Defining Terms In Islam

In this article I will be showing how Shayk Ibn Uthaymeen in Al Aqeedah Wasitiyyah defines the following terms in length:

• ʿItiqad (belief): Firm judgement of the heart. True if it matches reality, false if it does not.

• Firqah (group): A group of people.

• Furqah (separation): Division and splitting.

• Najiyah (saved): Safe from bidʿah in this life and safe from the Fire in the next.

• Tahrif (distortion): Changing the words or meanings of the Qur’an to something not intended.

• Taʿtil (denial): Rejecting or emptying the meaning of Allah’s attributes.

• Tafwid (leaving the meaning unknown): Claiming not to know the meaning of Allah’s attributes and refusing to affirm or deny.

• Takyif (howness): Describing how an attribute of Allah is.

• Tamthil (resemblance): Making Allah’s attributes like creation.

• Taʾwil (interpretation): Three uses: tafsir (explanation), outcome, or changing from the apparent meaning (sometimes correct, sometimes false).

• Ilhad (deviation): Inclining away from the correct belief, especially in Allah’s names or signs.

• Ahad (One): Allah is absolutely one with no equal or partner.

• Al-Samad: The One perfect in all attributes, completely independent, whom all creation depends on.

• Rahmah ʿAmmah (general mercy): Mercy that includes all creation in this life.

• Rahmah Khassah (specific mercy): Mercy for believers only, in this life and the next.

The meaning of “belief” and “the saved sect”in language and terminology

 Shayk Ibn Uthaymeen here says ʿItiqad (belief) means being firm on something in the heart. If it matches reality, it is true. If it does not, it is false.

Firqah means a group. Najiyah means being safe from bidaʿ in this world and safe from the fire in the next life. The hadith shows that the only saved group is those who follow the Prophet ﷺ and his companions.

The saved group is victorious until near qiyam al-saʿah. Ahl al-sunnah wa al-jamaʿah hold on to the sunnah and are united upon it. Unlike bidaʿ, they do not split. Even if they disagree, it does not harm them.

Those who do not follow their way, like the ashʿariyyah and maturidiyyah, are not ahl al-sunnah because they do not leave Allah’s sifat upon their reality. The truth cannot be mixed with falsehood. The salaf alone are ahl al-sunnah wa al-jamaʿah. Anyone who follows their way is salafi, even if he comes later in time.

Translation:ʿItiqad (belief) is from iftiʿal (a pattern of forming words) of ʿaqd which means tying and fastening. This is the meaning in language. But in the special meaning used by them, it is a firm judgement of the mind. It is said: ʿataqadtu katha (I believed such and such) meaning I was firm about it in my heart.

So, it is a firm judgement of the mind. If it matches what is real, then it is true. If it goes against what is real, then it is false. Our belief that Allah is one God is true. The belief of the Christians that Allah is the third of three is false because it is not real. The link between this and the meaning in language is clear because the one who judges something in his heart has as if tied it and fastened it to himself so it does not slip away.

• Firqah (group) with a kasrah (a short vowel under the letter) on faʾ (the Arabic letter ‘f’) means a group. Allah said: “Why does not a group from every section of them go forth” (al-Tawbah: 122). But furqah (separation) with a dhammah  is from separation.

• Najiyah (saved) is an active noun from naja (to be saved), which means safety. It is safe in this world from bidaʿ (innovations) and safe in the next life from the fire.

The reason is that the Prophet ﷺ said: “This ummah (nation) will split into seventy-three groups, all in the fire except one.” They said: “Who are they, O Messenger of Allah?” He said: “Those who are upon what I and my companions are upon.” This hadith shows the meaning of najiyah. The one who is upon what the Prophet ﷺ and his companions were upon is safe from innovations.

And when he said “all in the fire except one”, this means it is safe from the fire. So safety is from bidaʿ (innovations) in this world and from the fire in the next life. Mansurah ila qiyam al-saʿah (Given victory until the Hour is established): Shayk Al Islam Ibn Taymiyyah used these words because of the hadithwhere the Prophet ﷺ said: “There will always remain a group from my ummah upon the truth, victorious.” Dhuhur (being dominant) here means victory, as Allah said: “So We made those who believed overcome their enemy, and they became dominant.”

The one who gives them victory is Allah, His angels, and the believers. So they are given victory until the Hour is established. They are helped by Allah, the angels, and the believers. Even the jinn  might help them and make their enemy afraid.

Ahl al-sunnah wa al-jamaʿah: They are linked to sunnah because they hold on to it, and to jamaʿah  because they are united upon it. If someone asks: How can he say ahl al-sunnah wa al-jamaʿah because they are a jamaʿah , so how can something be linked to itself? The answer: The word jamaʿah originally means unity, so it is a verbal noun.

But later, it was used for people who are united. So the meaning of ahl al-sunnah wa al-jamaʿah is people of sunnah  and unity. They are called ahl al-sunnah because they hold on to it, and ahl al-jamaʿah because they are united upon it. Because of this, this group did not split like the people of bidaʿ split. We see that the jahmiyyah  are divided, the muʿtazilah are divided, the rawafid (extreme shia) are divided, and others from the muʿattilah (those who deny Allah’s attributes) are divided. But this group is united upon truth. Even though there are some disagreements between them, it does not harm them. This disagreement does not make one of them consider another one astray.

Their hearts accept these disagreements. They have disagreed on some things about ʿaqidah, like whether the Prophet ﷺ saw his Lord with his eyes or not, and whether the punishment in the grave is for the badan (body) and ruh (soul) or just the ruh (soul). They also have some other disagreements. But these are considered furuʿ (secondary matters) compared to the usul (fundamental matters).

They are not from the usul. And even when they disagree, they do not make each other astray, unlike the people of innovations. So, they are united upon sunnah, they are ahl al-sunnah wa al-jamaʿah.

From the words of Ibn Taymiyyah, it is understood that those who do not follow their way are not included among them. So, for example, the Ashʿariyyah (followers of Abu al-Hasan al-Ashʿari d.324 AH) and Maturidiyyah (followers of Abu Mansur al-Maturidi d.333 AH) are not from ahl al-sunnah wa al-jamaʿah in this matter because they are different from what the Prophet ﷺ and his companions were upon in leaving the sifat (attributes) of Allah upon their reality. This is why the one who says: “Ahl al-sunnah wa al-jamaʿah are three: salafiyyun (followers of the salaf), Ashʿariyyun (followers of al-Ashʿari), and Maturidiyyun (followers of al-Maturidi)” is wrong.

The salaf (early generations) alone are ahl al-sunnah wa al-jamaʿah. Anyone who follows their way is salafi (follower of the salaf), even if he comes later in time.     Sharh Al Aqeedah Wasitiyyah by Shayk Ibn Uthaymeen (1/50-54)  

What is the difference between taʿtil (denial) and tahrif (distortion)?

  Ibn ʿUthaymeen explains the difference between tahrif (distortion) and taʿtil (denial). Tahrif happens when someone changes the words of the Qur’an and gives them a new meaning that was not intended.

Taʿtil happens when someone refuses to accept the real meaning of the words. For example, when Allah says, “Rather, both His hands are extended,” if someone says that “hands” means “power,” then they have distorted the words and denied the true meaning. If someone says, “I do not know what hands means, and I leave it to Allah without affirming or denying,” then they have denied the meaning but not distorted it. Ahl al-sunnah wa al-jamaʿah reject both of these ways.

They do not change the meanings of Allah’s words, and they do not say that we do not know what they mean. Instead, they say, “We believe in what Allah said, and we affirm that Allah has hands in a way that suits Him, but we do not know how.” This is the correct belief. Some people claim that the salaf used to do tafwid (leaving the meaning to Allah), but this is not true.

If they say this out of ignorance, then they are mistaken. If they say it on purpose, then they are lying. The belief of ahl al-sunnah wa al-jamaʿah is to affirm the meanings of Allah’s names and attributes while leaving the how to Allah. Ibn Taymiyyah said that tafwid (leaving the meaning unknown) is one of the worst beliefs of the people of bidaʿ (innovation) and ilhad (deviation from true belief). Some people think that tafwid is a safe way, but it is actually very dangerous.

It leads to rejecting the Qur’an, claiming that the Prophet ﷺ did not explain things properly, and giving space for philosophers to deny what Allah revealed. Allah said that He revealed the Qur’an as “a clarification for all things.” If people say that we do not know what Allah’s names and attributes mean, then they are denying this verse. The Qur’an would not be a clarification if its most repeated words had no meaning that we can understand. This is why tafwid is a wrong belief, and the correct way is to affirm what Allah and His Messenger ﷺ said while leaving how it is to Allah.  

Translation: Tahrif (distortion) is in the proof, while taʿtil (denial) is in the meaning. For example: If someone says that the meaning of Allah’s words “Rather, both His hands are extended” (al-Ma’idah: 64) is that “Rather, His power is extended,” then this person has distorted the proof and denied the correct meaning. This is because the intended meaning is the real hand, so he has denied the true meaning and affirmed a meaning that was not intended.

And if someone says: “Rather, His hands are extended, but I do not know! I leave the matter to Allah. I do not affirm a real hand, nor do I affirm the distorted meaning of ‘power.’” We say: This person is a muʿattil (denier) but not a muharraf (distorter), because he did not change the meaning of the words or interpret them with something that was not intended. However, he denied the meaning that was intended, which is affirming hands for Allah, the Almighty.

Ahl al-sunnah wa al-jamaʿah disassociate themselves from both of these ways:

1. The first way is tahrif (distortion), which is changing the true meaning into something that was not intended.
2. The second way is tafwid (leaving the meaning unknown), which is the way of the mufawwidhah (those who leave meanings unknown). Ahl al-sunnah wa al-jamaʿah do not do tafwid of the meaning as the mufawwidhah do. Rather, they say: “Rather, both His hands are extended,” meaning His real hands are extended, and they are not power or blessing.”

So the belief of ahl al-sunnah wa al-jamaʿah is free from both tahrif (distortion) and taʿtil (denial). By this, we know the mistake or the lie of those who say that the way of the salaf was tafwid (leaving the meaning to Allah). These people are misguided if they say this out of ignorance about the way of the salaf. And they are lying if they say this on purpose. Or we can say: They are lying in both cases, according to the language of the people of Hijaz, because in Hijazi Arabic, lying also means making a mistake.

In any case, there is no doubt that those who say that ahl al-sunnah wa al-jamaʿah (the people of the Sunnah and the united group) follow tafwid (leaving the meaning unknown) have made a mistake. Because the belief of ahl al-sunnah is to affirm the meaning and leave the kayfiyyah (howness) to Allah.

And it should be known that saying tafwid (leaving the meaning unknown), as Shaykh al-Islam Ibn Taymiyyah (d.728 AH) said, is one of the worst sayings of the people of bidaʿ (innovations) and ilhad (deviation from true belief).

When a person hears the word tafwid, he may think: “This is a good way! It is safer than these and those. I do not follow the way of the salaf, and I do not follow the way of the people of taʾwil (interpretation). I take a middle way, and I stay safe from all of this. I just say: ‘Allah knows best, and we do not know what it means.'”

But Shaykh al-Islam (Ibn Taymiyyah) said: “This is one of the worst sayings of the people of bidaʿ (innovations) and ilhad (deviation from true belief).” And he was right, may Allah have mercy on him. If you think about it, you will find that it is a denial of the Qur’an, an accusation that the Prophet ﷺ did not teach properly, and an excuse for philosophers.

It is a denial of the Qur’an because Allah says: “And We have revealed to you the Book as a clarification for all things” (al-Nahl: 89). So what clarification is there in words that no one knows the meaning of?! These words are the most common things in the Qur’an, because most of what comes in the Qur’an is asmaʾ wa al-sifat (the names and attributes of Allah). If we do not know their meanings, then how is the Qur’an a clarification for all things?! Where is the clarification?!

Sharh Al Aqeedah Wasitiyyah By Shayk Ibn Uthaymeen (1/92-93)

Meaning of Takyif (howness)

Shayk Ibn ʿUthaymeen explains that tafwid (leaving the meaning unknown) is wrong because it leads to denying the Qur’an, claiming that the Prophet ﷺ did not explain things properly, and allowing philosophers to speak without restriction. Those who say that the salaf (early generations) used to do tafwid are lying because the salaf affirmed the meanings of Allah’s sifat (attributes) and explained them in detail.

Ahl al-sunnah wa al-jamaʿah (the people of the Sunnah and the united group) do not change the meanings of Allah’s words and do not deny their meanings. They believe that Allah’s sifat (attributes) are as Allah said they are. When Allah said He “rose over the Throne,” it means He rose above it and does not mean He took control over it. When Allah said “His hand,” it means a real hand and does not mean power or blessing.

At the same time, ahl al-sunnah wa al-jamaʿah do not ask how these sifat (attributes) are. Takyīf (asking how) is when someone describes how an attribute is. Just as a person can ask, “How did Zayd come?” and be answered, “He came riding,” or ask, “What colour is the car?” and be answered, “White,” some people want to ask “How is Allah’s hand?” But ahl al-sunnah wa al-jamaʿah say we do not ask how.

This is because there is no proof in the Qur’an or the sunnah that allows asking how about Allah’s sifat (attributes). Instead, they base their belief on what is revealed in the Qur’an and the sunnah and what makes sense logically.

Translation: So it becomes clear that the way of tafwid (leaving the meaning unknown) is a wrong way because it includes three corruptions: denying the Qur’an, accusing the Prophet ﷺ of not explaining properly, and allowing philosophers to speak freely. Those who said that the way of the salaf (early generations) was tafwid (leaving the meaning unknown) have lied about the salaf. Rather, the salaf affirmed both the words and the meanings, explained them, and gave the most complete explanation.

Ahl al-sunnah wa al-jamaʿah (the people of the Sunnah and the united group) do not distort and do not deny. They say that the meanings of the texts are as Allah intended. For example, when Allah said: “He rose over the Throne” (al-Aʿraf: 54), it means He rose above it, and it does not mean He took control over it. And when Allah said “His hand”, it means a real hand, not power or blessing. So they do not do tahrif (distortion) and they do not do taʿtil (denial).

And they do this without takyif (asking how. Takyīf is not found in the Qur’an or the sunnah, but there is proof that forbids it. Takyīf is when someone describes how an attribute is. That is why we say: “He did takyīf,” meaning he described how the attribute is.

Takyīf (asking how) is questioned with the word “how.” For example, if you ask, “How did Zayd come?” the answer is “He came riding.” So now you have described how he came. If you ask, “What is the colour of the car?” and the answer is “White,” then you have described its colour. Ahl al-sunnah wa al-jamaʿah  do not describe how the attributes of Allah are. They base this on proof from revelation and reason.

Sharh Al Aqeedah Wasitiyyah by Shayk Ibn Uthaymeen (1/97)

The Meaning of Tamthīl (Resemblance) 

Shayk Ibn ʿUthaymeen explains that ahl al-sunnah wa al-jamaʿah  believe that Allah’s attributes are real, but they are not like creation. They do not ask how and do not make Allah similar to anything. Allah’s words prove that nothing is like Him. Some of the salaf said that whoever makes Allah like creation is a disbeliever.

Reason also shows that the Creator must be completely different from the creation. Even created things that share the same name are very different in reality, so how much greater is the difference between the Creator and the creation?

Even a person’s fitrah tells him that Allah is far above creation. So making Allah like creation is wrong in every way—according to revelation, reason, and nature.

Translation: Wa la tamthil (And without making Allah like creation); meaning: And without making Allah similar to creation. Ahl al-sunnah (the people of the Sunnah) keep away from making Allah similar to His creation—neither in His essence nor in His attributes.

Tamthil (making something similar to another thing) means mentioning something that is exactly the same as another thing. It is connected to takyīf (asking how), but not in the same way. Every mumaththil (one who makes things similar) is also a mukayyif (one who asks how), but not every mukayyif (one who asks how) is a mumaththil (one who makes things similar). This is because takyīf (asking how) describes how something is without comparing it to anything else. For example, if you say, “My pen looks like this and this,” you have described how it is. But if you say, “My pen is exactly like this other pen,” then you have done tamthil (making things similar). This is because you have described one thing by saying it is the same as another thing.

Ahl al-sunnah wa al-jamaʿah (the people of the Sunnah and the united group) affirm Allah’s attributes without making them similar to creation. They say: Allah has life, but His life is not like ours. Allah has knowledge, but His knowledge is not like ours. Allah has vision, but His vision is not like ours. Allah has a face, but His face is not like ours. Allah has hands, but His hands are not like ours. This applies to all of Allah’s attributes. They say: Allah is not similar to His creation in anything He described Himself with. They have proofs from revelation and reason.

The proofs are divided into two types: khabar (report from revelation) and talab (command from Allah).

From khabar (report), Allah said: “There is nothing like Him” (al-Shura: 11). This verse clearly denies tamthil (making things similar). Allah also said: “Do you know anyone similar to Him?” (Maryam: 65). Even though this is a question, it actually means a statement because it is a question that means negation. And Allah said: “And there is nothing equal to Him” (al-Ikhlas: 4). All of these verses show that Allah is not similar to creation. From command, Allah said: “So do not make rivals for Allah” (al-Baqarah: 22), meaning: do not make anything equal to Him. Allah also said: “So do not set up examples for Allah” (al-Nahl: 74).

Whoever makes Allah like creation has denied the reports and disobeyed the command. That is why some of the salaf (early generations) declared takfir (saying someone is a disbeliever) on the one who makes Allah like creation. Nuʿaym ibn Hammad al-Khuzaʿi (d. 228 AH), the teacher of al-Bukhari (d. 256 AH), said: “Whoever makes Allah like His creation has disbelieved.”

• Footenote: Reported by al-Lalakaʾi (d. 418 AH) in Sharh al-Sunnah (936), authenticated by al-Albani (d. 1420 AH) in Mukhtasar al-ʿUlu (p. 184), and mentioned by al-Dhahabi (d. 748 AH) in Siyar Aʿlam al-Nubala (10/610).] This is because he combined denying the Qur’an and disobeying Allah’s command.

The rational proofs that show that Allah is not like creation

• First: There is no way that the Creator and the creation can be the same in any way. Even if the only difference between them was their existence, that would be enough. The Creator’s existence is necessary—He has always existed and will always exist. The creation’s existence is possible—it was nonexistent before and will end in the future. If this is the case, then how can they be the same?

• Second: There is a huge difference between the Creator and the creation in both His attributes and His actions. In His attributes, Allah hears every sound, no matter how quiet or far. Even if someone speaks at the bottom of the sea, Allah hears them. Allah revealed: “Allah has heard the speech of the woman who argued with you concerning her husband and complained to Allah. And Allah hears your conversation. Indeed, Allah is All-Hearing, All-Seeing” (al-Mujadilah: 1). ʿAʾishah (radiya allahu ʿanha) said: “Praise be to Allah, whose hearing includes all sounds. I was in the same room as her, and some of her speech was hidden from me, but Allah heard her from above His Throne, and only He knows how far away He is from her!” So it is impossible for anyone to say “Allah’s hearing is like ours.

Footenote: Reported by al-Bukhari in Fath al-Bari (13/372), and connected by Ahmad ibn Hanbal in al-Musnad (6/46), and by Ibn Majah in Sunan Ibn Majah (188, 2013).

• Third: We know that Allah is separate from creation in His essence. Allah said: “His Kursi extends over the heavens and the earth” (al-Baqarah: 255), and “The whole earth will be in His grasp on the Day of Judgement” (al-Zumar: 67). No created being can be like this. So if Allah is completely separate from creation in His essence, then His sifat (attributes) must also be separate from creation. This means there is no similarity between the Creator and the creation in any way.

• Fourth: We see that even created beings have similar names but different realities. People are different in their attributes: One person has strong eyesight, and another has weak eyesight. One has strong hearing, and another has weak hearing. One is physically strong, and another is physically weak. One is male, and another is female. This is how creation differs, even though all of them are from the same type. So if there are huge differences even between created beings that share the same name, then how much greater is the difference between the Creator and the creation? No one can say, “My hand is like the hand of a camel,” or “My hand is like the hand of an ant,” or “My hand is like the hand of a cat.” Even though all of them are called “hands,” their reality is completely different. So we say: If created beings can have differences even when they share the same name, then the difference between the Creator and the creation is even greater! In fact, this is not just possible—it is necessary!

• Fifth: There is also the fitrah. A person, by his natural understanding, knows that there is a huge difference between the Creator and the creation. If this fitrah (natural understanding) was not there, then people would not call upon Allah for help. Now it has become clear that tamthil (making Allah like creation) is rejected by revelation, reason, and natural understanding. If someone asks: “There are some hadith that seem unclear to us. Are they making Allah like creation or not?” We answer: “We will explain them to you properly.”

Sharh Al Aqeedah Wasitiyyah by Shayk Ibn Uthaymeen (1/102-105)

The Meaning of Ta’wil (interpreation) 

Ibn ʿUthaymeen explains the three meanings of taʾwil (interpretation):

1. It can mean tafsir (explanation), which is correct.
2. It can mean the final outcome of something, which is also correct.
3. It can mean changing words from their obvious meaning, which is sometimes correct if there is proof and sometimes wrong if there is no proof.

When people change the meanings of Allah’s attributes without proof, it is tahrif (distortion), not real taʾwil (interpretation). Ibn ʿUthaymeen also says that taʿtil (denial) is when someone rejects what Allah has affirmed for Himself. This can happen in different ways, but ahl al-sunnah wa al-jamaʿah do not deny any of Allah’s names or attributes. They fully affirm what Allah has said about Himself, without changing or rejecting anything.

Translation: Taʾwil can mean tafsir (explanation). Many mufassirun (Quran commentators), when explaining a verse, say: “The taʾwil of Allah’s words is such and such,” and then they mention the meaning. The reason why tafsir is called taʾwil is because the words are being taken to their intended meaning.

Taʾwil can also mean the final outcome of something. If it appears in a command, then its taʾwil is to act upon it if it is a command to do something, or to avoid it if it is a command to stay away from something. If it appears in a statement, then its taʾwil (interpretation) is when it actually happens. An example of taʾwil in a statement is when Allah said: “Do they await except its final outcome? The Day its final outcome comes, those who had forgotten it before will say: ‘The messengers of our Lord came with the truth'” (al-Aʿraf: 53).This means: They are not waiting for anything except the final reality of what they were informed about. When that happens, those who ignored it before will say: ‘The messengers of our Lord came with the truth.'”

Another example is when Prophet Yusuf (ʿalayhi as-salam) said, after his parents and brothers bowed to him: “This is the taʾwil of my dream before” (Yusuf: 100).This means: This is the realisation of my dream. He said this after they had bowed to him.

An example of taʾwil (interpretation) in a command is the statement of ʿAʾishah (radiya allahu ʿanha): “The Prophet ﷺ frequently said in his bowing and prostration, after the revelation of Allah’s words: ‘When the victory of Allah and the conquest comes’ (al-Nasr: 1), ‘Glory be to You, O Allah, our Lord, and with Your praise. O Allah, forgive me.’ He was interpreting the Qur’an.” This means: He was acting upon the Qur’an.

Footnote: Reported in Al-Bukhari (d. 256 AH) (4967, 4968) and Sahih Muslim (484).

The third meaning of taʾwil (interpretation) is to take a word away from its obvious meaning. This type is divided into praiseworthy and blameworthy If there is evidence for it, then it is praiseworthy, and it falls under the first type, which is tafsir (explanation). If there is no evidence for it, then it is blameworthy, and it becomes tahrif (distortion), not taʾwil.

This second type is what the people of tahrif (distortion) follow regarding the attributes of Allah, the Almighty. An example is Allah’s words: “The Most Merciful rose over the Throne” (Ta Ha: 5). The obvious meaning of the words is that Allah rose over the Throne, meaning He settled over it and is above it. If someone says: “The meaning of istawa (rose) is istawla (took control),” then we say: “This is taʾwil according to you, because you changed the words from their obvious meaning. But in reality, this is tahrif (distortion), because there is no evidence for it. Rather, the evidence is against it, as we will explain, insha’Allah.”

For example, Allah said: “The command of Allah is coming, so do not seek to hasten it” (al-Nahl: 1). The meaning of “the command of Allah” is “the command of Allah will come”—this goes against the obvious meaning of the words, but there is evidence for it, which is the words: “so do not seek to hasten it.”

Another example is when Allah said: “When you read the Qur’an, seek refuge with Allah from the accursed Shaytan” (al-Nahl: 98). This means: “When you intend to read the Qur’an, seek refuge with Allah,” and it does not mean: “When you finish reading, say: ‘I seek refuge with Allah from the accursed Shaytan.’” We know this because the sunnah shows that the Prophet ﷺ used to seek refuge before starting to read, not after finishing.

Footenote: Reported by Bukhari in Fath al-Bari (13/372), and connected by Ahmad ibn Hanbal  in al-Musnad (6/46), and by Ibn Majah in Sunan Ibn Majah (188, 2013).

Another example is the statement of Anas ibn Malik (d. 93 AH): “When the Prophet ﷺ entered the toilet, he used to say: ‘I seek refuge with Allah from the male and female devils.'”

Footenote: Reported by Imam al-Bukhari (d. 256 AH) and Imam Muslim (d. 261 AH)

The meaning of “When he entered” is “when he intended to enter,” because saying Allah’s name inside the toilet is not appropriate. That is why we say the meaning of “when he entered” is “when he intended to enter.” This type of taʾwil (interpretation) is correct because there is proof for it, and it is nothing more than tafsir (explanation). That is why we say that calling taʾwil (interpretation) that has no proof “tahrif (distortion)” is more correct, because: It is the word used in the Qur’an. It better describes the way of those who distort. It warns people more against this wrong approach.

Tahrif  is always blameworthy, but taʾwil  can sometimes be good or bad. And without denial: Taʿtil (denial) means leaving something empty and abandoning it, like when Allah said: “And a deserted well” (al-Hajj: 45), meaning: A well that has been left empty and abandoned.

The meaning of taʿtil here is to reject what Allah affirmed for Himself of names and attributes. This can be complete denial or partial denial, whether through distortion or outright rejection. All of this is called taʿtil. Ahl al-sunnah wa al-jamaʿah do not deny any of Allah’s names or attributes. They do not reject them in any way. Rather, they affirm them fully and completely.

Sharh Al Aqeedah Wasitiyyah by Shayk Ibn Uthaymeen (1/88-91)

Types of Ilhad (Deviation)

Ibn ʿUthaymeen explains that ahl al-sunnah wa al-jamaʿahdo not commit ilhad (deviation) in Allah’s names or His ayat (signs). Ilhad (deviation) means turning away from the correct belief. It happens in two places—in Allah’s names and in His ayat (signs).

Some people commit ilhad in Allah’s names in two ways:

1. They name Allah with names that He did not name Himself with, like the philosophers calling Him “an active cause” and the Christians calling Him “Father.”
2. They deny Allah’s names, like the extreme Jahmiyyah, who said that Allah has no names at all.

Both of these are wrong and go against the Qur’an. Ahl al-sunnah wa al-jamaʿah only affirm what Allah has affirmed and do not add or remove anything from His names.

Translation: His saying: “Wa la yulhiduna fi asmaʾ Allah wa ayatihi (And they do not deviate in Allah’s names or His signs).”

Explanation: His saying: “They do not deviate…” refers to ahl al-sunnah wa al-jamaʿah (the people of the Sunnah and the united group).

Ihad (deviation) in language means to incline away from the correct way. This is why the lahd (side grave niche) in a grave is called so—because it is inclined to one side of the grave rather than being in the middle. The middle type of burial is called shaqq (a split grave), but lahd is better than shaqq. Ahl al-sunnah wa al-jamaʿah do not deviate in Allah’s names and do not deviate in Allah’s signs. The author, may Allah have mercy on him, informed us that ilhad  happens in two places—in Allah’s names and in His signs.

What the author said is confirmed by the Qur’an. Allah said: “And to Allah belong the most beautiful names, so call upon Him with them, and leave those who deviate concerning His names. They will be punished for what they used to do.” (al-Aʿraf: 180). Here, Allah clearly mentions ilhad (deviation) in His names. Allah also said: “Indeed, those who deviate concerning Our signs are not hidden from Us.” (Fussilat: 40) Here, Allah clearly mentions ilhad (deviation) in His signs.

Types of Ilhad (Deviation) in Allah’s Names

The first type is naming Allah with names that He did not name Himself with. An example is how the philosophers called Allah “an active cause,” and how the Christians called Allah “Father” and called ʿIsa (Jesus) “Son.” This is ilhad (deviation) in Allah’s names.

Likewise, if someone calls Allah by any name that He did not name Himself with, he has committed ilhad (deviation). The reason for this is that Allah’s names are only known through revelation (tawqifiyyah). We cannot affirm for Him any name except what is found in the Qur’an and the Sunnah. If someone names Allah with a name He did not name Himself with, then he has deviated from what is correct.

Naming Allah with names that He did not name Himself is disrespectful and an injustice against Him. If someone called you by a name that is not your name, or gave you a name that you do not accept, you would consider it an insult and an injustice. If this is the case with creation, then how much worse is it to do this to the Creator? So, no one has the right to name Allah with anything that He did not name Himself with. If someone does this, then he is a deviant (mulhid) in Allah’s names.

The second type is denying any of Allah’s names.This is the opposite of the first type.

The first type is when someone adds names that Allah did not give Himself.

The second type is when someone removes names that Allah gave Himself. This means that someone denies Allah’s names completely or denies some of them. If someone denies any of Allah’s names, he has committed ilhad (deviation).

The reason for this is that when Allah affirms something for Himself, we must affirm it for Him. If someone denies any of Allah’s names, he has deviated from the truth. Some people have denied all of Allah’s names, such as the extreme Jahmiyyah. They said: “Allah does not have any name at all!” They claimed that if Allah has names, it would mean that He is similar to creation.

Sharh Al Aqeedah Wasitiyyah by Shayk Ibn Uthaymeen (1/119-120)

The Meaning Of Allah and Samad 

Ibn ʿUthaymeen explains the meanings of “Ahad” and “al-Samad” from Surah al-Ikhlas and how they describe Allah’s uniqueness and perfection.

“Ahad” means that Allah is absolutely One—He has no equal, no partner, and no one like Him. In Arabic, “Ahad” is usually used in negation, except when it is used to describe Allah in an affirmative statement, meaning He is One in His essence, His names, His attributes, and His actions.

“Al-Samad” means that Allah is perfect in all His attributes and completely independent. Some scholars explained that al-Samad means:

1. “The One who is perfect in knowledge, power, wisdom, might, and all attributes.”
2. “The One who has no hollow inside,” meaning He does not eat or drink, and He is completely self-sufficient.
3. “The One whom all creation depends on,” meaning everyone turns to Him in their needs.

All these meanings are correct and do not contradict each other. The most complete meaning is: “Al-Samad is the One who is perfect in all His attributes and whom all creation depends on.”

This shows that Allah does not need anything but everything needs Him. If someone asks whether Allah needs the Throne or creation, the answer is no—because Allah is al-Samad. If someone asks whether Allah eats or drinks, the answer is no—because Allah is al-Samad.

From this, we learn that “al-Samad” is a word that includes all attributes of perfection for Allah and at the same time shows the weakness and dependence of creation on Allah, the Almighty.

Translation: His saying: “Say: He is Allah, the One.” “Huwa (He)” is a pronoun. What does it refer to? Some say it refers to the one they asked about, as if to say: “The one you asked about is Allah.” Others say “huwa” is a dummy pronoun, and “Allah” is the real subject, while “ahad” is the predicate. According to the first opinion, “huwa” is the subject, “Allah” is the predicate, and “ahad” is a second predicate.

“Allah” is the proper name of Allah, unique to Him alone. No one else can be named Allah. All other names of Allah that come after it follow this main name, except in rare cases.

The meaning of “Allah” is “al-ilah (the God).” The word “ilah” means “one who is worshipped.” The hamzah (glottal stop) was dropped for ease of pronunciation because the word is used frequently, just as in the word “al-nas (the people),” which originally was “al-anas.” Similarly, in “this is better than this,” the original word was “akhyar” but the hamzah was removed because of frequent use. Allah, the Almighty, is Ahad.

“Ahad (One)” is mostly used in negation, except when referring to days of the week, like “Sunday” (al-ahad), “Monday” (al-ithnayn),” and so on. However, when “ahad” is used in an affirmative statement about Allah, it means He is absolutely One in everything that is unique to Him—in His essence, His names, His attributes, and His actions. “Ahad” means He has no second, no equal, and no rival.

His saying: “Allah al-Samad (Allah, the Absolute)”—this is a new statement. After mentioning Allah’s oneness (ahadiyyah), He mentions His samadiyyah (absolute sufficiency). The phrase is structured in a way that shows exclusivity, meaning only Allah is al-Samad.

So, what does al-Samad mean?

Some say al-Samad means “the One who is perfect in His knowledge, in His power, in His wisdom, in His might, in His leadership, and in all His attributes.” Others say al-Samad means “the One who has no hollow inside,” meaning He has no intestines, no stomach.

That is why it is said that the angels are samad because they have no hollow inside—they do not eat or drink. This meaning was reported from Ibn ʿAbbas (radiya allahu ʿanhu)

Footenote: Reported by Ibn Abi ʿAsim (d. 287 AH) in al-Sunnah (665) with a weak chain]. It was also authentically reported from Mujahid (d. 104 AH) Reported by Ibn Abi ʿAsim in al-Sunnah (673), and Ibn Kathir (d.774 AH) authenticated that ʿAbdullah ibn Buraidah (radiya allahu ʿanhu) also said this.

This meaning does not contradict the first meaning, because it also shows that Allah is completely independent and does not need anything from His creation.

Some say al-Samad is a passive noun, meaning “the One whom all creation depends on”—meaning all creation turns to Him in their needs, they seek help from Him, and everything ends with Him. This means He is the One that everyone needs.

All these explanations do not contradict each other when talking about Allah, the Almighty. That is why we say all these meanings are correct because they do not conflict with each other. We can explain it in a comprehensive way by saying: “Al-Samad is the One who is perfect in all His attributes, and all of His creation depends on Him.”

From this, we understand the great meaning of the word “al-Samad.” It means Allah does not need anything, He is perfect in all His attributes, and everything besides Him is completely dependent on Him.

If someone asks: “If Allah rose over the Throne, does that mean He needs the Throne? Would He fall if the Throne was removed?” The answer is: “No, never! Because Allah is al-Samad—He is perfect and does not need the Throne at all. Rather, the Throne, the heavens, the Kursi, and all creation need Allah, but He does not need them.”

If someone asks: “Does Allah eat or drink?” The answer is: “No, because Allah is al-Samad.”

From this, we learn that “al-Samad” is a word that includes all attributes of perfection for Allah and at the same time shows the weakness and dependence of creation on Allah, the Almighty.

Sharh Al Aqeedah Wasitiyyah by Shayk Ibn Uthaymeen (1/159-161)

The difference between the general mercy and the specific mercy

Ibn ʿUthaymeen explains that Allah’s mercy is of two types—a general mercy that includes all creation, even disbelievers, and a special mercy that is only for believers.

Allah’s general mercy includes giving worldly provisions to both believers and disbelievers. He provides food, drink, clothing, shelter, and other needs to everyone. However, this mercy is very limited compared to the special mercy given to believers.

Allah’s special mercy is for those who have faith and do good deeds. This mercy includes faith, guidance, and a good life in both this world and the next. Even in worldly matters, believers live better lives than disbelievers because they have peace, patience in hardship, and gratitude in ease.

On the other hand, disbelievers live like animals. They enjoy when they have what they want and complain when they do not. They do not truly enjoy life, and their hearts are not at peace.

Many Muslims today try to copy disbelievers in chasing after the world, but no matter how much luxury they achieve, they are still in misery. True happiness only comes from faith and good deeds. That is why the salaf used to say:

“If the kings knew the happiness we feel, they would fight us for it with swords.”

Ibn ʿUthaymeen also explains the difference between two verses.

• One verse says Allah’s mercy reaches everything.
• Another verse says Allah is only merciful to believers.

The answer is that Allah’s general mercy includes everyone, but His special mercy is only for believers.

Translation: This is the general mercy that includes all creation, even the disbelievers. Allah mentioned this mercy together with His knowledge, and since Allah’s knowledge reaches everything, His mercy also reaches everything. Just as Allah knows the disbeliever, He also has mercy on the disbeliever.

However, Allah’s mercy towards the disbeliever is only a physical, worldly mercy that is very limited compared to His mercy towards the believer. Allah is the One who provides for the disbeliever. He is the One who gives him food, drink, clothing, shelter, marriage, and other worldly needs. But for the believers, Allah’s mercy is greater and more special. It is a mercy that includes faith, guidance, and blessings in both this life and the next.

That is why you will find that a believer is in a better state than a disbeliever, even in worldly matters. Allah said: “Whoever does good, whether male or female, while being a believer, We will surely give them a good life” (al-Nahl: 97).

This “good life” does not exist for disbelievers. Their lives are like the lives of animals—if they eat, they are satisfied, and if they do not eat, they cry out in hunger. That is the state of the disbelievers—if they are full, they become arrogant, and if they do not get what they want, they become restless and complain. They do not truly benefit from their worldly life. But a believer, when he faces hardship, is patient and hopes for reward from Allah. When he experiences ease, he is grateful. So he is always in a good state, whether in hardship or in ease. His heart is at peace, he is content with Allah’s decree, he does not panic during difficulties, and he does not become arrogant in times of ease. He is balanced, stable, and upright.

This is the difference between Allah’s general mercy and His special mercy. However, it is very sad that many Muslims today want to follow the ways of the disbelievers in worldly life. They have made this world their main concern, if they get what they want, they are happy, and if they do not, they become angry and upset. These people, no matter how much worldly luxury they achieve, they are living in misery. They have never truly tasted the joy of this world. The only ones who have tasted true happiness are those who believe in Allah and do good deeds.

That is why some of the salaf said: “By Allah, if the kings and their sons knew the happiness we feel, they would fight us with swords to take it from us.”

What stopped them from experiencing this joy was their disobedience to Allah, their attachment to the world, and their desire for nothing beyond this worldly life.

His saying: “Rahmatan wa ʿilman (mercy and knowledge)”—the word “rahmatan” (mercy) here is a grammatical distinction (tamyiz) that originates from the doer of the verb, and the same applies to “ʿilman” (knowledge). The original structure of the sentence would be: “Our Lord, Your mercy and knowledge encompass everything.” This verse shows Allah’s attributes of lordship, universal mercy, and complete knowledge.

The third verse: His saying: “And He is ever merciful to the believers” (al-Ahzab: 43). “Bil-muʾminin (to the believers)” is linked to “rahiman (merciful),” and since the object is mentioned before the verb, it shows exclusivity. This means: “Allah is merciful to the believers—no one else.” But how do we reconcile this verse with the previous verse: “Our Lord, Your mercy and knowledge encompass everything” (Ghafir: 7)?

Sharh Al Aqeedah Wasitiyyah by Shayk Ibn Uthaymeen (1/249-250)