The Meaning of Aqidah (Creed)
The word aqidah comes from aqd (binding), which at its root means firmness, tightness, and certainty. It is said: aqada tarafay al-habl (he tied the two ends of the rope) when he joined one to the other with a knot and made the connection strong. It is also said: aqada al-bina (he bound the building) when he firmly attached its stones, and aqada qalbahu ala shay (he bound his heart to something) when he firmly believed in it and resolved upon it with his heart and mind.
The term aqidah was used for what a person holds to in religion and affirms as true. If his belief matches the truth, then it is correct; otherwise, it is false. So beliefs are of two kinds:
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Correct beliefs, such as belief in tawhid (the oneness of Allah), belief in the finality of prophethood with the prophethood of the master of the messengers, and belief in resurrection after death.
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False beliefs, such as belief in the trinity, belief in reincarnation, and belief in the unity of existence (wahdat al-wujud).
(See: Maqayis al-Lughah 4/86; al-Misbah al-Munir p. 421; al-Muʿjam al-Wasit p. 613; al-Tanbihat al-Saniyyah p. 12)
The Subject of Aqidah
The subject of aqidah differs according to different religions, and also according to different sects. Every religion has its own creed, and every sect has its own specific understanding. But what is meant here is the definition of Islamic aqidah, and specifying its subject according to the approach of the righteous early generations (salaf al-salih). For the salaf, aqidah is the same as iman when the two are mentioned together. The Prophet defined iman by saying:
“To believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in qadar, its good and its evil.” (Reported by Muslim, Kitab al-Iman, Bab Bayan al-Iman, 1/1)
(Note: When the word iman is mentioned alone, it refers to the whole religion—its outward and inward aspects. That is why the scholars of the salaf said: iman is statement and action. An example is the hadith of ʿAbd al-Qays: “I command you to believe in Allah alone. Do you know what belief in Allah alone means? It is to testify that there is no god but Allah, and that Muhammad is the messenger of Allah, to establish prayer, give zakah, fast Ramadan, and to give one-fifth of the spoils.” The Prophet explained iman to include outward actions when it was mentioned alone, without being joined with islam, or taqwa, or righteous deeds, as in other texts. But when iman is mentioned alongside islam, taqwa, or righteous deeds, then it refers to what is in the heart, which is known as aqidah or belief.)
These six foundations revolve around three main subjects that include all topics of belief:
a. Tawhid
b. Prophethood
c. The unseen matters (ghaybiyyat)
Q: How do these three include all matters of belief?
A: Tawhid includes belief in Allah and belief in qadar. Prophethood includes belief in the books and the messengers. The unseen includes belief in the angels and the Last Day.
Q: How does tawhid include belief in Allah and belief in qadar?
A: Belief in Allah includes four parts:
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Belief in His existence
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Belief in His uluhiyyah (that only He deserves worship)
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Belief in His rububiyyah (that He alone is the Creator and Controller)
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Belief in His names and attributes
Tawhid is connected to all four. The third one (rububiyyah) and fourth one (names and attributes) are part of tawhid of rububiyyah and tawhid of names and attributes. The second one (uluhiyyah) is the main type of tawhid, which the messengers were sent to affirm.
As for qadar, it means belief in Allah’s knowledge of everything before it happens, His writing of all things, His will and power, and that everything is created by Him. So it is included in tawhid of rububiyyah, and in tawhid of His attributes. It can also be included in tawhid of uluhiyyah, because that includes affirming rububiyyah and attributes as part of worship. (See: Sharh al-Tadmuriyyah by al-Barrak, 413–415; al-Qawaʿid al-Muthla by Ibn Uthaymin)
The Importance of Aqidah
Aqidah holds a tremendous status and a high rank among the Islamic sciences. Its major aspects can be outlined through the following points:
The honour of a science is based on the honour of its subject.
The subject of aqidah is the knowledge of Allah, His names, His attributes, His actions, and His rights. These are the most honourable and the most important matters of all.
For this reason, the need of the servants for this knowledge is above every other need, because the hearts have no life except by knowing their Lord and worshipping Him alone.
Ibn Abi al-ʿIzz al-Hanafi said: “The science of the fundamentals of religion is the most honourable of all sciences, since the honour of a science depends on the honour of the subject being studied. It is the greater fiqh compared to the fiqh of secondary rulings. The servants’ need for it is greater than all other needs, and their necessity for it exceeds all other necessities, because the hearts have no life, no joy, no peace, except through knowing their Lord, their Creator, their God — through His names, His attributes, and His actions. And He must be more beloved to them than anything else, and their striving must be in seeking closeness to Him, not to others among His creation.”
(Sharh al-ʿAqidah at-Tahawiyyah, p. 69)
Knowledge of Allah, His names, His attributes, His rights, and His reward is the very purpose behind His creation and command.
The texts indicate that the wisdom in Allah’s actions and commands consists of three main goals:
a. That people know their Lord by His names and attributes.
Allah said: “Allah is the one who created seven heavens and from the earth the like of them. His command descends between them so that you may know that Allah has power over all things and that Allah encompasses all things in knowledge.” (at-Talaq: 12)
And He said: “Allah made the Kaʿbah, the sacred house, a standing place for mankind, and (also) the sacred month and the sacrificial animals… that you may know that Allah knows what is in the heavens and the earth, and that Allah is Knowing of all things.” (al-Ma’idah: 97)
b. That He be worshipped alone with no partner.
Allah said: “I did not create jinn and mankind except to worship Me.” (adh-Dhariyat: 56)
And He said: “Blessed is the One in whose hand is the dominion… who created death and life to test you as to which of you is best in deed…” (al-Mulk: 1–2)
c. That the truth of Allah’s promise and warning be made clear.
Allah said: “To Him is your return — all of you. It is the promise of Allah, true. He begins the creation and then He repeats it, so that He may reward those who believed and did righteous deeds with justice. But those who disbelieved will have a drink of boiling water and a painful punishment because they used to disbelieve.” (Yunus: 4) (See: Shifa al-ʿAlil by Ibn al-Qayyim, p. 438–439)
Aqidah is the basis for the acceptance of deeds.
No matter how many or beneficial deeds may be, they are not accepted if they are built on a corrupt aqidah.
Allah said: “The example of those who disbelieve in their Lord is that their deeds are like ashes blown away by the wind on a stormy day. They will have no power over what they earned — that is extreme misguidance.” (Ibrahim: 18)
And He said: “We will turn to what deeds they did and make them as scattered dust.” (al-Furqan: 23)
And He said: “Faces on that day will be humbled, working hard, exhausted. They will enter a blazing fire.” (al-Ghashiyah: 2–4)
In Sahih Muslim, from ʿA’ishah: I said: O Messenger of Allah, Ibn Judʿan used to maintain family ties and feed the poor in the time of ignorance. Will that benefit him? He said: No, it will not benefit him — he never once said, “My Lord, forgive me on the Day of Judgement.” (Sahih Muslim, Kitab al-Iman, Bab: The proof that whoever dies as a disbeliever, his deeds will not benefit him, no. 365)
For this reason, aqidah is to the religion like the heart or the soul is to the body.
Tawhid is the greatest pillar of aqidah and the foundation of Islam.
The command to affirm tawhid is the first of all commands, and the prohibition of shirk is the first of all prohibitions. Tawhid is the greatest obligation, and shirk is the greatest sin.
Allah said: “Worship Allah and do not associate anything with Him, and be good to parents…” (an-Nisa: 36)
And He said: “Say: Come, I will recite what your Lord has made forbidden for you: that you do not associate anything with Him…” and then He listed major sins. (al-Anʿam: 151–153)
(See: Hashiyat Kitab at-Tawhid by Ibn Qasim, p. 14–16)
This high position of tawhid in Islam results in many major consequences, including:
a. Whoever neglects the exclusive right of Allah over His servants — the obligation of tawhid — and dies upon shirk, even if he did good deeds, Allah will not forgive him.
Allah said: “Indeed, Allah does not forgive associating partners with Him, but He forgives what is less than that for whom He wills. And whoever associates partners with Allah has certainly invented a tremendous sin.” (an-Nisa: 48)
In Sahih Muslim, from Muʿadh ibn Jabal: I was riding behind the Prophet, and there was nothing between me and him but the back of the saddle. He said: O Muʿadh ibn Jabal! I said: At your service, O Messenger of Allah. He rode a little, then said: O Muʿadh ibn Jabal! I said: At your service. He rode a little, then said: Do you know what Allah’s right over His servants is? I said: Allah and His Messenger know best. He said: Allah’s right over His servants is that they worship Him and do not associate anything with Him. Then he said: Do you know what the right of the servants upon Allah is, if they do that? I said: Allah and His Messenger know best. He said: That He will not punish them.
(Sahih Muslim, Kitab al-Iman, Bab: The proof that whoever dies upon tawhid will certainly enter Paradise, no. 48)
b. Whoever meets Allah with pure tawhid, Allah will forgive his sins no matter how many or great they are.
From Anas ibn Malik, the Prophet said: Allah said: O son of Adam, if you come to Me with sins nearly filling the earth, and then you meet Me without associating anything with Me, I will come to you with forgiveness nearly filling it. (Sunan at-Tirmidhi, Kitab ad-Daʿawat, no. 3540; hasan. See: Sahih al-Jamiʿ 4338)
From ʿAbdullah ibn ʿAmr: The Messenger of Allah said: A man from my ummah will be called in front of all creation on the Day of Judgement. Ninety-nine scrolls of deeds will be laid out for him, each scroll stretching as far as the eye can see. Allah will say: Do you deny any of this? Did My recording angels wrong you? He will say: No, O Lord. Allah will ask: Do you have any good deed?
He will say: No. Allah will say: Indeed, you have one good deed with Us, and today no injustice will be done to you. A small card will be brought out with the words: I bear witness that there is no god but Allah, and that Muhammad is His servant and Messenger. The man will say: What is this card compared to all these scrolls? Allah will say: You will not be wronged. Then the scrolls will be placed on one side of the scale, and the card on the other, and the card will outweigh them. (Sunan Ibn Majah, Kitab az-Zuhd, no. 4300; chain is authentic. See: Silsilat al-Ahadith as-Sahihah by al-Albani, no. 135)
Ibn Taymiyyah said: “This is the case of someone who said it with sincerity and truth, just like this man did. As for the people of major sins who enter the Fire, they all used to say La ilaha illa Allah, but their statement did not outweigh their sins like this man’s statement did. In Sahih al-Bukhari and Muslim, the Prophet said: A man found a thirsty dog. He filled his shoe with water and held it in his mouth to climb out and gave the dog water. Allah appreciated it and forgave him. Another narration mentions a prostitute from the Children of Israel who gave water to a dog and was forgiven. And a man who removed a thorny branch from the road, and Allah forgave him. All of these were done with sincere faith in the heart. Otherwise, not every sinner who feeds a dog or removes a branch will be forgiven.
Deeds differ based on the level of faith and sincerity in the heart. The difference between two men in the same row of prayer can be as great as the distance between heaven and earth. Allah said: ‘It is not their meat or blood that reaches Allah, but the taqwa from you.’”
(Minhaj as-Sunnah 6/219–222)
People’s Approaches to Using the Sunnah as Proof Are of Three Types: Neglect, Excess, and Balance
Among people are those who were too lenient in using hadith as proof, relying on many weak or fabricated narrations. This is common among the Sufis and the Shiʿa. In fact, even some who claim to follow the Sunnah have fallen into this laxity, gathering narrations about the attributes of Allah — some of which are outright lies, some closer to falsehood than truth, others closer to being sound, and some ambiguous — and then making these narrations into creeds, declaring anyone who disagrees to be a disbeliever or misguided. (See: Majmuʿ al-Fatawa 16/432)
And among people are those who were too strict in accepting hadith as proof, rejecting many authentic narrations on the grounds that they contradict the apparent meanings of the Quran, or because they are singular reports (ahad), or because they contradict qiyas (analogy) or other principles. This is the path of the Khawarij, the theologians (mutakallimun), and others.
The Salaf took a middle path between these two extremes. They used every hadith proven to be authentic from the Prophet ﷺ in matters of belief — whether the report was mass-transmitted (mutawatir) or singular (ahad). Ibn Khuzaymah said: “I do not use as proof in any matter of the attributes of my Creator, Mighty and Majestic, except what is recorded in the Book or authentically transmitted through sound chains.” (Kitab at-Tawhid wa Ithbat Sifat ar-Rabb 1/51)
He also said: “We do not describe our Lord with anything except what He has described Himself with, either in the Book of Allah or through the tongue of His Prophet, through a connected chain from trustworthy narrators. We do not use mursal narrations or weak reports, nor do we use opinion or analogy to describe our Lord.” (Kitab at-Tawhid wa Ithbat Sifat ar-Rabb 1/137, and see also 2/533)
Important Conditions in Using Hadith as Proof
Although Ahl al-Sunnah agree on accepting every hadith that is authentic or hasan, there are two key conditions they maintain:
First: Ahl al-Sunnah do not rely solely on a narration’s apparent authenticity by isnad (chain). A narration must not conflict with that which is known through mass-transmission or widespread narration.
A singular isnad report must not claim something that — if true — would certainly have been widely reported. Nor can it contradict established Sharia principles.
Al-Muʿallimi said: “Some later scholars, despite their knowledge and virtue, were lenient in grading hadiths as authentic or hasan (Ibn Hibban is an example of this), focusing only on certain technical criteria while neglecting other essential principles that would contradict them.”
(See: Minhaj as-Sunnah 3/460; Mukhtasar as-Sawaʿiq 4/1610–1645; Hujjiyyat as-Sunnah, hadiths 246–248)
Second: These conditions are specific to hadiths used as primary proof. Ahl al-Sunnah permit supporting evidence (iʿtidad) to come from weak reports and other secondary sources. Ibn Taymiyyah said: “When a ruling is supported by a known proof, one may mention what supports it from weak narrations, mursal reports, statements of the scholars, and even dreams or reports from the People of the Book, so long as they are suitable for support — not as the main basis for a ruling. Therefore, what is suitable for support is one type, and what is suitable for reliance is another.” (See: Majmuʿ al-Fatawa 10/408)
He also said: “No Sharia ruling should be established on the basis of a weak hadith. However, if a recommended act is already proven by valid Sharia evidence, then weak narrations about its virtues may be narrated — as long as they are not known to be false.” (Majmuʿ al-Fatawa 3/157)
Consensus (Ijmaʿ) as the Third Foundational Proof
Consensus is the third foundational source in knowledge and religion. Scholars have used many proofs to establish its authority. Among them:
1. The verse: “Whoever opposes the Messenger after guidance has become clear to him and follows a path other than the way of the believers, We will turn him to what he has turned to and burn him in Hell — and what an evil destination.” (al-Nisa: 115)
This shows that following the path of the believers is obligatory and going against it is forbidden. Their path is what they are united upon — which is consensus.
(See: Rawdat an-Nazir by al-Amidi 1/211–212; Usul Madhhab al-Imam Ahmad by al-Turki, p. 365)
2. The verse: “And thus We made you a just nation so that you will be witnesses over the people, and the Messenger will be a witness over you.” (al-Baqara: 143)
This praise means the ummah is just and trustworthy. Allah’s attestation to their uprightness implies that their collective agreement is free from error. (See: Majmuʿ al-Fatawa 19/192–194)
A hadith reported by al-Tirmidhi with a sound chain from Ibn Umar says: “Indeed, Allah will not allow my ummah to unite upon misguidance.” (Sunan al-Tirmidhi, Bab: Clinging to the Jamaʿah, hadith 2167; authenticated in Sahih al-Jamiʿ, hadith 1848)
Key Issues Related to Ijmaʿ
1. Most matters of belief and conduct are already established through the Quran and Sunnah. Ijmaʿ simply serves as further evidence of what the texts have shown. There is no consensus on any matter except that some of the ummah know a supporting text for it.
2. A correct consensus can never contradict a sound text. Ibn Taymiyyah said: “It is impossible for a known, sound text to contradict a known, sound consensus. Both are conclusive proofs, and conclusive proofs cannot contradict one another. If they did, it would be like joining opposites, which is impossible. Anyone claiming a consensus that opposes a text is either wrong about the consensus or about the text. And if the ummah agreed on something contrary to a text, then that text must be abrogated.” (Minhaj as-Sunnah 8/344; Majmuʿ al-Fatawa 19/274; al-Tadmuriyyah, p. 65)
Therefore, the claim that the caliphate belonged to Ali is invalid, as the ummah unanimously affirmed Abu Bakr’s leadership instead.
3. The consensus of the early generations (Salaf) is the most sound and reliable form of ijmaʿ. After them, differences spread and sects multiplied. However, the authority of ijmaʿ is not limited to the early generations. The proofs for its authority are general and apply beyond time and group restrictions — unlike the Shiʿa, who restrict valid ijmaʿ to the ʿitrah (Prophet’s family).
They use the hadith: “I am leaving among you two things — if you hold to them you will never go astray: the Book of Allah and my ʿitrah, my household…”
This hadith was reported by al-Tirmidhi with a sound chain but was weakened by some scholars. Even if authentic, it is not proof for the Shiʿa, because “ʿitrah” includes all of Banu Hashim — including the descendants of al-ʿAbbas and al-Harith ibn ʿAbd al-Muttalib, not just Ali and his descendants. In fact, the family of the Prophet are innocent of the Shiʿa’s misguidance. (See: Rawdat an-Nazir, commentary by al-Dhawahi 2/506–507; Majmuʿ al-Fatawa 3/157)
Warnings Against False Claims of Consensus
Some have expanded their claims of ijmaʿ to include issues that clearly have scholarly disagreement. Imam Ahmad warned against this, saying: “Whoever claims consensus is a liar — people may have differed and he just doesn’t know. He should say: we do not know of anyone who differed.” (See: al-Musawwadah, Aal Taymiyyah, p. 283)
Some theologians even claimed consensus on views that the Salaf rejected — which led many of them into confusion and doubt because they could not find the truth among their claims.
False Examples of Consensus Claimed
1. Some claimed consensus that it is impossible for verses of the Quran to differ in excellence. This was supposedly based on the ijmaʿ against saying the Quran was created — thinking that differing in excellence implies createdness. But there is no report from the Salaf denying that some verses are superior to others, let alone a consensus.
2. Some theologians claimed consensus among the “qualified” scholars that a being could exist that is neither inside the world nor outside of it — a position completely alien to the Salaf and the imams. Ibn Taymiyyah said: “These people declare consensus on foundational claims of their theology, yet cannot even quote one of the imams of Islam to support them — not Abu Hanifah, Malik, Shafiʿi, or Ahmad.
Instead, they claim: ‘The imams are intelligent and would never go against reason!’ They project their assumptions onto the Salaf. Al-Razi, for example, claimed consensus that a being could exist neither inside nor outside the world — yet this contradicts what is known from all prophets, companions, and early imams. Or like al-Juwayni (Abu al-Maʿali), who said Muslims agree that jisms(bodies) must ultimately consist of indivisible atoms — yet this idea was only accepted by some theologians and opposed by most groups, including early Muʿtazila, Karramiyya, and others.” (See: Majmuʿ al-Fatawa 17/73–78; Dar’ Taʿarud 5/390–392)
Example of A True Consensus From the Salaf
Imam al-Bukhari said: “I met over a thousand scholars across several generations, and I found them unanimously agreeing on the following: the religion is words and deeds; the Quran is the uncreated speech of Allah; good and evil are by decree; they did not declare any person from the people of the Qiblah as a disbeliever for a sin; I never saw any of them insult the companions of Muhammad ﷺ; they forbade innovation and encouraged following the Sunnah; and they did not allow revolt against those in authority.” (See: Majmuʿ al-Fatawa 17/155; Dar’ Taʿarud 5/390–392)
The Error of Basing Creed on Weak or False Hadith
People in using hadith as proof for creed fall into extremes, and there is a middle path. Some people are too careless in using hadith, so they rely on many weak or false reports. This is common among the Sufis and the Shiʿa, and even some who claim to follow the Sunnah have fallen into this mistake. They have gathered hadiths that mention attributes—some of them are fabrications, some closer to falsehood than truth, some closer to being authentic, and some doubtful—and they made those hadiths into points of creed, declaring anyone who opposes them a disbeliever or misguided. (See: Majmuʿ al-Fatawa 16/432)
The Error of Overly Strict Rejection of Authentic Hadith
Others go to the opposite extreme and are too strict, so they reject many authentic hadiths, claiming that they contradict the apparent meaning of the Quran, or that they are solitary reports (ahad), or that they contradict analogy or other arguments. This is the approach of the Khawarij, the theologians, and others.
The Balanced Approach of the Salaf
The Salaf followed a middle path between these two extremes. They used as evidence in creed every hadith that is authentically reported from the Prophet, whether it was mass-transmitted (mutawatir) or solitary (ahad). Ibn Khuzayma said: “I do not use as evidence in anything related to the attributes of my Creator, the Almighty, except what is written in the Book or what is transmitted through sound, reliable chains.” (See: Kitab at-Tawhid wa Ithbat Sifat ar-Rabb 1/51)
He also said: “We do not describe our God except with what He described Himself in His Book or upon the tongue of His Prophet, through just narrators reporting from just narrators, reaching back to him. We do not use as evidence disconnected reports or weak narrations, nor do we use opinions or analogies to describe our Lord.” (See: Kitab at-Tawhid wa Ithbat Sifat ar-Rabb 1/137. See also 2/533. What he criticised was corrupt analogy, not analogy in general, as will be explained later under the fourth source of creed: reason, which includes correct analogy.)
Important Conditions in Using Hadith as Proof
Although Ahl al-Sunnah all agree on using every authentic or sound hadith, there are two important conditions to keep in mind:
First, they do not suffice with a hadith simply appearing to be sound or hasan on the surface. They require that the hadith, even if its chain appears sound, not contradict what is known by mass transmission or widespread consensus. Nor can a single narrator report something that, if it really happened, many people would have transmitted it. Nor can it go against foundational Sharia principles.
Al-Muʿallimi said: “Some of the later scholars had knowledge and virtue and deep learning, but we saw them being careless in declaring hadith sound or good. They would consider some of the principles of the science but overlook other fundamental principles that contradict them.”
(See: Majmuʿ al-Fatawa 13/18, 20/208, Minhaj as-Sunnah 3/460, Mukhtasar as-Sawaʿiq 4/1610–1645, Hujjiyyat as-Sunnah p. 246–248)
The Use of Weak Reports as Support, Not as Independent Evidence
Second, these conditions apply only when a hadith is being used on its own as proof. Ahl al-Sunnah allow weak hadith and other forms of narration to be used for supporting or strengthening a point, not as the sole basis for a ruling.
Ibn Taymiyyah said: “When a ruling is already known by clear proof, it is permissible to mention what agrees with it of reports, disconnected narrations, statements of the scholars, and even dreams or Israelite stories—anything suitable for support. What is suitable for support is one thing, and what is suitable to be relied upon is another.”
He also said: “You cannot establish a Sharia ruling by a weak hadith, but if the act is already known to be recommended by clear proof, then it is fine to narrate reports about its reward even if the chains are weak, as long as they are not known to be fabricated.” (See: Majmuʿ al-Fatawa 10/408, 3/157. See also: Ar-Radd ʿala al-Bakri, p. 308. For examples of such reports used for support but not reliance, like the hadith “Help is not sought from me, but rather from Allah,” see Ar-Radd ʿala al-Bakri, p. 307, and Fath al-Majid p. 196)
The correct belief concerning the Names and The Attributes of Allāh ﷻ: Affirmation of everything that Allāh ﷻ affirmed for Himself in His Book, or which His Messenger ﷺ affirmed for Him; without taḥrīf (distorting the wording or the meaning of the Attributes), without taʿtīl (denying them), without takyīf (delving into howness of them), and without tamthīl (making any resemblance of them to the creation).’’ This is because Allāh ﷻ knows better about Himself than anyone else, and His Messenger ﷺ knows better than the rest of creation about his Lord.’’
This is the way of As-Salaf As-Salih (the pious predecessors ie the 3 first prefered generations) and Ahlu As-Sunnah.
We believe that Allah ﷻ rose over the Throne as He ﷻ and His Messenger ﷺ affirmed in apparent meaning, without distorting the meaning, without discussing the howness, and surely with negating resemblance to the creation. Allah ﷻ has Hands in real sense as He ﷻ and His Messenger ﷺ affirmed, and we don’t distort the meaning, and we don’t discuss how they are, and surely they aren’t like any of the hands of any creation.
Simple understanding of how we view sifaat of allah
Imam At Tabari says we affirm Allah’s attributes as stated in the Qur’an and authentic narrations without resorting to tashbīh (resemblance to creation) or taʿṭīl (denial of His attributes).
Imam At Tabari says Allah hears and sees in a manner befitting Him, not like human senses or organs.
He has hands, a right hand, and fingers, which are not limbs
His face does not have flesh and blood, His laughter, and descent are affirmed without likening them to human traits.
All of these meanings that we have mentioned, which have come in the narrations, the Kitāb (the Qur’an) and the revelation are affirmed (ithbāt) in the way that the reality of affirmation is understood, while negating any tashbih (resemblance).
Therefore, we say: He جلاله hears voices without it requiring an ear or a limb like the limbs of the children of Adam. Similarly, He sees individuals with a sight (bașar) that does not resemble the sight of the children of Adam, which are limbs for them.
He has two hands (yadān), a right hand (yamīn), and fingers (aṣābi), but they are not limbs. Rather, His two hands are outstretched in bounty upon the creation, not withheld from good. He has a face (wajh), but it is not like the limbs of the creation made of flesh and blood. We say that He laughs (yadhak) to whomever He wills among His creation, but we do not say this involves teeth breaking into a smile.
He descends (yanzil) every night to the lowest heaven (al- samā al-dunyā). Whoever denies anything of what we have said, we ask him. Indeed, Allah جلاله says in His Book: And your Lord will come (wa-jāʼa rabbuka) and the angels, rank upon rank.’ [Sūrat al-Fajr: 22].
And He says: Do they wait but for Allah to come (an ya’tiyahum Allāh) in the shadows of clouds?’ [Sūrat al- Baqarah: 210].
And He says: Do they wait but for the angels to come to them or for your Lord to come or for some of the signs of your Lord to come?’ [Sūrat al-Anʻām: 158].
So do you affirm these āyāt (verses), or do you deny them? If he claims that he denies them, then the debate between us and him ends here. If he claims that he affirms them, then it is said to him: What do you reject about the narration from the Messenger of Allah that says: Indeed, He descends to the lowest heaven andcomes down to it?
Al-Tafsir fi Ma’alim al-Din by Muhammad ibn Jarir al-Tabari Pg 141-142
Ibn Abi Al Izz says the belief of Ahl al-Sunnah is that Allah is utterly unique and unlike His creation in His essence (dhāt), attributes (ṣifāt), and actions (afʿāl), as affirmed in the verse “There is nothing like Him, and He is the All-Hearing, All-Seeing” [Sūrat al-Shūrā 42:11].
Ibn Abi Al Izz says ahlus sunnah reject the belief of the mushabbihah – those who liken Allah’s attributes to those of creation, such as anthropomorphists
And the muʿaṭṭilah – those who deny Allah’s attributes entirely, claiming that describing Allah with attributes like knowledge or power is tashbīh (resemblance).
He also says that while Allah has names and attributes like Ḥayy (Living) or ʿAlīm (All-Knowing), which are also used for creation, His attributes are unique and incomparable to those of creation. Just as the living or powerful of creation do not resemble Allah’s attribute of life or power, His names and attributes are befitting His majesty and distinct from His creation.
He said: “And there is nothing like Him.”
The people of Sunnah agree that there is nothing like Allah, neither in His essence, nor in His attributes, nor in His actions. However, the term “tashbih” (comparison) has become an ambiguous term in people’s speech, and it is used to refer to the correct meaning, which is what the Quran denies and what reason indicates: that the characteristics of the Lord, may He be exalted, cannot be attributed to any of His creations, and nothing from His creations resembles Him in any of His attributes: “There is nothing like Him” [Ash-Shura: 11]. This is a response to those who liken Allah to His creation (the Mumaththila and Mushabbiha), and He is the All-Hearing, the All-Seeing. This is also a response to the deniers (the Mu’attila) who negate His attributes. Whoever makes the attributes of the Creator similar to the attributes of the creation is a misguided and blameworthy comparer (Mushabbih). And whoever makes the attributes of the creation similar to the attributes of the Creator is like the Christians in their disbelief.
Some people intend by this that Allah should not be affirmed with any attributes, so they say: He does not have power, knowledge, or life, because the servant (creation) is described with these attributes! The necessary consequence of this statement is that one should not say about Allah: He is Living, All-Knowing, All-Powerful, because the servant is also called by these names. The same applies to His speech, hearing, sight, and other attributes.
They agree with the people of Sunnah that Allah exists, is All-Knowing, All-Powerful, and Living, and the creation is also described as existing, living, knowing, and powerful. However, it is not said that this is a comparison that must be denied.
This is what the Book (Quran) and the Sunnah indicate, and it is clear to reason. No rational person disagrees with this. Allah has named Himself with names and has named some of His servants with the same names. He has also named His attributes with names and has named some of the attributes of His creation with the same names. However, the named (Allah) is not like the named (creation).
He named Himself as Living, All-Knowing, All-Powerful, Compassionate, Merciful, Mighty, Wise, All-Hearing, All-Seeing, King, Guardian, Compeller, and Proud. He has also named some of His servants with these names, saying: “He brings out the living from the dead” [Al-An’am: 95, Ar-Rum: 19], “And they gave him good news of a knowledgeable boy” [Adh-Dhariyat: 28], “So they gave him good news of a forbearing boy” [As-Saffat: 101], “Kind and Merciful to the believers” [At-Tawbah: 128], “So He made him hearing and seeing” [Al-Insan: 2], “The wife of Al-Aziz said” [Yusuf: 51], “And there was behind them a king” [Al-Kahf: 79], “Is he who is a believer” [As-Sajdah: 18], “Thus does Allah seal the heart of every arrogant tyrant” [Ghafir: 35]. It is known that the Living (Allah) is not like the living (creation), nor is the All-Knowing (Allah) like the all-knowing (creation), nor is the Mighty (Allah) like the mighty (creation), and the same applies to the rest of the names.
Allah said: “And they cannot encompass anything of His knowledge” [Al-Baqarah: 255], “He sent it down with His knowledge” [An-Nisa: 166], “And no female conceives or gives birth except with His knowledge” [Fatir: 11], “Indeed, Allah is the Provider, the Possessor of Strength, the Firm” [Adh-Dhariyat: 58], “Have they not seen that Allah, who created them, is stronger than them in power?” [Fussilat: 15].
Sharh Aqeedah Tahawiyyah By Ibn Abi Al Izz (1/57-58)
Beginner Aqeedah Course
1. Al-Usool Ath-Thalatha (the 3 fundamental principles) | Shaykh Muhammad Ibn Abdul-Wahhab رحمه الله
2. Kitab At-Tawhīd (the book of monotheism) | Shaykh Muhammad Ibn Abdul-Wahhab رحمه الله
3. Aqeedah Raziyayn | Abu Zur’ah and Abu Hatim (رحمه الله)
4.Al-Aqeedatu Al-Wasitiyyah | Shaykh Al-Islam Ibn Taymiyyah (رحمه الله) – volume 1 & volume 2
5. Kitab Al iman | Shaykh Al-Islam Ibn Taymiyyah (رحمه الله)
