TheBeliefofthePeopleofTruth 
1

(Al-MulhaFItiqdAhlal-Haqq)

SultnalSultnal-Ulamal
Ulamalmal-IzzIbnAbdal
IzzIbnAbdalIbnAbdal-Salm
Salm 
2

TranslatedandEditedbyDr.GFHaddad
Releasedbywww.marifah.net1428H



Exordium

IntheNameofAllah,theAll
IntheNameofAllah,theAllheNameofAllah,theAll-Beneficent,theMostMerciful.AllpraisebelongstoAllahtheOwner
Beneficent,theMostMerciful.
of power and majesty, infinite might and perfection, favor and munificence, the One, and One Alone,
Unique,Everlasting,Whoneitherbegetsnorisbegotten,anduntoWhomnothingcompares.



WhatAllahIsNot

Heisnotabodyendowedwithform.Heisnotasubstanceconfinedbyboundaryormeasurement.
HeresemblesnothingandnothingresemblesHim.DirectionsandsidesdonotencompassHim.Neither
theearthsnortheheavenscontainHim.



Inal-IzzibnAbdal-Salm, Rasailal-Tawhid(p.11-27)andIbnal-Subki, Tabaqatal-Shafiiyyaal-Kubra(8:219229).

2
 Abd al-Azz ibn Abd al-Salm ibn Ab al-Qsim ibn al-Hasan, Izz al-Dn al-Sulmi was born in Damascus in
577H.AShafischolar,hewaseducatedinDamascusandwasnicknamedtheSultanofScholars.In599AHhe
movedtoBaghdad,thenreturnedtoDamascustoteachandleadtheFridayprayersatthezwiyaofImmGhazal,
andlaterattheUmayyadMosque.IbnAbdal-SalmcondemnedtherulerofGreaterSyriaal-SlihIsmalibnalAdalfromthepulpitforhissurrenderofthePalestinianfortressSafadtotheCrusaders.Hewasimprisonedforthis
action.Whenfinallyfreed,hemovedtoCairo,wherehewasappointedasjudgeandimmoftheFridayprayer.He
gainedsuchprestigethathewasabletoforcetheIslamiccodeoflawwithnearimpunityinthefaceofrulersand
weak-willedpersonalities.Helaterresignedfromhispositionasjudgetoworkonanumberofoutstandingworkson
Shafi jurisprudence, Qurnic explanation, the bases of Islamic rulings, formal legal opinion, government, and
Sufism.ItisrecordedthathekeptthecompanyofAbul al-Hasanal-Shadhil,founderoftheShadhiltarqa,and
thatheauthorednumerousworksontasawwufthatarenowlost.HediedinCairoattheageofeighty-one.

HisPreternity(Beginninglessness)

HewasbeforeHebroughtplaceandtimeintoexistence,andHeisnowasHeeverwas.3



HisActs

He created creatures as well as their actions. He decreed the extent of their sustenance and the
termoftheirlives.EverybenefitfromHimisfromHisfavor,andeverypunishmentisfromHisjustice..
HewillnotbequestionedastowhatHedoes,buttheywillbequestioned.
HewillnotbequestionedastowhatHedoes,buttheywillbequestioned.(21:23)
HewillnotbequestionedastowhatHedoes,buttheywillbequestioned.


He established Himself over the glorious Throne in the way that He says and the meaning He
intends, established in a manner transcending contact (mumssa), settledness (istiqrr), fixity
(tamakkun),indwelling(hull),ormovement(intiql).4


Exalted is Allah the Greatest, the Most High, far above the claims of the people of error and
misguidance!NevercantheThronecarryHim,rathertheThroneandtheThrone-Bearersarecarriedup
bythesubtletyofHisinfinitemight,andallarepowerless(maqhrn)inHisgrasp.5



HisKnowledge

HeencompassesallthingswithHisknowledge.Heknowsthenumberofallthingshatexist.Heis
wellawareoftheburiedrecessesoftheheartsandthemovementsofthought.


Cf.hadithofthe Prophet : knaallhuwalshayamaahu/ghayruhu/qablahu  Allahexistedand nothing
existed together with Him / other than Him / before Him. Narrated from Burayda by al-Hakim in al-Mustadrak
(2:341), who declared it sound (sahh)  al-Dhahabi concurred  and from Imran ibn Husayn by Bukhari, Ibn
Hibban with two sound chains in his Sahih (14:7 #6140, 14:11 #6142), and Ibn Abi Shayba in his Musannaf. See
Appendix,AllahisnowasHeeverwas.
4
SeetheappendixentitledIstiwisaDivineActinourtranslationof Bayhaqis al-Asmawaal-Sifat,published
separately.NotethattheSalafisdenymostoftheabove:TheSalafisandIbnTaymiyyaassertthatsettledness
takesplaceovertheThrone.IbnTaymiyyastrenuouslyassertsthatAllahdescends,andcanbeabove (fawq)and
below (taht)withouthow.andthattheschoolofthe SalafistheaffirmationofeverythingthattheQuranstated
concerning aboveness (fawqiyya), belowness (tahtiyya), and establishment over the Throne. Abu Zahra, alMadhahibal-Islamiyya(p.320-322).IbnRushdin Sharhal-UtbiyyastatedthatMalikspositionis:TheThroneis
notAllahslocationofsettledness(mawdiistiqrrAllh).AsquotedinFathal-Bari(1959ed.7:124#3592).
5
WeassertthatAllahestablishedHimselfoverthethronewithoutHisneed(hja)norsettlement(istiqrr)uponit,
for He it is Who preserves the Throne and other than it without needing any of them. Abu Hanifa, Wasiyya alImamal-AzamilaAbiAmrUthmanal-Batti(p.10).AllahestablishedHimselfovertheThroneinthesensethat
He said and the meaning that He wills, with an establishment that transcends touch, settlement, location,
immanence,anddisplacement.TheThronedoesnotcarryhim,rathertheThroneanditscarriersarecarriedbythe
subtleness of His power, subdued under His grip. Al-Ashari, al-Ibana an Usul al-Diyana, Mahmud ed. (p. 21);
Sabbagh ed. (p. 35),as translatedin ShaykhHisham Kabbanis IslamicBeliefsandDoctrineAccordingtoAhlalSunna(p.169).ThecarrieroftheThroneandofitscarriersisinrealityAllahHimself.AbuSulaymanal-Khattabi
(d.386)asquotedinBayhaqi,al-Asmawaal-Sifat(al-Hashidied.2:279-280).
3

HisSevenMainAttributes6

Heisliving(hayy),willing (murd),hearing (sam),seeing (basr),knowing (alm),mighty (qadr),
andspeaking (mutakallim)withabeginningless (qadm)pre-existent (azal)speechconsistingneitherin
letter(harf)norvoice(sawt).7



HisSpeechDoesNotMaterialize

ItmustneverbeimaginedthatHisspeechturnstoinkontabletsandpagesorintoadesign(shakl)
madevisibletotheeyesandthepupils,asclaimedbythepeopleofgrossanthropomorphism (al-hashw)
anddissimulation(al-nifq).Rather,theactofwritingisofthedoingofhumanbeings,andtheiractsmust
neverbeimaginedtobewithoutbeginning.


Note that it is obligatory to hold the tablets and pages in the utmost respect as they point to
AllahsEntity(dht),justasitisobligatorytoholdHisNamesintheutmostrespectbecausetheypointto
HisEntity.ItisarightduetoeverythingthatpointstoAllahorrelatestoHimthatitbeheldingreat
reverenceandthatitssanctity (hurma)bekept.HenceitisobligatorytoreveretheKaba,theProphets,
thedevout(al-ubbd),andthescholarsofknowledge(al-ulam).


IpassbythehousesLaylashouses
AndIkissthiswall,andthatwall;
Itisnottheloveofhousesthathasobsessedmyheart
Buttheloveofthosewhohavedwelledinthem.8


BecauseofsomethingsimilartothiswekisstheBlackStone,anditisforbiddenforsomeoneina
stateofminorimpuritytotouchavolumeoftheQuran:whetheritbe the linesof itstext,oritsblank
margins,oritsleatherbinding,orthepouchinwhichitiskept.9

These are the sift manawiyya or Attributes pertaining to forms. Al-Sanusi said: (Hashiya al-Bajuri p. 61-75):
NecessaryforHimaresevenAttributes,namedsiftal-mani[AttributesofForms],whicharepower(al-qudra),
will (al-irda),knowledge (ilm),life(al-hayt),hearing(al-sam),sight(al-basar),speech (al-kalm).Nextthereare
seven attributes called sift manawiyya [Attributes Pertaining to Forms], inseparable from the previous seven,
namely: His being powerful, willing, knowing, living, hearing, seeing, and speaking. The Mutazila denied the
Attributes of Forms but accepted the Attributes Pertaining to Forms. Their reasoning for doing so was that
Allah is perfect and complete in Himself and therefore not in need, for example, of an attribute of knowledge by
whichHeknows,forHeisAll-KnowinginHisessence.TheyclaimedthatthelogicalconsequenceoftheAttributes
of Forms was multiplicity of beginningless entities (taaddud al-qudam). This reasoning was refuted by the
entiretyofAhlal-Sunnascholars.Seeal-Buti,Kubraal-Yaqinatal-Kawniyya(p.119n.).
7
Al-Qurtubi(d.671)statedinhis TafsirorcommentaryofQuranentitled al-JamiliAhkamal-Quran,concerning
theverse Themonthof Ramadanin whichwasrevealedtheQuran(2:185)whichcontainsthe phrase: Allah
desires ease for you...: The verse indicates that Allah is willing (murd) with a beginningless, pre-existent will
whichstandsinadditiontoHisEntity.Thisistheschool(madhhab)ofAhlal-Sunna.Likewise,Heisknowledgeable
withtrueknowledge,ablewithtrueability,livingwithtruelife,hearingwithtruehearing,seeingwithtruesight,and
speaking with true speech. All these are pre-existent existential meanings superadded to the Essence (mani
wujdiyya azaliyya zida al al-dht). See Appendix, Allahs Names Are Ordained and Non-Inferable.
Concerningthe verse AndOurword untoathing,whenWeintendit,isonlythatWesayuntoit:Be!anditis
untoathing,whenWeintendit,isonlythatWesayuntoit:Be!anditis
(16:40)al-Qurtubisays:Thereisevidenceinthisverse thatAllah Almighty willsallphenomena goodandbad,
beneficentandharmful.
8
DiwanMajnunLayla,p.170.
9
In our time a certain scholar has claimed that it was permissible for menstruating women and those in a state of
majordefilement(junub)torecite,touch,andcarrytheQuran.ThiswasrefutedbyShaykhHasanAlial-Saqqafin



Therefore, woe to him who asserts that Allahs preternal speech is in any way formed of the
utterancesofhumanbeings,orofdesignspennedinink!



HisNinety-NineNamesAndTheEnduringGoodDeeds

Thebeliefofal-AsharimayAllahhavemercyonhimconsistsinwhattheNinety-NineNames
of Allah have indicated, by which He has named Himself in His Book and in the Sunna10 of Allahs
Messenger.


Allahs Names, in turn, are incorporated (mundarija) into four phrases. These phrases are the
EnduringGoodDeeds.11



SubhnAllh

The first phrase is subhnAllh or Glorified is Allah! The meaning of these two words in the
language of the Arabs is transcendence (al-tanzh) and negation (al-salb). The phrase consists in the
negationofallblemish orimperfectionfromAllahsEssenceandAttributes.AllthedivineNamesthat
denote negation are incorporated into this phrase. For example, al-Qudds, the Most Holy, which
meansmostpureofallblemish,andal-Salm,Security,asHeissecurefromanydefect.



Al-HamduLillh

The second phrase is al-hamdu lillh or All praise belongs toAllah!It consists in affirming all
kinds of perfection for His Essence and Attributes. Accordingly, all of His Names that form an
affirmation,suchas al-Alm,theOmniscient; al-Qadr,theOmnipotent; al-Sam,theAll-Hearing;and
al-Basr,theAll-Seeingallthesenamesareincorporatedintothissecondphrase.


Wehavethusnegated, bysaying subhnAllh,anyconceivableblemishordefect, andwehave
affirmed, by saying al-hamdu lillh, every manner of perfection (kaml) ever known, and every trait of
majesty(jall)everseen.



AllhuAkbar

Afterwhatwehavenegatedandaffirmed,therestillremainsmuchofimmenseimportancewhichis
invisibleandunknowabletous.Thismatterisrealizedinbroadtermsbyoursaying:Allhuakbar,Allah
isgreater!andthisisthethirdphraseinthesensethatHeisfargreateryetthanallwehavenegated
andaffirmed.


This isthemeaning ofthe Prophets saying: I cannot sufficiently extol Your praise! Verily,
YouarejustasYouhaveglorifiedYourself.12Accordingly,allofHisNameswhichformpraisebeyond
a book entitled Ilamal-KhaidbiTahrimal-Quranalaal-Junub waal-Haid (TheAppraisalofthe Investigator
IntotheInterdictionoftheQurantoThoseinaStateofMajorDefilementandWomeninTheirMenses).
10
SeeAppendix,TheMeaningofSunna.
11
SeeAppendix,TheEnduringGoodDeeds.

whatcanbeknownandseen,suchasal-Al,theHighest,andal-Mutal,theSublimethesenames
areincorporatedintooursayingAllhuakbar.



LIlhaIllallh

Since there exists a being whose standing is such as we have mentioned, we now negate all
possibilitythatthereexistanyothersimilarbeingorrival.Weaccomplishthisbysaying lilhaillallh,
ThereisnoGodexceptAllah:thisisthefourthphrase.


Indeed, Godhead (al-ulhiyya) attaches by right to deservingness of worship (istihqq alubdiyya),whilenonedeservesworshipexceptHeWhopossessesalltheattributeswehavementioned.It
followsthatthoseofHisNamesthatcompriseall[Hisqualities]inabroadsense,suchas al-Whid,the
One; al-Ahad,theOneAlone; Dhual-jallwaal-ikrm,TheOwnerofMajestyandMunificence
alltheseareincorporatedintooursaying:lilhaillallh.


Allah deserves to be worshipped precisely because it is obligatory for Him to possess all the
differentattributesofmajestyandperfectionwhichno-onecandescribenorcount:


Thewondersofyourbeautydonotcometoanend,
Justlikethesea;thereforeextolitwithoutrestraint!


Glorified is He for His magnificent rank and sovereignty! All
All that are in the heavens and the
earth entreat Him
Every day He exercises universal
Him (55:29) due to their utter dependence on Him. Every
power
power (ibid.), for He is able to so. To Him belong all creation, commandment, sovereignty, and
dominion, while creatures are powerless in His grasp: And
And the heavens are rolled in His right hand
hand
(39:67),HepunisheswhomHewillandHeshowsmercyuntowhomHewi
HepunisheswhomHewillandHeshowsmercyuntowhomHewill,anduntoHimyouwillbe
HepunisheswhomHewillandHeshowsmercyuntowhomHewill,anduntoHimyouwillbe
turned(29:22).Therefore,glorifiedisHeWhopre-existsallinHisEssenceandAttributes,theReviver
turned
ofthedeadWhobringstheremainsbacktogether,Whoknowsallthatwasandallthatshallbe.



TheAll-InclusivenessOfAl-HamduLillh

TheEnduringGoodDeeds couldeasilybeincorporatedinto asinglephraseoutofthefourasa
generalheading,andthatis al-hamdulillh.AsAliibnAbiTalib said:IfIwishedtoloadacamel
with[booksexplaining]al-hamdulillh,Icouldeasilydoso.


Indeed,glorificationispraise,andpraiseconsistsinaffirmingperfection (ithbtal-kaml)atone
time,andnegatingimperfection (salbal-naqs)atanother;nowdeclaringimpotencetocomprehend,and
nowaffirmingthatHeisaloneinowningallperfection.Beingaloneinowningallperfectionisamongthe
highestlevelsthatcommandeulogyanddenoteperfection(minalamartibal-madhwaal-kaml),andso
this phrase comprises all that we have mentioned about the Enduring Good Deeds. For the definite
articleinthephrase[literally,All thepraisebelongstoAllah]signifiesthecomprehensiveinclusionof
thegenusofeulogyandpraisetheknownaswellastheunknown.Norcananyfacetofpraisebefound
nottoapplytowhatwehavementioned.Norisanyonedeservingofdivinity (al-ilhiyya)exceptHeWho
possessesalltheattributeswhichwehaveestablished.
12

Narrated from Aisha and Ali in the Nine Books [al-Bukharis Sahih, Muslims Sahih, the four Sunan of alTirmidhi, Abu Dawud, al-Nasai, and Ibn Majah, the two Musnads of Ahmad and al-Darimis, and Maliks
Muwatta]exceptBukhariandDarimi.




TheWell-DefinedAndUniversalDoctrine

This is the belief to which none fails to subscribe: neither angel brought near, nor prophetmessenger, nor anyone in the different religious communities (milal) except those whom Allah has
abandoned so that they follow their lusts and disobey their Lord. Such people are engulfed in base
physicality, thrown out of doors, and far gone from that Exalted Presence. It is the lot of whoever was
prevented(hujiba)inthislifefromhallowingHimandknowingHim,tobepreventedinthenextlifefrom
receivingHismunificenceandseeingHim.


Consenttotheabsenteesabsence:
Suchisanoffensethatcarriesitsownpunishment.


The foregoing forms the general principles of al-Asharis doctrine  may Allah have mercy on
himaswellasthoseoftheSalaforPredecessors13andthePeopleofthePathandtheTruth.14Itstandsin
relationtoitsowndetailedelucidationlikeadropofwaterinrelationtoasurgingocean:


Youhaveappearedandnolongerremainhiddenfromanyone
Excepttheblindwhoareoblivioustothemoon.



TheAnthropomorphists

The gross anthropomorphists (al-Hashwiyya)who liken Allah to creation (al-mushabbiha) are of
two types: the first make no attempt to hide their anthropomorphism. And
And they think that they have
somethingtostandupon.No,indeed!Theyarebutliars.(58:18)Thesecondtypecamouflagethemselves
somethingtostandupon.No,indeed!Theyarebutliars.
withtheschoolofthe Salaf,hopingtherebytogainsomethingfromill-gottenproperty,ifonlyscrapsto
takewiththem.


Theymakeashowofpietybeforepeople
Whilegoingaroundlookingforcash.15

Theywishtogainyourconfidencewiththatoftheirpeople.
Theywishtogainyourconfidencewiththatoftheirpeople.(4:91)
Theywishtogainyourconfidencewiththatoftheirpeople.



TheBeliefoftheSalaf

The school of the Predecessors is but the upholding of Allahs oneness (al-tawhd) and of His
transcendence (al-tanzh),withoutascribingabodytoHim (al-tajsm)norlikeningHimtocreation (al-

13

The established technical definition of the term salaf is: the first three centuries in the age of this Muslim
Community, the Community of our Master Muhammad, upon him blessings and peace. This is derived from his
sayingaccordingtothenarrationoftheTwoShaykhs[BukhariandMuslim]fromAbdAllahibnMasud:Thebest
ofpeoplearemycentury,thenthosethatfollowthem,thenthosethatfollowthelatter.Afterthattherewillcome
peoplewhowillbeeagertocommitperjurywhenbearingwitness.Al-Buti,al-Salafiyya,Introduction.
14
ThePeopleofthePathandtheTruthrefersto Ahlal-Sunnaingeneralasinthetitleandissometimesused
intherestrictedsensetomeantheSufis.
15
Mahmudal-Warraq(d.~230),citedinal-Uqdal-Farid(3:216)andal-Kashkul(2:216).

tashbh).Likewise,alltheinnovatorsclaimthattheyfollowtheschoolofthePredecessors,justasthepoet
said:


EachoneproclaimshiskinshiptoLayla
ButLayladoesnotconfirmitforanyofthem.16


Howcanitbefoisteduponthe SalafthattheybelievedinascribingabodytoAllahandlikening
Him to creation, or that they kept quiet when innovations appeared, so thereby going against Allahs
order And
knowingly (2:42), His saying And
And
And cover not truth with falsehood, nor conceal the truth knowingly
rememberwhenAllahtookacovenantfromthePeopleoftheScripture,tomakeitknownandclearto
tomakeitknownandclearto
rememberwhenAllahtookacovenantfromthePeopleoftheScripture,
mankindandnottohideit(3:187),andHissayingThatyoumayexplainclearlytomankindwhathas
Thatyoumayexplainclearlytomankindwhathas
mankindandnottohideit
beenrevealedforthem
beenrevealedforthem(16:44)?
vealedforthem



TheScholarsDutyisPatternedAfterThatofProphets

The scholars of knowledge are the inheritors of the Prophets.17 It is obligatory for them to
communicate and explain whatever is obligatory for Prophets to communicate and explain. Allah said:
Let
Let there arise out of you a nation who invite to goodness, and enjoin right conduct and forbid
forbid
indecency.
indecency. (3:104) Among the foulest indecencies are to ascribe a body to Allah and to liken Him to
creation;andofthehighestgoodistheupholdingofAllahsonenessandtranscendence.



TheJihadoftheSalafAgainstInnovators

The Predecessors were silent only before innovations appeared. Thereafter  this I swear by the
Lordoftheheavenwhichgivesthereturningrainandtheearthwhichsplitsopenwithvegetation
theheavenwhichgivesthereturningrainandtheearthwhichsplitsopenwithvegetation!(86:11theheavenwhichgivesthereturningrainandtheearthwhichsplitsopenwithvegetation
12)  they sprung into action and went to work against the innovations that appeared. They repressed
themwith lastingefficiencyand deterredtheirproponentswith aterribleswiftsword.Theyrefutedthe
proponents of absolute free will (al-Qadariyya), the followers of Jahm ibn Safwan (al-Jahmiyya), the
struggledinHiscause
proponentsofdeterminismorfatalism (al-Jabriyya),andotherinnovators.TheystruggledinHiscause
asoneoughttostruggle.(23:78)
asoneoughttostruggle.



TheDutyofJihadAgainstAnthropomorphists

StruggleforAllah(al-jihd)isoftwotypes.Oneconsistsinstrikingtheenemywithdisputationand
demonstration, the other in striking him with sword-blows and spears. Now, what on earth is the
difference between confronting the Hashwiyya in disputation and confronting any other innova-tors?18
Unless it were for some wickedness buried deep inside the hearts, and aberrant belief hidden within 
[theywouldnotobject]!Theyseektohidefrommen
Theyseektohidefrommen andseeknottohidefromAllah;butHeiswith
them when by night they hold discourse
discourse displeasing unto Him.
Him. (4:108) Should one of them be asked
aboutsomethingrelatedtogrossanthropomorphismhepromptlyorderssilenceconcerningit,whereasif
he is asked about other than anthropomorphism among the innovations  at that time he answers
16
17

Diwanal-Sababa3.

SeeAppendix,TheScholarsaretheInheritorsofProphets.
Thisquestionisstillunansweredtodaybythosewhoobjecttoconfrontingcertaingrievousheresiesonthegrounds
thatweshouldbeunited.Theauthorsintentistobringtolighttheirhiddenagreementwiththedeviationswhich
theyareunwillingtodenounce.
18

truthfully. If his inner disposition (btinuhu) did not harbor notions of ascribing a body to Allah and
likeningHimtocreation,hewouldcertainlyhaveansweredbyupholdingAllahsonenessanddeclaring
Histranscendence.


Fromitsinceptionuntilnow,thatparticularsectofinnovatorshavebeenlaiduponwithshame
havebeenlaiduponwithshame
wherevertheyarefound(3:112).Asoftenastheylightafireforwar,Allahextinguishesit.Theireffort
wherevertheyarefound
Asoftenastheylightafireforwar,Allahextinguishesit.Theireffort
isforcorruptionintheland,andAllahlovesnotcorrupters.
ruptionintheland,andAllahlovesnotcorrupters.(5:64)Nosoonerdoesanopportunityloom
isforcorruptionintheland,andAllahlovesnotcorrupters.
forthemonthehorizonbuttheyjumptoit,norachanceforcausingconfusion(fitna)buttheypounceon
it.



AhmadIbnHanbalsInnocenceofTheirHeresies

Ahmad ibn Hanbal and the illustrious ones of his companions, as well as the rest of the learned
scholars of the Predecessors are completely innocent beforeAllah ofwhat hasbeen attributed tothem
andinventedintheirname.19HowcananyonebelievethatAhmadibnHanbalandothersofthescholars
ofknowledgeheldthatAllahspreternalqualityisintrinsicallytheverysameasthepronunciationofthe
recitersandtheinkofthescribes (wasfAllh al-qadmbidhtihi huwa ayn lafzal-lfiznwamidd alktibn)!20  when Allahs quality is beginningless, while those utterances (alfz) are originated in time
(hditha),asreasondictatesandtransmittedevidenceexplicitlystates?



ProofsAgainstThePreternalityofRecitationAndWriting

Allahhasdeclaredthecontingentnature (hudth)[ofrecitationandwriting]inthreepassagesof
HisBook. Thefirstpassage isHissaying: Never
Never comesthereuntothemanewreminder (dhikr)from
theirLord(21:2).Hehasreferredtowhatwascomingtothemasnew
(muhdath).Therefore,whoever
theirLord
21
claimsthatitisbeginninglesshasrebuttedAllah. 


Yes,thisnewisasign(dall)pointingtothebeginningless,justasifweshouldwritetheexalted
Name ofAllah onapieceof paper:the preternalLordwouldnottherebybecomeindweltorincarnate
(hllan) in that paper. Similarly, if the beginningless quality is written down some-where, that written
qualitydoesnotbecomeindweltwherethewritingtookplace.

19

Ibnal-Jawziwroteintheintroductionofhis DafShubahal-Tashbih:Ihaveadvisedbothfollowerandleaderin
those terms: Colleagues! You are adherents and followers of our madhhab. Your greatest Imam is Ahmad ibn
Hanbal,mayAllahhavemercyonhim,whosaid,underthelashoftheordeal:HowcanIsaywhatwasneversaid?
Therefore,bewareofinnovatinginhismadhhabwhatisnotfromhim!...Donotintroduceintothemadhhabofthis
man of the Salaf, Ahmad Ibn Hanbal, what his thought does not contain. Similarly Ibn Asakir narrated in his
Tabyin(Saqqaed.p.164-165)thatthehadithmasterIbnShahinal-Hanbali(d.385)said:Tworighteousmenhave
beenafflictedduetoevilpeople:JafaribnMuhammadandAhmadibnHanbal.Ibnal-Salah(d.643)said:Two
imamshavebeenafflicted because oftheirfollowersalthoughtheyare innocentof them: Ahmadibn Hanbalwas
tried with the anthropomorphists (al-mujassima), and Jafar al-Sadiq with the [Shii] Rejectionists (al-Rfida).
QuotedbyIbnal-SubkiinhisQaida(p.43),alsofoundinhisTabaqatal-Shafiiyyaal-Kubra(2:17).
20
SeeAppendix,TheControversyOverthePronunciationofthe Quran and al-Bayhaqisdocumentation inour
translationofal-Asmawaal-Sifat,publishedseparately.
21
ImamAhmadsaidofthisverse:Itispossiblethatnewreferstothebringingdowntousofthereminder,notto
thereminderitself,anditispossiblethatthereminderbeotherthantheQuran,suchastheProphetsreminder
and his admonishing them. Related by al-Bayhaqi in al-Asma wa al-Sifat (al-Kawthari ed. p. 235; al-Hashidi ed.
1:572-573#499)andIbnKathirinhis al-Bidayawaal-Nihaya(10:361).SeeAppendix,TheControversyoverthe
PronunciationoftheQuran.


ThesecondpassageisAllahssaying:Butnay!Iswearbyallthatyouseeandallthatyouseenot
Butnay!Iswearbyallthatyouseeandallthatyouseenot
thatitisindeedthespeechofanillustriousmessenger.
thatitisindeedthespeechofanillustriousmessenger.(69:38-40)Themessengersspeechisanattribute
triousmessenger.
ofhis,andthequalityofthiscontingent(hdith)isitselfacontingentwhichpointstothepreternalspeech
(yadullu al al-kalm al-qadm). And whoever claims that the messengers speech is beginningless has
rebuttedtheLordoftheworlds.


AllahdidnotcontentHimselftomerelydeclaretheabovebutHesworetoitwithamostperfect
oath and said: But
But nay! I swear by all that you see and all that you see not.
not. Into this oath are
incorporatedHisEssenceandAttributes,andHiscreationbesides.


ThethirdpassageisHissaying:Butnay!
Butnay!Iswearbytheplanets,thestarswhichriseandset,and
Butnay!Iswearbytheplanets,thestarswhichriseandset,and
anhonoredmessenger.
the close ofnight,andthe breath ofmorning,thatthisis intruththewordof anhonoredmessenger.
(81:15-19)



ProofsAgainstThoseWhoConfuseLetterandVoice

One wonders at those who say: The Quran is a combination of letter and voice (al-Qurn
murakkabunminharfinwasawt)andthenclaimthatallthatisfoundinthevolumeofQuran(al-mushaf)
whenthereisnot,inthevolume,otherthantheletteralone(harfmujarrad),withoutvoice.Thereisnotin
itanyletterformedofvoice.Fortheletterwhichisuttered(al-harfal-lafz)isnotthesameasthewritten
character (al-shakl al-kitb). For that reason one perceives by ear the letter which is uttered, without
seeingit,andoneobservesbyeyesightthewrittencharacter,withouthearingitwiththeears.MayAllah
notincreaseamongtheMuslimsthenumberofthepeopleofinnovationandpassion,misguidance and
seduction!



ProofsAgainstThoseWhoClaimTheMushafIsPreternal

AsforthosewhosaythatthepreternaldivinequalityisindweltinthevolumeofQuran:theyare
compelled to conclude, if the volume of Quran is destroyed by fire, that Allahs preternal quality was
burntmostexaltedisHehighabovewhattheysay!Itisacharacteristicofwhatisbeginninglessnottobe
subjecttochangenorannihilation,forthesecertainlynegatebeginninglessness.


IftheyshouldclaimthattheQuraniswritteninthevolumeofQuranwithoutindwellinginit,as
al-Asharisaid,thenwhydotheycurseal-AsharimayAllahhavemercyonhim?22Iftheysayotherthan
that,thenSeehowtheyinventliesaboutAllah!Thatofitselfisflagrantsin.
SeehowtheyinventliesaboutAllah!Thatofitselfisflagrantsin.(4:50)AndontheDayof
AndontheDayof
SeehowtheyinventliesaboutAllah!Thatofitselfisflagrantsin.
ResurrectionyouwillseethosewholiedconcerningAllahwiththeirfacesblackened.Isnotthehomeof
ResurrectionyouwillseethosewholiedconcerningAllahwiththeirfacesblackened.Isnotthehomeof
thescornersinhell?(39:60)
thescornersinhell?


22

IbnAsakirwroteinhis Tabyin(Saqqaed.p.151):The Mutazilasaid:Allahsspeechiscreated,invented,and

brought into being. The Hashwiyya who attribute a body to Allah said: The alphabetical characters (al-hurfalmuqattaa),thematerialsonwhichtheyarewritten,thecolorsinwhichtheyarewritten,andallthatisbetweenthe
two covers[ofthevolumesof Quran]is beginningless andpreternal (qadmaazaliyya).Al-Ashari tookamiddle
roadbetweenthemandsaid:TheQuranisAllahsbeginninglessspeechunchanged,uncreated,notofrecentorigin
intime,norbroughtintobeing.Asforthealphabeticalcharacters,thematerials,thecolors,thevoices,theelements
thataresubjecttolimitations(al-mahddt),andallthatissubjecttomodality(al-mukayyaft)intheworldallthis
iscreated,broughtintobeing,andinvented.


AsforAllahssaying:ThatthisisindeedanobleQuraninaBookkepthidden
ThatthisisindeedanobleQuraninaBookkepthidden(56:77-78),the
ThatthisisindeedanobleQuraninaBookkepthidden
imamsoftheArabiclanguageagreethatthereisdefinitelyanellipsis (kalimamahdhfa)inHissaying:
inaBookkepthidden
inaBookkepthidden:anditisobligatorytounderstandthisellipsistomean:writteninaBookkept
inaBookkepthidden
hidden.Thisisduetothereasonswehavementionedabove,andinaccordancetothecriteriaofreason
(al-aql)whichtestifiestodivineonenessandtheveracityofthePropheticMessage.



ProofsAgainstThoseWhoRejectReason

Reason is the indispensable condition of legal responsibility (mant al-taklf) according to the
consensusofMuslims.However,reasonwasnotadducedasaproofforpreternality (lamyustadallbialaqlalal-qidam):itissufficientthatitwitnessestoit.Nowtheydonotlistentoitstestimony,although
the divine Law has long declared reason an upright witness (al-shar qad addala al-aql), accepting its
testimony,andhasevenadduceditasaproofincertainpointsofitsBook.Examplesaretheinferenceof
[thelogicaltruthof]revival (al-ida)from[theknownfact]oforigination (al-insh);orAllahssaying:
Iftherewere,intheheav
Iftherewere,intheheavensandtheearth,othergodsbesidesAllah,therewouldhavebeenconfusionin
Iftherewere,intheheavensandtheearth,othergodsbesidesAllah,therewouldhavebeenconfusionin
both!(21:22);orHissaying:Havetheynotconsideredthedominion
Havetheynotconsideredthedominion(malak
(malakt)oftheheavensandthe
both!
earth,andwhatthingsAllahhascreated?(7:185)
earth,andwhatthingsAllahhascreated?


Miserable indeed is the failure of him who rejects a witness whom Allah has accepted, and
invalidatesaproofAllahhasproduced!Fortheyreferthemselves[only]towhatwastextuallytransmitted
(al-manql).23Becauseofthat,wehavecitedonlytextuallytransmittedproofs,andwehavekeptsecurely
hiddenthosebasedonreason:ifweneedthemwecanproducethem,otherwisewecanleavethemuntil
wedo.



MoreProofsAgainstThePreternalityofRecitation

A group-transmitted (mashhr) hadith states: Whoever recites the Quran and pronounces it
clearly and distinctly (arabahu) receives ten blessings for each letter, and whoever recites it without
pronouncing it clearly and distinctly receives one blessing for each letter.24 However, what is
beginningless cannot be marred by faulty expression (al-lahn) nor made perfect by means of clear and
distinctpronunciation.AndAllahsaid:Youwillberequitednothingotherthanwhatyouhavedone.
Youwillberequitednothingotherthanwhatyouhavedone.
Youwillberequitednothingotherthanwhatyouhavedone.
(37:39)Therefore,ifHisProphetinformedusthatwewouldberewardedfortherecitationoftheQuran
heindicatedtherebythatsuchrecitationisoneofouractionsandouractionsarebynomeanswithout
beginning.


23

SeeAppendix,TheLiteralistInvalidationofReason.
ThishadithisweakinitsattributiontotheProphet,asindicatedbytheauthorinhisunattributivewayofciting
it,in accordance withthe requirements ofthe Law when citingaweakhadith.Various formsof thenarrationare
relatedfromtheProphetthroughatleastfiveCompanionshencethenomenclatureofmashhrbutwithweak
orveryweakchains,byal-BayhaqiinShuabal-Iman(5:241#2096-2097),IbnAdiinal-Kamilfial-Duafa(7:2506),
andal-Tabaraniasstatedbyal-HaythamiinthebookoftheMeritsoftheQuranin Majmaal-Zawaid.Ofnoteis
the following saying of Umar: Recite the Quran and do not leave out its clear and distinct pronunciation.
Something close to it is also related from Ibn Masud, both narrated by Ibn Aby Shayba in his Musannaf (1:158,
2:160). There is a sound narration from Ibn Masud narrated by al-Tirmidhi, who graded it hasan sahh gharb
(authentic, narrated by only one Companion), whereby the Prophet  said: Whoever reads one letter of the
Quranhasperformedagooddeed,forwhichhereceivestenthelikethereof.IdonotsaythatA.L.M.
A.L.M.(2:1)area
A.L.M.
letterbutA.
A.isaletter,L.
L.isaletter,andM.
M.isaletter.
A.
L.
M.
24

10

AllahsNamingoftheRecitationQurn

TheQuran andtheSunnawere broughttothepeopleinacontextofutterignoranceandinthe
midst of simple minds and dull wits. Indeed, the word qurn applies, both in the divine Law and in
language, to the beginningless object of description (al-wasf al-qadm); but it also applies to the
UponUsresttheputtingtogetherthereofandits
contingentrecitation(al-qiraal-hditha).Allahsaid:UponUsresttheputtingto
UponUsresttheputtingtogetherthereofandits
qur
qurn.(75:17)Thatis:itsrecitation.25
For the act of recitation (al-qira) is different from what is being read (al-maqr): the act of
recitation is of recent origin in time while what is being recited is beginningless. Similarly, when we
remember or mention Allah, our remembrance is of recent origin while what is remembered is
beginningless.

Theforegoingisbutaglimpseoftheschoolofal-Asharionthetopic.


IfHadhmispeaks,believeher.
VerilythetruthiswhatHadhmispoke!26



TheDutytoSpeakOutAgainstAnthropomorphists

Thereistoomuchtobesaidonthetopic.Ifitwerenotincumbentuponthescholarstostrengthen
the Religion and undermine innovators, and if the gross anthropomorphists had not unleashed their
tongues in our time to commit calumnies against those who uphold Allahs oneness, and to spread
contempt against the words of those who declare Allahs transcendence  otherwise I would not have
spokenatlengthonatopicsuchasthis,whichisclearasday.


However,AllahhasorderedustostruggleinthecauseofHisReligion.Theonlydifferenceisthat
the scholars weapons are his knowledge and his tongue, while the kings weapons are his swords and
spears. Just as it is not allowed for kings to put down their weapons in the face of the atheists (al-

25

Al-Bukharinarratedinthefirst bookofhis Sahih (BookofRevelation) aswell asMuslim inhis Sahih(Bookof

Prayer,chapterentitledListeningtotheRecitation):
From Ibn Abbas concerning the saying of the Exalted: Do notmove yourtonguewith itin orderto hastenit.
(75:16)Hesaid:AllahsMessengerexperiencedacertaindifficultyintheprocessofrevelation.Hewasofthose
whowouldmovetheirlips[i.e.mnemonically,alongwithhearingrecitation].AndIshallmovemylipsforyouinthe
wayAllahsMessengerusedtomovethem.

ThenAllahsentdown:Donotmoveyourtonguewithitinordert
Donotmoveyourtonguewithitinordertohastenit.
Its
Donotmoveyourtonguewithitinordertohastenit.[i.e.itsmemorization]Its
ohastenit.
gathering and recitation rest upon us.
us. (75:16-17) Ibn Abbas said: That is: its gathering in your breast and
subsequentrecitation.
IbnAbbassaid:Thatis:listentoitandkeepsilent.

AndwhenWereciteit,followitsrecital.(75:18)
AndwhenWereciteit,followitsrecital.

ThenverilyuponUsrestsitsexposition.(75:19)IbnAbbassaid:Thatis:UponUsrestsitsrecitationby
ThenverilyuponUsrestsitsexposition.
yourself.[ShaykhMustafaDibal-Bughainhiseditionof al-Tajridal-Sarihelaboratedittomean:thepermanency
of your memorization of it leading to its appearance on your tongue, also explained as the detailing of its
generalities, the elaboration of its complexities, the exposition of what is in it concerning the permitted and the
forbidden,andotherthanthat.]

Afterthis,whenJibrilcametohimtheProphet wouldlisten,andafterJibrillefttheProphet would
reciteitinthemannerJibrilhadrecitedit.
26
LujaymibnSaborWasimibnTariq,asquotedin Lisanal-Arabintheentries h-dh-mand r-q-sh,alsoMughnialLabib(#404), Shudhural-Dhahab(38:95), Awdahal-Masalik(1:131#482),IbnAqils Tafsir(1:85#16),etc.This
verse is a locusclassicus (shhid) of Arabic grammar to illustrate the dialect of the Hijaz concerning the syntagm
fal.SeeIbnHishamal-Ansaris(d.761)Qatral-Nada,chapteronHadhm.

11

mulhidn)andtheChristians (al-mushrikn),27similarly,itisnotallowedforscholarstostilltheirtongues
inthefaceoftheheretics(al-zighn)andtheinnovators(al-mubtadin).


WhoeverstruggleswithallhisstrengthforAllahssakesoastobringuphighAllahsReligion,is
goingtobeworthyofAllahswatchfulprotection,empoweredwithHisinvinciblestrength,defendedwith
Hissupport,andprotectedfromtheentirehostofcreation.AndifAllahwilledHecouldhavepun
AndifAllahwilledHecouldhavepunished
AndifAllahwilledHecouldhavepunished
them(Himself),but(thusitisordained)thatHemaytrysomeofyoubymeansofothers.(47:4)
them(Himself),but(thusitisordained)thatHemaytrysomeofyoubymeansofothers.


Those who declare Allahs transcendence and His oneness have given and continue to give the
sameanswersforalltheworldtosee,ateverycelebrationandineveryplaceofassembly.Theydeclareit
aloudintheschoolsandinthemosques.TheinnovationoftheHashwiyya,however,hasbeenkepthidden
andconcealedinsecrecy.Theyhavebeenunabletobringitoutintotheopen,buttheyhaveinstilleditto
theignorantmasses.Theyareonlybeginningtobringitoutintotheopeninourtime.


Therefore we ask Allah to hasten the ruin of that innovation as is His custom, and to let its
humiliationcometopassashasbeenHiswayinthepast,andaccordingtothepathofthosewhouphold
Allahs transcendence and oneness, on which the Followers (al-Khalaf) and the Predecessors (al-Salaf)
havebothproceeded.MayAllahbewellpleasedwithallofthem.




TheyAttackAl-AshariforAttributingCausalitytoAllah

Itisawonderthattheyblameal-Asharibecausehesaid:Breaddoesnotsatiate,waterdoesnot
quenchthirst,firedoesnotburn[inthemselves]!ForthisdiscourseAllahHimselfhasrevealedinits
meaninginhisBook.Indeed,satiation,quenching,andcombustionarephenomenawhichAllahalone
creates, since bread does not create satiation, nor does water create quenching, nor does fire create
combustion, although they are causes for such results. But the Creator is Himself the Causator (alMusabbib),notthecauses.28


ThisisjustasAllahsaid:Youthrewnotwhenyoudidthrow,butAllahthrew.
Youthrewnotwhenyoudidthrow,butAllahthrew.(8:17)Hedenied
Youthrewnotwhenyoudidthrow,butAllahthrew.
thatHisProphetwasthecreatorofthethrow,althoughhewasitscause.Allahalsosaid:Andthatitis
Andthatitis
HeWhomakeslaugh,andmakesweep,andthatitisHeWhogivesdeathandgiveslife.(54:43-44)Thus
HeWhomakeslaugh,andmakesweep,andthatitisHeWhogivesdeathandgiveslife.
Hedissociatedmaking-laugh,making-weep,thegivingofdeathandoflifefromtheirrespectivecauses,
attributingalltoHimself.

27

TheauthormeanstheMongolsandtheFrankswhowereattackingal-Shamatthetime.
SeeIbnKhafifsAqida41(Thingsdonotactoftheirownnature),publishedseparately.Cf.al-ZahawiinalFajral-Sadiq:Fooddoesnotsate, nordoeswaterquenchthirst,nordoesmedicineheal.ButtheOnewhoisthe
realSatisfierofourhunger,theQuencherofourthirstandtheHealerofourillsisAllahalone.Thefood,thewater,
themedicineareonlytheproximateorsecondarycauses whichcustom hasestablishedonthesurfaceofthingsby
ourmindsregularassociationofthemwithcertainconcomitantevents.Astranslatedin TheDoctrineofAhlalSunnaVersustheSalafiMovement(p.86). Amanaskedal-Tustari:Whatis sustenance?Hesaid:Perpetual
dhikr.Themansaid:Iwasnotaskingaboutthat,butaboutwhatsustainsone.Hereplied:Oman!Thingsare
sustainedbynothingbutAllah.Themansaid:Ididnotmeanthat,Iaskedyouaboutwhatisindispensible!He
replied:Youngman,Allahisindispensible.AbuNuaym, Hilya(10:218#15022).Thisistheconsensusof AhlalSunna, as opposed to the Shia, the Mutazila, and the philosophers such as al-Farabi and Ibn Rushd. The latter
threegroupssubscribedtoAristoteliancausality (al-illaal-aristiyya)i.e.thebeliefthatcausesaregivenadegreeof
inherentcausality.IbnTaymiyyawasattackedforendorsingthisbeliefinhis al-Raddalaal-Mantiqiyyin(Against
Logicians).Cf.al-Buti,al-Salafiyya(p.173).
28

12


Similarly, al-Ashari dissociated satiation, quenching, and combustion from their causes,
attributingthemalltotheCreatorWhosaid:SuchisAllah,yourLord.ThereisnoGodsaveH
SuchisAllah,yourLord.ThereisnoGodsaveHim,the
SuchisAllah,yourLord.ThereisnoGodsaveHim,the
Creatorofallthings.(6:102)IsthereanycreatorotherthanAllah?
IsthereanycreatorotherthanAllah?(35:3)Nay,buttheydeniedwhat
Nay,buttheydeniedwhat
Creatorofallthings.
IsthereanycreatorotherthanAllah?
theycouldnotcomprehendandwhereoftheinterpretationhadnotyetcomeuntothem.(10:39)Did
Did
theycouldnotcomprehendandwhereoftheinterpretationhadnotyetcomeuntothem.
youdenyMysignswhenyoucouldnotcompasstheminknowledge,orwhatwasityoudid?
youdenyMysignswhenyoucouldnotcompasstheminknowledge,orwhatwasityoudid?(27:84)
sstheminknowledge,orwhatwasityoudid?


Howmanydoreproveatruthfulword
Whenitistheywhosufferfromdeficientunderstanding!29


Therefore,glorytoHimWhohasapprovedofsomewhomHebroughtnearertoHim,andshown
wrathtootherswhomHekeptfarfromHim.HewillnotbequestionedastowhatHedoes,buttheywill
HewillnotbequestionedastowhatHedoes,buttheywill
bequestioned.(21:23)
bequestioned.



TruthandRightAreDearerThanLife

It is incumbent on every scholar of knowledge, when he sees truth brought low and right
undermined,tomustereverystrengthofhisinordertoassisttruthandright.Hemustconsiderhimself
more deserving of humiliation and incapacitation than truth and right. If he strengthens the truth and
bringsuphightheright,lethimbutseektheirshade,andcontenthimselfwithdropletsofwhatever[gain]
maycomefromelsewhere.


Alittlefromyoubenefitsme,although
Thelittlethatcomesfromyoucannotbecalledlittle.


ToriskoneslifeinthecauseofstrengtheningtheReligionislicit.Thusitispermittedforheroic
individuals among the Muslims to plunge into the battle-ranks of the disbelievers. Similarly, to incur
danger in the act of commanding good and forbidding evil, aiding to uphold the bases of the Religion
through proofs and evidences, is licit. Whoever fears for his life is no longer obligated but merely
encouragedtodoit.Asforthosewhosaythatexposingoneslifetodangerisimpermissible,theyhave
gonefarfromtruthandleftwhatisright.



AllahPrefersWhoeverPrefersHim

In sum, whoever prefers Allah above himself, Allah will prefer him. Whoever seeks Allahs
approval with what angers people, Allah shall be well-pleased with him and shall make people pleased
withhimalso.ButwhoeverseekspeoplesapprovalwithwhatdispleasesAllah,Allahshallbeangrywith
him and shall make people angry with him also. There is suffi-ciency, in Allahs approval, from that of
everybodyelse.


SolongasYouaresweet,letalllifebebitter.
SolongasYouarepleased,letallcreaturesbewroth.30

And

29

Al-Mutanabbi,Diwan(4:246).ComparewithImamTaqial-DinIbnal-Subkis(d.756)descriptionofamajorantiAsharischolarasonewhoselearningexceededhisintelligenceinhisal-Rasailal-Subkiyya(p.151-152).
30
AbuFirasal-Hamadani,Diwan(1:24).

13

Allthingslostcanbereplaced
ButAllahhasnot,ifyouloseHim,anyreplacement.


TheProphetsaid:KeepAllahwellandHeshallkeepyouwell.KeepAllahwellandyoushall
findHiminfrontofyou(tajidhuammak).31


Ithasalsobeenmentionedinthehadith:RemindAllahofyourselves!Intruth,AllahgivesHis
servantthesamestatusinHispresenceasthatwhichHisservantgivesHiminhimself.32Accordinglyone
oftheeminentauthoritiessaid:WhoeverwantstoknowinwhatregardAllahholdshim,lethimseein
whatregardheholdsAllah.



FinalSupplication

O Allah! Grant victory to the Truth! Bring up high the right! Confirm for this Community right
conduct,wherebyYourFriendsshallbefirmlyestablishedandYourenemiesbroughtlow,obedienceto
Youputintopractice,andrebellionagainstyoufirmlykeptincheck!


AndallpraisebelongstoAllahWhoismysupportanduponWhomIrely.Heissufficientforme.
MostexcellentisHeinWhomItrust!AndmayAllahsendblessingsandpeace,honorandfavor,praise
andmunificenceonourMasterMuhammad,anduponhisFamilyandallhisCompanions.mn.mn.









31

SomeversionsotherthanTirmidhismentionthewordingcitedhere,whileTirmidhisversionmentions:andyou
shallfindHimfacingyou (tajidhutujhak).NarratedfromIbnAbbasaspartofalongerhadithbyAhmadinhis
MusnadwithasoundchainasstatedbyShaykhAhmadShakirinhisedition(3:194#2669);Tirmidhiinhis Sunan
withtwosimilarchains,andhegradedit hasansahh;Bayhaqiinal-Asmawaal-Sifat(al-Hashidied.1:188#126)
as part of his explanation of Allahs attributes al-Drr al-Nfi (The Bringer of Harm and of Benefit)  with a
soundchainasstatedbyitseditorAbdAllahal-Hashidi;andAbuYalaal-Musiliinhis Musnad(4:430#2556).Ibn
Rajabal-Hanbalicitesitinhis Jamial-Ulumwaal-Hikam(TheCompendiumoftheSciencesandtheWordsof
Wisdom) and declares it authentic (1:359-361). Imam al-Nawawi cites it in his Riyad al-Salihin and as the
nineteenthofhisFortyHadiths.Thecompletenarrationstates:Iwas[riding]behindtheProphetonedayand
hesaidtome:Omyboy!Ishallteachyoucertainwords.KeepAllah,andHewillkeepyou.KeepAllah,andyou
shall find Him facing you. If you ask for something, ask Allah. If you ask for help, ask it from Allah. Know with
certaintythatiftheentireCommunitygatheredtogethertosupportyou,theycanbenefityounothingbutwhatAllah
hasforeordainedforyou;andiftheygatheredtogetherinordertoharmyou,theycanharmyouinnothingbutwhat
Allahhasforeordainedagainstyou.Thequillshavebeenraisedandtherecordsaredry.ImamAhmadaddedinhis
narration:MakeyourselfknowntoAllahinthetimeofprosperityandHeshallknowyouinthetimeofaffliction.
Knowthatpatienceinthefaceofwhatyouhateisanimmensegood,thathelplieswithpatience,deliverancewith
trial,andwithhardshipgoesease.
32
NarratedfromJabiribnAbdAllahbyal-HakimintheMustadrak(1:494),al-BazzarinhisMusnad,al-Tabaraniin
al-Awsat, al-Bayhaqi in Shuab al-Iman, Abu Yala in his Musnad, Ibn Shahin, and Ibn Asakir, all with chains
containing Umar ibn Abd Allah Mawla Ghufra, declared trustworthy by Ahmad, Muhammad ibn Sad, and alBazzar,butweakbyYahyaibnMainal-Nasai,IbnHibban,al-Dhahabi,andIbnHajarasstatedin Mizanal-Itidal
(3:210#6155)and Taqribal-Tahdhib(p.414#4934).Thenarrationisthereforeweak,andtheauthoraccordingly
referredtoitinnon-attributive,passivemode.

14

15