet Muhammad (peace and blessings of Allah be upon him), which we believe to be true with many evidences and the miracle is a possible thing, which is part of the perfect power of Allah, then we believe and justify the miracle without hesitation. Any sensible person who thinks about it will not think that miracles are impossible. Allah has the power to perform them to strengthen His messengers, to protect His believing servants and to destroy His disbelieving servants.

Some of the miracles mentioned in the Qur’an for Prophet Moses were the gushing of water from a rock when struck with his staff at the command of Allah. According to one narration it was an elemental stone and according to another it was an ordinary stone. Here we say that if the person who received this news denies the existence of a Creator, then we have explained the proper way to deal with him. If he is a believer in the existence of the Creator and the perfection of His power and the majesty of His creations, then to justify this he should imagine that the water gushing out of the rock has two possible ways. The first way is that Allah swt. created and brought forth water from nothing, which was sufficient for the Children of Israel. Then a way for the water to come out of the rock was created at the same time as the rock was struck by Moses, as they witnessed.

The second way is that Allah turned the air into water and made a way out of the rock as they witnessed. Turning air into water and vice versa is possible and chemists are capable of it as it is known in chemistry.

Now they can turn air into liquid. How do you respond to the ability of the One who created the chemists and all their works?

We, the Muslims, when the true Messenger told us about these things, we said that they are possible and fall under the actions of the Almighty. So we believed and confirmed it, because Allah realized this as a miracle for Prophet Moses and to continue the life of the Children of Israel in the desert who were in dire need of water.

Some of the miracles of Prophet Moses mentioned in the Qur’an are the transformation of Prophet Moses’ staff into a large snake, which swallowed many ropes and sticks, which the magicians of Fir’aun bewitched into snakes in the sight of people. If the person who hears of this miracle does not believe in the Creator and the greatness of His power, then the proper way to deal with him has been stated earlier.

If the one who hears this news is a believer in the Creator, then it is sufficient to allow the miracle to happen by imagining the greatness of Allah’s creations in the world of plants and the world of animals, all of which happened by His power. And He has changed the materials from one form to another. He changed the soil into vegetation and the vegetation into animals.

Indeed, the causes and times that Allah uses as a means of making new things (hawadith), are just ordinary processes. Allah has the power to make these things without causes and time. And Allah has the power to dissolve the body or scatter it into dust, which cannot be seen by the eye. We, the people of the Prophet Muhammad, when he reported these miracles for the Prophet Moses (a.s.), believed in the power of Allah to perform such miracles and even greater ones, so we believed and confirmed these miracles. We are of the opinion that there is nothing to prevent Allah from transforming a stick from a plant into a huge snake by gathering the things of the earth, and after the snake has swallowed the rope and the stick, Allah restores it to its original size and removes the things that increased its size, as well as the rope and the stick that it had swallowed, or scatters them. Or he scattered them and made them invisible dust. All of this was made by Allah without any causes and without the need for the time that Allah normally takes to create things in this world, because He is All-Powerful over such things. The unusualness in this situation is a miracle that shows the truth of the apostolate of Moses a.s..

Some of the miracles of Prophet Musa a.s. reported by the Qur’an is the lifting of Thur, which is the lifting of the hill above the Children of Israel so that they would accept the covenant. Those who believe in the existence of an Almighty God and contemplate His marvelous creations will surely accept the possibility of this miracle. How many times Allah has lifted up huge objects and placed them in a void, even though the latter-day astronomers say that they are in a void because of the law of attraction. We say that the One who created the law of attraction has the power to create a similar law for lifting hills, because the causes that Allah has created in this world are nothing but habit, as explained above. He is all-powerful to bring beings into existence without causes. We, the people who believe in the Qur’an and the Qur’anic narration of this miracle, which is a miracle according to reason and is part of the actions of the Almighty, whom we believe to exist and perfect His power, then we believe and justify the occurrence of this miracle for Prophet Moses, because of the power of Allah swt. so that his people would accept the covenant.

Some of the other miracles of Prophet Moses were the rampant locusts, head lice, frogs and blood on the people of Pharaoh. Also the descent of manna and salwa in the field of Tih. Those who believe in Allah the Almighty certainly believe in these, and even greater ones. The explanation for this is that at this time we can see the prevalence of locusts and pest animals such as caterpillars and rats, which damage the crops of one people and do not damage the crops of another people. It can also be seen that in some areas there is water that is spoiled, so much so that drinking it causes illness in the people who drink it. After researching the causes, it turned out that the water contained germs that could not be seen with a microscope. It is likely that the blood that befell the Children of Israel was of this kind.

It can also be seen, that sometimes in place of rain, an unusual object falls. After the researchers searched for the causes, it turned out that the wind moved the object from one place and brought it down to another. All of this is jaiz (possible) according to reason, and the like of it can be seen today. So, what prevented God from realizing this as a miracle for Prophet Moses a.s. and as sustenance for the Children of Israel who were in Tih, in need of basic food, God blessed them with manna and salwa. We, the Muslims, believe that the occurrence of these permissible things in the hands of Prophet Moses by the creation of Allah, as a miracle for Prophet Moses, as has been reported by the Messenger who is Ash-Shiddig (truthful).

Among the miracles mentioned in the Qur’an is the coming out of the camel and the stone in the hands of Prophet Shalih a.s. when his people asked him to do so so that they would believe in him. Whoever hears this news and he is a believer in the existence of an Almighty God, then to justify the possibility of this miracle, it is sufficient for him to describe the wonders of His creations and the power of Allah Almighty to turn dust into animals and change objects into various forms, because there is no obstacle for Allah to form some of the material (matter) in the stone into the form of a she-camel, animated and given senses. Then the stone was split open and the camel was brought out to the people of Prophet Shalih as a miracle of Prophet Shalih a.s.

Indeed, the causes and times that usually apply in creating animals are nothing but according to customary law. Allah has the power to create animals without causes. How many animals there are in a rock, such as a caterpillar that researchers do not know how it came to be in the rock, and around it there are many delicate plants, such as moss on the walls that are its food. As each plant is consumed, another grows. This has been testified to and reliable people have reported it.

If this is possible for animals like this, it is also possible for animals like camels, because the difference is only between big and small. What is not impossible for small things is not impossible for big things. We believers believe in the miracle, because it is one of the permissible things under the action of Allah and has been reported by the righteous. Miracles are real and there is no doubt about it.

Among the miracles reported by the Qur’an is the non-burning of the Prophet Ibrahim a.s. when he was thrown into a great fire by a pagan king, Namrudz, whom Ibrahim opposed. Whoever believes in the existence of an Almighty God and believes that fire does not burn by itself and that there is no power in it, but that its burning power is solely due to the work of God, and believes that the non-burning of fire is possible according to reason and under the power of the Holy God, even if it is different from the custom, there is nothing to prevent him from believing in the occurrence of this miracle.

If a person denies the existence of a Creator and believes that fire burns according to its own instinct, then he needs to be told of the evidence that shows the existence of God and His dominion over all things that are permissible, and to have it explained to him that fire does not burn according to its own instinct, but by the will of God, so that it burns when it touches something that can burn. If it is said that what burns is the light, which is the source of the heat that burns. We say why the light of the firefly, which is a small animal that appears at night on vegetation by its tail, has a brilliant light. What gives rise to that light is the animal substance phosphorus, which does not heat and does not burn. Many phosphorus substances are like this, as is known in chemistry.

If it is said that what makes fire burn is the union of the elements that make fire, which is the opinion of modern chemists, then we reply that we have asked for a sufficient explanation as to why the union of the elements makes fire burn. Does it not happen with the combination of elements and other chemical substances? As is known in chemistry.

If it is said that what causes combustion is a certain friction between the molecules of the object and the molecules of oxygen, which is a part of the air, as modern chemists say, we say that we ask for a sufficient explanation.

Why does this friction cause combustion, and why doesn’t all the friction that occurs between the parts of the object that come together, as the chemists say, cause combustion? And why is it that the friction of parts can cause extreme cold, so that it can freeze water and not burn it? Why does the first friction cause heat and burning, while the second friction causes cold and freezing? Thus, it is clear that such polemics actually contain the words: “I do not know, but each thing has a condition that arises from it and there must be a Deity who made that condition. So we tell him that we know the One who made the decree; He is Allah, who decrees all things by whatever He wills.

The fire does not burn except by the creation and work of Allah. There is nothing in the fire that necessitates its burning or not. It remains solely subject to the action of Allah swt. If Allah wills, He can cause combustion or remove it; if He wills, He can make it cool and harmless.

Indeed, according to the customary law of nature, fire has been made capable of burning by God’s created and artificial combustion. If Allah wills to break the custom by not creating fuel for it, then there is nothing to prevent Him and nothing to stop Him. While Allah has hinted at this unusualness as a miracle for the prophet Abraham a.s. with His words in the Qur’an relating to the fire:

“O fire, be you cold and save Ibrahim”.

This verse shows that Allah did not make the heat that can burn in the fire, but made the opposite, namely cold that saves, not cold that destroys. We Muslims, when the righteous and justified Messenger tells us about this miracle, we believe and confirm it, and there is no obstacle that prevents it, because such things are among the possible things, and under the control of the Creator of the heavens and the earth.

Some of the miracles mentioned in the Qur’an are those of the Prophet Jesus (peace be upon him), such as curing people of the leprosy and blindness, and bringing the dead to life.

Whoever believes in the Lord of nature and thinks about how marvelous His creation is, starting from turning the earth into various animals, then it is not difficult for Him to bring the dead to life by His power, treat the sick and cure the blind, as a miracle for Prophet Isa (peace be upon him).

Such miracles are possible according to the intellect, which is easier than making animals out of dirt and being born hearing and seeing. Although each of these two things in the sight of Allah is actually the same. For Allah, there is no such thing as one thing being easy and the other being easier, but they are all under the same authority. Even the means that are used as causes in making what has been mentioned are only habits, as well as the time that is used as a process of creation. Allah has the power to create something extraordinary by means of creation without causes and time, as stated above. We, the believers, have been told by the true Messenger about this miracle that occurred in the hands of the Prophet Jesus (peace be upon him) and we believe and confirm it.

Among the miracles mentioned in the Qur’an that happened to Prophet ‘Isa (a.s.) is that he made birds out of clay and blew on them and they became real birds with the permission of Allah. As long as we still believe that Allah swt. is the creator of all the animals in the world with a variety of kinds from the ground, through the causes and processes of time as a matter of habit, while Allah is able to make it without causes and time, then there is no barrier that prevents us from believing in the possibility of an extraordinary miracle in the hands of the Prophet Isa with the power of Allah (with the permission of Allah), as the Prophet Isa always said.

Since the event was reported to us by the true Messenger, we believe and confirm the occurrence of the miracle as a corroboration for the noble Messenger.

Among the miracles reported by the Noble Qur’an, which was in the hands of the Prophet Jesus, was the descent of food from the sky, to be eaten by his companions, the Hawari people r.a. Such a thing is a permissible thing, because there is no barrier that prevents the intellect from not justifying the descent of goods from the sky, as we often witness the descent of rain and other objects, which have been reported by cosmographic scholars.

As we believe in Allah’s power to create all things, so does He have the power to do something extraordinary, namely to create food and bring it down from the sky to the Prophet Jesus and his companions as a miracle, for the Prophet Jesus and as confirmation of his claim, so we believe in the occurrence of this miracle, because it has been reported by the true Messenger.

Among the miracles mentioned in the Qur’an are the subduing of Satan and the wind to Prophet Solomon and the softening of iron in the hands of Prophet Dawud. Each of these miracles is something that is permissible according to the intellect, where the intellect does not judge it impossible, because it is part of the power of the Almighty, while the devil is a servant of Allah who can be subdued and defeated by the command of their Creator.

The travel and circulation of the winds in this world is by the power of Allah.

Iron is a metal that can become malleable, although it is customary to heat it, but that is a normal cause, whereas Allah is the Almighty to malleate iron without such a cause. So there is no obstacle for Allah to make these abnormalities in the hands of two of His messengers as a miracle and confirmation of their recognition as messengers of Allah. We, the believers, who believe in the supreme power of Allah, the greatness of His affairs, the possibility of these events and the truth of the great Qur’ān, must believe and confirm the occurrence of these things without hesitation. By considering these miracles as Allah’s creation, which contains things that are very miraculous and very strange, and a sound mind does not consider them impossible at all, Allah always shows us the straight path.

There are other miracles of the messengers which we will mention some of them in the next chapter, because of the correspondence between them and the miracles of the Prophet Muhammad (peace and blessings of Allah be upon him and all the messengers).

III. THE MIRACLES OF THE PROPHET MUHAMMAD (PEACE BE UPON HIM).

1.The Qur’an The Greatest Miracle of Prophet Muhammad

Among the greatest miracles of Prophet Muhammad is the Glorious Qur’an. It is the only miracle that will last until the end of the world. It differs from all miracles in that each of them disappears in its own time.

Hereafter, we will describe this great and extraordinary miracle in a way that is easy to understand for the specialized and the general public, and does not make it vague for those who have understanding.

The Wisdom of Allah in Making Miracles

You know that the wisdom of Allah is that sometimes He strengthens His messengers with miracles, in the form of something that exceeds what the people of the messenger consider extraordinary, so that the people’s proof against the messenger before them is cut off.

We actually do not understand the kind of extraordinary you are bringing up. Perhaps you know how to realize it and we do not. But it is just an ordinary thing.

For example: When Allah sent Musa a.s. sorcery among the Qibti (Egypt), the people of Pharaoh was really widespread. They had perfect skill in sorcery. They knew what was possible or possible for man to do, and what was beyond man’s ability.

When the sorcerers at the command of Pharaoh conjured, ropes and sticks into snakes, there appeared a great number of snakes walking.

With Allah’s permission, Moses then threw his staff, and Allah turned it into a large snake (dragon). Subsequently, the many snakes were swallowed by this large snake. When Moses took the large snake in his hand, it returned to its original form. Seeing this, the sorcerers bowed down and prostrated themselves to Allah and declared their faith in the apostleship of Moses and endured the torment of Pharaoh against them, and they were killed by crucifixion on palm trunks.

They were killed by crucifixion on palm trunks. This was because they knew the sciences of sorcery, and they knew what is within the power of man and what is not within the power of man. They were convinced that this abnormality, in which Moses’ staff turned into a huge snake and swallowed the rope and staff that had been bewitched into the form of a snake, then the staff returned to its original form, while the rope and staff were absent and disappeared, was clearly not a kind of magic and was beyond human ability. Human beings cannot reach that level. Then they believed that the incident was extraordinary and no one could have done it except the Lord of the heavens and the earth, who realized it as a miracle for Prophet Moses and as a confirmation of his apostleship. Whoever is ignorant of magic, then he can take evidence for the truthfulness of Prophet Moses with the justification of the magicians to him, saying that the magicians unquestioningly adhered to the religion of their ancestors. They were proud of the kingdom of Pharaoh. Then they mastered sorcery, so that they knew what was and was not within the power of man. Had they not known with certainty that the extraordinariness that was in the hands of Prophet Moses was not a type of magic and did not belong to the ability of man to reach it, they would not have believed in Prophet Moses, did not abandon the religion of their ancestors and did not accept the glory of Fir’aun and were willing to be tortured and crucified on date palms, then they said to Fir’aun:

“Therefore, decide what you decide. You can only decide in the life of this world”.

The faith of the sorcerers in Moses, with all its consequences, is the greatest proof of the truth of Moses in his claim of apostleship; indeed, the miracles shown by Allah in the hands of Moses are miracles that confirm his truth.

As for the one whom Allah has not willed to be good, as was the case with Pharaoh, he went astray, was unable to learn from this incident and followed the path of doubt. Instead, he said to the sorcerer: “Surely Moses is your leader who has taught you all magic”.

“Surely Moses is indeed your leader who teaches you magic'”.

This is a misunderstanding, because it is clear that Moses was from the Children of Israel who were devoted to the Oibti people, a nation of magicians who had power and empire. Of course, under these circumstances, it would have been impossible for the servants to invite the Oibti magicians to oppose Pharaoh and follow Moses. If Moses had taught them magic, as the Pharaoh said, can reason justify that they were willing to undergo torture just for learning from him and that they were ready to accept humiliation after glory, willing to be killed and crucified instead of life, when they were men of reason, who could distinguish between good and evil?

Had it not been for their firm belief that miracles are not a type of magic and miracles are proof of the truth of Moses in the recognition of his apostleship, and that even though they separated themselves from the glory of this world and left this mortal life, then they would be replaced by the glory of the hereafter which is eternal, they would not have acted so desperately (against Pharaoh) and would not have accepted the torture inflicted on them. Pharaoh’s hesitation to recognize the truth of Prophet Moses was more despicable than a spider’s web. Pharaoh did so because he was arrogant and disobedient, stupid and wretched.

Similarly, when Allah swt. sent Prophet Isa a.s. medical science had experienced rapid progress among the Children of Israel. Among the wisdom of Allah is to make most of the miracles of Prophet Isa a.S. related to the profession of medical science experts, namely medicine. He could cure leprosy and blindness with his two hands, and could even bring the dead to life. A medical expert would have no difficulty in justifying his apostleship. In fact they would say: We understand the science of medicine and the measure of work that man can handle and that he cannot handle. Only a truly expert group of doctors can heal a person with leprosy, but with special treatment in a certain time process. As for his healing being instantaneous and just touching or praying over him, this is not within the capabilities of doctors. Doctors may be able to cure an eye disease that comes later, not a congenital defect. As for curing a blind person who has no sight, this is not within the power of man.

Bringing the dead back to life is also not within human capabilities at all: because Jesus (a.s.) brought about extraordinary signs and wonders that are beyond human capabilities, as is clear to us from the study of medical science, this is evidence of the truth of his claim to apostleship, because these signs and wonders are only created by Allah, the Almighty, which He placed in the hands of the Prophet Jesus (a.s.) as a miracle for him and a confirmation of his claim.

As for those who are not experts in medical science, let them take evidence of his truthfulness from the doctors, just as they took evidence from those who believed in Moses, even though they were not experts in magic, because they only witnessed the magicians believing in Moses.

When you have understood all that we have described, then know that we have received news mutawatir and understanding, i.e. a large number of people who are countless have told us, and reason makes it impossible for them to agree to lie, just as it is impossible for all people to agree on the news of the existence of Mecca, And they witnessed the Prophet Muhammad ibn ‘Abd Allah, and they saw him with their own eyes, and they knew his behavior and the things that he did during his lifetime among the people, so that the vindication of him is complete: so that the vindication of him by thousands of his followers of what he brought was complete, that the prophet Muhammad, peace be upon him. after 40 years of living among his people, was known as an honest and trustworthy person, so they called him Al-Amin. During that time he never learned to read or write, nor did he associate with people who could read and write in a way that would enable him to learn to read and write from them, nor did he associate with people who could make him an expert on the knowledge of the nations and the laws of the past and the laws of the kingdom. It is not reported that he paid the slightest attention to these matters at that time, and did not engage in exercises of eloquence and literature. He had no interest in Arabic poetry, speeches and correspondence: there is no word or narration about it. He was not fond of conversing with the linguists and was not fond of competing with the writers who could raise the expertise in these two noble fields of knowledge to a high level in the Arab and Ajam world, because he had little ability and no one to help and assist him. His fathers never had the power that they once had, and then lost it, so he was suspected of wanting to restore that power with the aim of becoming a leader. The Prophet (may Allah’s peace and blessings be upon him) claimed that Allah had sent him to all people to convey what Allah had prescribed for them, with the assurance that they would be saved in this world and the Hereafter. His Shari’a corresponds to the time of his sending until the end of this world. It abrogates most of the laws of the messengers who were sent before him in the past, whose laws were also appropriate to their times.

It forbade bad customs and morals that they had inherited from their ancestors, or the persuasions of the devil that were harmful to their interests. The worst of these customs was the worship of idols, fire, stones and trees. The Shari’ah commands people to glorify Allah swt. and to believe that Allah, with all the attributes of perfection and free from negative attributes, is the One who deserves to be worshipped and thanked for His favors bestowed upon mankind. In essence, gratitude returns to mankind in various benefits, such as humbling oneself to Allah during prayer, which causes cleanliness of the soul and strengthens the relationship with the Creator, and such as their visit to places where Allah has promised (pilgrimage) to get forgiveness for their mistakes and so on in the form of things that attract goodness and reject misfortune for them.

When some groups of people heard this great confession of the Prophet Muhammad (peace be upon him), they were reluctant to listen to his confession, and he was opposed with great opposition. He was abandoned by his family and close friends, denied by the old and the young. They began to oppose and debate him and ask for proofs (hujjah), each asking for proof of the truth of his confession and each looking for his weaknesses at will. But the Prophet was able to show proofs and was able to give answers to those who asked.

Proof of the Miraculousness of the Qur’an

Among the greatest proofs that the Prophet used to establish his claims and his greatest guide was the collection of Arabic words that he recited to them, called the Qur’an. He said that the Qur’an was from Allah, with which he was sent to them. The Qur’an makes it clear that he is the Messenger of Allah to all people who is truthful in conveying what is from Allah. The Qur’an contains information about the syarak that Allah has prescribed for them.

He challenged them to come up with the shortest of the surahs to show that the Qur’ān is truly from Allah, proving that it is impossible for the scholars, Arabic linguists and poets to come up with a surah that is equal to the shortest surah of the Qur’ān in terms of its scholarly and literary merit. This is despite the fact that the Arabs at that time had top kings in terms of fluency and many literary figures, who were highly respected among the people. These two things (language and literature) were their highest knowledge and something they were proud of, they were the nation that had the most poets and orators. Among them are many people who are good at language styles. They held the banner of eloquence and literature and they mastered its secrets and knew the levels of eloquence and literature that were within human capabilities and those that were not. The Holy Prophet (S) always considered them weak and unable to match one of the shortest surahs of the Qur’an even though they helped each other. He did so on every occasion and at every meeting. In the meantime the Apostle made fools of them in their customs and worship, denouncing the statues they worshipped as false, so the scholars of eloquence and literature and the scholars of those fields began to think about the Qur’ān, they tested the value of the eloquence and literature of the Qur’ān, they examined it carefully and critically, perhaps they would find a way to oppose it, and invalidate its proof. No, by your Lord, they have not found and will not find a weak point in the Qur’ān until now, after now and until the Day of Judgment, despite the support of many poets and stubborn enemies. We say this to all people and the Qur’ān has mentioned it in several verses and is recited in every gathering. But it has become clear to them that the Qur’ān has reached a level of eloquence and literature that no human power can attain.

If anyone is arrogant and defiant, then he is merely presenting a fragile and stilted structure, which only becomes a laughing stock when it is brought out and delivered. Thus, their weakness to match the Qur’an, even if it is only the shortest Surah of the Qur’an, is proven.

Then they, the linguists and writers who are guided by Allah, will admit their weakness, even the weakness of human beings. Such a thing is clear evidence that the Qur’ān is from the side of the Almighty. These people then confirmed the recognition of the Prophet Muhammad as the messenger of Allah, they abandoned their bad customs and false worship, and they embraced the religion that Allah had prescribed for them.

Then most of those who were not versed in eloquence and literature, whether Arabs or non-Arabs, i.e. the Ajams, found the Qur’anic proof of the truth of the Prophet Muhammad (peace be upon him) in his claim of apostleship, precisely the proof that calmed their minds and led them to embrace the noble religion. Thus they said that Muhammad (peace be upon him) had made his apostolic confession alone and against the people of the whole world in their customs and worship, there was no one to help and assist him.

He declared that the Arabs and their poets, who were renowned for their fame and literary excellence, could not match even the shortest surah of the Qur’ān that he had brought. They adhered to the customs and worship they had inherited from their ancestors, which they had practiced since childhood with a sense of group and tribal fanaticism. Muhammad had no worldly possessions to encourage them to follow him, he had no bigotry nor did he have the power to frighten them in the form of violence, because he had been opposed by his relatives and even the whole of humanity since the beginning of his preaching. However, the scholars and poets recognized their own weakness to match one of the shortest surahs of the Qur’ān, because the wisdom and literature contained therein were beyond the reach of human ability, so they confirmed his claim to be the messenger of Allah swt.

Had it not been evident to them, who were perfect in their knowledge of eloquence and literature, that they were incapable of making a counterpart to the Qur’ān, and that making the Qur’ān was not within the power of man, which is proof that the Qur’ān is from Allah, they would not have believed in Muhammad and would not have abandoned the customs and worship that they had inherited and practiced, The most difficult thing for a reasonable person is to give up his religion, with which he hopes for salvation in this world and the next, and after that the most difficult thing is to give up his customs that he has inherited and accepted from his ancestors, so that some of them, although they feel that their customs are bad, find it difficult to give them up and their souls are firmly fixed on them.

A reasonable person will not abandon his religion unless he is certain that he will be safe in adhering to another religion, and will not abandon his customs, especially those that he has inherited and practiced, except for a strong and compelling reason. The situation of the linguists and literate people with Muhammad and their faith in him in this way is sufficient evidence for us to justify his recognition as the messenger of Allah swt. The faith of those who are not linguists and literary experts in this way cannot be regarded as slavery to the linguists and literary experts, but their faith is based on seeking evidence (istidlaly), as is clear from the description. It is because of this way of faith that the Ajam (other than Arabs) are burdened to believe in the apostolate of our Prophet Muhammad (peace be upon him) even though they do not know his language, namely Arabic.

It should be noted that in the Qur’an there is proof of the truth of the Prophet Muhammad’s claim of apostleship through means other than those related to literacy and literature, both of which have weakened the Arabs who are literate and literary experts. It is clear that when literary critics contemplate the Qur’ān and recognize its excellence and they are people of knowledge, art, and politics and contemplate the Qur’ān’s style of language and its content, it becomes clear to them based on right thinking, that the Qur’ān contains major features and perfect qualities that could not have been collected in a single collection of talks, no matter how neatly arranged and extensive the study of past, present and future matters, the affairs of all nations covering all fields of literary knowledge, wisdom that is free from contradiction and opposition, the goodness of the style of language is not the same as the styles of language known to the Arabs, unless the person would say: He is the One who has power over all these things and has gathered together in one speech what is gathered in the Qur’an.

Thus, indeed they found this Qur’ān proclaiming about the unseen things, which were to come and they came according to its proclamation, such as its promise to the followers of Muhammad (peace be upon him) to enter Mecca in safety, then it came as promised. The Qur’an tells the story of the previous people and their behavior, like the saga of one who witnessed and attended it. It tells of hearts that are not revealed by those who have them, whether in word or deed, as was the case with the followers of Muhammad (peace be upon him) and some of his enemies, as mentioned in the books of Tafsir and Hadith. The Qur’an with its wide range of media in every field, such as the field of preaching, laws, advice, parables, ethics, literature, encouraging and frightening things, praising the chosen ones, reproaching the vile ones, fearing from bad temper and low behavior, playing a political role, debating opponents, denouncing humiliation, shows proofs of the existence of the Creator and His Oneness.

In addition, it shows the gathering of people in Mahshar and the resurrection after death, rejects ambiguity, removes doubt, describes the life of heaven and the behavior of its inhabitants, the life of hell with its great flames and complexities, describes the celestial realm, the signs in the celestial realm in the form of stars, rain, clouds, lightning, thunder and its wonders, describes the earth and mountains, flat land, oceans, sources, rivers and everything on it.

Plants, animals, mines, flowers, fruits, trees, birds, darkness and light are all mentioned in the Qur’an, so it is correct to say that there is no knowledge that has preceded or followed, except that the Qur’an has explained or shown it in different and new ways. It is free from contradictions and differences, and is beautifully organized, with no similarities in any of its styles, no parables that it follows, and no imams that it follows.

He is neither an Arabian’s gasidah (verse) nor a Bedouin’s speech (kalam natsar). Nevertheless, it is beautiful and good to the mind, sweet to the soul, pleasant to the taste, cool to the heart, pleasing to the ear, not boring every time it is repeated, from anyone’s mouth it sounds high and precious. According to sound reasoning, it is not right to gather these qualities suddenly, and to happen by chance in right thinking. So, among the obligations of those who contemplate the Qur’an, and think about its contents, and which are worthy of their consciousness is to say: “Verily, what appears to us as the unification of these attributes in a beautiful speech is a speech that cannot be matched by human power, even if some of them help others”. The fact that Prophet Muhammad was such a great carrier of the Qur’an, even though he was ummi (unable to read and write), and the fact that he used to come to famous scholars, astute philosophers, great historians, and accomplished politicians is clear evidence that the Qur’an is from Allah, revealed to Prophet Muhammad (peace be upon him) as a miracle, which shows the truth of his apostolate.

It should be noted that this way of proving that the Qur’ān is a miracle used by Allah to corroborate the prophet Muhammad (peace be upon him) has had a great deal of influence, so that many of his followers have been guided in this way, just as Allah guided them in the first way, namely through the eloquence and literature contained in the Qur’ān, by means of which those who are experts in Arabic language and literature are unable to make a comparison with even the shortest Qur’ānic surah.

These two methods are easily accessible to linguists and literary experts, and to those who have knowledge of the features of the sentences from now on, after now and until the Day of Judgment. Whoever is not a linguist or literary expert should take evidence from the submission of linguists and literary experts and their acceptance of this great miracle, so that they would abandon the religion and customs of their ancestors and follow the religion of the Prophet Muhammad (peace be upon him) and his guidance, as described above.

Thus, it is clear that the miracle of the Qur’an given by God to the Prophet Muhammad is a miracle that will last until the end of time. As for the other miracles, although the people who witnessed them, i.e. the people who lived contemporarily with the apostles in question, were able to benefit from them and took those who had received the correct narrations, such as the people who lived in the times after the apostles, but these miracles cannot be witnessed until now and afterwards. This miracle of the Qur’ān is unique in that it can be witnessed throughout the ages. This is part of Allah’s honor to the Prophet Muhammad (peace and blessings be upon him) and with the Qur’ān Allah has favored him over all the noble messengers. But guidance is under the power of Allah, He has the right to guide whom He wills to the straight path.

Miracles of the Prophet Muhammad PBUH. Besides the Qur’an

Among the miracles of the Prophet Muhammad (peace be upon him) mentioned in the Holy Qur’an and the hadith is the splitting of the moon into two parts, because of his request to God when the polytheists asked him. The people of Mecca, both Muslims and disbelievers, witnessed the splitting of the moon. Then there came to Mecca a group of travelers who were far from Mecca, but their ufuq (horizon) was the same as the ufuq of Mecca. They said that they saw the moon split that night.

With regard to the fact that the entire population of the earth did not see it, it cannot be denied that it happened, because of the difference in ufuq, from which the moon could be seen by the inhabitants of the earth. The moon could not be seen by all people at one time. In fact, every time the moon was seen by the inhabitants of a certain ufuq, it would not be seen by people other than them, as is known in astronomy. Whoever hears of this miracle, and he is a believer in the existence of the Almighty God, and he thinks that the breaking of the moon is permissible in the eyes of the mind, then he should not reject the truth of the matter. If the narration is saheeh.

The explanation for this possibility is that the moon is just an object that can be divided and united. How many times on our earth have large mountains been broken up, valleys have been created where there were none, and separate mountains have been joined. These events of the earth, although in the common law are created by Allah swt. through valid causes, such as earthquakes, lightning and heavy rains. But these causes are only according to customary law, whereas Allah is the One who is able to bring about these events without causes, as is known from the perfection of His power, the One who is able to arrange the objects of the earth with such arrangements. He also has the power to make the moon split because there is no difference between the earth and the moon in their material nature, both of which can be joined and split. It is just that the earth is bigger than the moon. However, the size of the earth or the size of the moon does not mean that something can be divided or not, which is within the power of Allah, the Almighty.

Then, the saheeh narrations about this miracle indicate that the moon was split into two parts. One part was above the mountain and the other part was below the mountain. What is meant by that is that the moon in the view of the beholder is on top of the mountain, i.e. on its ufuq, not that it stops completely on top of the mountain. The other part is under the mountain, i.e. it is on the same level as the mountain, not under the mountain.

So one of us said: “I have seen the moon above the mountain, behind the mountain and above the sea”. In reality, the moon is not like that. It is just that what is meant is to express the way of seeing the moon. Since the moon is a very large thing, and its size under our earth is small, according to astronomical scholars, it is not possible for part of the moon to be located on a mountain and small on the earth and the mountain cannot contain it, and part of it to be under the mountain, in fact. This is not what is meant. Rather, the narration relates this vision to indicate that the two halves of the moon appeared to be far apart, so that the polytheists would have no doubt, for if the two halves had been close together, they would have said: “Surely our vision of the splitting of the moon is an error of the senses and a delusion that has no basis in reality.

It is well known that the One Who has the power to split the moon into two halves also has the power to keep them far apart and then bring them back together.

It is a strange narration from some of the descriptions that have been recorded that part of the moon descended into the Prophet’s lungs and came out of his sleeve. This narration is strange and we are not obliged to believe it, because its sanad is not strong. Hence we do not need to interpret it and adjust it according to the laws of reason. However, it may also be accepted by reasoning that the piece of the moon that came down and out of his sleeve was small, because the narration does not say that half of the moon was broken. This is not impossible, and it is within the power of Allah to do so. We Muslims, when we hear about the splitting of the moon as a miracle of the Prophet Muhammad (peace and blessings of Allaah be upon him), with a saheeh chain of transmission, and that it is possible and part of the power of Allaah, believe in it and confirm it without hesitation.

Among the miracles of the Prophet (peace and blessings of Allaah be upon him) is that the sun stopped circulating for a while and resumed circulating after setting. This has been narrated in some hadiths. It is also reported that the sun stopped not setting when Yusya’ bin Nun and the Children of Israel were fighting rapists. This was also a miracle for him.

The hadeeths about the sun stopping and recirculating after setting, although they are ahad hadeeths, meaning that their narrators are not mutawatir and their authenticity is uncertain, and the one who denies them becomes a disbeliever, but believing in them is appropriate for the attitude of the Muslims and is more likely to save their religion, so we believe in them and affirm them. The cessation of the sun and its re-circulation after setting, although in itself a very great matter, is possible according to reason and is part of the power of Allah, may He be glorified and exalted, and it is not great in comparison with the power of Allah, may He be exalted.

The reasoning behind this is that there is no difference in our assumption that the sun moves or the moon rotates on its axis and circulates around the sun, as explained in astronomy. Each of these two things is only the power of Allah. He is the One who operates the sun or circulates the moon by His power. The One who has the power to move these two great things would also have the power to stop them for a moment during the day, or to reverse their motion for a moment, and then return them to their original motion. Such a thing is not impossible. If it is said, based on the assumption of modern cosmography, that the earth is rotating. If the earth had stopped or reversed its motion, the seas would have continued to move, and the waters would have overflowed onto the land and drowned its inhabitants. We reply that the One Who is able to stop the earth or reverse its motion is also able to withdraw the motion of the sea water and make it follow the motion and stop of the earth.

If this were the case, then the seawater would not have overflowed onto the land. The atheists (mulhid) say that it is not the wisdom of the Almighty Creator to stop a large object whose motion is fixed according to the great law of nature, namely the law of attraction (gravity), as modern cosmographers say, for the sake of a human being, namely Muhammad or Yusya’ a.s. We need to emphasize to them that what the Almighty Creator has done is to stop the earth from moving. We need to emphasize to them that such an act is not just for the sake of one man. Rather, it was for the purpose of revealing a great miracle by which thousands of creatures were guided and left their soul-destroying disbelief for the eternal life-giving faith. With that miracle came the stability and tranquillity of the faith of thousands of people who had believed before the miracle.

Its closure and narration remain the talk of creatures by group after group of people. The person whom Allah wills to be guided by His guidance can benefit from the news, and he can imagine the majesty of His power and the wonders of His creations. This great wisdom is proportionate to the greatness of the achievement of excellence and excellence, and the achievement of excellence deserves the wisdom behind it. The atheist, however, only looks at the greatness of the extraordinary thing, and if he had compared it with the greatness of Allah’s power, he would not have made this statement. The greatness and purpose of a human being in the sight of the Creator is within the same limits, each under His will, and nothing is great in the sight of His greatness, even if it is in our limited sight, there is a great difference, whereas the two things in the sight of Allah are the same, permissible and possible.

Then, in some of the narrations that narrate the miracle, there is a narration that implies that the Prophet asked the sun to stop or to return it. What is true for the Messenger is that he should have asked for the cessation of the earth or the retreat of the earth’s movement instead of asking for the cessation of the sun. Since we said that it is probable that the Messenger knew the truth of the matter, he asked for the stopping of the sun on the basis of what is evident and what is valid according to the view of the people to which they are accustomed. Allah swt. knew the meaning of his request and it was not the fault of the Messenger. As we see modern cosmographers used to say according to the language usage prevailing among linguists, they used to say: “The sun rises and sets”. Even though they believe in the cessation of the sun and the movement of the earth, we do not hear them saying: “The earth rises, or the earth sets, or the earth faces the light of the sun, or leaves the light of the sun”. Each of these is according to the common usage and the reality of what can be witnessed.

If you have understood what you have stipulated and abandoned the doubts based on what we have described, then know that we, the Muslims, have believed in this miracle, because there is no obstacle that prevents this miracle from happening, and Allah is able to make it a miracle that strengthens His noble messengers, through which thousands of people are guided and gain stability in faith.

Among the miracles of the Prophet Muhammad (peace and blessings of Allaah be upon him) that have come down to us through the saheeh hadiths are the gushing of water from between the fingers of the Prophet (peace and blessings of Allaah be upon him) and the multiplication of a small amount of food that could fill a large number of people. Whoever believes in the existence of Allah and His power to create things and bring into existence things that did not exist before, or to turn one form into another, then there is nothing to prevent him from confirming these two miracles. The explanation is that when people asked the Prophet for water, there was no obstacle for Allah swt. to create water, or to turn the air into water, then the water gushed from the fingers of the Prophet in the presence of the audience, so that the water was sufficient for those who drank. Turning air into water can be done by chemists. It has just been published in a scientific magazine that chemists have discovered the theory of turning air into liquid. What do you think of the power of the Creator of air, water and chemists? Likewise, there is nothing that prevents Allah from creating food from a small type of food, which is in the presence of the Messenger and serves it to him without being seen by the audience, knowing that the little food becomes a lot and the crowd becomes full. All of these are among the things that are possible according to the intellect, and Allah’s power is worthy of causing them. The occurrence of that event as a miracle of the Prophet Muhammad (peace be upon him) has been narrated in a saheeh manner and we, as Muslims, believe and confirm it.

Among the miracles of the Prophet Muhammad (peace and blessings of Allah be upon him) are curing chronic diseases with his two hands just by touching the afflicted person or just by praying for them, restoring the eye of one of his companions that had fallen out, so that it returned to its former glory, and bringing the dead back to life just by praying. Such extraordinary things have come down to us through the noble hadiths, so we believe and confirm them, because such things are possible and are under the power of Allah: He is the One who put it in the hands of His Messenger as a miracle for him.

The explanation for this is that the healing of illnesses, although customary, requires causes and a long process of time. That is according to the ady (customary) law of Allah Almighty. But to cause it, without a cause and without the need for time, is to go against the custom, as has already been stated. Restoring a detached eye, even if custom does not apply, is something that is permissible, and reason does not consider it impossible. We have seen that most doctors connect parts of animals that have been severed and can be reunited by means of surgery. The restoring of the eye that the Prophet did, although not within human capabilities, is within the perfect power of Allah swt. which cannot be matched by any human power. Bringing the dead back to life is among the jaiz akli, although in custom it is not applicable. The Almighty created solid matter into animals and gave them feelings, movement and cognition. He has the power to bring animals back to life after they die. Whoever describes the greatness of Allah’s power and the wonders of His creations is not prevented from justifying this extraordinary occurrence as long as it is attributed to the power of Allah.

Among the miracles of the Prophet Muhammad (peace and blessings of Allah be upon him) is that a suckling baby can speak, as well as animals, trees and stones, and that they all bear witness to his apostleship. This event has been mentioned in several hadiths and his apostleship has come down to us.

In the Noble Qur’an there is a similarity, namely the speech of the hud-hud and the ants to Prophet Solomon (peace be upon him). This custom is one of the things that is jaiz akli, which is within the power of God.

The explanation for this is that everything in this world, both objects and attributes, such as sound and so on, are all created by God. So, the ability to speak in a human being who has grown up must be created by God, because the animalistic nature of man does not necessitate the ability to speak, because there is no difference between the nature of man and animals in the level of animalism, nor is there any difference between man and solid objects in their corporeality, just as their shape does not necessitate the ability to speak. For, at times, there are monkeys that truly resemble the human form, except for the hair that clothes their skin. This is not a distinction that makes it obligatory for a large human being to be able to speak, while an ape cannot. There is no evidence that speech is obligatory for humans, and some animals that are much different from humans can learn to speak, such as parrots. It is clear from our description that man acquired the attribute of speech only because Allah honored him with the ability to speak. If we look into it, perhaps there is something hidden in the great human being that is not found in other creatures, and it is this something that obliges man to have the faculty of speech, perhaps it is called the power of speech and is considered an advantage for man, or a special part of his brain, as modern scholars say. We answer: “The restriction of something that ensures the ability to speak, because of two things is not acceptable. What is certain for us is that the things that confirm it are ordinary causes, whereas Allah is the One Who is able to create the ability to speak without intermediaries. The One Who is able to create the ability to speak in humans must also be able to create it in other creatures, such as young children who are still being breastfed, animals, solid objects, even though this is contrary to custom and is considered extraordinary as a miracle for the Messenger of Allah, who creates words in objects that we do not know, he speaks and Allah brings forth from him words that can be heard by those who are present. We, the muslirnin, have believed in these miracles because they are possible according to reason and are within the power of the Lord of the heavens and the earth.

Among the miracles of the Prophet a.s. that are hinted at in the Qur’an and explained by the noble hadith are: The Prophet’s throw. Throwing a handful of dust into the faces of the disbelievers at the time of war, so that the eyes of each disbeliever were hit by the dust and they ran away. This extraordinary event is included in the jaiz akli, because there is nothing that prevents the dust from reaching the eyes of the people, but it is not in the ability of humans to convey so much and distribute it to their eyes so much, but it is because the power of Allah is Almighty to do so. as a proof for His Messenger. He was also truly strengthened by this feat which made the enemies turn and flee from the Prophet and his companions. Allah says in the Noble Qur’an as a condition for the Prophet with His words:

“You do not throw when you throw, but it is Allah who throws”. Meaning: In reality, you do not throw and convey dust to the eyes of the disbelievers when you throw, because it is not in your power, but in reality it is Allah who throws and conveys the grains of dust to the eyes of the enemies who fight you. We, the believers, believe in this as a miracle for our Prophet. Muhammad (peace be upon him).

Among the miracles of the Prophet Muhammad (peace be upon him) is his proclamation of unseen things that will come later, even hundreds of years in the future. Regarding this miracle there are several hadiths that are mutawatir maknawi about the number of events, which one by one is like a shoreless ocean. As for his reporting of the unseen from his sight, such as his reporting of the death of King Najashi, and the blimp that carried a letter to the Quraysh.

In the books of hadith, there are many such things that fill the pages of the books. Whoever wishes to study them, look at the hadiths, and he will see the most amazing wonders.

As for the Prophet (may Allah’s peace and blessings be upon him)’s announcements of the unseen for the future, they are many, some of which took place during his lifetime, some of which took place after his death, some of which took place briefly and some of which are still to come. We will briefly mention some of these events that are mentioned in the Qur’an or the noble hadiths, which show the undeniable truth.

Among the reports of the Prophet Muhammad (peace be upon him) about the unseen is the report contained in the Noble Qur’an that his companions would enter the Masjid al-Haram in safety. At the time he said this, Mecca was under the rule of the polytheists who were hostile to the Prophet and his companions. Finally it was proven that the Prophet and his companions entered the mosque of Al-Haram and Allah realized this.

Among other things, it is mentioned in the word of Allah:

“The Romans have been defeated: In the nearest country, and after they are defeated they will be victorious in a few years (again)”.

This was indeed the case. After the Persians defeated the Romans, the Romans defeated the Persians within a few years, between three and ten years. This can be found in the books of Prophetic history and tarikh. The Qur’ān contains a number of reports of the unseen, the details of which can be found in the books of Tafsir.

Among his reports of the unseen are those found in the noble hadiths narrated by Bukhari, Muslim, Ashhabussunan (Tirmidhi, Abu Daud, Nasa’i and Ibn Majah) and the huffadz Imams, such as: Ahmad, Shafi’i, Abu Hanifah and Malik: that the Prophet told the Companions that he would defeat his enemies, liberate Mecca, Bayt al-Maqdis, Sham, Yemen, Iraq, and create security throughout the Islamic kingdoms so that a woman traveling from Hirah to Mecca would feel safe and not fear anything but Allah. This state of affairs – praise be to Allah – occurred during his lifetime and after his death.

He told his companions about the areas that Allah would liberate for his people and the riches of the world that they would attain, and they would divide the storehouses of Kisra and Caesar, and it did happen. His people would subjugate the states of Kisra and Caesar and their treasuries would be divided among them. He told them that one of them would wear one type of clothing in the morning and another type of clothing in the evening. He told them that one of them would put a plate before him and take up another plate, meaning that they would bask in luxury and acquire it easily, having previously lived in hardship. This is in fact the case.

Putting down one plate and lifting up another, this expression describes the way of eating which is called “Kalida” in Turkish. The Prophet (may Allah’s peace and blessings be upon him) announced that they would fight Khazr and the Romans and described Kisra and Persi, so that after his death there would be no Kisra and no Persi and it would be as he had announced. He proclaimed that the earth was shown to him so that he could see the east and the west, and that the kingdom of his Ummah would reach the area shown to him and so it was.

The kingdom of his people extends westward and eastward between the area of Thanjah (the city on the western side of the strait of Jibraltar) and it does not extend northward and southward, as it extends westward and eastward. He reported about the plague that occurred after the liberation of Bayt al-Mugaddas.

After the liberation, there was the plague of Amwas. He told about the things that would happen to the family of the Prophet (peace and blessings of Allah be upon him), namely the killing and expulsion and the killing of Husayn (peace and blessings of Allah be upon him) in Tuf, and they did happen:

Hasbunallah wani’ mal wakil. He had reported that Hasan r.a. would make peace between two hostile groups, and that peace proved to be between his group and Mu’awiyah’s group. He said to Surayah, one of his companions: “What would you think if you wore two bracelets of Kisra?” So at the time of the liberation of Persia, Umar brought the two bracelets and put them on Surayah, saying: “Praise be to Allah who took away the two bracelets from Kisra and put them on Suragah”. As narrated by As-Sayuthi in Jami’ush Shaghir, and quoted in Jam’ul Jawamik from Bukhari in At-Tarikh, and by Hakim in Al-Mustadrak, and some of them quoted from Imam Ahmad in Al-Musnad, which is good, and he also authenticated the hadeeth of Basyar Al-Ghanawi:

“Indeed, you will liberate Constantinople, and the best of kings is its king, and the best of armies is its army”.

Allah has indeed realized the liberation of Constantinople at the hands of Sultan Muhammad Al-Ghazi, famous for Fath in 857 and Constantinople became the capital of the Islamic state as well as the residence of the Caliph of the Prophet and a place longed for by the special and general people. How good is the testimony of the Prophet. May the liberator of Constantinople receive the ultimate mercy and honor, may Allah wet his grave with His pleasure and may Allah place him in Paradise and may his army be firm and assisted.

How noble is this pleasant gift, which is a good tribute to the sultans of the family of Uthman, along with the priceless splendor that was upon them, and the hereditary glory, which is unlimited, because Allah liberated great kingdoms and vast territories in their hands. They united the Muslims after they were scattered and divided into different parts and governments. All this was in order to preserve the holy Shari’ah of Muhammad and to strengthen the true and luminous religion, and their support for the ahh sunnah wal jama’ah, their guardianship of the Islamic kingdoms and their respect for the bearers of the Shari’ah of Muhammad, namely the religious scholars, their respect and love for the family of the Messenger, for honoring their great grandfathers and seeking help from the spirit of the Prophet. Their service to the two noble hararn lands and the Agsha Mosque and their strengthening the mosques and places of worship, the priceless great relics, they filled the gifts to various needy people, repairing the hearts of the followers of Usman, providing permanent wisdom in strengthening this religion, establishing the shrines of those who believe, spreading knowledge and knowledge in all corners, all corners of the country and others, in the form of praiseworthy and great characteristics. And a great legacy that fills books and books, and pen and ink are unable to record it. It is Allah who is responsible for upholding the reforming power of their splendor, and upholding the honorable legacy of the great sultan, the Caliph of the Prophet Muhammad (peace be upon him) throughout the ages, by observing what the Messenger of Allah (peace be upon him) intended. Amen, amen.

It should be noted that the hadiths that exist about the Prophet’s proclamation of things to come were mostly recorded by the scholars and Imams in their scholarly works before his revelation took place. Then afterwards, there was one event after another. These written works are very famous and are known for their history and collection and writing. The hadith about the liberation of Constantinople was narrated by Imam Ahmad hundreds of years before the city was conquered. It was also narrated by As-Sayuthi in Jam’ul Jawami’, from Bukhari in Ar-Tarikh, from Hakim in Mustadrak.

Each of them, Bukhari and Hakim, existed hundreds of years before Constantinople. We seek refuge with Allah from the unsoundness of these reports, which were narrated by the followers of the Messenger of Allah and the helpers of his shari’ah in their books.

Had it not been for their belief in these hadiths from the Prophet, they would not have written them down in their books for all time, even though they knew of the many clear enemies of the religion.

It is well known that the Prophet Muhammad (peace and blessings of Allah be upon him) was a man of great intelligence, as his enemies testified. How could an intelligent person who claimed to be the messenger of God and who was followed by thousands of people dare to give news of important matters such as the conquest of Bayt al-Mugaddas, Sham, Constantinople and so on, while he himself believed that it did not happen and prepared himself to be accused of lying and disgrace in the future?

No, again no reasonable person would do such a thing, let the sober ones ponder.

Then it should be known that the news of the unseen is not within the capacity of man, neither the Messenger nor anyone else. Whoever claims to know the unseen by himself is a disbeliever according to the scholars. The only thing that people can know is that Allah swt. has informed them. He knows everything that has happened and will happen, and there is no difficulty for him in that. We Muslims believe in the existence of the supernatural news from the Messengers, because of the revelation from Allah to them a.s.

If we wanted to explain in full the miracles of the Prophet Muhammad (peace and blessings be upon him), we would need volumes of books. We have mentioned only some of them which are acceptable to reason.

In fact, if an intelligent person were to think about his legislation, the wisdom and secrets contained therein, the benefits of this world and the Hereafter, think about his noble self, the pure moral character that Allah has set apart for him. The Prophet (may Allah’s peace and blessings be upon him) was an orphan, illiterate, unable to read or write, brought up among illiterate people who had no knowledge, no art, no essence, and no influence except what Allah gave him by nature: fluency in language, He did not associate with the scholars of knowledge in a way that would enable him to create a little of what he brought and conveyed to the people; what he brought was like a surging sea, of which a tenth would require a long life to know, so those who are sensible and intelligent are convinced that his situation and his laws are something extraordinary. Reason tells us that it was a miracle, and that Allah honored him with this miracle as confirmation of his apostleship. But this miracle cannot be understood and comprehended except by those who are careful in thinking and those who are intelligent, because people other than them only understand miracles that can be sensed with the senses of hearing and sight, such as the speaking of rocks and trees and the breaking of the moon.

Allah has strengthened him (a.s.) with these two miracles, as shown in our description above when describing the miracle of the Noble Qur’an and other miracles mentioned in the pure hadiths.

We now mention a little about the Prophet’s Shari’ah, his noble state and his noble behavior. We hope that the people living today will benefit from these things.

The following is our explanation:

If a reasonable and conscious person examines the Prophet Muhammad’s (peace be upon him and his progeny) Shari’ah carefully and thoroughly according to his ability in the clearest way possible, it will become clear to him that the Prophet’s (peace be upon him and his progeny) Shari’ah commands every good and forbids every evil and injustice. The Shari’ah is very useful for man throughout the day and night, he will know that it enjoins the creatures to believe in the correct beliefs about the rights of Allah swt. by attributing to Him the proper attributes of perfection, with the attributes of divinity and purifying Him from negative attributes. The same applies to the rights of the noble messengers, whom Allah made to guide mankind, such as believing in their preservation from sin and purifying them from any negative attributes that tarnish their position as messengers.

The Shari’ah enjoins people to perform acts of worship, the benefits of which are essentially returned to the servant himself. It enjoins purification, which has benefits in terms of cleanliness and health of the body, as well as a reminder for people to repent, which means purity from sins.

Shari’a commands people to pray, in which there is education of the soul, such as submission, solemnity, bowing and prostration to glorify Allah SWT. Prayer is a means of self-approach and supplication to Allah, asking for mercy, forgiveness, help, and protection from torment. Therefore, prayer is a connection between the servant and his Lord, and a means of reminding the servant of the One Who is All-Seeing. If the human being sinks into forgetfulness of his Lord by engaging in the busyness of seeking the world, surely his lust will control him and the devil will influence him, so that he does not remember his creator, making it easier for him to take the path of disobedience and misery.

But because the slave stands five times a day and night before Allah, remembering His majesty and greatness, he is protected by repentance from the sins he has committed and his desire to commit disobedience is cut off.

This is in accordance with the words of Allah:

“Verily, prayer prevents from doing evil and forbidden deeds”.

In the mass prayers, such as the congregational prayers, Jumu’ah and the two festivals, there are lessons to be learned in building relationships, mutual compassion among fellow Muslims, working together in the cause of religion, softening the heart to obey the emir al-Mukminin (head of state) and many other lessons that the pen of a writer would be overwhelmed to mention.

The Shari’a of the Prophet Muhammad (peace and blessings of Allah be upon him) enjoined fasting, in which there is education of the soul by restraining its desires, training man to prevent himself from sin and harmful desires, reminding a person of the plight of the poor and the pain of hunger they experience. If there was no fasting, there might be a rich man who throughout his life did not know the pain of hunger, so that his heart had no compassion for the poor.

The Shari’ah of the Prophet Muhammad (peace and blessings of Allaah be upon him) enjoins zakaah, which involves doing good to the poor and the weak by covering their needs, educating the soul of the rich and cleansing it from the despicable temperament of miserliness.

The Shari’ah of the Prophet Muhammad (peace and blessings of Allah be upon him) enjoins Hajj, which is a pilgrimage to certain places where Allah, through His Messenger, has promised to forgive sins and accept the repentance of those who perform it. In the pilgrimage there are thousands of Muslims gathered in certain places, inviting to get to know each other and love. The Hajj pilgrimage can remember the events that have passed. experienced by his early messengers and his pious servants in the glorious area, as well as reminding the events experienced by the Prophet Adam and astra, from the acceptance of repentance to Altah, and the events of the Prophet Ibrahim. Al-Khahil, with his son. Ismail a.s.. namely the test of the obedience of both of them to Allah the Merciful.

By remembering the deeds of the chosen people in those places will awaken the soul to remember all the deeds. worship and obedience to Allah, and instill a desire to follow them and behave in line with their temperament. In the Hajj, people make pilgrimage to the great house, which Allah calls His home, even though He does not need a place. This is merely to counter the human mind that is accustomed to saying, take refuge in the house of their king, when afflicted with calamities.

The pilgrims take refuge in that house (the House of Allah) for help from the calamities of sin and the danger of disobedience. They ask Allah swt. to be released from the suffering of the times while expecting His forgiveness, as promised by Allah through the mouth of His Messenger. Thus, their hearts are at peace, because they get forgiveness when they perform the deeds that are ordered for them in holy places. The wisdom of Hajj and its other secrets cannot be mentioned in this book. Hence, one should go back to the books of sharee’ah that contain information about Hajj in greater detail.

Shari’ah enjoins every good deed and forbids every bad deed that harms the soul, mind, honor and wealth. It enjoins praiseworthy traits, such as courtesy, patience, willingness, compassion and mercy, and forbids every despicable trait, such as arrogance, spite, anger and revenge. In short, the Shari’ah does not tolerate good things except to command and encourage them, and it does not tolerate bad things except to fear and forbid them. With regard to some of the prohibitions that are obviously harmful, punishments and punishments are prescribed, such as killing people unjustly, the evil of which does not require explanation, adultery, which causes mixing of offspring and the absence of help, and drinking alcohol, which deprives people of reason and makes them accustomed to doing bad things.

Behind all this, there are beautiful wisdoms and great secrets, which can be discovered by studying the books of Shari’ah.

The Shari’ah of the Prophet Muhammad (peace and blessings of Allaah be upon him) did not neglect the chapters of mu’amalat and politics, but laid down their rules and foundations, so that human life would be in order, and the strong and the weak would have their rights fulfilled. The Shari’ah explains the basics of buying and selling, partnerships, marriage, inheritance, treaties, obeying the government, and all matters that serve the interests of the ummah, both universal and substantial. This can be seen by examining the books of fiqh, both ushul and furu’.

The arrival of the Messenger of Allah (peace be upon him) with the Shari’a which the scholars and scientists, as well as the intellectuals and politicians who used to lead the nation, were clearly unable to make, even though the Messenger of Allah (peace be upon him) was ummi, unable to read and write, and never studied with anyone during his life, is an extraordinary miracle and proof that the Shari’a is from the side of Allah. He was sent with the Shari’a to guide people to the truth.

As for the Prophet’s being ummi, unable to read or write, this is well known, mutawatir and saheeh, and was reported by hundreds and thousands of just and trustworthy people. The Qur’an has also explained in several verses that can be witnessed by many people, from the time of the Prophet a.s. until now,

None of the people who lived during his contemporaries and . After his time denied that he was in such a state.

Allah sw.t. says in Al-Our’anul Karim:

“And you did not read any book before this and you did not write with your right hand. If so (you could read and write), surely those who deny would doubt”.

As for the Prophet’s situation of never learning from a human being, because the Prophet grew up among his people in Mecca it was well known and said among them, because he was from a large and respected circle, could not read and write, except for a few people. People who are knowledgeable and understand the politics of the state and are experts in the law or the laws of nations were not found at that time among his people or among people other than them. For, if such a person existed in the land of Mecca at that time, then he would have been known to the specialized and the general public, even if he intended to conceal himself.

If it is assumed that the Prophet (peace and blessings of Allaah be upon him) learned the Shari’ah from someone, it would not have been just one or two sessions, but would have taken years and many nights and days. It is not possible according to custom that he learned from this person and it was not known to the people of the land of Berau, no matter how hard he tried.

Some of the polytheists believed this false opinion and they said: “Muhammad learned the Qur’an from Fulan, a “ajam (foreign) man who was among them”. They attributed the learning of the Qur’ān, which is of the highest level of fluency and literacy and is unmatched by Arab poets and writers, to an ‘ajam (foreigner) who had no fluency or literacy in the Arabic language at all. Allah has rejected them and the reason for this is stated in His Noble Book. He said:

“The language of the man whom they allege (that) Muhammad learned from is ajam, while this Qur’an is clear Arabic”.

If it is said: Perhaps Muhammad (peace be upon him) learned the Shari’a from someone outside of Mecca, in part of the Levant, a place that the Prophet (peace be upon him) and a number of other merchants frequented before he claimed to be the Prophet (peace be upon him).

We reply: It is a saheeh hadith and a saheeh narration that the Prophet (peace be upon him) traveled from Mecca to the Levant for a few days to two or three months. This period was for commuting and buying and selling with the merchants who traveled with him, whereas to learn the kind of knowledge that he had in sharee’ah would require months, years, and many days and nights of continuous study, even if the teacher was the most brilliant and the student was a genius. What sensible person would believe that the Prophet (peace be upon him) learned all this knowledge in that short day during which he left his country, Makkah, when he was an ummi, unable to read and write? Such a period is not enough to learn one chapter from the chapters of his Shari’ah even if the learner can write and read. In fact, the Prophet (peace and blessings of Allah be upon him) did not bring the Shari’a to the people all at once, from the beginning of his apostolic profession, but he brought it gradually and divided it over a period of time, from the beginning of his profession until the completion of his religion, and its spread among the people who followed him over a period of twenty-three years.

The Prophet (peace and blessings of Allaah be upon him) always conveyed the rulings of the Shari’ah and all its contents to the people little by little according to their accuracy, benefit, incidents, difficulties, problems and excuses that came from his enemies. The reason for this is that the Prophet (may Allah’s peace and blessings be upon him) dealt with all these issues by bringing something that was appropriate to what was needed. We know this to be true from the history of his journey and how perfect his situation was from the saheeh and mutawatir reports.

In that regard, it may be asked: Who informed the teacher alleged by his enemies, that he taught the Prophet (peace be upon him) about all future and imminent events, and those events could be confirmed by his enemies or his followers, whether the teacher was from Mecca itself or from outside Mecca, who taught him everything that corresponded to the events that would occur with him in his experience. The Prophet (may Allah’s peace and blessings be upon him) used to ask for an answer to every problem that would be brought to him, rejecting every doubt, confirming all events and resolving every difficulty, and he would always give an answer that was appropriate, timely, correct and acceptable to the mind. Indeed, we see that these events are something that no one ever thought would happen or that they would happen by chance until the end of time.

Whoever examines the events during the recognition of his apostleship will understand that a person who knows all the things that will happen at that time and says something that must happen is a muhal according to custom, only the arrogant say so. On the other hand, the Prophet (peace and blessings of Allah be upon him and his progeny), in all his affairs, was asked questions or gave reasons, and he answered them in his assemblies among his companions and his polytheistic enemies.

No one witnessed that the Messenger learned from one of those present, and then he asked him a question, he learned from him about his definite answer, or forced talk, rather he was the one who gave the answer, who defended, gave understanding and he was the teacher, everyone who was in his presence was a student who learned. , Which teacher of the Messenger of Allah are his enemies referring to? That – is just foolish fabrications. The truth is clear to the one who has awareness. And it is clear that the brilliant Shari’ah brought by the ummi Prophet Muhammad is one of his miracles, and the allegation that he learned from a human being is null and void. No one would say that except someone who is ignorant of the Prophet’s life and history, or someone who is opposed to and arrogant about the truth. May Allah guide us to the path of salvation. Ameen.

As for the state of his noble personality and his pure character and temperament, many righteous people have narrated to us, and the righteous reports that have reached us are saheeh, because they are so many that they have reached the level of mutawatir.

The Prophet Muhammad (peace and blessings of Allah be upon him) was endowed by Allah with physical and ethical virtues and Allah gathered religious and worldly virtues in him. As for the beauty of his appearance and physique, many authentic narrations explain that the Prophet (peace be upon him and his progeny) is the best of human beings in terms of his face and the beauty of his appearance. He has an amazing beauty and beauty, which is the dream of every person, as said by the poet:

“My eyes have not seen anyone better than you, nor has woman given birth to anyone more beautiful than you. You have been created free from every defect, As if you were created as you wish”.

Accounts of the goodness and beauty of his noble personality have been compiled independently in books, and whoever is interested should look into them. The most encompassing description is that of some people who have seen or witnessed the Prophet (peace and blessings of Allaah be upon him) From afar he was the best of people, up close he was the sweetest and best of people. His face is as bright as the full moon; whoever catches a glimpse of him fears him, and whoever associates with him loves him. The person who characterized him said: “I have not seen anyone like the Prophet, either before or after him”. Allah swt. singled him out with a beautiful form that is part of divine wisdom. This is because Allah sent him as a messenger to the creatures, and a good form attracts the soul and pleases the eyes, so that they are drawn to pay attention, just as a bad form makes people run away and distance themselves from it.

As for the perfection of his intellect and genius, it has been mentioned in many authentic reports and connected narrations that the Prophet (peace and blessings of Allaah be upon him) was the most intelligent of human beings. Whoever thinks about his busyness in managing the inner and outer affairs of the creatures, internal and external political issues, softening the people of the villages and mountain slopes, educating people, so that they become people of perfect morals, knowledge and behavior, let alone regarding the knowledge bestowed upon them, the provisions of the Shari’ah, without learning from those who came before him and without practicing, then that person has no doubt about the superiority of his intellect, and the sharpness of his understanding which is very impressive.

The description of the intelligence and genius of the Prophet (peace be upon him and his progeny) does not require any proof, because it was evidently witnessed during his time and afterwards it was mutawatir among the people of the world. He had spoken words that included him specializing in beautiful words. His words have been collected and his wisdom has been made into a separate book, which contains a collection of his words. Among these are his words:

“The Muslims, their blood is equal, the lowest person seeks their safety. They are like hands on other Muslims.”

“It is not good to accompany someone who does not think of you as you think of him.”

“He who knows himself does not perish.”

“The one who is consulted is a trustworthy person, he is the one who is chosen to speak”.

“Allah loves the servant who speaks well and then benefits, or the servant who is silent and then is saved.”

“Verily, the most beloved and closest among you to my seat on the Day of Resurrection will be those among you who are the best in temperament, the ones who give shelter easily, those who are dear and loved.”

“He who is two-faced will not be honored in the sight of Allah.”

“Fear Allah wherever you are, and follow evil with good, and good will erase it, and associate with people in a good manner”.

“The best of things is the middle”.

“Love your beloved simply, he may one day become someone you hate”.

“A happy person is one who takes lessons from others”.

And there are many more aphorisms that are full of meaning and wisdom. beautiful, which is not possible to write all in this book.

The courtesy, forgiveness and patience of the Prophet (peace and blessings of Allah be upon him) rank high. It is mentioned in a saheeh report that he never avenged himself, except when the honor of Allah was violated, then he avenged himself. When he was cruelly harmed by the polytheists, someone said to him: “Pray for them to be punished”.

He replied:

“Verily, I was not sent to curse, I was sent as a guide and as a mercy. O Allah, show my people, for they do not understand”.

Indeed, he prayed for the tribes that broke their promises to his companions and killed them unjustly. Because of the Prophet’s jealousy over their violation of Allah’s honor with the killing of these believers wrongfully. However, when Allah revealed to him:

“You have no concern whatsoever”.

then he stopped praying over them and left the matter to Allah swt. How many people intended to kill him by treachery and he caught them, but he forgave them. How many people were rude in their behavior and acted rudely towards him, but he was gentle with them. His character, as narrated in the earlier books, when he was in the presence of ignorant people, he became more and more polite. How patient he was in the face of the Quraysh’s violence and their pressures, so that Allah won him over them. The Quraysh thought that he would destroy them. But he forgave them and said:

“I say, as my brother Yusuf said: This day there is no reproach upon you. Go, and you are the ones who are released (not taken captive)”.

Such narrations are numerous, all of which indicate that the Prophet was the furthest from anger and the quickest to be pleased.

As for his generosity and generosity, it is like a vast ocean that holds this noble character (cannot be measured). There is a hadith narrated which means: “A man asked the Prophet (may Allah’s peace and blessings be upon him) and he gave him a sheep between two mountains, then the man returned to his people and said: Convert to Islam all of you, for Muhammad gives like one who does not fear poverty”. He gave a hundred camels not only to one person (many times). He once returned to the Hawazin, the captives, 6,000 men. The captives given to the Hawazin were valued at 500,000,000. Such narrations are too numerous to count.

As for the courage and rescue of the Prophet (peace and blessings of Allah be upon him), it is clear that he occupied a clear place. He had come to difficult places, where officers and heroes fled from the battlefield, while he remained unmoving, advancing without retreating, this was not only once, he faced the opponent, did not leave and did not stay away from him. Ali r.a. said: “We, when the atmosphere of the war became serious, the people’s eyes were red, then we took refuge in the Messenger of Allah, because there was no one who dared to get closer to the enemy than him.

As for his shyness and devotion, it is clear that he was the most shy and the most retiring person. He would never speak to someone about something that displeased him out of shyness and out of respect, so that if something displeasing came to him from someone, he would not say: “Why did so-and-so say this”. Rather he would say: “Why do people do or say this?” He forbade it, but he did not mention the identity of the person who did it, and he was not a vile person, nor did he think it was vile, nor was he a man who talked dirty, nor was he a loudmouth in the marketplace, nor was he a man who liked to repay evil with evil.

As for his good company, politeness and easygoingness with people, this is well known.

It is mentioned in the hadeeth that he was the most generous, the most tolerant, the most well-mannered, the most kind in his dealings, and he was compassionate towards the Muslims and did not frighten them. He honored those who were prominent among his people, asked about his invisible companions, gave each of his seatmates their due and did not consider one of his seatmates to be less honorable than another. He always answered the questions of those who sat with him or near him with patience, and whoever mentioned his needs, he took care of them. Whoever asked him for a need, he fulfilled it or gave him advice on how to solve it. He pleased people with his generosity and mannerisms, as if he were their father. They had equal rights with him.

He was a calm, gentle man, neither soft nor harsh, neither a critic nor a praiser. He always met those who invited him, he accepted gifts, even if it was animal gravel and he returned the gift. Anas said:

“I served the Prophet for ten years, he never said “hus” and he never said something about something I did: Why did you do that? And not about something that I left: Why did you leave it?”.

All his friends and family who called him would always answer: “Labbaik (yes)”, he joked with the companions. In that joke he used to tell the truth. He would talk to them, play with their children and sit them in his room. He honored the invitations of slaves, free men, slave girls (amat) and the poor in the far reaches of the city.

He accepted excuses from those who were absent. If someone shook his hand, he did not let go of his hand until the person let go of his hand. The ends of his knees were never seen in the presence of his sitting companions. He recited the greeting first to those he met. He started shaking hands with his companions first. He would give honor to the person facing him, sometimes he would spread his clothes for him and give him a pillow and he would insist on seating him, if he was reluctant, he would call his companions by the name they liked best, he would always lighten the prayer if someone sat in his place, and he would ask his needs, and when he finished, he would pray again. It was narrated from Anas r.a. that he said: “The people of Madinah used to come to the Messenger of Allah when he prayed the morning prayer. They would bring him a vessel and he would put his hand in it. Sometimes it was on cold mornings, and they asked him for blessings.

As for his compassion and love for his people, there is no doubt about that. The witnesses are countless. If he heard a child crying, he would shorten the prayer out of pity for the mother. This is proof enough that he was not asked to choose between two things, but he chose the easier of the two. May Allah reward him with all our good deeds.

As for his character in terms of keeping promises and supporting his relatives, he is well known. It has been narrated that he received a delegation from Najashi, the King of Ethiopia, and a number of his companions emigrated to his country, so he honored them. He served them with himself, so the Companions said: “You have given us enough”, the Apostle said: “They honored our companions and I want to repay them.” He was once visited by his father’s breastfeeder, and some of his clothes were laid out, and he made him sit on them, then he received his mother’s breastfeeder, and some of his clothes were laid out, and he made her sit on them. Then the Prophet (may Allah’s peace and blessings be upon him) accepted his breastfeeding brother and seated him in front of him. It is mentioned in the hadiths about his character that he was fond of brotherhood, taking risks, honoring guests, helping the needy and upholding the truth.

Regarding his humility (tawadh’), despite his very high position and status, he was humble, as can be seen in his words:

“I am only a servant of Allah, I eat as others eat, and I sit as others sit.”

He would ride a donkey and ride behind it, he would visit the poor, he would sit with the poor, he would accept every invitation from a slave, he would sit and mingle with his companions, he would sit in a gathering until the gathering was over, he would be invited to eat wheat bread and he would accept, he would eat with servants, he would perform Hajj with poor luggage that included a fur garment that did not cost four dirhams, even though he had gifted a hundred camels at the time of Hajj. At home, he relieved his family, milked sheep, mended clothes, sewed sandals, swept the house, fed camels, served himself, brought things that he bought in the market, even though many of his servants and maidservants longed to serve him, but he liked to do so, out of humility (tawadhu”) and to teach his people a lesson.

As for his justice, gallantry and truthfulness of tongue, the Prophet (peace and blessings be upon him) was the most just, the most gallant and the most truthful of tongues from his childhood. His enemies recognized this. He was asked to give decisions in the pre-Islamic jahiliyyah period. It is reported that he never touched a non-mahram woman with his hand. He was not asked to choose between two things unless he chose the easiest one, so long as there was no sin. If it was a sin, then he was the quickest to move away from it.

He divided his day into three parts, partly for worshiping God, partly for the benefit of his family, and partly for himself. His personal time was divided between him and the community, he said:

“Convey the needs of those who are not reached by my conveyance, verily whoever conveys the needs of those who are unable, God will provide security for him on the day of great surprise.”

He was known to be truthful among his companions, right from the beginning of his growth, so he earned the title Al-Amin. After he was sent, the polytheists said: “We have not denied you, but we have denied what you have brought.” Allah then revealed His words:

“So indeed they do not disbelieve you, but the wrongdoers oppose the verses of Allah.”

As for the authority, silence and example of the Prophet (peace and blessings of Allah be upon him), it is well known. He was the most authoritative person in the majlis, and he hardly uttered a word of humor; he was silent and did not speak unless it was necessary; his laughter was only a smile; his words were true and not exaggerated. If the Companions wanted to laugh in his presence, they would just smile out of respect for him. His majlis was a majlis that was polite, shy, kind and trustworthy. When he spoke, his companions were silent and did not speak as if they had birds on their heads.

The best guidance is his guidance. His silence reflects four things: modesty, vigilance, discipline and thinking.

As for his abstinence from the world, it is sufficient for us to know that he was modest and content with the little that he had. He avoided luxury, even though the world had been given to him in its entirety, and his victories in battle were being achieved, while Allah had made it easy for him to obtain spoils and a generous and good sustenance. Had he wished, he would have been generous with his wealth and taken the finest jewelry, but he did not like that.

He contented himself with the least amount of wealth, and it is sufficient for us to know from the reports that have reached us that he was never satisfied with wheat bread for two consecutive days, that he left no dinars, no sheep, and no camels. He left only a sword, a bighal and a piece of land that he had given in charity. His mats were tanned leather, which contained coir.

Sometimes he slept on a mat made of date palm fronds, leaving marks on the stomach of the noble Prophet (a.s.). He slept on a hungry stomach, rolling around all night because of hunger. However, that did not prevent him from fasting during the day. Had he wanted to, he would have accumulated warehouses of earth and its fruits and lived a luxurious life.

One of his wives said: “I always cried, out of pity for the prophet with what I saw, I put my hand on his stomach, because he was hungry, and I said: “Yourself is your ransom. I wish you would ask for a world that is sufficient for your basic food”. Then he said:

“The world means nothing to me. My brothers are the apostles who have the constancy of the apostles, they are patient in something narrower than this, they have passed through their circumstances and faced their Lord, so God glorified their place of return and exalted their reward, so I am ashamed of God, if I am luxurious in my life, until tomorrow God reduces me to below them. There is nothing I love more than following my brothers and lovers.”

If we were to mention all of his praiseworthy character and great attributes at length, it would require an extensive discussion, which would not be possible in this short book.

Based on what we have described, it is clear to a reasonable and sensible person who thinks about his privileges in the form of these virtues and this noble personality, even though he was just an orphan living in the environment of the Jahiliyyah people who were hard-hearted, persecuted, violent and uneducated. This was nothing but the help of Allah. The Prophet (may Allah’s peace and blessings be upon him) was established in a high and exalted position, and he was endowed with perfect qualities, excellent manners, a broad-minded intellect and correct opinions, and he never lied, deceived people with systematic trickery, or claimed to be a messenger of Allah, whom He had chosen over others. We are of the opinion that among those of us who have reason, his reason will prevent him and his heart will oppose him from lying even once to someone like him or below him, and his noble self is clearly far from making up such things, even if forced by circumstances. So how can a person whose intellect is at the highest level of perfection and whose nature is of the noblest nature, then make up lies to God, the Greatest, the Most High, doing so throughout the day and night? Please seek Allah’s protection from the negative thoughts of the shallow-minded.

Islam Spread by Da’wah

The amazing behavior of the Prophet was a proof of his honesty and Allah’s help to him. He changed the situation of the Jahiliyyah nation, which was drowning in a sea of ignorance and misguidance in worship and customs. So, he raised the nation from the valley of humiliation to the peak of virtue, replacing injustice with justice, violence with hospitality, ignorance with knowledge, enmity with peace, misery with pleasure, misguidance with guidance to the straight path, disobedience with obedience, divorce with unity betrayal with trust and abomination with goodness. The nation did have praiseworthy morals, but they were accompanied by extravagance and extravagance, had courage but were tainted with cruelty and perversion. The Prophet (peace and blessings of Allah be upon him) straightened its character and educated its morals, so that it became a good and noble nation, and it spread to other nations, which embraced his clear religion, and they became righteous and chosen people. All this he did himself by means of his Shari’ah, which is the path of happiness. The goodness of his behavior, the clarity of his manners and the perfection of his tactics, which are evident in him, are extraordinary and count among the greatest miracles in the eyes of a sensible person.

Is it true that Islam spread through violence?

There is a misconception among some people outside the religion of Muhammad (peace be upon him) when they see that jihad is prescribed. They think that the establishment of Islam is only by the sword and terror. This is a misconception, which is inherent in the minds of people who have not studied the life of the Prophet Muhammad (peace be upon him) at the beginning of the development and establishment of his religion. The one who understands such things will not find a book about this ambiguity. The explanation is that the saheeh report, which has been narrated in a saheeh manner, about the life of the Prophet (peace and blessings be upon him) and the beginning of his affairs from the time he claimed to be the Prophet (peace and blessings be upon him). and the beginning of his affairs when he claimed to be a messenger of Allah in Mecca Al-Mukarramah, alone, without power and without relying on the tribe, and even then he was strongly opposed by his family, who turned against him with extreme hostility and abused the poor followers by hurting them and causing them harm, But he continued on his original path, which was to give guidance by presenting proofs for the truth of his claims, giving advice, uniting hearts in every way possible, enjoining with the commands of sharee’ah that make good, and forbidding with the prohibitions of sharee’ah that keep away every harm. He did this for ten years and remained in Makkah. He did not order a single drop of the enemy’s blood to be shed. He only recited the words of Allah swt:

“There is no compulsion in religion; truth is clear from error.”

In addition, he conveyed the words of Allah to those who followed him:

“O you who believe, take care of yourselves; there is no harm to you from those who go astray when you are guided.”

“Whoever disbelieves, then upon him is his disbelief.”

And other verses similar to that.

He migrated from Makkah to Medina and remained in that way for some time, during his stay in Medina. In this way he was followed by a large group of people from the people of Mecca and Medina and other groups of Arabs, as is known in the books. A sound mind can accept his sharee’ah, and a sound disposition looks favorably upon it. There is no fear and apprehension there, but when it appears to the sound mind and right thinking that those who oppose and do not follow him (a.s.) remain unreceptive to the proof of his truth, unreceptive to his advice and all guidance does not appear fruitful! In addition to their misguidance, they still cling to themselves by not accepting the true religion and not following the straight path; in fact, they do not stop hurting him (a.s.) and his followers at every opportunity, making plots, obstructing the path of religion, devising new plans, and treating him with ill-treatment. It was evident that his friendly attitude towards those who opposed him had increased their arrogance and emboldened them to wreak havoc on his religion and his followers, so Allah permitted him to fight the stubborn enemies and the ignorant deceivers in place of his friendly attitude towards these bad people and to defend himself from the encroachments of mischief and to kill the seeds of enmity. Indeed, sometimes these bad people need to be tolerated in order to save the good and sometimes the diseased limb needs to be cut off in order to preserve its owner from destruction. Allah prescribed jihad in the Shari’ah of Muhammad (peace be upon him) within the limits of mercy, compassion and justice, so that if we compare the jihad in his Shari’ah with the jihad prescribed in previous Shari’ahs, such as the Shari’ah of Prophet Moses (peace be upon him), the jihad in the Shari’ah of Muhammad (peace be upon him) is much more lenient, which is not found in other Shari’ahs.

This can be known by examining the two shari’t.

In the light of what we have said, it is clear that the hypothesis put forward by the disbelievers that the religion of the Prophet Muhammad (peace and blessings of Allaah be upon him) was established and spread because of the sword is wrong. That opinion is clearly wrong and has no strong reason.

The truth is that the establishment of guidance and the success of us and those who came before us in spreading Islam was only due to the light of the Prophet Muhammad’s shari’a and his guidance and instruction. May Allah reward him with the best of rewards and raise his status.

The Obligation to Love the Prophet Muhammad (peace be upon him)

We Muslims are obliged to constantly love him and glorify his noble self and redeem him with our souls and spirits.

Included in loving him is glorifying his sharee’ah and obeying all his commands and avoiding his prohibitions, as it is said:

“Verily, the one who loves is obedient to the one he loves.”

As for the one who claims to love the Prophet (a.s.) but violates his sharee’ah, this is a false claim and it is a witness to the filthiness of his heart.

Loving the Prophet (peace and blessings of Allaah be upon him) includes loving his family, his descendants, and glorifying him.

loving him a.s. is loving his descendants, revering the bearers of his sharee’ah, honoring and doing good to them.

Part of loving him is knowing his noble paternal and maternal lineage, and some scholars say it is obligatory.

His paternal lineage is Muhammad, the son of Abdullah, the son of Abdul Muttalib, the son of Abdu Manaf, the son of Qushai, the son of Hakim, the son of Murrah, the son of Ka’ab, the son of Luai, the son of Ghalib, the son of Fihr, the son of Malik, the son of Nadhar, the son of Kinanah, the son of Khuzaimah, the son of Mudrikah, the son of Ilyas, the son of Mudhar, the son of Nizar, the son of Ma’ad, the son of Adnan. After that until the Prophet Adam, there is no saheeh report.

The genealogy on the mother’s side is: Muhammad son of Aminah son of Wahab son of Abdu Manaf son of Zuhrah and son of Hakim.

So the genealogy came together with his grandfather Hakim.

Part of the perfection of loving him is knowing the names of his daughters and sons according to the saheeh narrations. There are seven of them, namely: Sayid Oasim, Sayidah Zainab, Sayidah Rugayyah, Sayidah Fatimah, Sayidah Ummu Kultsum, Sayid Abdullah, who was nicknamed Thayyib and Thahir, and Sayid Ibrahim.

All of them are from Sayidah Khadijah Kubra r.a., except Sayid Ibrahim, from Mariyah Qibtiyah.

Among the deeds that the Prophet (peace and blessings of Allaah be upon him) valued was believing in the Islam of his parents, either on the grounds that they were among the Fatrah, those who lived before the Messenger (peace and blessings of Allaah be upon him) and that they were among them, or on the basis of the narration that Allah, the Almighty, brought them to life so that they believed in the Messenger. Such a thing is part of the power of Allah swt.

The Shari’a of the Prophet Muharnmad saw. Supersedes the Previous Shari’a

It should be noted that the texts of the community have shown and the consensus of the Muhammadans is that the Prophet Muhammad was sent by Allah to all human beings and even to the jinn, not specifically to the Arabs, as some disbelievers doubt.

The people of Muhammad (peace be upon him) are also unanimous that he is the last Prophet and Messenger and that there will be no Prophet after him and that his Shari’ah will be valid until the end of time, i.e. it will not be erased by any other Shari’ah. As for the descent of Prophet ‘Isa (a.s.) to the earth at the end of time, he continued to use the laws of our Prophet (peace be upon him) and not a new one. The non-acceptance of taxes by Prophet ‘Isa (peace be upon him) was part of the Shari’ah of our Prophet Muhammad (peace be upon him), because the ruling on the acceptance of taxes in the Shari’ah of Prophet Muhammad (peace be upon him) was valid until the descent of Prophet ‘Isa (peace be upon him).

It is also agreed that the Shari’ah of our Prophet abrogates all previous Shari’ah, i.e. abrogates most of its rulings, apart from the creeds. As for the creeds, such as faith in Allah, His angels, His books, His messengers and the Last Day, they remain. The wisdom of the abrogation of his Shari’ah over all the previous Shari’ah is that the interests of the time differ, such as the interests of the time when the previous nations imposed their burdens on them. The interests of our present age until the end of time impose their burdens on us with the shari’a of our Prophet. With this, the reasoning of the disbeliever who says that the abrogation of the shari’a shows the appearance of a benefit that was previously hidden from Allah becomes clear. For it was said to him: Since the beginning of time, Allah has been aware of the interests of every nation and every age, so He pre-ordained the Shari’ah for each nation and sent a Messenger to each nation. He made the final legislation supersede the earlier legislation, so where is the concealment of Allah?

It is also agreed that our Prophet (peace and blessings of Allah be upon him) is the most excellent of creatures, and that no creature of Allah is superior to him. According to the laih opinion it is stated. that the most excellent after our Prophet is Prophet Abraham. then Prophet Moses, then Prophet Isa. then Prophet Noah. The four of them. along with our Prophet are apostles who are called ulul azmi. then all apostles and prophets. other than apostles. They are the main people in the sight of Allah. While the most noble of the angels is Gabriel. then Mikail. then all the leaders of the angels, then humans in general, starting with the saints other than the prophet. such as Abu Bakr and Umar r.a.. then the companions in general.

In the hadiths of the Prophet (peace be upon him and his progeny) it is explained that the generation of the Prophet (peace be upon him and his progeny), i.e. his companions, are the best of the previous and last generation, apart from the apostles and prophets. The Companions are people who have been with the Prophet (peace be upon him) and believed and died believing. The foremost companions are his four caliphs, in the order of their caliphate. The foremost was Abu Bakr, then Umar b. Khathihab, then Uthman b. Affan, then Ali b. Abu Talib r.a. The foremost generation after the Prophet’s generation was the century of the tabi’in, those who had been with the Companions and knew each other. Then the century of the tabi’it-tabi’in (the generation after the tabi’in).

According to the consensus of the scholars, the Prophet’s community is that prophethood is exclusively from Allah, not from the efforts of the slave. They interpreted by special to mean that the servant hears revelation from Allah about the taklifi syarak rulings, whether he is commanded to convey them or not. The same applies to apostleship. However, in apostleship, there is a requirement that he be commanded to convey the revelation he receives to the people.

As for guardianship, according to the scholars, some of it can be acquired through effort, by doing all the things that are commanded and avoiding the things that are forbidden. This is called general guardianship. Some are not obtained through effort, but through other gifts from God, such as the knowledge of laduni, seeing the tauh mahfudz and so on.

Miracles, Irhash, Karomah, Ma’unah, Istidraj and Khidzlan

We end the discussion of miracles by explaining the extraordinary things. It has been explained above, as you know, that something extraordinary, if it appears in the hands of someone who claims to be a Messenger of Allah or claims to be a Prophet, is called a miracle. But if it appears in the hands of an apostle before his claim to be a prophet or apostle, as it is reported that the Prophet Muhammad (peace be upon him) was overshadowed by a cloud before Allah sent him and before he claimed to be an apostle, then it is called irhash, meaning a basic sign of apostleship.

If this extraordinary event occurs in the case of a person who is clearly good and righteous, and there is no claim of prophethood or apostleship on his part, then it is called karamah. We, the Muslims of the Sunnah wa’l-Jamaa’ah, believe in the miracles of the saints, because there are texts in sharee’ah concerning that. There are many reports of extraordinary things happening in the hands of righteous people, who were honored by Allah, so that they would be respected among the people. Or so that their guidance and advice will be accepted when Allah puts them in charge of da’wah. Or to solve their difficulties and fulfill their needs when they are in need. All these are gifts and favors from Allah swt. to them. And such endowments are not obligatory on Allah swt.

The word auliya, plural of wali, refers to a person who knows Allah and His attributes to the best of his ability, and who constantly performs obedience and avoids disobedience. If he commits an offense, he repents immediately. This does not mean that the wali cannot commit sins, because he is not infallible, and always turns away early and indulges in permissible (religiously permissible) delights and pleasures. Basically, there is no prohibition on taking permissible pleasures, especially if they are intended to increase piety and obedience to Allah swt.

If it comes at the hands of a person who is not known to be good or bad, it is called ma’unah, which is help from Allah. If it appears in the hand of a wicked person, then it is istidraj, meaning that Allah increases him by displaying it in his hand, then he persists in wickedness, so that when Allah takes him, He does not let him go. We seek refuge with Allah from such a thing.

These kinds of extravagances are in accordance with the intention of the one who possesses them. But there is another part, which is something extraordinary that happens to a person contrary to what he intended, as mentioned in the narration of Musailamah al-Kadzdzab, who claimed to be a Messenger during the time of the Prophet (peace and blessings of Allaah be upon him), who spat in the eye of a man with the intention of treating it, but the eye became blind. This custom is called khidzlan, which is a lie and an insult from Allah to the one who lies.

There is no confusion between these parts and miracles. This is because the miracle is accompanied by the claim of apostleship or prophethood, as explained above, according to the purpose of the one who possesses the miracle. Others are not. Likewise, there is no similarity between the miracles that appear in the hands of a righteous person who does not claim to be a messenger or prophet, in accordance with his request, and all other parts of the miracle. Allah swt. knows best.

IV. FAITH IN ANGELS, THE BOOK, QADHA’ AND QADAR

The meaning of faith in angels

It is obligatory upon every believer in the angels (a.s.) to have firm belief in their existence. Angels are servants of Allah who believe in Him and are honored. They always fulfill His commands, fear Him and do what is commanded. All of this has been mentioned in the texts of Islam. The nature of angels, according to most Muslims, is that they are subtle souls that Allah has given the ability to manifest in various forms. Their abode is in the sky.

There are many texts that indicate that the angels are divided into several parts. Some of them are in charge of carrying the Throne; some of them are the chief angels, such as Gabriel, Mikail and Israfil. Some of them are the guardians of Paradise, some of them are the guardians of Hell, some of them are the recorders of deeds, some of them are in charge of human affairs, and some of them are in charge of managing this world. Some of them are in charge of delivering revelations to the prophets and messengers.

There are also a number of shar’i texts that indicate that angels are capable of doing great and complex deeds that thousands of human beings and even the entire human race cannot do, as is mentioned in the Qur’an and hadiths.

The Muslim Imams are unanimously agreed – according to Shifa’usy Sharif – on the preservation of the angels who were sent to convey revelation to the prophets, just as the prophets are preserved. But the scholars differed on the preservation of the angels who were not messengers. Imam Fakhrur Razi said: The majority of the great scholars are of the opinion that the angels are protected from all sins. Those who oppose the preservation of the angels are arguing on several grounds: One of them is that Iblis was an angel, then he disobeyed and disbelieved in Allah. We reply: The devil is of the jinn and not of the angels, as Imam Ar-Razi and other scholars have confirmed. Another is based on the story of Harut and Marut. We answer: The verses that narrate the story of Harut and Marut are the words of Allah:

“And they followed what the devils recited during the reign of Solomon (and they said that Solomon practiced sorcery), but Solomon did not disbelieve (in sorcery), only the devils disbelieved (in sorcery). They taught magic to men by what was sent down to two angels in the land of Babylon, Harut and Marut, and neither of them taught anything to anyone until they said: We are but a temptation to you, so do not disbelieve. So they learned from the two angels. what with the sahir, they can divorce between a man (husband) and his wife.

According to the opinion of Imam Ar-Razi in his tafsir, about the verse, the summary of which is that at that time there were many sorcerers, and could know strange chapters of magic. They claimed to be prophets and made magic deeds their miracles. Allah then sent these two angels to teach the people the subjects of magic, so that the people would be able to fight the magicians who claimed to be prophets with falsehoods, and it is obvious that this was the best intention. These two angels did not teach magic to anyone, except that they gave advice, then they said: “We are but a temptation”, a test to distinguish the obedient from the disobedient. This is what we have explained to you about magic, although the intention is to show the difference between magic and miracles, but it allows you to reach corruption and disobedience. Avoid by you all that is forbidden, or achieving the goals of the world.

Then there was a group of people who learned sorcery and used it for bad purposes and divorced a man from his wife. Then Ar-Razi said: The scholars are unanimously agreed that knowing magic is neither bad nor forbidden; what is forbidden is using it. The explanation of the verse from this point of view is clear, there is no difficulty, and does not indicate the disobedience of the two angels. Rather, the angels were following Allah’s command to teach them, just as there was no difficulty for Allah to send down the forbidden magic to them, because what is forbidden is doing it, not teaching it with a good purpose.

With regard to the narration that these angels were transformed into human beings and were given desire, so they went to a woman called Zuhrah, and she led them into sin and disbelief, then she ascended to the heavens because she had learned from them, we say: The scholars have disagreed about the validity of quoting this story. Imam Fakhrudin Ar-Razi said in his commentary: This narration is corrupt and unacceptable, because there is no evidence in the Book of Allah to support it, rather there are things in this narration that invalidate it in some respects. He then explained these aspects. Al-Baidhawi said that this narration is from the Jews. Abu Sa’ud said in his commentary: There is no basis for this narration, because it is a Jewish narration, and it contradicts the evidence of both the aqli and the akli. Qadhi Iyadh said in Shifausy Sharif. There is no report of the story of Harut and Marut, whether it is a hadeeth with evidence or a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him), and it is not something that can be derived from qiyas.

When you know this, then we must take the opinion of the wise imams and adhere to the opinion that they favored regarding the invalidity of this narration. We are not obliged to believe this story of the two angels. If the report is saheeh, as some scholars have said, then we say: It may be part of the parables, as mentioned by Imam Baidhawi and Abu Sa’ud. My teachers Zaadah and Sailakuni in their footnotes to Baidhawi’s Tafsir mention the manner of the parable, or it may be that the narration is a story that the Jews made up and considered it to be one of their stories. But the falsehood of the story itself does not negate the truth of the narration that they told us. On this basis Sailakuni brought the words of Baidhawi which were narrated from the Jews. In summary, this story does not contradict the preservation (kema’shuman) of all angels. Allah swt. The All-Knowing.

One of the things that is stated in the texts of sharee’ah that we are obliged to believe in is that every slave is accompanied by a guardian angel and an angel who records his deeds, both good and bad. The one who denies this is a disbeliever, because he does not believe the Qur’an, Allah says:

“Who are honorable (in the sight of Allah) and who record (your works). They know what you do.”

However, this record-keeping is not obligatory, because Allah’s knowledge encompasses everything. However, the benefit of keeping a record is that if the slave finds out about it, he will be ashamed of it, and he will stop disobeying Allah.

The notebook is the real thing with paper and ink, which is known to Allah, may He be exalted, based on the interpretation of the texts, and it is not impossible. Allah is more knowledgeable.

Among the things mentioned in the texts of sharee’ah is the existence of angels who take away the souls, i.e. take the soul out of its place. We must believe in this. This angel is Izrail and he has as many servants as there are dead people. He is gentle with the believer and comes to him in a beautiful form, unlike the non-believer. In sha Allah, we will elaborate on this in chapter three, which is about the ambiguities associated with angels.

Belief in the Books of Allah.

Every believer is obliged to believe in the books that Allah sent down to the messengers. We believe that Allah sent down books to His messengers, in which He explained His commands and prohibitions, His promises and His threats. The most important of the Scriptures sent down by Allah is the Qur’an, then the Torah, then the Gospel, the Zabur and then all the Words of Allah.

It should be noted that the Kalamullah is expressed in two senses.

The first meaning is that it is Oadim, which stands for His Essence which has no letters and no sound, as we have described in the discussion of the attributes of Allah swt.

The second meaning is the words symbolized by the recitation and revealed to the messengers.

The definition of the book as the Kalamullah is that it is pure revelation as it is, no one has designed the sentence structure. The word of Allah, which is unadulterated, refers to all things that are obligatory, permissible and impossible, as explained in the discussion of the attributes of Allah. The words that were revealed to the messengers indicate some of the things that are indicated by the divine attributes. If the veil were removed from us, we would be able to understand the instructions for prayer, for example, it is clear from Allah’s words:

“Establish prayer.” As for Kalamullah in the second sense, it is based on the words of Aisha r.a.: ,”

“That which is on the two edges of the mushhaf is the word of Allah.”

Whoever denies that what is written between the two edges of the mushhaf is the word of Allah is a disbeliever, unless he means to say that the mushhaf is not qadim, that it stands in His Essence, and that the words we read are new (hadith) and created. . It is not permissible to say that the Qur’an is a hadith or a creature, except in the context of learning. Because of the absoluteness of Kalam in the first sense, which is qadim, it might be thought that this attribute is new or created. For this reason, Imam Ahmad ibn Hanbal r.a. was beaten and imprisoned because he refused to say that the Qur’an is a creature.

It should also be noted that all the revealed books have been abrogated by the Qur’ān in their recitation and some of their rulings. Allah knows best.

Belief in Qadha’ and Qadar

Among the things that are obligatory to believe in according to sharee’ah for every mukallaf is belief in Qadha’ and Qadar, as mentioned in the texts of sharee’ah. Just as we are commanded to believe in them, we are also forbidden to delve into their discussion. Since belief in Qadha’ and Qadar requires explanation, we explain that according to the madhhab of al-Maturidi, Qadar is the decree of Allaah at the beginning of time concerning all creatures, which will be realized within those limits, in the form of good, bad, benefit, harm and so on. This means that Allah knew the attributes of the creatures before they were created, which is related to the attribute of Al-Ilmu.

Qadha’ means that Allah created everything in accordance with His knowledge and His decree at the beginning of time.

From this description, it is clear that Qadha’ and Qadar are related to the nature of God’s foreknowledge of all things and are also related to the nature of God’s Power over them.

This has been explained in the discussion of the attributes of God that are related to something and those that are not related to something. But when the danger of ignorance in the field of monotheism was great, the scholars made it obligatory to believe in Qadha’ and Qadar, especially since the obligation to believe in them has been explained in saheeh hadiths.

It should also be noted that although belief in the Qadr is obligatory, it is not permissible to make excuses for the Qadr, either before it happens or after it happens, such as when someone says: Allah ordained me to commit adultery. What he means by that is that he is taking steps to commit adultery. The community has the right to protest about that. The person can be asked: “How do you understand that Allah ordained adultery for you in the beginning of time, so that you would take that step? Your stepping into sin was nothing but your lust and your efforts. Therefore, you will be punished for it.” Or after the fact, because of wanting to escape the punishment of syarak and so on, for example someone who falls into adultery says: “Allah ordained that for me.” The person’s aim is to escape punishment. Syarak also protests against that, because that person could be told: You stepped into sin and you did not know that Allah ordained adultery for you. So, your stepping into adultery was nothing but your lust and your boldness towards Allah. Therefore, you are charged and you must be confronted. Allah knows best.

Faith in the Last Day, Resurrection, Death and the Grave.

The Last Day.

It should be noted that one of the things that is obligatory upon every believer according to sharee’ah is faith in the Last Day, which is the Day of Resurrection. It begins with the gathering of all people on the Plain of Judgment and ends with the entry of the people of Paradise into Paradise and the people of Hell into Hell.

It is obligatory to believe in the Day of Resurrection and the events associated with it, just as it is obligatory to believe in the signs that precede it, which have been mentioned in the texts of sharee’ah, the taking of life, the matter of the grave and so on, which have been mentioned in the saheeh texts of sharee’ah. The details of all this will be discussed below,

Death and Life in the Grave.

According to the verses of the Qur’an and the saheeh hadiths, and the consensus of the Sunnah wa’l-Jamaa’ah, every human being has a spirit (life), which, according to the law of Allah, when it is in the body, is alive; and when it separates from the body, it dies. And the age of every human being has actually been determined by the provisions of Allah. can not increase and can not decrease. so that the person who was killed. he died because of the limit of his age. When the time of death of a human being has come, the angel in charge of taking the life takes it away. The angel who takes the life is one of the angels named Izrail. He is the one who revokes the life. that is, takes the life out of its place. Then after the dead person is placed in the grave, Allah restores his spirit back and restores the senses and intellect that can understand speech and can give answers. In such a state. come two angels asking about his beliefs. The wisdom of this question is. so that it is clear to angels. believers, obedient people or others. Then the dead person sometimes gets a favor in his grave, and sometimes tortured. The people who are free from the question of the grave are those who have been mentioned in the hadith. such as the prophets and so on, as explained extensively in the hadiths of the Prophet.

Then the corpse sometimes receives pleasure in the grave. If he is an obedient believer. and sometimes gets torment. The torment is sometimes continuous until the Day of Judgment, and sometimes it is not continuous, as is experienced by the disobedient believer. Among the things that happen in the grave is the narrowing of the two edges of the grave, so that it crushes the corpse in it and no one is safe from it. except those who are exempted, as in the hadiths. for example the prophets.

Signs of the Last Days

When the time is nearing its end and the Day of Judgment is near, then several signs will appear. Among these signs are the major signs, which are ten in number, namely: The appearance of the Mahdi, the exit of the Dajal, the descent of the Prophet (peace be upon him). The emergence of Ya juj and Ma juj, the emergence of an animal (dabbah) that can speak to people, the sun rising from the west, the appearance of smoke for fifty days, which will fall on the disbeliever so that he will be like a drunkard, and on the believer so that he will be like a man with a cold.

The fall of the Ka’bah by the Habasans after the death of the Prophet Jesus, the lifting of the Qur’an from the Mushhaf and the chest and the return of the inhabitants of the earth to disbelief.

The trumpet of death.

After that the trumpet of death is blown for the first time, and the inhabitants of heaven and earth die. The trumpet is shaped like a horn and is very large. The blower was Israfil, one of the chief angels.

Some time after all creatures had died, the second trumpet was blown. Allah raises the dead from their graves and gathers them to a place of rest (Mahshar), which is a place of rest for creatures to await judgment and to carry out their reckoning.

Among the things that are frightening at that stop are:

– The duration of the halt.

– The proximity of the sun to the heads of people, so that only about a mile away, they are drenched in sweat that smells worse than carrion. Their drowning in sweat in that place is in accordance with their deeds, so that some of them are completely drowned.

– The angels’ questioning of their deeds and their neglect of charity.

– The testimony of their limbs and skins, the earth and the noble angels in charge of recording their deeds.

These frightening things do not happen to the prophets, saints and all righteous people.

Intercession.

Then after the fear at the stopping place was getting heavy, the Prophet Muhammad PBUH interceded in the form of “Syafa’atul uzhma”, namely his intercession in fashlul qadha’ to all creatures, when they were really in a state of fear and difficulty, and they had stopped for a long time. They then asked him for intercession and he interceded for them in the sight of God. In addition, the Prophet also had many intercessions. Among other things, his intercession includes entering the dwellers of heaven into heaven without reckoning, not entering the dwellers of hell who have the right to enter hell. Raising the status of the dwellers of Paradise and many more, as mentioned in the noble hadiths.

People other than him, namely prophets, messengers, angels, companions, martyrs, scholars who practice their knowledge and saints, can also intercede.

Division of Deeds

All servants take their books, which are books of records of what they have done in the world that have been recorded by the angels who record deeds. The deeds of the servants are weighed with scales. According to most of the scholars of exegesis, what is weighed are the books that contain the deeds of the servants, on the basis that good deeds are distinguished in one book and bad deeds in another. We are obliged to believe in scales and weighing devices, which we leave the knowledge of the nature of the scales to Allah swt.

All the deeds of the creatures are accounted for and Allah knows the creatures about their good or bad deeds, whether they are words or deeds in detail. This account applies to believers and disbelievers alike, with the exception of those who are exempted, as stated in the hadiths.

Ash-Shirath

All creatures then pass through the shirath, which is a bridge that is fixed on the cliff of Jahanam, which was passed by the previous and later people. This is the path of man to Paradise. The believers who are obedient and have been forgiven their bad deeds, pass through it safely to Paradise. The disbelievers and some disobedient believers who have been sentenced to the torment of Jahanam for a certain period of time, they fall into Jahanam hell while passing through it. The journey of the survivors varies in speed and slowness, according to their respective positions and deeds.

The wisdom of passing through the shirath is to show that they are safe from Hell and to make the disbelievers feel sorry for the believers’ happiness after they have passed through it together. Another thing that is related to the day of the miracle is the existence of a large lake of the Prophet Muhammad’s mulik … which believers reach and drink from when thirsty.

Paradise and Hell

Verily, Allah swt. has created two great places. The first is the place of pleasure, which is heaven. In this paradise there are pleasures promised by Allah to His believing servants, a place that has never been seen by the eye and not heard by the ear and not scratched in the human heart. The second is the place of punishment, which is Jahanam. Allah threatens the disbelievers and the disobedient with torment in Jahanam, which makes the heart cringe and fear when remembering it and the skin will wrinkle when hearing it. May Allah protect us from the torment of Hell.

These two places are creatures and already exist, as the verses and hadiths indicate. After the completion of the reckoning of the deeds of all creatures and their passing over the Shirath, the obedient believers of the entire Ummah and the disobedient believers, who have been forgiven their sins or obtained intercession, will all enter Paradise. The disbelievers and the disobedient believers, who are decided to undergo torment for a certain period of time, go to Jahanam. As for the disbelievers. then they are forever in Jahanam. As for the disobedient believers, they will eventually be taken out of Jahanam and put into Paradise after the end of their torment or due to intercession. The dwellers of Paradise will remain in Paradise and the dwellers of Hell will remain in it forever.

All of the above is saheeh, based on the verses of the Qur’an and the noble Hadith. This is the view of the Ahl al-Sunnah wa’l-Jamaa’ah, and it is obligatory for every believer in Islam to believe in it. Allah swt. knows best.

V. REFUTATION OF DOUBTS ABOUT THE AFTERLIFE

It should be noted that sometimes there is doubt about some of the events that will take place, as described above. However, for the one who believes in the existence of Allah, His majestic power and His vast knowledge, and believes that Allah, the Almighty, is the One who created this world from nothing and formed it into various forms, which contain precise wisdom, it is not difficult for him to believe in what has been described above. Doubt does not overturn his faith with definite evidence and clear information.

As for those who do not believe in the existence of the Supreme Lord, the first step is to make them understand the evidence of the existence of Allah swt. After that, his doubts about the events mentioned above will disappear. The explanation of the refutation of these doubts is as follows:

The texts of sharee’ah stipulate that a human being has a soul that is connected to his body, which gives him life. If this soul is separated from the body by an angel, then the body will die. Some scholars of Islam have delved into discussing the nature of the soul, but they have not been able to find any definite evidence according to sharee’ah or reason as to the nature of the soul. Some scholars of Islam, who like to take the safest path, leave this discussion in detail, because there is no evidence in sharee’ah that the nature of the soul is certain, rather there are verses in sharee’ah that indicate not to discuss the nature of the soul, such as the words of Allah:

“They ask you about the soul, say: The soul is the business of my Lord.”

Based on the approach of these scholars, it is sufficient for every believer to affirm that every human being has a soul. The soul is something that exists, and it is Allah who knows its nature. The view that the soul exists does not contradict reason.

The fact that the soul cannot be seen, as some ignorant people say: We do not see anything coming out of the mouth of the dead person when he dies, does not establish its non-existence, because it may not be seen because of its subtlety, such as air or ether, as modern physicists say, or because of its softness, such as small animals found in water. Most of these animals are invisible even with magnifying instruments and so on. That the spirit is so delicate or small and is the source of life is not strange. How many small wounds or plants that are subtle or very small can cause great new events, which are unreachable by the mind. Similarly, a spark of fire, if it touches some object that can catch fire, and so is a very small poison when it enters the body and the events that occur because of it. Such things are numerous, in that subtle or small things cause great events.

So, it is not strange that the reason for the life of the body is because of the spirit (life), even though the spirit is something subtle or very small, moreover that life does not arise from the nature of the spirit, but because of the creation of Allah swt. The soul is the normal cause of life in a living body, so there is no difficulty in that at all. Even though the spirit is so subtle or small, there is no obstacle for Allah to give power to angels to pull it out and remove it from the body. Have you not seen the magnet (brave iron), which has been given by Allah the attraction of iron, so that it can attract smoothly and gently, even though its attraction cannot be seen with the eye and microscope. All of this is possible, which is part of the power of Allah swt. Therefore, there is nothing to cast doubt on.

Then, when the sharī’ah texts mentioned the resurrection, i.e. Allah returning the dead to life on the Day of Judgment, the polytheists at the time of the Prophet (peace and blessings of Allah be upon him) considered it impossible. They did not believe in the resurrection. They said: “How can Allah bring the dead back to life after they are separated from the living, corrupted and separated and the parts of their bodies are mixed with the parts of the earth?” The Noble Qur’an rejects these doubts in several verses, which understand that Allah swt. is perfect in His power and knowledge, able to make all things no matter how great and to know things no matter how soft and faint. Allah is the One who created creation from nothing, in such a neat and orderly manner. He is the One who created creation from nothing, in such a neat and orderly manner. He is the One who brings the dead back to life after they have been destroyed and brings them back to life to be judged and rewarded.

“And he made a parable for Us: and he forgot his creation, saying: “Who can bring to life bones that have been shattered?”

Say: “He will be revived by the Lord who created him the first time. And He is the Knower of all creatures, the One who made for you fire from green wood, so suddenly you ignited it.”

And does not the Lord who created the heavens and the earth have the power to create something like that? Yes, He does. And He is the All-Creator, the All-Knowing.

Indeed, when He wills something, He only says to it: “Be!” then it comes into being.

So Glory be to Him in Whose hand is dominion over all things and to Him are you returned.”

Allah, the Almighty, makes similitudes that make sense to their minds, such as the fact that Allah, the Almighty, gives life to the earth after its death by sending rain, and the earth becomes green, flowering, and pleasant, after it has become dry and there is no trace of life, etc., and these similitudes dispel any doubts they may have had about the resurrection in their minds.

Then, when the scholars of sharee’ah encountered other doubts from the philosophers, who denied the resurrection and pointed out the impossibility of resurrection according to reason, the scholars, may Allah be pleased with them, said: “What is obligatory upon every believer according to sharee’ah is to believe in the resurrection and return. It is possible according to sight and not impossible according to reason. Allah knows best how to do that. In order to validate faith in the resurrection, it is not obligatory to explain the method by which Allah will bring about the resurrection. We leave the method to Allah swt. In order to avoid upsetting the minds of those who are weak in religious knowledge, we should explain that it is possible that the body that will be returned in the resurrection will have all its original parts, that is, those that existed from the beginning to the end of its life, and not additional parts that were formed in the body in the form of food, which were then destroyed and replaced by others, and so on.

If this is the case, then what prevents the Almighty Allah from preserving the original human elements after death from separating and losing their form and from incorporating them into the original elements of other animals, which eat humans. If the original human elements had been included in the composition of the additional parts of the animals, they would have been separated when the animals left, because the animals died. Then when they are returned and resurrected, Allah restores the connection of the spirit with the original parts of the human being and gathers the additional parts that complete the size of the human body and its skeleton as it was before death.

Whether these parts are the substances that existed before death or other substances. The feelings of pleasure and torment are only due to the reestablishment of the spirit’s connection with the original elements. This method can be said to be a return, because the spirit and the original elements that constitute the essence of man are reconnected after they have separated. If this is the case, then it cannot be said of the philosophers’ doubts that the human being who is given pleasure or torment is not the human being who existed before death. Nor can it be said that two lives can merge into one body when a human eats a human and the two become one by eating. It cannot be said that one matter produces many human beings, considering that some parts of the bodies of the dead were witnessed on the surface of the earth a long time ago, and many plants were planted on the earth and trees were planted that people ate, and they became flesh and blood in their bodies. On the basis of all this, we say: “Indeed, the original elements that were associated with the soul before its death are the ones that meet the soul at the time of its resurrection. Allah’s power and His knowledge merit this method and it does not contain any impossibilities. Our ignorance of the original elements of man does not mean that they do not exist, because we may only witness the fragmentation of additional parts and not the original part that is the essence of man, whether because it is soft or smooth and so on. There are many realms that are hidden and concealed from our senses, and there is nothing to prevent them from existing.

In conclusion, the texts of sharee’ah speak of life after death and resurrection. Therefore, we believe in it, and we believe that it exists and that it is not impossible. We are not obliged to explain in detail how people come back to life after death. If we need this information, we will find that such a method as we have described is sufficient and perfect for the mind to accept and reject doubts, as it is not unclear to a thinking and conscious person, although we are not burdened to believe in the details we have described. Rather, we are required to believe that there is a resurrection, which is not impossible, as explained above. Then we point out that in discussing the original elements that we have described, we have rejected the ambiguities about the pleasures of the grave and its punishments that have been explained by the texts of sharee’ah. For it will be asked: “What prevented Allah, the Almighty, from making a special connection between the soul and the original elements, so that it could experience the pleasures or trials of the grave?” For us, although we have seen the body separated and destroyed and there is no life in it, it is the original elements that feel pleasure or torment, and we do not see these original parts at all, because they are hidden from our sight, due to their softness and subtlety.

Likewise, any doubts about the texts that explain that some of the dead are alive with their Lord and are given sustenance like the martyrs are dispelled. It should also be made clear that there is no obstacle to Allah making their souls have a special relationship with the original elements, so that they become alive with a life that can receive certain sustenance and enjoyment. That is what the texts tell us, even if we do not see it.

These are things that are possible according to reason and are not impossible, and they are under the authority of Allah swt.

Whoever examines what modern natural scientists say about small animals that can only be seen through the largest microscope, that these animals have the ability to feel and try to find food, protect their lives, and kill each other, strive to obtain sustenance and so on. This is not much different from the description we have given of the original elements of man and the acceptance of the connection of the spirits with these original elements, so that they can feel the pleasure or punishment that Allah wants without us knowing anything about it. Allah is in control of everything.

As for the members of the body, the skins of the creatures and the earth bearing witness to their actions, this is something that is possible according to the intellect and is one of Allah’s powers, as has been explained in the description of the miracles of the messengers, namely the speaking of inanimate objects. Allah, the Almighty, is the One who created the attribute of speech in man and His creation of the attribute of speech is not limited to the living or the non-living, as the evidence has shown. So there is no barrier for Allah to create speech in these things, to bear witness to those who disobey Him about their deeds.

The wisdom contained in this is that the slaves were afraid of committing sins when the messengers told them that their limbs, their skin, and the earth they used to commit sins would bear witness against them on the Day of Resurrection. This is also to show the greatness of Allah’s power on that day and the greatness of His proof to His servants.

“For Allah alone is the beautiful proof”.

Then regarding the bridge (Shirath) that is spread across the cliff of Jahanam for people to pass through. as in the previous description, there is nothing that is considered impossible by reason. But in some other narrations there is a description of the bridge (Shirath) that differs from the mutawatir and well-known narrations, that the Shirath is softer than hair and sharper than the blade of a sword. This may be considered unlikely by some weak people, although it is possible according to the intellect and is within the power of the Almighty. In addition to that, some scholars, such as Imam Al-Izzu ibn ‘Abdis Salam, Shaykh Qarafi and Shaykh Badar Az-Zarkasyi, have disputed the validity of this narration, as quoted by al-Bajuri in al-Jauharah, and they said: If the narrations are thought to be sholah in meaning, they can be taken to claim the plain meaning with the interpretation that it is a sign of great difficulty. Al-Qarafi added that the truth is that the bridge is wide and has two paths, right and left. Those who are happy pass through the right lane and those who are wretched pass through the left lane. With this explanation, there is no difficulty in understanding for the weak minds. It is enough for every believer to believe in the existence of the bridge (shirath), even in this way. Allah swt. is all-knowing.

It has been stated above that one of the major signs of the Hour is the setting of the sun from the west. The description given in the noble hadeeth is that the sun rises from the west until the middle of the day, then returns and sets in the west. After that it remains as it has always been. This event is jaiz akli and falls under the power of Allah swt. and the greatness of His power. Whoever believes in the existence of Allah, it is not difficult for him to believe in it. The explanation of the permissibility of this matter has been explained in the discussion of the miracle of the cessation and re-circulation of the sun as a miracle for the Prophet Muhammad (peace be upon him) and Yusya’ a.s. when explaining the miracles of the messengers, with more details. Read again, if you wish, the chapter on miracles. Allah knows best.

It has also been explained above that one of the signs of the Hour is the coming out of Ya’juj and Ma’juj, the two great nations mentioned in the Qur’an. It was mentioned that Dhul Qarnain had fenced off their exit from his territory with a fence that he had made. And indeed Dhul Qarnain said which means: “Verily, this fence will fall down when the promise of my Lord comes”. The commentators interpreted this as meaning that the promise of Allah will come, i.e. the Day of Resurrection will be near. In addition, there are many saheeh hadeeths that detail the exit of Ya’juj and Ma’juj at the end of time. These events are some of the signs of the Hour that every believer is obliged to believe in.

The opinion of the geographers that they have traveled the earth and do not know the place of the Ya’juj and Ma’juj does not invalidate the texts of sharee’ah that speak of their presence on the earth. To explain this, we say:

First: We do not accept the claim of the geographers that they have traveled to all parts of the earth, and that there is no part of the earth that they have not visited. In fact, they have only explored those parts of the earth that are inhabited or close to human habitation. Many dacrahs. Iembah and mountains found at the ends of the earth. which the soles of their feet did not tread, especially at the North Pole. behind the snow mountains and the northern latitudes. as can be known by examining their descriptions written in their books. Possibly, the two peoples are located between regions or poles that are not reached by a geographer.

Second: An exegete. Imam Ar-Razi, may Allah be pleased with him, said: “It is clear that the place of the fence is in the north. It is well known to those who are well versed in geography that in the north of Siberia there are mountains of snow that are unbroken by snow in every season, and it is impossible for anyone to cross them at this time of the year. It is also known that beyond the snow mountains there is a region of earth that stretches to the ends of the earth, and we point out that there is nothing to prevent the existence of low-lying lands beyond the snow mountains where the snow is thin and people can live. Ya’juj and Ma’juj will live in those low lands. It is also possible that at the time of Dhul Oarnain. thousands of years ago there was a low valley that connected and became the way to that region. Mcrcka (Ya’juj and Ma’juj) came out through that road to attack the nations adjacent to them. which were beyond that mountain. So Dhul Qarnain fenced off the path in the valley and blockaded them behind the mountain, so that they could not get out of the valley because of the fence and it was not possible for them to climb the mountain, because there was snow on it. After that there were changes in the weather and the snow continued to fall, so that the valley was covered and became the same as the mountain around it. Their footsteps were no longer clear. Then when the Day of Judgment approaches, the snow will melt because of changes in the weather, such as earthquakes, so that it will be easy for the two nations to break down the fence and get out of the valleys, in accordance with the news brought by the texts of syarak.

The occurrence of changes in the weather that cause snow to accumulate in some places for hundreds of years, and then the snow to disappear, due to other factors, is something that is not impossible, either according to reason or custom. In fact, if we examine history, we will find many such events on the surface of the earth. God’s power is proper to carry out these actions completely, and to complete the planning, because it is possible and included in God’s power. In addition, there are texts about the exodus of the two peoples at the end of time. It is on this basis that we believe in and confirm the existence of the Ya’juj and Ma’juj. With the explanation that we have given above, the doubts about the existence of Ya’juj and Ma’juj that were based on the explanation of geographers disappear.

As for the information mentioned in some books, that the place of Ya’juj and Ma’juj is in such and such a place, in a nearby crowded area, and that King So-and-so of the Umayyad or Abbasid dynasty sent people to see the fence and other news, this is the work of a storyteller, with no solid basis on which to rely, although some authors have been fooled into quoting it. Allah swt. is the All-Knowing.

Among the signs of the Day of Judgment that have been mentioned is the descent of the Prophet Jesus (a.s.) from the sky. This is a matter that is possible according to reason, just as his ascension to the sky when the Jews hunted him down and wanted to kill him is also possible and not impossible at all. What prevented Allah from raising him up and lowering him down through the medium of the angels with whom Allah has endowed the power to ascend and descend between heaven and earth? As will be explained. It was Allah who preserved his life from all the conjectures raised by those who conjecture about the difficulty of a person ascending into space.

Indeed, man’s need to breathe air is an ordinary matter. Allah swt. has the power to preserve life without air.

Among the signs of the Hour is the coming out of a creeping thing (daabbah) that can talk to people. This is an ordinary matter, because Allah swt. Allah swt. has the power to give the nature of speech to creeping animals.

Likewise, there will be smoke on earth for 40 days. All of these are things that are possible according to reason and are within the power of God. These things are not impossible at all. Therefore, we believe in all of them and confirm them. allah swt. has the decision of all the previous things, whether the resurrection, the question of the grave, the scales, the bridge and so on. We have found much information about these events in the books of Islamic scholars. Allah is the master of our guidance.

We conclude this discussion by mentioning the evidence according to reason for the existence of resurrection and recompense. These proofs, although not definite books, are acceptable to the mind and soothe the heart. By mentioning these proofs globally, the mind becomes convinced of the resurrection and retribution, and there is no longer any doubt in the ears of the hearer.

You should know that resurrection and retribution, although they are generally proven to be reasonable, as you have seen in the previous section, are proven to be real by syarak, i.e. the texts of sharee’ah that are found in the Noble Qur’an and the hadith of the Prophet (peace and blessings of Allaah be upon him). But if the thought is scrutinized, then it will be found that there is evidence that makes sense, strengthens and calms the heart towards the belief in the existence of these two things, as we have said. Listen to the results of the discussions related to resurrection and retribution.

Having explained the proofs of the existence of God, the Creator of the worlds with perfect attributes of wisdom, justice and compassion for His creatures, it is certain that anyone who believes in them will know clearly the wisdom and justice of Allah swt. after creating the creatures and giving them a mind that can distinguish between good and bad and is a measure to measure good and bad. Allah, the Almighty, prevents them from having bad beliefs in Him, and He prevents them from ignorance, lying, hurting His righteous creatures, and other evils. Allah pleases them with good deeds and encourages them to have noble manners, which makes their lives orderly.

It is well known that the two things of enjoining good and forbidding evil are not complete except by associating good deeds with rewards and bad deeds with punishments. If reward and punishment are not given in this world, they will certainly be given in the Hereafter. It should not be said that it is enough for the rewarder to be able to judge good by evil and help to do good, because lust invites people to indulge in bodily pleasures and bodily delights. When this happens, there is an opposition between the things indicated by reason and the things indicated by lust. So, there must be a strong victor and a perfect helper. This cannot happen except by including promises and threats, rewards for those who do good and punishments for those who do not.

Part of the wisdom of the All-Wise and All-Merciful Ruler is to awaken the people to compassion for the poor and to help them with their wealth for the benefit of the poor. As for the rich, they should be happy and generous in their help. In this way, the condition of the poor will be improved, their misery will be alleviated and they will globally be spared from hardship. Given that these souls have a love of wealth and are not willing to spend a little of their wealth unless they get something better in return, it is part of Allah’s wisdom to make a world other than this world, where there are good rewards for those who give alms or provide for the poor, and to punish those who are reluctant to give alms and zakat from their wealth. If the rich understand that there is another world in which they will be rewarded tenfold, then they will give alms to the poor with pleasure and ease, because they will be rewarded, and they will even be happy to give jariyah alms, i.e. alms that do not stop (the reward), they will pay attention to large waqf endowments, they will build mosques, temples and large lodges. From all these good endeavors, countless good deeds arise.

All of this grows out of the desire for pleasure in this world and the next and to be saved from torment. Had it not been for that, there would have been very little good left.

Then the just, wise and merciful ruler, if he has a group of people, some of whom are strong and some of whom are weak, then out of wisdom, justice and compassion he will ask for justice for the wronged, the oppressed from the wrongdoer, the strong. While Allah swt. is the All-wise, All-just and All-merciful Ruler. So because of His wisdom, justice and compassion, He will demand justice for His tyrannized servants to His tyrannized servants. This demand for justice has not yet been realized in this world, because we still see people who are wronged in this world sometimes still remain humiliated, very low and oppressed, deprived of their property and tarnished with honor, while the wrongdoer remains in the height of splendor and power. Therefore, there must be another world, the Hereafter, where justice is realized and established. Indeed, if there were no Hereafter, the position and honor of man would be inferior to that of all animals. It is clear that the misery of man in this world is more than the misery of all animals, because all animals before falling ill and suffering, are empty-hearted, happy, because animals do not have thoughts and desires. As for man, because he has a mind that is forever being used, to think about past and future matters, he experiences various kinds of sadness and anxiety, because of the many past matters, and he experiences various fears and worries, because of the many things he thinks about in the future. Thus, it is true that the existence of reason for man is the cause of great misery in this world and strong mental illnesses.

As for bodily pleasures, they are the same between man and all animals, for dung tastes good to insects, just as luxurious sweets taste good to man.

If man did not have a place of return (hereafter) that could perfect his state and reveal his happiness, then the perfection of the mind would be the cause of more sadness, anxiety and distress, without any reward to compensate. It is obvious that anything that makes this so is a cause of increased humiliation, lowliness, misery and unrewarding hardship. It is obvious that if there were no happiness in the Hereafter, then people would be more despicable than animals, even more despicable, and would have bedbugs and worms. When this is clearly false, then we know that the Hereafter is obligatory. Man was created for the Hereafter, not the world.

The Hereafter is a place to distinguish between good people and bad people. The former will be rewarded with reward and the latter with punishment. Because, every bad person deserves and is more deserving of hell. His share is the delicacy he acquired in the corrupt world. Hence, we see that many misguided and wicked people are abundant in the world and the people of faith and goodness are depressed and miserable.

From this position it can be seen that the sect that denies the Hereafter, i.e. the disbelievers, is incomparably bad, because they do not recognize halal and haram at all. Despite this, they do not prosper. They say that the order of the universe will be perfected by man’s knowledge of his rights and duties. This knowledge will be perfected with knowledge that is truly perfect and general. In reply, we say that they are ignorant of the fact that desires, lusts and pleasures cannot be eradicated by laws alone, which laws are enforced by political science. So, there must be another deterrent that saves the soul from harm and an incentive that calms the soul to follow the path of goodness and abandon the path of evil, namely faith in the Hereafter and the reward for deeds. If the deed is good, then the reward will be good, and if it is bad, then the reward will be bad. If this is not the case, then let the reasonable person think about people. If he believes that he is like the vegetation of the earth, which grows and then perishes and does not return, and that he has no part of his being except the animalistic body that he has acquired during his lifetime, then how can political science explain to him the laws of knowing what is beneficial and harmful to man, and then he can kill another person and take his wealth, which reaches millions, without anyone seeing it, or commit rape and achieve pleasure without anyone seeing it, then does man think that the laws produced by political science can restrain a person from doing that? No one would say so, except the arrogant.

It is known that man has an instinctive love for himself, and whoever truly understands this will not feel safe at all unless it is linked to religion. And we have seen that some nations believe in the Hereafter, and there is corruption among them among some individuals. What would be the state of that nation if that belief were removed from it? There is no doubt that the corruption of those nations would be severe, for we have seen that those nations in which worldly knowledge has flourished, especially the political science of today, have always taken the path of corruption, and whenever that knowledge has advanced among them, crime has increased among them, adultery, murder, suicide, drunkenness with all kinds of intoxicants and frauds, robbery and plunder, and many other behaviors that destroy the social order. All this happened only because their advanced science was not followed by a belief in the day of retribution in the hereafter. And perhaps if those nations had no belief at all in the Last Day, which they will experience, we would have found them headed for destruction and the nation would have been wiped out.

What is ridiculous is that those who desire the resurrection and the Last Day, when they see that knowledge does not guarantee social order unless it is perfect and mastered by all human beings, then they require the mastery of knowledge by everyone, so that it can guarantee social order.

They then say: “One day it will be so, but that is still a long way off, perhaps several thousand generations away. They are reluctant to accept the belief in an afterlife and wishful thinkers of knowledge, like the foolish doctor who says to a seriously ill person: “Abandon the diet and eat what you like. After we have analyzed it for a few years, I will give you medicine for your recovery.” And by the time the doctor came to him with the medicine, the sick man was broken and had become a rotting bone. However, that is not a good move, not the right thought and not the right action. Without believing in the existence of an afterlife, they openly proclaim the role of knowledge among the public until they assume that the knowledge that they think will ensure the order of the world is perfect and widespread. If this is not proven, then their assertion of this false and invalid opinion means that they have opened the door to destruction for the universe.

We seek refuge with Allaah from the spread of this thought among the nations and we seek refuge with Allaah also from the spread of anything that is contrary to reason. May Allah guide us and them to the best of the paths taken by the best of men (the Messenger of Allah).

The advice to those who deny the Hereafter is that they should be firm and cautious, and they should think that if they believe in the Hereafter and prepare for it, then if they are right they will be safe, and if they are wrong, then this belief will not harm them. The gist of the discussion in this chapter is that man will be deprived of physical pleasures.

A reasonable person should not be concerned with bodily pleasures for two reasons:

First: The pleasures of this world are actually very low and despicable, because they are the same for man and animals, insects and caterpillars.

Second: The pleasures of this world do not last, they will soon fade away and vanish, and the love of them cannot compensate for the perseverance and caution in the face of conflicts that are feared to have bad consequences.

Allah is the Bestower of help.

CHAPTER III: REFUTING DOUBTS ABOUT THE TEXTS OF SHAREE’AH OR COMPROMISING THEM WITH SOUND EVIDENCE THAT CONTRADICTS THE TEXTS.

I. INTRODUCTION

It should be understood that this discussion requires three preliminaries.

First Introduction

It should be known that the texts of sharee’ah that are to be guided by in the matters of itigad, the rulings of worship and muamalat, are the verses of the Qur’an and some of the hadiths of the Prophet with a saheeh chain of transmission from the Apostle a.s. to us with certainty, called mutawatir hadiths, or some of the hadiths that have been narrated from the Apostle with a saheeh chain of transmission that is close to certainty and causes tranquillity, i.e. gives an understanding that is above suspicion and below certainty, called masyhur hadiths. We must adhere to the plain meaning of these texts. It is not permissible to interpret and distort them to mean something else, unless there is definite evidence that contradicts their plain meaning. If there is evidence to suggest that it is not the plain meaning that the shari’ah intended, but rather that it was intended to have another meaning that is not literal, then the text can be interpreted and twisted to mean something other than the plain meaning, which is acceptable and does not contradict the sound evidence. This is the general rule concerning the texts of sharee’ah, which is adhered to by the Sunnah wa’l-Jamaa’ah. It is not permissible to intend anything other than the plain meaning of the text, unless there is a compelling reason to do so, because the basic principle in the discussion is to intend the plain meaning, not something else. This is because interpreting something other than the plain meaning without a reason and without a garinah will corrupt the understanding. Such things clearly cause corruption. The factor that makes it permissible to abandon the plain meaning of the text is when the plain meaning of the text contradicts a definite akli evidence, because rejecting this evidence is the same as rejecting the basis on which the truth has been established by the Prophet (peace and blessings of Allaah be upon him), namely reason. Had there been no reason, it would not have been possible for us to book the truth of the Prophet (peace and blessings of Allaah be upon him) with miraculous proofs, and to reject reason is to reject syarak.

As for the contradiction of the evidence that is zhanni, it is not a reason that makes it permissible to abandon the clear meaning of the text, because rejecting zhanni evidence does not entail rejecting reason, because it is obvious that conjecture (zhanni) in this case involves the possibility of error.

If we were to abandon the plain meaning of the text because of the zhanni evidence, we would be the ones who would turn away, and perhaps our beliefs would be wrong because we would rely on the zhanni evidence. In that case, we have no excuse, because there is no compelling reason that leads us to it, just as there is an emergency that leads us to it when it contradicts a sound proof.

However, following zhanni evidence and abandoning the plain meaning of the text leads to indefinite uncertainty and confusion in the Ftuqad, because conjectures are many, while the i’tiqad in sharee’ah is only to adhere to belief. So what is correct is to adhere to the texts that are certain and not to depart from them on the basis of mere conjecture.

Sometimes there are hadiths narrated from the Prophet (peace be upon him) that do not fulfill the conditions to reach the degree of mutawatir or masy hur, so the validity of the hadith does not mean that it is certain, but that it is zhanni and the narration is called hadith Ahad. The Ahad hadeeth may be relied upon in the rulings of worship and customs and is not to be relied upon in matters of ‘tiqad, because it is zhanni: and i’tiqad cannot be based on zhanni (conjectural) evidence. However, if the Ahadith are narrated by a just person and are used by the jurists in rulings, then they should not be denied, so long as they do not contradict reason, so that this does not lead to the denial of mutawatir and mashaar hadeeths, which would make the one who denies them a disbeliever or a heretic. -Indeed, if ahad hadeeths are corroborated by other ahad hadeeths and give a definite understanding, then they can be relied upon as a basis for j’tiqad, like the hadeeths about the torment of the grave. Allah swt. is all-knowing.

Second Introduction.

It should be noted that according to sharee’ah, we are not obliged to believe in any belief except that which is based on sound evidence that does not contradict it, or a belief that is based on shar’i evidence, such as a report from the Prophet (peace and blessings of Allaah be upon him) in the form of a verse of the Qur’an, a mutawatir hadith or a well-known hadith, which indicates that belief. We are not obliged to follow anyone other than the Messenger of Allah (peace and blessings be upon him) in matters that are saheeh from him. But if it is narrated to us about a matter of i’tiqad from a Muslim scholar, without explaining the qath’i evidence or the authentic shar’i evidence from the Prophet (peace and blessings of Allaah be upon him), then we are not obliged to follow him in that matter, especially if it contradicts the texts of sharee’ah on which we rely and have i’tiqad.

Indeed, if some of the scholars on whom the people rely for understanding the texts of sharee’ah interpret them in a way that is appropriate and in accordance with the shar’i principles and the science of Arabic, then taking their interpretation does not harm our beliefs, if there are strong reasons for interpreting them, such as sound evidence that leads to interpreting and distorting the text from its plain meaning. In such a case, taking the interpretation is justified.

In this case we cannot be said to have followed the scholar in our i’tiqad, because our i’tiqad is based on the texts, and we have followed him only in understanding the texts and their interpretations, because he knows more than we do about that. From this it appears to the reader that some of today’s people err in following a scholar of astronomy, earth sciences or geology in their disciplines on some issues that may contradict the apparent meaning of the texts, which they have adopted as their i’tiqad. Such a situation may lead the person who is taqlid to fall away from the religion. But they do not realize this. The reason why the pentaqlid follow the philosophers of today in these matters is that they regard the proofs of some of their sciences with certainty and certainty, such as their proofs in mathematics, science and some experiments in the natural world. The pentaqlids are deluded into thinking that everything the philosophers say is true and certain. They rely on faith in all the proofs of their sciences, and they do not understand that there is a difference between the proofs of mathematics and related sciences and the proofs of most astrological sciences, for example, because the proofs of mathematics are certain, whereas the proofs of astrology are mostly approximate and predictive.

To make an analogy between something that does not exist and something that we see in a particular case is sometimes a faulty qiyas.

If it is said that some of the issues on which the taqlidis rely on the philosophers of today, are issues on which they are in agreement, then we would say that they are not. We say: “We Muslims are not commanded by sharee’ah to adopt consensus except for the consensus of the Ummah of Muhammad (peace and blessings of Allaah be upon him), that is, the consensus of its scholars, who are experts in ijtihad and understanding the texts of sharee’ah, which the Prophet (peace and blessings of Allaah be upon him) guaranteed that they do not agree on wrongdoing. This is because the consensus of the philosophers on these matters is sometimes based on uncertain evidence, and there is no guarantee that their consensus is free from error, especially in matters that are far away from them, such as matters of physics and astronomy, where some of their evidence is based on estimation and prediction, and they compare the invisible with the visible, as is known from examining the books in which they have explained these matters. We have learned from what the ancient astrologers experienced of the existence of orbits and their laws. Indeed, they agreed on it for hundreds of years. They wrote many books about it, wrote many formulas and rules, drew pictures of the orbital lines and enumerated their laws at length. However, when modern astrologers came along, they invalidated the existence of the orbital line from its base and said that what the earlier astrologers had found was one of the khurafat (nonsense). If this is true, then you should know that those who follow the philosophers should discuss and examine the arguments of the philosophers of today in cases where they contradict the texts of Islam.

If they are unsubstantiated, then they should not rely on them, and they should not abandon their belief in the sound texts of the Shari’ah that have been authenticated by the rightly guided Messenger. If they are sure of the evidence and there is no doubt in their minds that it contradicts the texts of sharee’ah, then they must interpret the texts and compromise between the texts and the issues according to the rules outlined by the Sunnah wa’l-Jamaa’ah scholars in the previous section. If they are not scholars of interpretation, then they should refer the matter to the religious scholars, who will give the usual and correct interpretation according to the rules of sharee’ah and the rules of the Arabic language used in the texts of sharee’ah, and their faith, which is the cause of happiness in this world and the next, will be preserved. Allah is the only one who gives help.

Third Introduction.

In fact, the Shari’ah of the Prophet Muhammad (peace and blessings of Allaah be upon him), and indeed the entire Shari’ah, is only aimed at showing people how to recognize Allaah by believing in His existence, His perfect attributes, how to worship Him, how to give thanks to Him, and showing them the laws that will lead them to order in life and goodness in the Hereafter.

As for introducing them to discussions of natural knowledge, such as how the world was created, the laws of the heavens and the earth, and so on, this is not the purpose of the Shari’ah. Rather, these are subjects that are within the reach of the human mind, and they may benefit from them in this world, or they may just be studied. The Shari’ah, however, does not pay any attention to them, either at their beginning or in their content, nor do they pay any attention to their details. Indeed, sometimes a little bit is mentioned about nature in a global sense, to the extent that it is included in the original purpose of the Shari’ah. For example, it mentions the creation of the heavens and the earth, bringing them into existence from nothing, the different kinds of creatures, how the universe is organized and how each of them is regulated globally, so that this will serve as evidence to people of the existence of the Lord of the universe and His perfections.

The Lord of the universe and His attributes of knowledge, power, wisdom, and so on. Some of these matters have been elaborated upon in detail because of the factors that led to this elaboration, which in turn led to the objectives of Shari’ah.

II. REFUTATION OF DOUBTS ABOUT THE TEXTS OF SHAREE’AH CONCERNING THE HEAVENS AND THE EARTH

It should be noted that there are texts in the Islamic Shari’ah that indicate that Allah, may He be glorified and exalted, created the seven heavens and placed a large object on top of them called the chair and another object on top of it called the Throne. Indeed, there is a great distance between us and these things, just as there is a great distance between them. Allah, the Almighty, created a large object called the lauh and another object called galam (pen) to determine what is in this world and write it down, not because Allah needs them, but because of certain wisdom known only to Allah, the Almighty. And verily, Allah has created a place called Paradise for the enjoyment of the obedient, and another place called Jahanam for the torment of those other than the obedient after the destruction of the heavens and the earth, and the resurrection after death, as described above. And indeed Allah has created the stars and made them an adornment of the heavens of this world, which is the sky that is close to the earth, and some Muslim scholars say that the stars stop in the sky itself. This is the majority of exegetes. Some of them said: The planets are under the sky, i.e. between the sky and the earth. This opinion was narrated from Makki and Wahab, and it was quoted in Mukhtashar Haiatissaniah by Kirmany from the exegetes and others. Shaykh Mar’i al-Hanbaly in “Ajaibul Makhluuqat” narrated a hadith on Sunday that indicates this opinion. Abu Ja’far, Muhammad ibn ‘Abdillah al-Kisa’i narrated this hadith in al-Malakuut, and Ar-Razi narrated a report from Ka’b in interpreting Surah al-Qadr, saying that the sun is under the sky. Based on this explanation, the meaning of the planets being the adornment of the heavens of the world is that they are its adornment, according to the view of the beholder, even though they are under the heavens. This does not require the planets to stop in the sky itself. It is possible that the owner of this opinion interpreted the words of Allah swt:

“He made the moon to shine in the sky.” This means that the moon is in the sky, similar to this interpretation.

There are also texts in sharee’ah which indicate that each of the planets orbits in its own orbit. Some Islamic scholars said: The orbits are objects that carry the planets. Some of them said: The orbital place is the place of rotation, which is an empty place used for walking. This is the opinion of Dhahag, as according to Ar-Razi.

The view followed by the majority of Muslim scholars is that the sky is visible to us, as is the understanding derived from the texts. And some of them said that the sky is not visible; what is visible is the air. This opinion is narrated in Ajaibul Makhlugat and adhi Abu Bakr ibn al-Araby. He, of course, interpreted the verse which indicates that the sky is bound by the appropriate interpretation.

There are also texts that mention seven earths, and some scholars said: Some scholars said: “What is meant by the seven earths are the seven regions of the earth.” Others said: “What is meant are the layers of the earth that overlap its parts.” It was narrated in some reports from Ibn ‘Abbas (may Allah be pleased with him) that each of the seven earths is like our earth and there are realms like ours.

There are texts which, according to their plain meaning, mean that the earth is spread out, as in the words of Allah, may He be exalted:

“And after that Allah leveled the earth.”

This is the view of the majority of Muslim scholars. Some of them said that the earth is round. Among the scholars who hold this view is Imam Ar-Razi. They interpreted Allah’s words to mean that He made the earth fit for animals to live on after it was not. There are some texts that indicate that it is the sun that travels, as Allah says:

“And the sun goes in its appointed place”.

He also said:

“He (Dhulqarnain) found the sun rising”.

And His words:

“He (Dhulqarnain) found the sun setting.”

As is understood from the usage of the people of the community at the time of the Prophet and after him, in their speech the sun rises and the sun sets. The text indicates that the earth is stationary, even though there is no explanation for its motion and stillness. We Muslims are obliged to believe what is stated in the texts, and to take the view of the majority of scholars in matters that they understand, and the interpretations of some scholars that differ from the view of the majority, even if they are taken, do not harm the religion, because they break faith, because they do not deviate from it. But if there is no compelling reason for us to interpret it, then taking the view of the majority and adhering to their understanding of the texts is in accordance with the principles of Islam.

If someone says that the modern philosophers of astronomy claim that they, with their telescopes and the instruments that they have invented to look at space, have determined that there is nothing in outer space except the planets, and that the earth that we live on is a planet. And indeed the earth that we live on is round and belongs to the class of planets. The sun is at the center and circulates on its axis in slow motion. The earth and all the planets revolve around it by a law called the law of attraction (gravity). Our earth, as well as the other planets, has two circulations, an annual orbit around the sun that gives rise to the four seasons and a daily orbit on its axis that gives rise to the time of day and night by means of sometimes facing the sunlight and at other times being closed, from the sunlight. Indeed, the blue color that we see is only the color of the air, because according to them (the modern philosophers of astrology) the sky does not exist. They negate the existence of any earth other than this earth.

This opinion of theirs has spread and has been adopted by many Muslims without regard to the compromise between it and the earlier texts of sharee’ah.

What is the nature of this compromise? And what is the ruling on it? We said: “We have stated above that it is obligatory to believe the texts of sharee’ah and to follow the opinion of the majority of scholars in understanding their meaning, and it is not permissible to interpret or distort the meaning of the texts from their plain meaning, unless there is a strong reason, namely the existence of sound evidence that contradicts the text. It is not permissible to follow the scholars of Islam in matters of i’tiqad for which they have not explained the evidence to us, let alone following people other than them. Based on this, whoever among the Muslims hears the words of modern astrologers who do not cite any sound evidence to support their views on various issues, as described above, or who cite no sound evidence to support their views, must disregard their words and follow what is revealed in the texts of sharee’ah, and it is not permissible to disregard the view of the jurists. It is not permissible to disregard the view of the majority of Muslim scholars concerning these verses. This is what is required of the person who is able to safeguard his faith and corruption.

But if the explanation of the modern astrologers comes to a Muslim with evidence that points to each of these issues, and it contradicts the apparent meaning of the texts mentioned above in these matters, then he must go back to the rule of kuliyah, which is to interpret and distort the texts in their apparent meaning, so as to bring them to a meaning that is consistent with the opinion that is based on the sound and certain evidence of their reasoning. There is no danger of that person being harmed if their evidence is proven or proven and there is no doubt about it. When this is clear, then we answer in refuting this doubt, which is to compromise the texts with evidence that is convincing and thought to be correct, but which contradicts the texts.

With regard to the explanation of the astrologers that the planets stay in the sky because of the law of attraction, and that they do not stop in the sky, this is permissible according to reason and is under the control of Allaah. The law of attraction is one of the ordinary causes that Allah has placed in the universe. If the proof of the existence of planets in the heavens is proven by reason, as they say, then we interpret the texts that indicate that the planets stop in the heavens, such as what Allah, may He be exalted, says (interpretation of the meaning):

“And We decorated the heavens of the world with lights.”

This may mean that what Allah means by the planets being an ornament is that they are an ornament to the eye of the beholder, even though they are under the sky, as some of the scholars of Islam have reported, as mentioned above, from Makki, Wahab, most of the commentators and Ka’ab: and we take the view of one of the scholars of Kufa that what is meant by the orbits of the planets is the space around which the planets revolve. The orbits are not the bodies that carry the planets. We have taken the method of interpretation when there are contradictory qatha’i proofs and agreed with a number of Islamic scholars in the easiest way.

With regard to what the astrologers say about the blue color of the sky that we see being the color of the air, this is based on the fact that their instruments do not show that there are any objects other than the planets in the sky. Hence, they deny the existence of the sky. We asked: “What is it that prevents the existence of the sky because it is so far away from the earth, at such a great distance, that it is no longer feasible for the telescope to detect celestial bodies to them. And it is probably the color of the sky that hides the nature of the sky. This is what makes them doubt the existence of celestial bodies other than the planets. But some Muslim scholars, such as Qadli Abu Bakr ibn Araby, have said that the sky is invisible, and he interpreted the texts according to which the sky is visible, as explained above. The invisibility of the sky does not necessitate its non-existence, as is the accepted belief, because the non-existence of something does not necessitate its non-existence. Allah swt. is all-knowing.

With regard to what the astrologers say about the earth being round, and the fact that they cite certain logical proofs that indicate that it is round, there is no reason for us to believe that, and we cannot interpret the texts that indicate that the earth is spread out, as Allah, may He be exalted, says (interpretation of the meaning):

“And after that We spread the earth.”

The interpretation is that the surface of the earth is suitable for habitation after it was not so before. However, the earth itself is round, as Imam Ar-Razi and others have said, and there is definite evidence for those scholars who say that the earth is round.

As for what the astrologers say about the sun not circling around the earth, it is only that the sun revolves slowly on its axis and the earth revolves with two revolutions, one annual around the sun, which gives rise to the four seasons, and the other daily around its axis, which gives rise to day and night. We say that this is jaiz akli and is under the control of Allah swt. We interpret the texts of sharee’ah according to which the sun travels, as Allah, may He be exalted, says (interpretation of the meaning):

“And the sun travels in its place” with the interpretation that what is meant by the sun travels is that the sun rotates on its axis and continues to circulate until the heavens and the earth are destroyed due to the coming of the Day of Resurrection, at which time it stops rotating. And the sun’s rotation in its orbit is an expression of the sun’s rotation on its axis in a place that is an orbiting place, as explained above, that the orbiting place is the environment according to some of our scholars.

With regard to the earth, although there is no explanation in the texts of sharee’ah about its motion or stillness, its movement and orbit are attributed to the sun, and the texts of sharee’ah and the Muslims clearly indicate that the earth is still, and the daily motion that we see is due to the sun and the planets, not to the earth.

When the astrologers tell us that the daily motion is due to the earth rotating on its axis, this allows us to distort the texts that indicate that the sun travels on the surface of the earth, as explained earlier, and it allows us to distort the meaning of the texts of sharee’ah that indicate that the daily motion is due to the sun and not to the earth, and this is the case with Muslim usage. It is only the apparent meaning of the text that can be witnessed by the public, and it is used by the nations and their opinions are recorded.

This is one of the issues that the Prophet (peace and blessings of Allaah be upon him) was not allowed to explain to the public, because it is not the aim of Shari’ah, because the previous section shows that the aim of Shari’ah is only to explain monotheism and worship and to regulate life, and moreover, explaining this issue is sometimes difficult for the common people to understand, and it may even cause shock and damage, especially to those who are weak, when they find it different from what they have seen. We are not saying that understanding this matter is difficult for the great companions, who have acquired prophetic knowledge that makes them experts in understanding great and complex matters. Rather we are saying that it is difficult for ordinary people, let alone villagers, to understand the matter. Think about it: if it had been said to the people of the Jahiliyyah that the earth is the one that circulates, whereas the things of the world used to be on the surface of the earth, and they did not fall down, and the sea did not spill out, and so on, and they saw with their eyesight that the sun and the planets circulate around the earth. What was their situation at that time, and what was their opposition and reluctance to confirm this? Look at the matter of resurrection and other examples that they consider impossible.

But the Shari’ah does not consider it necessary to explain matters, such as the earth, because that is not its purpose. But explaining the resurrection (ba’ats) is one of the aims of sharee’ah, because it contains things that frighten (tarhib) and please (targhib), both of which can be good for people. Hence we have not ignored its explanation, even though it is difficult for most people to understand, and in fact I have mentioned it because of the evidence that shows that it exists.

The conclusion is that the Shari’ah is used according to its apparent meaning, which is called “Majaz” in linguistic terms, and does not reveal its essence to people because of what we have described. Similarly, we see today that those who believe in the rotation of the earth still use the language of apparent circumstances, for example they say: “The sun rises and sets”. And we do not hear any of them saying: “The sun is looking at us or hiding from us”. All of this is permissible in the use of language, because of the existence of external forms that can be witnessed.

It should be noted that all that we have stated here, although it is easy for us and does not harm our i’tiqad, is only stated after there is definite evidence from reason that confirms the words of the astrologers. If there is none, we stick to the text. We do not abandon it, and we do not pay attention to their words and agreements, because they are not protected from error, just as the previous astrologers were not. Allah swt. All-knowing.

With regard to the astronomers’ denial of the existence of the seven heavens, the Throne, the Chair, the Pen, the Tablet, Paradise and Hell, these people do not offer any proof of their denial, only that they have not seen these things and their instruments of observation have not been able to detect them. We say that no such thing has been found. This is acceptable to all reasonable people. So their denial should not be taken into consideration. Then we and they agreed on the existence of infinite space. So, what prevented Allah from creating these objects beyond the realm of the planets in space? They are so far away from us that they cannot be detected by their telescopes, or if their telescopes can catch the lowest heaven, which is the beginning of these objects, it is likely that the sky is colored with a color that makes them invisible to the telescope. With the binoculars they see only the planets, so they deny the existence of these objects, even though they exist in the far reaches of space. Since that is permissible and is under the power of Allah, the Almighty, to make and place these objects in the sky, just as He has the power to place the planets, and the Messenger of Allah (may Allah’s peace and blessings be upon him) has announced the existence of these objects, we believe in their existence and do not interpret the texts relating to them, because there is no reason to interpret them, because there is no evidence to contradict their existence. The denial of this group (of astrologers) is not evidence that is zhanni.

It should be noted that the words of Allah are expressed in two ways.

The first meaning is that it is Oadim, which stands in His Essence, is letterless and soundless, as we have explained in the discussion of the attributes of Allah swt.

The second sense is the words symbolized by the memorization, and revealed to the messengers.

The definition of the book as the word of Allah is that it is pure revelation as it is, no one has designed its sentence structure. The word of Allah, which is qadim, refers to all things that are obligatory, permissible and impossible, as has been explained in the discussion of the attributes of Allah. The words that were revealed to the messengers indicate some of the things that are indicated by the divine attributes. If the veil were removed from us, then we would understand the instructions for prayer, for example, this is clearly understood from the words of Allah swt:

The word of Allah in the second sense is based on the words of Aisha r.a.: ,

“That which is on the two edges of the mushhaf is the word of Allah.”

Whoever denies that what is between the two edges of the Mushhaf is the word of Allah is a disbeliever, unless he means to say that the Mushhaf is not eternal and that it is based on His Essence, and that the words we recite are new (hadith) and created. It is not permissible to say that the Qur’an is the word of Allah, let alone that it is proof. Allah swt. knows best.

As for their denial of the existence of seven earths, they do not support it with evidence. Their main reason is that they do not see them, as they say: “We have not seen anything other than these planets and the earth”. We need to answer that:

Firstly: The scholars of Islam, who are guided by the texts of sharee’ah in accordance with their own understanding, are not unanimous in their interpretation of the text which states that there are seven evidences based on its plain meaning, namely that there are seven separate, independent earths. Some of them are of the opinion that the seven earths refer to the regions of our earth. Others are of the opinion that the seven earths refer to the levels or layers of the earth.

Second: We follow the narration of Ibn ‘Abbas (r.a.) who said that the seven earths are each separate and independent, just like the earth we live on. And each of these earths has a nature like ours. This is something that is permissible according to reason and comes under the power of Allah, the Almighty, who created the planets, which are large, some of which exceed the size of our earth by hundreds of thousands. What prevents Allah from creating six earths besides our earth, and they are in the sky like our earth, as the astrologers say.

They did not see them with their telescopes, perhaps because they were invisible, due to the darkness of the land, just as the moon is invisible when it shrinks. It is also possible that they have seen the earth among the planets and they consider it part of the planets. That is not strange according to the principles of their opinion and many of them suspect that there are inhabitants on the planets, evidences or proofs, as is known from their books. If it is clear that there are seven planets, and the Messenger of Allah (may Allah’s peace and blessings be upon him) had said so, then we would believe that there are seven planets, and we would not pay any attention to the opinions of the astrologers, who have no basis for denying it. It is permissible for us to interpret the text that describes the seven earths, and it is even permissible for us to interpret it in the manner mentioned in the narration of Imam Ibn ‘Abbas (r.a.).

There is a text in the Qur’an which, according to its apparent meaning, is doubtful, according to the opinion of classical and modern astrologers, concerning the story of Allah, the Almighty, about Dhulgarnain.

“So when he came to the place where the sun sets, he found it setting in a muddy spring.”

According to the apparent meaning of the verse, the sun sets in one of the sources of the earth and it is obligatory for us to believe in the apparent meaning of the verse. But there is definite evidence that the sun is larger than the earth by many orders of magnitude, and it is impossible for a large object to enter a small object by a fixed size, and there is also definite evidence that the sun does not set in the earth. Based on this, Islamic scholars have diverted the text from its plain meaning to a meaning that is not immediately understood.

The word means: -Allah knows best‖ means that Allah, the Almighty, meant that when Dhulqarnain reached the western land, he found the sun, according to the vision of those who saw it, setting in a muddy well, because those who saw the sun on the western shores imagined that the sun set in the western sea that surrounded their land, and that the sea was full of mud, which was black and dark and hot. In no way does the verse mean that the sun actually sets in a well.

Hence, the words are expressed with the expression:

“And he found it setting.”

rather than with another expression, such as:

“Suddenly the sun set.”

which gives the sense of a textual account of the occurrence of an event.

Similarly, our people say: “I came from Fulan’s place, and I found the sun setting in the sea, behind a mountain or in a valley.” But according to his beliefs, the sun did not set in any of these places. He was just telling the story of how he saw it. This interpretation is taken from Ar-Razi, Jalalain and Al-Kawashi, as quoted in “Ajaibut Makhluqat”. Ar-Razi said: What the storyteller says about the sun actually setting in the well is an opinion that is contrary to belief or fact, and the word of Allah is free from this kind of understanding. So there is no other way but to interpret the verse. Allah swt. knows best.

III. REFUTING DOUBTS ABOUT THE TEXTS CONCERNING ANGELS AND JINNS

In the previous chapter, we explained the obligation to believe in angels. Now we say: In the mutawatir or well-known texts of sharee’ah and the ahadith, but because of their multiplicity or the number of ways in which they have been transmitted, they have been mentioned that Allah, may He be exalted, has created subtle beings of light, called angels, who are capable of assuming any form He wishes. They can cover the distances between heaven and earth in a very short time, and they pass before us and we do not see them. They are capable of doing heavy work, which no human being can do. Angels are in charge of the affairs of nature, such as managing the rain, animals, plants and so on.

Allah also created other species called jinn, which resemble the angels in some of their characteristics, such as the ability to incarnate, cannot be seen and are capable of doing great deeds. But the jinn are different from angels, because the jinn are not a kind of light, and the jinn are burdened like humans. Some of them are believers, some are obedient and disobedient and some are disbelievers.

Some of them are believers, some of them are obedient and disobedient, and some of them are disbelievers. Some of them are believers, some of them are obedient and disobedient, and some of them are disbelievers. |

We need to explain as a refutation of the doubts of these philosophers and we need to explain that these doubts are wishful thinking that does not believe in the greatness of the power of Allah swt. who created angels and jinn in such a state.

It should be noted that one of the things that is possible according to reason is that Allah, may He be glorified and exalted, has created angels from fine matter, such as air or ether, which modern people call ether, a very fine substance that fills the world and cannot be seen. Allah created angels and jinn from these materials and assembled their parts in a manner suitable for the characters and affairs we have mentioned. Just as He created animals from the elements of solid matter that can receive life and power in the form of seizure, movement and so on, which were not the case before.

That was not the case. Our inability to see angels and jinn may be due to their subtlety and softness, like air and ether. This issue is very clear, as we Muslims believe that seeing is solely the creation of Allah swt. And it is also possible that Allah does not make us see them when they pass by us.

The ability of angels and jinn to become incarnate is permissible according to reason and falls under the authority of Allah. The explanation of this and the process of incarnation may be brought closer to the understanding of the mind by considering the ability of Allah swt. to shape these creatures in such a way that they can absorb a certain amount of air or ether and shape it into the form they want, then they wear it like clothing, so that they appear in the sight with these forms. In chemical works, where Allah has given man the ability to move objects in part, such as turning thick into thin, thin into thick, this is an event that brings the mind closer to understanding the description that we have established. And if these things can form themselves, whatever they are, if it is attributed to the greatness of the power of Allah swt. whose deeds amaze the mind about the distinctive characteristics He has given to animals and plants, then there is nothing strange in this explanation. Anyone who believes in God and the greatness of His power and knowledge should not consider these things impossible for angels.

As for the ability of angels and jinn to do great works that cannot be done by humans, even though they are ethereal objects, then after we see the works of the wind that can bring down large trees and tear down magnificent buildings, and the power of electricity that can pull heavy objects that thousands of humans cannot do, there is nothing strange about the works done by angels, – even though they are ethereal objects. Moreover, the One who gave them the power to do these jobs is Allah, who has no difficulty at all for Him, based on the greatness of His power. If we pay attention, some people are able to break iron with their arms.

That is not the strength of his arm; rather, it is the work of his muscles and tendons, which are centered in the brain, which is delicate and soft and is the source of movement of the organs of the body, according to the philosophers. The brain, because of its fineness, is unable to withstand the pain caused by the impact of other objects, and even blood pressure that exceeds the proper level can damage it and sometimes cause death.

It is clear to us that Allah, the Almighty, has the power to give a strength to delicate objects that is not found in hard and large objects. Glory be to Allah, the All-Powerful, the All-Knowing.

With regard to the ability of angels to travel long distances across the heavenly bodies and between heaven and earth in a very short time, we need to explain: There is no obstacle to this according to reason, because the speed of motion is not limited by any restrictions. Consider what the philosophers say, that an object that falls to the earth in the first second of its fall has a speed of 16 feet. If it falls on the sun, then its speed at that second is 450 feet. Then the object that falls in the seconds after the first second equals the size of the fall in the second second multiplied four times by that second. By thinking of these laws, the speed attained by the motion of large objects boggles the mind.

Likewise, they say in astronomy that the star Jupiter travels 30,000 miles every hour, which is 80 times faster than the speed of a cannon. That is, it travels 7 miles with each breath of a person, and the speed of its parts in its rotation on its axis averages 467 miles every minute. This means that in one hour each of these parts travels 27,920 miles. Yet the star Jupiter is 1,400 times the size of our earth according to the opinion of the astrologers. The One who made this thick and large object and its middle parts able to travel a fast distance in that time is not impossible for Him to make angels who can travel the distance between the heavens and the earth in a very short period of time, even though this distance is much longer than the distance traversed by the star Jupiter and its parts.

But an honest look at the path of the star allows reason to accept that the power of God that has carried out this journey is suitable for a greater kind of work than this, especially considering the laws of falling objects, which have explained the rate of motion of these objects.

If it is said that the journey of the star Jupiter is due to attraction, as detailed in their books, as well as the speed of falling objects, then we need to ask: “What is the nature of this attraction to which the great deeds of nature are attributed?”

They are unable to explain the nature of this attraction and what causes it in objects. The highlight of their explanation is that they say that attraction is the cause of new objects that baffle the mind, such as the “solar system”, where the planets revolve around the sun, and we ask: “Who is the One who made the attraction and made it a specialty of these things, so that from it new and great things arise in nature?” Is it not God, the One Who created the creatures from nothing, and made them with the most perfect rules, and the highest wisdom? If it is possible for God to create such an attraction and make things run quickly, then He is not weak to make angels capable of covering such distances in such a short time. Either with specialization or not. Each is permissible according to reason. And His power is appropriate for both.

It should be noted that all that we have said about the angels and the jinn, including their ability to manifest themselves in various forms and perform difficult tasks, and to travel long distances in the blink of an eye, is evident to the intelligent person. Allah knows best.

We explain: From this description, it is clear to you that the doubts about the Isra’ and Mi’raj that the Prophet Muhammad (peace be upon him) underwent and the doubts about the transfer of the Bulgis throne from the country of Yemen to the majlis of the Prophet Solomon (peace be upon him) in the blink of an eye have been rejected.

As for Isra” and Mi’raj, it has been mentioned in the Qur’an that the Prophet traveled in one night from the Grand Mosque in Mecca to the Grand Mosque in Palestine. It is also found in the sahih mutawatir hadiths, that Allah swt. raised him that night to the high heavens, then returned again to Mecca that same night, before dawn broke. We are obliged to believe in the Isra’ Mi’raj event as part of the aqeedah that must be believed. However, we end the narration of the events of Isra’ and Mi’raj here in order to dispel any doubts about Isra’ and Mi’raj and to fit this place.

We said: “If it is clear that the speed of motion of objects of any size is jaiz akli and is under the control of Allah swt. There is nothing to prevent Allah swt. from moving the Prophet Muhammad (peace be upon him) in one night from the holy land of Mecca to the holy land of Palestine, then to the high heavens, then returning him that same night to Mecca. Whoever believes in the existence of Allah and contemplates His deeds in this world and believes that the Prophet Muhammad (peace be upon him) is His messenger and that He has informed us that he has undergone a rapid movement in these distances, while he is protected from lying, then that person does not reject the truth of the story of Isra’ Mi’raj and believes in it without hesitation and he does not consider it, except as part of the jaiz matters and included under the power of the Supreme Lord.

As for the one who does not believe in God, the Glorious and Exalted, and does not believe in the Prophethood of His Prophet, then he must first be shown to believe in God and His Messenger with clear evidence. After that, it will be easy for him to confirm the texts of the Qur’an and Hadith. Allah is the One who guides. As for the story of the coming of the throne of the Queen of Bulgaria from the land of Yemen, it rains from the sky on the smoke that gathers in the air called clouds. Then Allah sends down the rain from the clouds to the earth. Once the texts mention the place where the rain comes down from the sky and once the place where it comes down from the clouds. Allah is truly the One who speaks.

The scholar Sayid Ahmad Ar-Rifa’i has explained the compromise of the texts concerning rainwater. He states that there are two types of rain, namely:

Rain that falls from the sky, which is what causes vegetation to grow.

Rain formed from the vapor of the earth and oceans that rises into the air, then falls from the clouds. This rain cannot grow, although it has wisdom and benefits.

Allah knows best about this.

If there is definite and conclusive evidence from ancient and modern philosophers that rain is nothing but the vapors of the earth and oceans that rise into the air because of heat, then because of the cold they become clouds and then turn into rain, then it is permissible for us to apply the previous rule, which is to interpret the texts as indicating It is permissible to apply the previous rule, which is to interpret the texts that indicate that the rain descends from the sky where the angels live, as meaning that what is meant by the sky in these texts is whatever is above us and provides a roof over us, namely clouds, which is one of the meanings of the sky according to the language. Imam Ar-Razi mentioned this interpretation in his commentary on Surah al-Bagarah, and Shaykh Sharambalali mentioned it in his commentary on Maragil Falah. It can also be said that when rain falls, it is due to causes from the sky, including the heat of the sun which sends its rays towards us from the sky, and these rays have an effect, so that the liquid parts of the earth, oceans and rivers rise into the air and become clouds and then fall as rain. The dropping of rain from the clouds is real, while that from the sky is figurative, according to the Sabbath. And Allah is the one who causes the cause. Shaykh

Ismail Haqy has mentioned this interpretation in the tafseer of the Surah of sending down rain from the sky onto the smoke that gathers in the air called clouds. Then Allah sends down the rain from the clouds to the earth. Once the texts mention the place where the rain falls from the sky and once the place where it falls from the clouds. Allah is truly the One who speaks.

The scholar Sayid Ahmad Ar-Rifa’i has explained the compromise of the texts concerning rainwater. He states that there are two types of rain, namely:

Rain that falls from the sky, which is what causes vegetation to grow.

Rain formed from the vapor of the earth and oceans that rises into the air, then falls from the clouds. This rain cannot grow, although it has wisdom and benefits.

Allah knows best about this.

If there is definite and conclusive evidence from ancient and modern philosophers that rain is nothing but the vapors of the earth and oceans that rise into the air because of heat, then because of the cold they become clouds and then turn into rain, then it is permissible for us to apply the previous rule, which is to interpret the texts as indicating, It is permissible to apply the previous rule, which is to interpret the texts that indicate that the rain comes down from the sky, where the angels live, with the interpretation that what is meant by the sky in these texts is whatever is above us and serves as a roof for us, namely clouds, which is one of the meanings of the sky according to the language. Imam Ar-Razi mentioned this interpretation in his commentary on Surah al-Bagarah, and Shaykh Sharambalali mentioned it in his commentary on Maragil Falah. It can also be said that when rain falls, it is due to causes from the sky, including the heat of the sun which sends its rays towards us from the sky, and these rays have an effect, so that the liquid parts of the earth, oceans and rivers rise into the air and become clouds and then fall as rain. The dropping of rain from the clouds is real, while that from the sky is figurative, based on the sabbiah. And it is Allah who causes the cause. Shaykh Ismail Haqy has mentioned this interpretation in the tafseer of Surah An-Naba, however the doubts are refuted and the texts of sharee’ah are in accordance with the laws of reason. Allah knows best.

If it is said: What is the nature of thunder, lightning and lightning? Modern philosophers say: They arise from the process of electricity in the clouds. They cite arguments in their books to support this view, such as attributing something unseen to something that exists.

We say: The earlier scholars of Islam differed in this matter. Some of them said: The thunderer is an angel who is in charge of the clouds to lead them wherever Allah wills. The voice that is heard is that of the angel, who is called thunder (ra’du) and has in his hand whips and fire to herd the clouds. Lightning is something that comes out of the whip. When he is very angry, fire comes out of his mouth in the form of thunder. The people of this opinion rely on ahad hadeeths that relate to this.

Some of them say that thunder is one of Allah’s creatures, but not an angel. This was narrated from Hasan al-Bishn. Some of them said that thunder, lightning and lightning come out due to the collision of parts of the clouds, so that a sound called thunder arises. And it gives off a light that is called lightning. Lightning is a frightening roar of thunder accompanied by fire, which if it hits something will bring damage: Al-Baidhawi commented on this opinion, saying that this is the popular opinion. Perhaps what is meant by popular is that it is popular among the scholars.

When these opinions become established, it should be noted that the difference of opinion among the scholars on this matter is evidence that the hadeeth on which the first group relies is not saheeh according to the second group, which disagrees with them. If that were not the case, then they would not have said anything other than that. So believing in the content of the first opinion is not obligatory for us, like believing in other beliefs. This is because the texts on which they rely are not texts that are proven to have come from the Prophet with certainty, such as the mutawatir and mashaad hadeeths, but rather those that do not contradict them, even if they are ahad hadeeths. If there is no definite proof that the hadeeth is contradictory, then everything mentioned in the hadeeth is jaiz akli and is under the authority of Allah. What is there to prevent Allah, may He be exalted, from appointing angels to control the clouds and rain, and to cause events such as great noise, lightning and thunder?

But if it is true, based on sound evidence, that these three events are caused by electricity, then we interpret the text of the ahad hadeeth. We say that there is nothing to prevent Allah, may He be exalted, from making angels and appointing them to manage the rain. The events that arise from the power of electricity in which there is great wisdom, the principle of which is the regulation of the angel and his action with regard to the clouds. The hadith implies that in the matter of rain and other events, the place of return is the angels with the simile and depiction of the majesty of the angels. So, the Prophet likened thunder to its sound, lightning to the light of its whip, thunder to the sparks of its mouth. All of these are meant as similes and illustrations. This style of language is prevalent in the Arabic language. The speakers of the language understood what was meant by this style of language. This also applies to its use in sharee’ah. Some of the phrases that are common among the Arabic linguists are the words of some of them in praise of a man.

“Indeed, tolerance, compassion and generosity are found in the dome built for Ibn Hashraj.”

It is well known that tolerance, mercy and generosity are abstract things that cannot be placed in a dome with the person being praised. Rather, what is intended is to illustrate and depict the persistence of the praised person in his noble attributes, so that it is as if a dome has been made to house these attributes and the praised person.

The use of similes and descriptions found in sharee’ah includes the words of Allah, may He be glorified and exalted:

“And the whole earth on the Day of Resurrection will be grasped by Allah, while the heavens will be folded with His right hand.”

These words have been interpreted to mean that they are meant to illustrate the majesty, power and greatness of the kingdom of Allah, the Almighty. This is because Allah, the Almighty, does not resemble new things. And it is impossible for Allah to cling to the earth and take the heavens with his right hand. Thus, the compromise between the ahad hadeeth and the opinion that is thought to be correct is based on definite evidence, in the form of speech.

If it is said that the noble Qur’an contains a text to the effect that Allah, may He be glorified and exalted, has made the planets an adornment of the heavens of this world and a safeguard against the devils, and has thrown them out, because they go up to the heavens to steal the hearing of the angels, then it is understood that Allah, may He be exalted, has made the planets an adornment of the heavens of this world and a safeguard against the devils. It is well known that the astrologers speak of the size of most of the planets, so that some of the stars are several times larger than the earth. There are also some atsar that indicate the size of some of these stars. If the devils were thrown with these large planets, they would fall to the earth and harm it, and the planets that are visible to us would decrease.

We say that what is meant by the Qur’anic text is not that the large planets were thrown, so that this would have been the result. Imam Ar-Razi, in his commentary on Sūrat Ash-Saffat and his commentary on Sūrat al-Mulku, explains that the stars that are used to throw the devils, i.e. the meteors that we see falling from the sky, are separated.

Or indeed the planet has two parts, namely:

The large one that remains fixed, does not change and does not fall.
A small one that can fall and become a thrower of demons.

These are the meteors that we usually see falling from the sky.

If someone says that modern scholars of talaq are of the opinion that meteors are small objects that fly through the sky and, when they come close to the earth, sometimes they are pulled by the earth and fall due to their rapid movement, we say that the text of the Qur’an does not say that meteors are small objects that fly through the sky.

We say that the text of the Qur’an does not say that every meteor is for the purpose of throwing Satan; rather it indicates that the planets are the global throwers. So what is there to prevent that Allah created these objects and placed them in the sky, and they are among the stars, but they are small. So they fall towards the earth when they are close to it and are subject to the pull of the earth, and Allah throws them against those who steal hearing. The text of the Qur’an shows that Allah has made some of the stars large and some of the stars small, and that He throws them at those who steal their hearing. The astrologers only know what their instruments show. We already know that some of the stars are the throwers of Satan, i.e. some of these small objects. And that remains our belief, because of the noble and true proclamation of the Qur’an, and there is no difficulty in that. Allah swt. knows best.

If it is true what the astrologers say, that the earth is round and that it is in the sky and does not rest on anything, then what do you think of the report narrated from some of the Companions that the Prophet Jesus (peace and blessings of Allaah be upon him), when asked about the earth, said that the earth is on the horn of a bull, the bull is on a rock, the rock is on the back of a fish, and the fish is in the sea. The sea is above the wind and below the wind is darkness?

We answer: “Suppose the atsar is thought to be a hadith. It is not a verse of the Qur’an, it is not a mutawatir hadith, and it is not a well-known hadith that must be believed, like the other creeds of Islam, because it is not certain that it is saheeh. If it is thought that the atsar is from the Prophet Jesus, then it can be interpreted by saying that the atsar is one of the kinds of parables. There are many signs and kinds of parables in the sayings of the Prophet Jesus (peace be upon him), as is known from most of the narrations quoted from him. Allah knows best.

V. REFUTATION OF VARIOUS DOUBTS ABOUT THE TEXTS OF SHAREE’AH.

Doubts about the creation of nature and their refutation

It should be noted that there is a verse in the Noble Qur’an which indicates that Allah, the Almighty, created Adam (a.s.), the father of mankind, from clay, without a mother and father.

The Qur’an also states that Allah, the Exalted, created Adam’s wife, Eve, from Adam. Some commentators say that Allah created Eve from his (Adam’s) own kind, as Allah, the Almighty, said:

“Allah made for you all your wives from yourselves.”

Most of the commentators are of the opinion that Allah created her from one of his left ribs. Their basis is the ahad hadith.

The Qur’an also states that Allah swt. created Prophet Isa a.s. from Sayidah Maryam a.s., without a father.

The scholars said: “Verily, Allah created the aforementioned people in these ways and created all of mankind in this way is a sign from Allah to His slaves of the perfection of His power to create mankind in whatever way He wishes.

He created Eve from a man alone without a mother and He created Isa from a woman without a father. He loves all human beings through fathers and mothers.

Whoever believes in the existence of Allah and the perfection of His power thinks about animals and plants being created from the ground, then it is not difficult for him to believe in the creation of Adam, Eve and Jesus in certain ways, because there is no evidence of its impossibility and moreover it has been preached by the true person, namely the Prophet Muhammad (peace be upon him).

What some modern philosophers say about man and other animals being made from the elements of the earth, then some of them being separated from the rest by a long process, and call this the theory of evolution, is an opinion based on conjecture and guesswork, and is not convincing at all, as I have explained in “Ar Risalatul Hamidiyah Fi Hagigaatid Diyaanah al Islamiyah”.

We do not need to interpret the text about Adam’s creation from the ground, because we have already explained that it is not permissible to interpret the texts of sharee’ah unless there is definite evidence to the contrary. On the basis that there is definite evidence against what the philosophers have said, it is possible to interpret the text about the creation of Adam and Eve in a way that is appropriate, as I explained in Ar-Risalah al-Hamidiyyah as well.

As for the one who does not believe in Allaah and the greatness of His authority, then he should be told about the proofs of the existence of Allaah, so that he will believe in Him. After that, he will consider the texts of sharee’ah to be true.

Allah knows best.

Doubts about the story of Ashabul Kahfi and its refutation

The Qur’an mentions the story of the cave dwellers (ashabul kahf), which implies that they stayed in the cave for 309 years. The explanation of their story is found in several hadiths of the Prophet (peace and blessings of Allah be upon him); they were people who believed in the true religion of the Prophet Jesus. They were afraid of their king’s compulsion to disbelieve and worship idols. Therefore, they hid in a cave and Allah put them to sleep during that time, then after waking up, they went back to sleep and shut out those who saw them from the door of the cave. This incident is jaiz akli, because there is nothing that prevents Allah swt. from preserving the life of a sleeping person for several years. Indeed, food is nothing but a habitual means of preserving life, while Allah swt. Allah, the Almighty, is able to preserve life without food. Sometimes there are animals, especially snakes, that sleep underground during the winter, neither eating nor drinking, and Allah preserves their lives during those times. Similarly, some geologists or scientists of the layers of the earth say that some small animals sometimes stay underground for thousands of years with their lives preserved. They provide evidence with some of their discoveries. But the whereabouts of Ashabul Kahfi today are not necessarily known by geologists, because there are many places that they cannot reach, besides there is no saheeh hadith that clearly indicates their place.

Doubts about dreams and their refutation

There are texts in the Qur’an and the Hadith of the Prophet (peace and blessings of Allaah be upon him) which indicate that dreams are sometimes indicative of matters that take place in the waking state, sometimes they are clear and sometimes they require interpretation. The scholars said: “Dreams are images of the mind that occur to the sleeper, and they are of several kinds, including:

– They are caused by food vapor,

– They are caused by a person’s mind thinking about a problem while he is awake, so he sees it or sees something that is appropriate for him while he is asleep.

– It is caused by the devil to deceive people and make them sad, and some of it is for bad purposes.

– Some are from Allah swt. as glad tidings or warnings from Allah and some are overt or hinted.

It is the latter dreams that are mentioned in the Shari’ah as part of the revelation.

All of these dreams are not impossible according to reason. For this last part, there is evidence narrated in previous histories up to the present day. We think there are very few people who have not experienced this in their lives. But among modern philosophers there are those who desire this last type of dream and deny that it refers to something during the waking state, without any proof being given for the impossibility or unreality of the dream. When some of the evidence of dreams that a person experiences is presented to him, it is interpreted with weak and superficial interpretations. What we believe is that this type of dream’s indication of the occurrence of matters in the future is something that is permissible according to reason. The texts of sharee’ah have told us that it happens, so we believe and confirm it.

Doubts about magic and its refutation

There are texts in the Qur’an and the Hadith of the Prophet (peace and blessings of Allaah be upon him) which indicate that magic is real and has an external influence. The scholars said: “Indeed, some of the magic is real and has external effects, such as changing some animal forms to other forms, killing animals and making parts of the body sick. This may be due to the magician’s own merit, which Allah, may He be glorified and exalted, has granted him, or it may be due to the jampi or talisman used by the magician. However, any effect that occurs outside of that is the creation of Allah. The advantage that the sorcerer has in using some of the charms and talismans is nothing but the usual causes that Allah uses in bringing about the effects. The sorcerer cannot create any effects at all. Some of the magic has no real effect on the outside. But what appears to the eye and mind of the beholder are only images and fantasies that the beholder mistakes for real images, but this is not the case. These imaginary images occur sometimes by means of chemical processes, or by using natural laws, such as the laws of light, so that people see external influences that do not exist in reality. And sometimes it is through other means, such as the speed of work and so on. The Ahl al-Sunnah wa’l-Jamaa’ah are of the view that there is nothing to prevent Allah, may He be glorified and exalted, from giving some people the ability to influence objects, change their shape, cause harm and so on, and there is nothing to prevent Him from doing so through the use of incantations and talismans. But all of that is the creation of Allah, and the particularities of incantations and charms are the usual causes for the realization of effects, just as there is no impediment to Allah creating images, fantasies that have no reality outside when there is the use of some of the theories that give rise to these images.

If it is said that if we were to consider magic possible, there would be a similarity between the magician and the Messenger who brings miracles. We say that the Messenger claimed to be sent by Allah and Allah confirmed him by showing miracles in his hands, while the magician did not claim to be sent. If the sorcerer had intended to claim to be sent, then the wisdom of Allah would not have given him extraordinary things or Allah would have revealed the secret of his magic practices, so that there would be no resemblance between magic and miracles for people. As Imam Ar-Razi said in the wisdom of the teaching of magic by the two angels to the people. We have mentioned this opinion earlier. This is the difference between miracles and magic.

When it is said that modern philosophers deny the existence of the first type of magic, which is the creation of some facts at the hands of the sorcerer, such as changing forms and making things harmful to others by means of special abilities that he possesses or by using incantations and talismans, with the excuse that in the mind there is no connection between the two types of magic, The reason for this is that in the mind there is no connection between these devices and external realities, and all that we have said about the nature of magic at this time, i.e. all that appears in their hands are images and fantasies that do not exist in external reality, and that is done in their hands by using some theories or playing with the skill of their hands and the speed of their work.

In addition, many magicians claim that what appears to the eye is only an imaginary image that does not exist in reality. To refute the philosopher’s assertion, we say that the non-appearance of the connection between the mediums of excess, the use of charms and talismans and the appearance of reality in Juar does not necessitate the non-existence of magic itself. Perhaps the connection exists, but people do not see it, the more the matter of magic being something hidden and the existence of magicians being few, again in the past. The magnet clearly attracts iron, but no one sees the nature of the cause that manifests this specificity of attraction. Why does the magnet attract iron and not others? At best, they say that the arrangement of the magnet’s components requires this. This is an acknowledgment of a cause that is global, vague and cannot satisfy the intellect. Therefore, we say: “Indeed, the existence of these facts in the sorcerer is solely the creation of Allah. There is no problem with this, whether there is a cause that causes it or not.”

As for their saying: “The whole nature of the state of magic that we have discovered in this m”-a is clear to us, that all the images and fantasies that the sorcerer makes up, are without external reality.” .

In response to these words, we need to emphasize:

Firstly, we do not accept that they are aware of the current state of sorcerers.

Secondly, there is no contradiction that the first type of magic has completely disappeared, like the other sciences, and only the second type of magic that they speak of exists.

We are not saying that the first type of magic has always existed until today. In fact, it is rare and the people who practiced it have not been found except in ancient times.

The conclusion of us Sunnah scholars is that there is such a thing as sorcery. Especially in the past, as the texts mention. And the effects that result from it are the creation of Allaah, although we do not see any hint of it today. Allah swt. is all-knowing.

Doubts about ‘Ain and its Refutation

In some of the ahadith, it is mentioned that some of the eyes have an influence in causing diseases in some parts of the body and causing harmful things. Some commentators have taken this view in interpreting some verses. Some modern and ancient philosophers have denied it. They said: How can the eye work from afar and affect the body by causing sickness and harm? We say that this is jaiz akli. The nature of the effect is a creation of Allah, and the eye is an ordinary cause. If it is desired to explain this influence according to reason, then we say that human beings differ in their specificity, just as there are differences among the various animals.

If a person looks at something with his eyes and admires it, and then focuses on it, then poisonous matter is emitted from his eyes into the air. If it reaches the person he is looking at, it is very harmful to the person he is looking at. What is it that prevents the emission of objects and eyes in times of emotion, such as the emission of tears. Some people who are experts in discussing the features of animals say that some of the dragon snakes, if they see a human being, the human being dies because of their sight, and if they make a sound, the person who hears the sound dies. If this statement is true, then the dragon means to kill from afar only by means of the venom that emanates from it and hits the man. Whoever thinks of magnetism and its effect on iron from a distance, then that person does not consider the effect of the eye on the body from a distance. This is what some of the mutakallimin say about the effect of the eye in causing pain and harm to the body, which is what is mentioned in the hadeeths.

As for the reports that the eye can tear down large buildings, split mountains and so on, these are reports that are found in the stories and fables that have spread among the people. If the report is not saheeh, then it should not be relied upon.

In conclusion, we are of the view that the effect of the eye on the body in terms of causing pain and harm is permissible, and that this is something that Allah, may He be exalted, has created, because of the texts and there is no reason to doubt it, and there is nothing to suggest that it is impossible. Allah swt. is omniscient.

Doubts about disease transmission and their refutation

There are ahadith that indicate that the plague is the stabbing of the jinn. The doctors, on the other hand, say that the plague is caused by blood damage caused by air pollution.

We think that if the doctors’ view is correct, then we can say that the main cause of the plague is that Allah, may He be glorified and exalted, has given the jinn control over the people to corrupt their air and blood, so that the germs arise. The text of the syarak tells us about the root cause and it is compared to the stabbing of the jinn, while the doctors studied the final cause and they presented the results of their study. Based on that, there is no ambiguity.

If it is said that there is an ahad hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said:

“Do not come near a healthy person who has the disease of pestilence.”

“Flee from a leper as you would from a lion.”

In another hadith he said: which means: “There is no contagion.”

How can these hadeeths be reconciled?

We say that it is well known that Muslims believe that things do not have any effects by themselves, but that all the effects that things have are the creation of Allah, except that Allah has made the usual causes for these effects. Allah has the power to remove these effects from their causes. So it is not permissible for a person to believe that a sickness takes effect on its own and affects people who do not suffer from it, and it is not permissible for him to believe that people sometimes contract sickness and die before the time that Allah has determined for them.

When this is established, then we say: Allah knows better what His Messenger meant, and perhaps what is meant by the Prophet’s statement: “There is no contagion” means that it is not permissible to believe that the contagion and scarring of the disease itself will kill the person prematurely. But sometimes in some diseases such as leprosy, smallpox, tuberculosis and so on, there are disgusting odors and venomous things that come out of the owner. These may be the usual causes, which cause sickness to those who associate with them and come near them. Allah knows best.

This is the meaning of what the Prophet (peace and blessings of Allaah be upon him) said: “The one who has the pestilence should never come near a healthy person” and he said: “Flee from a leper as you would from a tiger.”

Just as extreme cold and heat, and dyspepsia, sometimes cause illness. Likewise, foul odors and venomous substances emanating from a sick person are sometimes a common cause of illness for a healthy person who associates with him. If a person avoids these diseases in order to avoid their common causes, believing that they do not affect him on their own, and that his avoidance is not a hindrance to the decree of Allah, may He be glorified and exalted, or that his life will not be prolonged, then there is no question of avoiding them by keeping these conditions in mind, so that his i’tiqad is valid.

The Messenger of Allah (peace and blessings be upon him) said about the plague of tho’un:

“If there is a plague in a country that you are in, then do not go out of it.”

“If there is a plague in a country, then do not enter it.”

Some scholars are of the opinion that the Prophet said: “Do not go out of it”‘ meant that if the plague is in a country and you think that fleeing from the fate of Allah is saving you. And by saying: “And if the plague is in a land, then do not enter it,” he meant that staying in a land where there is no plague is more comforting for you and better for your lives. In that case, there is nothing stopping people from interacting with those who are afflicted with the disease, while trusting in Allah, because the occurrence of harm by interacting with them is not certain, and it has been proven in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) ate with a leper in one place, and he said: “Have faith in Allah.”

Reflecting on this discussion reveals the compromise between the noble ahaadeeth and the Muslims’ beliefs on the issue of contagion. Allah swt. is all-knowing.

Doubts about the Process of Earthquakes

If it is said in the ahadith that Allah has made an angel to take care of the earth’s veins, then when He wills an earthquake to occur in a certain area of the earth, then He removes the angel and moves the veins of that area so that an earthquake occurs there. Scientists are of the view that earthquakes are caused by gas or water being trapped in the earth’s bowels, which is hot, and there is no outlet to the earth’s surface, so this causes a violent movement, which is called an earthquake.

We say that the narration in the hadeeth does not raise any issues with reasoning, but if the scholarly view is correct, then the hadeeth can be interpreted to mean that Allah made the angels to be in charge of the gas and water in the bowels of the earth. In the hadeeth this is expressed in the words: The angel is in charge of the veins of the earth, and when Allah wills a certain area of the earth, He commands the angel, and he takes full control of the gases and waters and pushes them with heat into the bowels of the earth, so that there is an earthquake. This is expressed in the hadith with the words: The angel moved the veins of the earth. There is no problem in using such an expression, because that gas can move a large earth. Allah swt. knows best.

Doubts about the size of the bodies of early humans

It is said that there are atsar in some books about the size of the bodies of the ancients, to an extent that is considered unreasonable. This is not impossible, but investigators have found archaeological objects in the form of human fossils that are 4,000 years old. They found the fossils to look like the bodies of people today. What is your comment on this? We say that what is saheeh in this regard is that Allah, the Almighty, mentioned the people before us in His words:

“They are stronger than you.”

Allah said about Saul:

“And He increased him in knowledge and in body.”

He said in narrating the torture of the ancients:

“And when you torture, then you torture as one who is cruel and violent.”

There is no ambiguity in all of this, and there is no contradiction with the discoveries and so on.

With regard to the story of Auj ibn ‘Anaq and his excessive size, it is also reported that Adam (a.s.) had his head reached the clouds, and because of that he became bald. Imam Ibn Qutaybah, in his explanation of Musykilatul Ahadith, said that this narration is not found in the Book, is not reliable and has no source. Imam Ibn Faurak in his commentary on the Mutasyabih Hadiths about the narration of the physical height and body of Prophet Adam a.s. said: “This narration is unreliable, because there is no saheeh hadith to support it, and it is not true that Adam’s stature differed from the stature of this human being by exceeding the limits of what is known in the human race.

We say: Ibn Faurak’s statement contradicts the saheeh hadeeth in al-Bukhari’s hadeeth that Adam was sixty cubits tall. And indeed that stature has continued to decrease until now. The truth is that if the hadeeths about the size of the bodies of the ancients were saheeh, then it is possible that they were larger than the people of today, who are less than 60 cubits. And it is possible that the human body has gotten smaller over time, due to some common factors, until it reached the size it is today.

The bodies found by archaeologists, including fossils, are only those that were found after the body had shrunk to this size, and the ones referred to in the hadiths that are thought to be true are the bodies of early humans. Similar to this case is the case of the age of early humans. It is mentioned in the Qur’an that Noah lived among his people for 950 years and there are hadiths that suggest that Adam a.s. lived for 1,000 years. This is something that is possible according to reason and not impossible. It is also possible that the lifespan of early humans was long, and then it decreased, just as their bodies decreased, until it reached the limit that is known today. Allah swt. knows best.

END

We ask Allah to grant us peace of mind.

It should be noted that according to sharee’ah it is obligatory for every Muslim to appoint an Imam who can enforce the law, stop divisions, raise an army, collect zakat, suppress the oppressors, thieves and robbers, marry off children who have no guardian, decide on disputes among the people, accept testimonies that are based on right, establish associations and commemorate festivals. All of this could be accomplished among the Muslims if there was a leader to whom the people could turn in order to resolve their affairs, to ward off mischief, to preserve the public good, to ward off lust and ambition, and to be trusted by the people and to understand their aspirations.

After the death of the Prophet, the Companions (r.a.) agreed to appoint an Imam. Abu Bakr r.a. said:

“For this matter there must be someone to carry it out, so think and express your opinions. They said from all directions: You are right, you are right. Not one of them said: We do not need a leader.”

It is obligatory for all the people to obey the leader, both outwardly and inwardly, so long as it does not contradict the noble syarak. Allah says:

“Obey all of you to Allah, and obey all of you to the Messenger and those who are in charge of affairs from among you.”

These are the scholars and amirs. And because the Prophet said:

“Whoever obeys my rulers has obeyed me and whoever disobeys my rulers has disobeyed me.”

In Sahih Bukhari there is a hadith of the Prophet:

“Whoever obeys me, obeys Allah. Whoever disobeys me has disobeyed Allah. Whoever obeys my emir, obeys me. The Imam is but a shield, fighting from behind him and he is made a refuge.”

Among the duties of the Muslims is to help the ruler against the enemies of religion and those who do evil, to love the ruler, to advise him, and to pray for his good, help, guidance and righteousness, because in the good of the ruler lies the good of the nation, as the scholars of the salaf said: If I were given an acceptable supplication by Allah, I would make that supplication for the leader.

We ask You, O Allah, and we make intercession to You by the greatness of Your Essence, Your attributes and Your high names and by the spirituality of the Prophet Muhammad. the best of creatures may You protect, help, strengthen the noble Amirul Mukminin, the caliph of the Messenger of Allah, the great king Abdul Hamid Khan ibn Sultan Abdul Majid Khan ibn Sultan Mahmud Khan. May Allah strengthen his caliphate until the end of time, it is he who maintains the course of government and religion, who raises this ummah to a high and solid glory, part of the goodness of his glorious period is the preparation of a useful book, which is named Al-Husnu Al-Hamidiyyah (good fortress) to maintain the ideology of Islam, because the book is in accordance with his high desires and his kindness that continues to never stop. May Allah swt. make the book a sincere deed and a means of reaching the paradise of pleasure. O Allah, grant our request.

May Allah swt. bestow mercy and safety upon our lord, the Prophet Muhammad (peace and blessings be upon him), his family and companions.

Praise be to Allah, the Lord of the universe. Amen