HISTORY AND BELIEFS OF MUSLIM SECTS

PART 2 FEBRUARY 2011

:INTRODUCTION

Praise be to Allah , we praise Him , seek His aid, and ask His forgiveness. We seek refuge in Allah from the evils of ourselves and from our bad deeds. He whom Allah guides , there is None to misguide him, and He whom he leaves astray there is none to guide him ! I bear witness that none is worthy of Worship but Allah, who is alone without partners and I bear witness that Muhammad(sallahAllaahu alayhi wasallam) is His slave and .Messenger O you who believe! Fear Allh (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islm (as Muslims) with .complete submission to Allh [Al-Imraan : 102] O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allh through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)". [Surely, Allh is Ever an All Watcher over you. [An-Nisaa :1 O you who believe! Keep your duty to Allh and fear Him, and .speak (always) the truth He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allh and His Messenger he has indeed achieved a great achievement (i.e. he will be saved : from the Hell-fire and made to enter Paradise). [Al-Ahzaab [70-71

Why do we study different sects from the past ?

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The subject of studying different sects from the past and exposing their false beliefs is an approach repeatedly found in the Quran where Allah (SWT) reveals the stories of the past nations such as the people of Lut, Saleh, Hud and Bani Israel. The benefit from this subject is to learn from their mistakes and to be aware of their false ideologies in order not to fall into the same mistakes, which can dangerously corrupt the minds and the hearts of ignorant people. It is important to note that after a founder of an ideology dies, his ideas dont die with him, but they live on for much longer. It is similar to a virus or disease that inflicts one person and then transfers to another, spreading its harm to the world, one by one. Therefore it is important to be aware of the way humans think throughout history and the influence that has on people. If you ponder upon the different ideologies throughout history, you will notice that their foundations are all amazingly similar. That is how most sects are founded, based on the ideologies of another existing sect. For the above reasons, this material was written to research the ideologies of the Mutazila . sect ? What is the ultimate goal of Islam The ultimate goal of Islam is to establish the pure essence of Tawhid- the Oneness of Allah (SWT)- in the minds and hearts of people, which should result in implementing it in your life as a whole. At the same time, Islam calls to the rejection of Shirkassociating partners with Allah (SWT)- in all its different names, shapes or forms, as it is the exact opposite extreme of Tawhid. "Allah (SWT) is the Creator of the heavens and the earth It is He (Allah) Who is the only Ilah (God to be worshipped) in the heaven and the only Ilah (God to be worshipped) on the earth. And He is the All-Wise, the All-Knower.". ( Zukhruf 84 ) and the whole universe submits to Allah (SWT). When the human being willingly submits himself to Allah (SWT) by
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adhering to the laws and teachings of the Quran, he becomes a true slave of Allah (SWT). The Quran explains the concept of Tawhid with relation to the fitrah (inborn nature) of the human being in a very clear and simple manner that leaves no room for doubt or argument. " Do they not look at the camels, how they are created? And at the heaven, how it is raised? And at the mountains, how they are rooted and fixed firm? And at the earth, how it is spread out? "( Ghashiya 17 -20 ) "Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding" ( Al Emran 190 ) Allah (SWT) wants us to think about and ponder upon how He created us and everything around us, so that we may benefit from remembering Him all the time. Then we are given the knowledge of the beautiful names and attributes of Allah (SWT) as he explains them in such a clear and simple manner. 1. Say (O Muhammad ( )): "He is Allah, (the) One. 2. "Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). 3. "He begets not, nor was He begotten; 4. "And there is none co-equal or comparable unto Him." (Ikhlas) "The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you (in the wombs). There is nothing like unto Him, and He is the All-Hearer, the All-Seer".( Shura 11 )

He then gives us the knowledge of His rights upon us which include, worshiping Him, obeying Him and seeking his help and assistance in everything we do.." Truly! Allah is my Lord and your Lord, so worship Him (Alone). This is the Straight Path." (Al Emran 51)

The companions of the Prophet (PBUH) excelled in applying the teachings of the Quran into their lives and dedicated their lives to applying whatever they learned, and so Allah (SWT) chose them to spread the message of Islam to other parts of the world. Therefore, they are now the benchmark for us to follow and whoever doesnt follow their footsteps is obviously on the .wrong track of misguidance The Obligation to Follow the Companions In the Book of Allaah, and in the Sunnah there are numerous evidences, that the Scholars of Ahl us-Sunnah utilize as proof for the obligation to remain steadfast upon that which the Companions were upon and not to depart from it. And from these texts: The saying of Allaah, the Most High: And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers' way, we shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. (An-Nisa 4:115) And the Scholar's, amongst them Imaam ash-Shaafi'ee (d. 204) have explained that this verse is a proof to follow the ijmaa' of the Companions. As Allaah, in addition to mentioning contradictind and opposing the Messenger (alayhis salaam), He added, ( ..." ,) and follows a path other than the believer's way...", and this way is explained in other verses
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and ahaadeeth, as being that which the Companions were upon in their fahm (understanding) and implementation of the religion. Also the saying of Allaah, the Most High: And the first (to embrace Islaam) of the Muhaajiroon (those who migrated from Makkah to al-Madinah) and the Ansaar (the citizens of al-Madinah who helped and gave aid to the Muhaajiroon) and also those who followed them exactly (in Faith) [thereafter]. Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. (At-Tawbah 9:100) So in this verse, Allaah mentioned, those who followed the Muhaajireen and the Ansaar upon Ihsaan (goodness), which means the Eemaan and the deen, and ash-Shawkaanee explains in Fath ul-Qadeer (2/398), that this refers to "...those Companions who came after them (the Muhaajireen and the Ansaar) and whoever came after them right until the Day of Judgement." And also the saying of Allaah, the Most High: So if they believe with the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So Allaah will suffice you against them. And He is the All-Hearer, the All-Knower. AlBaqarah (2):137 Although this verse was revealed in relation to the People of the Book (Jews and Christians), there is an accepted and agreed upon principle in tafseer amongst the Scholars of tafseer that the meanings of the verses are not restricted to their specific causes of revelation, but also carry the general meaning afforded by their wording. This verse constitutes a proof that only those are guided who believe with that specific belief of the Companions,
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because in this verse Allaah stated, (" ,) If they believe with the like of what you (i.e. the Prophet and His Companions) believe...", the pronoun is in the 2nd person plural, which indicates the Prophet and his Companions. For this reason, those who depart from the belief (aqidah and eemaan) of the Companions, then they are not rightly guided and are in opposition. Then what occurs in the Sunnah, from the hadeeth of Imraan bin Hussain, that the Prophet (alayhis salaam) said: The best of people is my generation, then those that follow them, then those that follow them. And al-Bukhaaree narrates the hadeeth of Abu Burdah alAslamee that the Prophet (alayhis salaam) said: The best of this Ummah is the generation to which I have been sent. Then those who come after them, then those who come after them, then those who come after them. Then there will come a people whose witness precedes their oaths, or their oaths precede their witness. And in the hasan hadeeth narrated by at-Tirmidhee: And my ummah will split into seventy-three sects, all of them in the Fire except for one. So it was said to him, "What is this one?". He said: That which I am and my Companions are upon today. And Abdullaah bin Mas'ood narrates, as reported by Ahmad, anNasaa'ee and others: The Messenger of Allaah (sallallaahu alayhi wasallam) drew for us a line (in the sand), and then said: "This is the path of Allaah", then he drew lines to the right and to the left, and then said: "These are different ways, upon each of these is a devil calling to it." Then he recited:

And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. (Al-An'am 6:153) This hadeeth, in light of the previous ones, proves and shows that the Companions were the ones who were not upon any path except that which the Prophet (alayhis salaam) came with, and they were the ones who were sound and safe in their religion, the foundation of which is the aqidah, and were the united jamaa'ah. Warning Against Innovation and Its People The Prophet (alayhis salaam), after informing about the splitting of the Ummah, cautioned against the underlying causes and reasons for that, from the greatest of them being inovations into the religion. For this reason, there is found an abundance of warnings in the Prophetic Sunnah in this regard, and from them, for the sake of brevity: The famous hadeeth of al-Irbaad bin Saariyah (radiallaahu anhu) in which he narrates from the Prophet (alayhis salaam): I advise you with the taqwaa of Allaah, and to hear and obey (your leader), even if he is an Abysinnian slave. For verily, whoever amongst you lives for long after me will see great differences. So upon you is to follow my Sunnah and the Sunnah of my rightly-guided successors (caliphs). Hold fast to it (the Sunnah) and bite onto it with your molar-teeth. And beware of the newly-invented matters, for every newly-invented matter is misguidance. The hadeeth of Aa'ishah (radiallaahu anhaa) related by alBukhaaree and Muslim, that the Prophet (alayhis salaam) said: Whoever introduced into this affair of ours (i.e. Islaam), that which is not from it, will have it rejected.

And also from Aa'ishah (radiallaahu anhaa) as related by Muslim, that the Prophet (alayhis salaam) said: Whoever does an action which our affair is not in agreement with, will have it rejected. And then this matter became known and established with the Companions (radiallaahu anhum) and those following in their way: Ibn Abbaas (d. 68H) said: "Indeed the most detestable of things to Allaah are the innovations." Reported by al-Bayhaqee in asSunan al-Kubraa (4/316). Al-Hasan al-Basree (d. 110H) said: "Do not sit with the people of innovation and desires, nor argue with them, nor listen to them." Reported by al-Laalikaa'ee in Sharh Usool ul-I'tiqaad (no.267). Al-Fudayl bin 'Iyaad (d. 187H) said: "I met the best of people, all of them people of the Sunnah and they used to forbid from accompanying the people of innovation." Reported by al-Laalikaa'ee in Sharh Usool ulItiqaad (no.267). Ibraaheem bin Maysarah (d.132H) said: "Whoever honours an innovator has aided in the destruction of Islam." Reported by al-Laalikaa'ee (1/139). Sufyaan athThawree (d. 161H) said: "Whoever listens to an innovator has left the protection of Allaah and is entrusted with the innovation." Reported by Abu Nu'aym in al-Hilyah (7/26) and Ibn Battah (no.444). Imaam Maalik (d. 179H) said: "How evil are the people of innovation, we do not give them salaam." Reported by al-Baghawee in Sharh us-Sunnah (1/234). Ath-Thaabit bin al-Ajlaan said, as occurs in Sharh Usool ulI'tiqaad of al-Laalikaa'ee (no.239): I met Anas bin Maalik, Ibn al-Musayyab, al-Hasan al-Basree, Sa'eed bin Jubair, ash-Sha'bee, Ibraaheem an-Nakha'ee, Ataa' bin Abee Riyaah, Taawoos, Mujaahid, Abdullaah bin Abee Mulaikah, az-Zuhree, Makhool, al-Qaasim Abu AbdurRahmaan, Ataa' al-Khurasaanee, Thaabit al-Banaanee, alHakam bin Utbah, Ayyoob as-Sakhtiyaanee, Hammaad bin Muhammad bin Seereen, Abu Aamir - and he had actually met
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Abu Bakr as-Siddeeq - Yazeed ar-Riqaashee, and Sulaimaan bin Moosaa, all of them were ordering me [to hold on to] the Jamaa'ah and forbidding me from the the People of Desires (i.e Innovations). Imaam Ahmad said in the opening of his treatise "Usool usSunnah": The foundational principles of the Sunnah with us are: Holding fast to what the Companions of the Messenger of Allaah were upon. Taking them [and their way] as a model to be followed. The abandonment of innovations, and every innovation is misguidance. The abandonment of controversies and the abandonment of sitting with the people of ahwaa (desires). Imaam Al-Barbahaaree (d. 329H) said in his "Sharh usSunnah": And the foundation upon which the Jamaa'ah (united body of Muslims) is built, is the Companions of Muhammad (sallallaahu alayhi wasallam), and may Allaah have mercy upon them all, they are Ahl us-Sunnah wal-Jamaa'ah. So whoever does not take from them, then he is strayed and innovated, and every innovation is misguidance, and misguidance and its people are in the Hellfire. These are just a sample of the texts relating to this subject which indicate that the deen of Islaam was pristine and pure and the Companions adhered firmly to it, and because of this, they were given strength, victory, authority, honour and might, to such a level that they conquered the East and the West. And it was nothing but the sound pristine aqidah and Eemaan they upheld that resulted in this. These texts also illustrate how the Companions and their followers understood what was contained in the Prophetic Sunnah of warning against innovation and its people and their role in corroding Islam and splitting the Ummah and plundering its unity, and breaking the handholds of Eemaan (faith).
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The Splitting of the Muslim Ummah - The Emergence of the Sects and the Heads of Misguidance
Whilst the Companions (radiallaahu anhum) were alive and after they passed away (beginning of the 2nd century, after 100H), people of different backgrounds, beliefs and ideas entered into the religion, and they were from the offspring of the Persians, Jews, Christians, and idol-worshippers. From these were people who entered the religion with good intentions, and a true desire for Islaam, so their Islaam was good. And amongst them were a people who entered into the religion with an evil intent, and their goal was to corrupt this religion. This faction of people began to spread their poison amongst the ranks of the Muslims from the time they entered into Islaam, and they had a big role in the great turmoil in the beliefs (aqaa'id) of the Muslims and in corrupting their minds, and entering evils and spreading innovations into the Islamic world. Thus, we find that the foundations of the deviant ideas and beliefs which spread amongst the ranks of the Muslims return to the beliefs of the Jews, Christians and the ideas of the Persians and to Greek Philosophy which was brought into the Arabic language through translation. From the period of 30H to 100H there emerged the four major sects which are the foundations for the seventy-two sects mentioned in the Prophetic Sunnah, and they are the Khawaarij, the Raafidah, the Qadariyyah and the Murji'ah. From around 100H to 150H some of the major heads of innovation appeared who consolidated numerous innovations, and they became callers to misguidance. The two main factions at this stage were the Jahmiyyah and the Mu'tazilah, and the individuals concerned were al-Ja'd bin Dirham (ex. 124H) and al-Jahm bin Safwaan (ex. 128H) - their followers became known as the Jahmiyyah. Alongside their own innovations, they
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carried the bid'ah of the Murji'ah and propounded exaggeration in al-qadar (the bid'ah of al-Jabr). At the same time were Waasil bin 'Ataa (d. 131H) and Amr bin Ubayd (d. 144H) and they were the heads of the Mu'tazilah. They carried the innovations of the Qadariyyah and the Khawaarij and also took innovations from the Jahmiyyah pertaining to Allaah's Attributes. So in this period, these figureheads that emerged (and their followers) took some of the original innovations, and added their own, especially in the subject of Allaah's Names and Attributes. And they (the Jahmiyyah and Mu'tazilah in the second century) carried the tribulation into the Ummah for the next 100 or so years into the 3rd century hijrah, with repugnant beliefs that were beliefs of kufr and they put the Ummah to trial with them, until the Mu'tazilah had many from the Imaams of the Sunnah killed in the fitnah of the (belief of) the creation of the Qur'an. Then in the third century appeared the offshoots of the Jahmiyyah and the Mu'tazilah who are the Kullaabiyyah, the Karraamiyyah, the Ash'ariyyah and the Maturidiyyah and all of these are known collectively as "Mutakallimoon", the Theologians. They were all united in using a rational proof first pioneered by the Jahmiyyah and Mu'tazilah in proving the universe is created and therefore has a creator called "hudooth al-ajsaam" or "hudooth al-a'raad fil-ajsaam", which argues that the presence of qualities (Sifaat), incidental, non-permanent attributes (a'raad) and events, occurrences (hawaadith) that reside in or arise from bodies (i.e. all that is in the universe) constitutes evidence of the created nature of the bodies within which they reside or arise from, that these bodies themselves are "hawaadith" (things that came to be after not being). And since it is impossible for there to be no beginning-less events (as this would go on to infinity in the past), there must a creator behind them, who brought them into existence.

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This rational proof is the basis upon which they build their creed and it is not fundamentally based upon the Qur'an, the Sunnah, and the creed of the Sahaabah as a starting point. This is because they were trying to present Islaam to atheist philosophers who only accepted the intellect as a starting point. By getting drawn into this matter with the philosophers, they went astray, and made the intellect to be decisive over the revealed texts as a result of which they began to reject some texts (ahaad hadeeth) that they could find a way to reject, and qualify those that they could not reject (the Qur'an and mutawaatir hadeeth) through what their intellects determined to be acceptable or not acceptable (as per their rational proof of "hudooth ul-ajsaam"). These Mutakallimeen then differed with each other as to exactly what can or cannot be affirmed as it relates to belief in Allaah, without invalidating the intellectual proof they are all united upon. And thus their differences are really subsidiary differences after being united upon the foundation. These Mutakallimoon opened a great door of evil for the Ummah in that there emerged those who were carrying the Platonic and Aristotelian philosophy and who were trying to bring it to the Muslims, and when they saw the corrupt rational proof that these Mutakallimoon were using to try and defend Islaam, they pounced upon the situation, because they saw the fundamental flaw in it, and saw it as a means to bolster their argument for the universe being eternal. They then used this to pound further the Islamic aqidah. From the end of the third century hijrah (around 300H onwards), the Esoteric (Baatiniyy) movements appeared and these were the foundations of the Heretical Shi'ites and Sufis, that brought much repugnance, filth and permissiveness over the centuries to follow. The diagram below shows the main sects, groups and orientations that emerged in the first five centuries after hijrah.

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Figure 1: The deviant sects and factions. Factors Behind the Emergence of Innovation and Deviation There were numerous reasons and causes (asbaab) and from the main ones were: Falling into al-ghuluww (exaggeration) such as what occurred with the Khawaarij and the Raafidah. The Khawaarij exaggerated in the understanding of the revealed texts, and the Raafidah Shi'ah exaggerated in the status of the Companion Alee (radiallaahu anhu) and his offspring. Another reason was the refutation of innovation (bid'ah) with another innovation. So the Murji'ah refuted the innovation of the Khawaarij (declaring Muslims to be disbelievers on account of major sins) with irjaa' (claiming actions have no effect on Eemaan, in its increase or decrease), and then the Mu'tazilah appeared trying to take a middle position between the Khawaarij with the Murji'ah and innovating a new saying (a sinful Muslim is neither a Muslim or Kaafir in this life, but is in an "in-between position"). And the Mushabbihah (like Muqaatil bin Sulaymaan) tried to refute the deniers of Allaah's Attributes (the Mu'attilah, such as the Jahmiyyah and Mu'tazilah) by exaggerating in their
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affirmation. And likewise the Jahmiyyah tried to refute the Qadariyyah (who denied al-qadar giving man complete independent will and power) by exaggerating at the other end and bringing a new innovation of al-jabar, which denies man any independent will and power in his actions. Another reason was foreign influences, the Raafidah Shi'ah were started by Abdullah bin Saba', a Yemeni Jew who proclaimed Islaam. And the Jahmiyyah have their roots in Labeed bin al-A'sam, the Jew who poisoned the Messenger (alayhis salaam) - as is documented in the books of aqidah and history, as well as the Sabean Philosophers. And the bid'ah of the Qadariyyah originated with a Christian called Soosan or Sansawaih, which was taken by al-Ma'bad al-Juhanee and then Gheelaan ad-Dimashqee. Another reason was making the intellect (aql) decisive over the revealed texts and in particular in the affairs of aqidah, and those who gave prominence to this were the Mu'tazilah and then the Ash'arites took it from them thereafter. This was upon their claim that the evidence of the intellect is decisive (qat'ee) and as for the revelation, then from it is that which in its authenticity is decisive (i.e. the Qur'an and the mutawaatir hadeeth), but whose meanings are only qualified by the proof of the intellect which is decisive over them. And as for what is not from the Qur'an and mutawaatir hadeeth (i.e. the bulk of the Sunnah), then it cannot be accepted as proof in matters of aqidah (belief). And they innovated these principles in order to combat the People of the Sunnah and Hadeeth, the carriers and transmitters of the Prophetic heritage of knowledge. And another reason was the translation of the books of Greek philosophy into Arabic at the end of the second century (around 180-200H) which the Mu'tazilah incorporated into their polemics and found to be a great treasure to bolster their creed.

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What did the Major Scholars and Imams said regarding Elm-ul-Kalam

IMAM ABO HANEEFA a. I have found those who study philosophy and engage in its discussions [to be] a group of people who do not follow the path of the pious predecessors, the companions of the .(Prophet, (Sallallaahu alayhi wasallam I found their hearts to he hard, for they do not care if they go against the Book of Allaah, the Sunnah of His Messenger (Sallallaahu alayhi wasallam) , and the pious predecessors- with whom Allaah .is pleased. They [the philosophers] are impious b. Al-Bazzaaz reported that Abu Haneefah forbade his sons and students from discussing philosophy. In fact, Abu Haneefah said: May Allaah curse Amr bin Ubaid. He opened the gate of .philosophy to people

IMAM MALIK

a. Al-Harawee relates froth Ishaaq Ibn 'Eesaa132 who said, `Maalik said, `Whoever seeks the Religion though kalaam will deviate, and whosoever seeks wealth through quantity will become bankrupt, and whosoever seeks strange .hadeeth becomes a liar

b.Al-Harawee relates from 'Abdur-Rahmaan Ibn Mahdee who said, `I entered upon Maalik, and with him was a man asking him. So he said, `It seems you are from the companions of
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'Amr Ibn 'Ubayd. So verily he innovated his innovation with kalaam, and if kalaam had been knowledge, the Companions and the taabi'een would have spoken a bout it, just as they .spoke about the rules and regulations

IMAM AL SHAFE'EE

a.My ruling regarding the people of theological rhetoric is that they should be beaten with palm leaves and shoes and be paraded amongst the kinsfolk and the tribes with it being announced, This is the reward of the one who abandons the Book and the Sunnah and turns to theological rhetoric .((kalaam b. That a person is put to trial with everything that Allaah has forbidden, besides Shirk, is better than that he looks at .(Kalaam (theological rhetoric c. He (rahimahullah) also said, If people knew what (misleading and destructive) desires are contained within theological rhetoric they would flee from it as they would from ,a lion d. He (rahimahullah) also said, Whoever showed .boldness in approaching theological rhetoric will never prosper

IMAM AHMED BEN HANBAL a. Imaam Ahmad said to al-Mu'tasim during the days of the trial, "I am not a person of argumentation or theological rhetoric .(kalaam). I am only a person of narrations and reports
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b.Ibn 'Abdul-Barr mentions in Jaami' Baynaanul-Ilm wa Fadlihi, from Ahmad who said, "Verily a person of kalaam will never succeed, ever. And you will never see anyone looking into .kalaam, except that there is corruption in his heart c.And al-Harawee relates from 'Abdullaah Ibn Ahmad Ibn Hanbal who said, `My father wrote to 'Ubaydullaah Ibn Yahyaa Ibn Khaaqaan, I am not a person of kalaam, nor do I hold the view of kalaam in anything from this, except what is found in the Book of Allaah and the hadeeth of the Messenger of Allaah (Sallahhaahu-alaihi-Wa-salam). So as for other than that, then .speaking about it is not praiseworthy d.Ibnul Jawzee relates from Moosaa Ibn 'Abdullaah at-Tarsoosee who said, `I heard Ahmad Ibn Hanbal saying, `Do not sit with the people of kalaam, even if they are defending the Sunnah e.And Ibn Battah mentions in al-Ibaanah from Ahmad who said, ."If you see a man loving kalaam, then warn against him Repentance of Some Ilm-ul-Kalam scholars back to the Truth Imam Al Razi said in his book Uyoon Al Anba that he tried the ilm-ul kalam approach and its philosophical concepts but he didnt find any benefit in them compared to the benefit he got from the noble Quran, which submits all the power and knowledge to Allah (SWT) and leaves no room for useless arguments and debates. Imam Abu Hamid Al Ghazali was also known for ilm-ul-kalam but he repented near the end of his life and started memorizing the Quran and reading the two Sahihs .and it is said that he died with Sahih Al Bukhari on his chest

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The Beliefs of Al Mutazila

The Mutazila have five main principles which are shared among all the various sects which revolve around the Mutazili thought.
1.

AL TAWHEED :

A) Attributes of Allah (SWT): One of their most fundamental principles is the rejection of the attributes of Allah (SWT) or what they called Tawhid. They reject the concept of Allahs attributes such as His ability to hear and see as well as His hands, face, eyes. (Nay, both His Hands are widely outstretched) Surah Al-Ma'idah 64. (And the Face of your Lord full of Majesty and Honour will abide forever.) Surah Ar-Rahman 27, (And I endued you with love from Me, in order that you may be brought up under My Eye,) Surah Ta-Ha 39. They explain these terms in a symbolic way such as that Allahs hand is a symbol of his generosity and ability and that his eyes are a symbol of his knowledge and awareness. b) Istiwa: They also reject the concept that Allah (SWT) is settled on his throne above the heavens, although this is clearly mentioned in the Quran(The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty).) Surah Ta-Ha, 5. C) Seeing Allah (SWT) on Judgment Day: Based the rejection of Allahs attributes, they claim that the believers will not be able to see Allah (SWT) on the day of judgment. (The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty).) Surah Ta-Ha, 5. They falsely explain this ayah to mean that they are waiting for their judgments.

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D) Creation of Quran: The Mutazila followed the views of Al Jaham Bin Safwan who falsely believed that the Quran is a creation of Allah (SWT) and not His words.
The Methodology of Ahl us-Sunnah Towards Allaah's Names and Attribute

The Names and attributes of Allaah are from the affairs of the unseen which a person could not possibly know in detail except by way of revelation due to the fact that human beings can never :encompass Allaah's knowledge, just as Allaah has stated (They cannot encompass Him in knowledge. (Taahaa: 110 And speech regarding Allaah's attributes is a branch of speech regarding Allaah's Essence (i.e. His Dhaat). So it is not possible for the human intellect to independently attain detailed knowledge, whether in affirmation or negation, of an Attribute .or Name Whoever claims that this knowledge is attainable without referring to the Revealed texts of the Qur'aan and Sunnah is gravely mistaken and has strayed from Straight Path (as-Siraat .(al-Mustaqeem So it is obligatory upon the servant to withhold and restrict himself to the speech of Allaah and to the speech of his Messenger (sallallaahu 'alaihi wassalam) and to have certain belief in everything that is affirmed in the Revealed texts .regarding the Names and attributes of Allaah And likewise one must negate from Allaah whatever Allaah has negated from Himself or what the Messenger (sallallaahu 'alaihi .wassalam) negated from Him of deficiencies and inadequacies And there are many texts in the Qur'aan and Sunnah that affirm the lofty and perfect attributes for Allaah in detail, so we are obligated to affirm them in a manner that befit His Majesty. Likewise regarding the attributes of deficiency - they are negated from being attributed to Allaah, the Most High, and it is obligatory upon us to negate them and to affirm the perfect opposite of the deficiency for Allaah, the Most Perfect and Most High - and this is the obligatory right regarding the Names and .attributes of Allaah
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So what is the path of Ahlus-Sunnah wal-Jamaa'ah regarding the ?Names and attributes of Allaah The Names and attributes of Allaah can be summarised in three :main headings as follows The path of Ahlus-Sunnah wal-Jamaa'ah in affirmation .1 (ithbaat) of the Names and attributes of Allaah The path of Ahlus-Sunnah wal-Jamaa'ah in affirmation (ithbaat) of the Names and attributes of Allaah to affirm whatever Allaah has affirmed for Himself in His Book or whatever the Messenger affirmed for Him, without distorting them (tahreef) or negating them (ta'teel), and likewise without saying how they are (takyeef) and making any resemblance and likeness with the creation (tamtheel). So Ahlus-Sunnah wal-Jamaa'ah believe that attributes of Allaah are real (haqeeqee) and not metaphorical - and these real and true attributes befit His Majesty, High above is He, free from imperfections and His attributes are not likened to the .creation and there is no resemblance Ahlus-Sunnah wal-Jamaa'ah likewise believe that all of the revealed Names are established by textual evidence, and not invented by the intellect - and we believe that every Name necessitates an Attribute for Allaah. So the name al-'Azeez (The Most Mighty) includes the attribute of Might (al-'Izza) for Allaah. So al-'Azeez is not merely a name without meaning or without an attribute that refers to it. And the name al-Qawiyy (The All-Powerful) includes the attribute of al-Quwwa (Power) and likewise is the case with the rest of the attributes such as His name ar-Rahmaan (The Most Merciful) which denotes His .Attribute of Mercy And whatever is affirmed for Allaah of attributes, then they are attributes of perfection and He is praised by way of them and glorified by way of them and there is no deficiency in them .whatsoever .The Path of Ahlus-Sunnah wal-Jamaa'ah in Negation 2 Then we negate from Allaah whatever He has negated from Himself in the Qur'aan and whatever the Messenger (sallallaahu 'alaihi wassalam) has negated from His Lord in the pure Sunnah of attributes of deficiency and inadequacy - and it is obligatory to negate them from Allaah
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completely and it is not permissible to describe Allaah with them at all. And therefore whatever deficiency He has negated from Himself, then .we must affirm its complete and perfect opposite To make this principle clear: we see that Allaah has negated from Himself oppression (dhulm), so it upon us to negate from Allaah oppression (dhulm) - and at the same time affirm for Allaah its perfect opposite and that is al-'Adl (perfect justice). Likewise Allaah has negated from Himself exhaustion, fatigue and weariness (al-Lughoob), so it is upon us to negate this from Allaah and at the same time affirm its perfect opposite, and that is al-Quwwa (complete power). And the same is applied to all the attributes of deficiency that Allaah, the Most High, has .negated from Himself The Path of Ahlus-Sunnah wal-Jamaa'ah regarding an .3 attribute that is neither affirmed nor negated by the texts The path of Ahlus-Sunnah wal-Jamaa'ah regarding an attribute that is neither affirmed nor negated by the texts regarding which the people have disputed - such as al-Hayyiz (space and location), al-Jihah (direction) and other than that, then the Path of Ahlus-Sunnah wal-Jamaa'ah is not to utilize these terminologies but rather to withhold - not affirming them absolutely and not negating them absolutely due to the fact that they do not appear in the texts - and as for those who utilize these terminologies then detailed explanations are sought from them. So if the intended meaning is false and opposes the Book and Sunnah, then we reject it and free our Lord, the Most High, from false ascriptions. However, if the intended meaning is in accordance with the Book and Sunnah, then we accept the .explanation And this is the method that is obligatory and is the middle path between those who negate the attributes from Allaah (ahlutta'teel) and those who resemble them to the creation (ahluttamtheel) - and this agrees with both the Revelation and the .intellect As for the intellect, then it cannot affirm nor negate these affairs for Allaah because they are from the matters of the Unseen (alGhayb), not known except by Revelation, and it is not possible
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for the intellect to attain this knowledge for it cannot encompass these matters independently. So the intellect must affirm what Allaah has affirmed, negate what He has negated and remain silent regarding what Allaah, the Most Majestic, has not spoken .about As for the Revelation, then Allaah, the Most High, has stated in :the Qur'aan To Allaah belong the most beautiful Names so call upon Him by them! And leave the company of those who deviate in His Names. They will be recompensed for that which they used to (do. (al-A'raaf: 180 :Allaah, the Most High, stated in His Book There is nothing like unto Him and He is the all-Hearing, the (all-Seeing. (ash-Shoorah: 11 :And He, the Mighty and Majestic, said And do not pursue of that which you have no knowledge. (al(Israa: 36 So the first verse proves the obligation of affirming for Allaah, the Most High, what He has affirmed for Himself without false interpretation or distorting the meaning from what is apparent in the text (i.e. tahreef), and also without denying the text or its apparent meaning (i.e. ta'teel) and without making any resemblance of of the Names and attributes of Allaah with the creation (i.e. tamtheel). And that is because these three affairs are considered to be from deviation (i.e. ilhaad) as mentioned in .the verse The second verse proves the obligation of rejection and negation of resembling Allaah, the Most Perfect and Most High, with His creation and the verse at the same time obligates the affirms Hearing and Seeing for Allaah in a manner that befits His .Majesty The third verse proves the obligation of not speaking about how the attributes of Allaah are (i.e. takyeef). This is to say about an Attribute that it is 'like this' or 'like that'. It is also forbidden to ask how about an Attribute of Allaah, such as if a person was to say, 'How did He ascend over His Throne?', or, 'How does He '?descend to the lowest Heaven in the last third of every night
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Rather what is affirmed and known from the Qur'aan and Sunnah is that He ascended and He descends, and the words 'ascending' and 'descending' are known and are carried upon their apparent meaning without asking how. This verse also forbids us from inventing metaphors for the attributes of Allaah because that is to ascribe to Allaah that which He has not .ascribed to Himself From that which we must realise and understand is that AhluSunnah wal-Jamaa'ah, the Companions of the Prophet and those who came after them, believed that all of the attributes of Allaah that are affirmed in the Qur'aan and Sunnah are real (haqeeqiyyah) and not metaphorical (majaaziyah).

Speaking about those narrations which mention the attributes of Allah, Imaam at-Tirmidhee(d. 279H)said in his Sunan (1/128129): "It has been stated by more than one person from the People of Knowledge about such narrations, that there is no tashbeeh (resemblance) to the attributes of Allaah, and our Lord, the Blessed and Most High, descends to the lowest heaven every night. So they say: 'Affirm these narrations, have Eemaan (faith) in them, do not deny them, nor ask how.' The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah Ibn al-Mubaarak, who all said about such narrations: 'Leave them as they are, without asking how.' Such is the saying of the People of Knowledge from Ahl us-Sunnah wal-Jamaa'ah. However, the Jahmiyyah oppose these narrations and say: 'This is tashbeeh!' However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-yad (Hand), as-Sama' (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta'weel of these aayaat (verses), explaining
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them in a way, other than how they are explained by the People of Knowledge. They say: 'Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah'." Ishaaq ibn Ibraheem ar-Raahawaih (d. 238H) said: Tashbeeh is if it is said: Hand like my hand,or similar to my hand,it is said:Hearing like my Hearing,or similar to my hearing,then this is tashbeeh. But if what is being said is what Allah has said: Hand, Hearing Seeing ,and it is not asked how,nor is it said:like my hearing ,or similar to my hearing then it is not tashbeeh (resemblance). Allaah, the Most Blessed and Most High, said in His Book:"There is none like Unto Him,and he is the all-hearing,the all-Seeing"(Soorah ashShooraa 42:11) From this one realises the falsehood of the doctrine of the Mufawwidhah - those who say: We believe in the attributes that have been narrated in the texts, but we do not affirm the meanings that the words indicate - we leave the knowledge of the meanings to Allaah. This is a newly invented doctrine that came after the first the first three generations. Al-Haafidh adh-Dhahabee said in his book al-'Uluww, page 532, in the biography of al-Qaadhee Abu Ya'laa: The late-comers from the people of rhetoric (Ahlul-Kalaam) made statements that were not known to anyone before them. They would say: "These attributes are taken as they were revealed, they are not to be interpreted; along with the belief that what is apparent from them [in meanings] is not what is intended (!!)".
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And the 'Allaamah Muhammad Sideeq Hasan Khan said in his book, Qitfuth-Thamar, page 45, after mentioning the doctrine of the Mufawwidhah and the notion that some of them have that Tafweedh (i.e. relegating the knowledge of the meanings of the attributes to Allaah and claiming ignorance of them) was the way of the earliest generations of Scholars: And the person who holds this notion is most ignorant of people of the 'aqeedah of the Salaf, and the most astray from right-guidance. And this notion is an attribution of ignorance to the first and foremost believers from the Muhaajireen and the Ansar and the rest of the Companions and the great Scholars who were the most knowledgeable of the Ummah and the ones who had the most understanding, and the best in deeds and the most precise in following the Messenger. And this notion necessitates that the Messenger spoke with words of which he did not know the meanings - and this is a great error and an ugly impertinence - and we seek Allaah's refuge from it! The Salaf were free of such falsehoods. It would be the peak of impertinence and brazenness to claim that Allaah's Messenger did not know the meanings of the Words of Allaah that he was reciting and teaching to his noble Companions - that he would recite the verses in which Allaah mentions His 'Ascension', His 'Face', His 'Eyes', His 'Anger', His 'Pleasure' and His 'Coming' yet the Prophet was ignorant of the meanings of these clear words!? We seek Allaah's refuge from ascribing such matters to the noblest of all of mankind! Indeed the narrations from the Salaf are numerous (mutawaatir) in affirmation of the meanings of the attributes of Allaah. And yes, they made tafweedh - but only in the kayfiyyah of the Attributes (i.e. saying 'how' the attributes are),
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which is not known except to Allaah. And this why Imaam Maalik Ibn Anas said: The Ascension (al-istiwaa) is known, but 'how' is unknown, and to question about it is an innovation. So what is clear from that which has preceded is that the 'aqeedah of Ahlus-Sunnah wal-Jamaa'ah regarding the Names of Allaah and His Attribute in general is: To believe in everything which Allaah has affirmed for Himself or that which His Messeneger has affirmed for Him from the Names and attributes. And they are affirmed for Him, the Most Perfect, upon that which befits His Majesty and Greatness - without turning to anything from tahreef (distortion), ta'teel (negation), takyeef (to ask how), tamtheel (resemblance). And: To negate that which Allaah has negated from Himself or whatever has been negated from Him by His Messenger Muhammad - and to believe in the perfect opposite for Him, the Most Perfect and Most High. And: To believe that all of His attributes are true and real attributes, not comparable to or resembling the attributes of the creation.

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(2) Al-'Adl Divine Justice.

Facing the problem of existence of evil in the world, the Mu'tazilis pointed at the free will of human beings, so that evil was defined as something that stems from the errors in human acts. God does no evil, and He demands not from any human to perform any evil act. If man's evil acts had been from the will of God, then punishment would have been meaningless, as man performed God's will no matter what he did. The doctrine of 'Adl in the words of 'Abd al-Jabbar ( Mutazili
prominent scholar d. 415 AH/1025 AD ):" It is the knowledge that

God is removed from all that is morally wrong (qabih) and that all His acts are morally good (hasana). This is explained by the fact that you know that all human acts of injustice (zulm), transgression (jawr), and the like cannot be of His creation (min khalqihi). Whoever attributes that to Him has ascribed to Him injustice and insolence (safah) and thus strays from the doctrine of justice. And you know that God does not impose faith upon the unbeliever without giving him the power (al-qudra) for it, nor does He impose upon a human what he is unable to do, but He only gives to the unbeliever to choose unbelief on his own part, not on the part of God. And you know that God does not will, desire or want disobedience. Rather, He loathes and despises it and only wills obedience, which He wants and chooses and loves."

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The belief in the qadar (destiny) of Allah is a fundamental .principle of Islam

Al-Qadar is Allaahs predestination of beings according to His

Foreknowledge and as necessitated by His Wisdom. The Belief in Al-Qadar Comprises Four Matters: First: The Belief that Allaah knew every thing on the whole and in details which took place in the past and is taking or will take place in the future and forever, whether it is related to His Actions or the actions of His Ibaad ( creatures) Second: The Belief that Allaah wrote ( everything pertaining to His knowledge) in Al-louhul Alahafoudh.88 Regarding these two aspects ( knowledge and writing) Allaah says: ( 70 ) ( ) Know you that Allaah knows all that is in heaven and the earth? Verily , it is (all) in the Book ( Al-luhul Almahafoudh)*! Verily, that is easy for Allaah. ( Quraan 22:70) In Saheeh Muslim from the way of Abdullah bin Amar bin AlAs , Who said : Iheard Allaah Messenge saying: " "

Allaah had written the ordained measures ( and due proportions) of the creation , fifty-thousand years before the
8*Al-lauhul Almahafoudh: the preserved tablet 29

creation of the heavens and the earth Saheeh Muslim , V.4, Hadeeth
#6416

Third: The belief that all created things do not come to exist

except by the Will of Allaah making no difference whether it pertains to His Action or to that of the created beings. Allaah spoke about what pertains to His actions: ( 68 ) ( ) Verily, your Rabb creates whatever He wills and choose. ( Quraan 28-68) ( 27 ) ( ) And Allaah does what He Wills. ( Quraan 14:27) ( 6 ) ( ) He it is Who shapes you in the wombs as He pleases. ( Quraan 3:6) Pertaining to the action of the created. He Allaah said: ( 90 ) ( ) Had Allaah willed , He would have given them power over you , and had he had would have fought you. ( Quraan 4:90) ( 137 ) ( ) Had Allaah willed, they would have not done so , So leave them alone with their fabrications ( Quraan 6:137)

Fourth: The belief that all beings are created by Allaah including Thawaatiha (their slaves) , their qualities and their

motion. Allaah said: (62 ) ( )

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Allaah is the Creator of all things , and He is the Wakeel ( Trustee , Disposer of affairs, Guardian, etc.) over all things. ( Quraan 39:62) ( ( 2)) And he created everything , and has measured it exactly to its due measurements. ( Quraan 25:2) He said about His prophet Ibraaheem that he told his people : ( 96-95) ( ) While Allaah has created and what you make. Ibraaheem was referring to the idols that his people used to worship: ( -95 * ( ) 96) . He Ibraaheem said to His people : Worship worship you that which you ( yourselves) crave? While Allaah has created you and what you make ! ( Quraan , signifying Aayaat 95-96 of Saarat Al-Saafaat .# 37.{TN} The above description of the matters of belief in Al-Qadr does not negate that abd has a masheeah ( will) and an ability ( Qudrah) regarding his voluntarily deed , because both AshSharaa and Reality are proves that affirm these ( qualities) to him. As for Ash-Shara , Allaah said about the masheeah ( of the abd): ( 39 ) ( ) So whoever wills, let him seek a place with ( or a way to ) His Rabb ( by obeying Him in this worldly life)! ( Quraan 78:39)

( 223 ) ( )
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So go to your Harth when and or how you will. ( Quraan 2:223) Allaah described the wives as Harth: Tilth for their husbands . He said: ( 223 ) ( ) Your wives are as a tilth for you , so go to your tilth , when or how you will. ( Quraan 2:223). Go to your tilth means to have legal sexual relations with your wives. Allaah said regarding Al-Qudrah (mans ability: ( 16 ) ( ) So keep your duty to Allaah and fear Him as much as you can; listen and obey. ( Quraan 64:16) ( ( 286 )) Allaah burdens not a person beyond his scope. He gets reward for teat ( good) which has earned , and he is punished for that ( evil) which he has earned. (Quraan 2:286) As to the reality aspect, every person knows that he has a mesheeah and a qudraah by which he acts or relinquishes, and that he distinguishes between what he willfully carries out, like walking , and what occurs unintentionally, like tremors. However , the adb will (masheeah) and Qudrah exist only by Allaahs will and Ability. He said:

( * ) ( 29-28) To whomsoever among you who wills to talk straight , and you will not unless ( it be) that Allaah Wills the Rabb of the Aalameen ( mankind, jinns and all that exist. ( Quraan 82:2929)
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And since the entire universe belong to Allaah , then nothing will come to exist in His kingdom without His will. Also the belief in Al-Qadr as described above, does not grant the abd an argument neither for what he had abandoned from the obligatory acts nor for the acts of disobedience which he had committed. Accordingly, his justifications, by taking Al-Qadar as a pretext, invalid by the following accounts: First: In Allaah saying: ( 148 ) ( ) Those who took partners (in worship) with Allaah will say: If Allaah had willed, we would not have taken partners ( in worship) with Him , and we would not have forbidden anything ( against His will) . Likewise belied those who were before them, (they argued falsely with Allaahs Messengers) , till they tasted of Our Wrath. Say: Have you any knowledge (proof) that you can produce before us ? Verily, you follow nothing but guesses and you do nothing but lie. ( Quraan 6:148) Had there been excuse for them in Al-Qhadr , Allaah would not have inflicted punishment upon them.

Second : Allaah saying : ( 165 ) ( ) Messengers as bearers of good as well as of warning in order that mankind should have no plea against Allaah after the Messengers. Allaah is Ever All-Mighty , All-Wise . ( Quraan 4:165)

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Had AlQadar been a valid excuse for those opposing (the Messengers) , it would never be eliminated by the mere sending of the Messengers , because the opposition will occur , by Allaahs will , even after sending them.
Third: The hadeeth narrated by Alee bin Abee Talib and reported by Al-Bukharee and Muslim in which the prophet Mohammed

said: ) ( *
There is none of you but has his place either in Hell or Al-Janaah. A man from amongst the people said Shall we not depend upon that (and give up doing any deeds)? He said Carry on doing (good deeds) for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created. (And then the prophet recited the Aayah:

( . ( As for him who gives ( in charity) and keeps his duty to Allaah and fears Him , and believe in Al-Husna( Al-Husna means either
the declaration of: laa ilaaha illa lah : none has the right to be worshiped except Allaah , or reward from Allaah i.e Allaah will compensate him for what he will spend in Allaahs Way or bless him with Al-Janaah{TN}) ,

We will make smooth for him the path of ease ( goodness) , but he who is greedy miser and thinks himself self-sufficient , and gives lie to Husna , We will make smooth for him the path for evil ( Quraan 92:5-10). See Saheeh Al-Bukharee , V.9 , Hadeeth # 642 The Prophet Mohammed ordered to carry on doing the good deeds and forbade the dependence upon Al-Qadr.
Fourth: Allaah commanded the abd ( to do the lawful) and

forbade upon him ( the un-lawful) and did not hold him responsible towards what he is able to do . Allaah said: ( 16) ( )
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Keep your duty to Allaah and fear Him as much as you can. ( Quraan 64:16) ( 268) ( ) Allaah burdens not a person beyond his scope. ( Quraan 2:268) If man were compelled to act, then he would be burdened with inescapable things. This is certainly false. That is why if he commits something wrong due to forgetfulness, ignorance or under compulsion m then there is no sins on him because he is excused.
Fifth: The Al-Qadr of Allaah is preserved secret kept

unknown until the occurrence of what is preordained . The abd intention of what he does precedes his actions and thus it is not based upon a foreknowledge on his part of the Qadar of Allaah . at the time , his excuse about Al-Qadar is negated , because one can have no established proof in what he knows not.
Sixth: We see that man is keen to obtain what suits him from

worldly matters. He does not abandon it for that which suits him not and then blame his relinquishment on Al-Qadar . Why is it then that he turns away from what benefits him from the matters of his Deen to that which causes him harm and resort to Al-Qadar for justification? Isnt so that dealing with both matters should be one ( Which means that he must not turn away from what benefits
him and blame it on Al-Qadar.{TN})

The following is an example that clarifies this issue: If there are two roads in front of a person : one leading to a town filled with mischief , disorder , killing , looting , fear , hunger and all forms of sexual and moral abuse ; the second takes him to a town enjoying order , security , and quiet , abundant sustenance and good living , and which lives , honor and property are respected ; which road will you like? Certainly he will take the road that takes him to the town of order and security . No sensible person would ever take the road
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lead to the town of chaos and fear and then take Al-Qadar as a pretext. Why is it then when it comes to the matter of the Hereafter he takes the way to Fire( Hell) instead of the way to Al-Jannaah and then use Al-Qadar as an argument? Another example: We see that when a patient is ordered to take the prescribed medicine , he takes it while his self does not like it. And when is forbidden from taking the food which cause him harm, he gives it up while his self desires it. He does all of this seeking a cure and to be safe. It is rather impossible that he refrain from taking the medicine or eating the food which is harmful to him using Al-Qadar as a pretext ! Why does a man , therefore , abandon the command of allaah and His Messenger or does what Allaah and His Messengers forbid and takes Al_Qadar as evidence?
Seventh: If a person who takes Al-Qadar as pretext ( to justify) what he has abandoned from Al-Wajibaat ( Al-Wajibaat: The Obligatory matters of Deen ) or what he has committed from sins, is

attacked by someone who takes away his property or violates his honor and then tells him : Do not blame me! My attack upon you was due to Allaahs Qadar(i.e something which Allaah had preordained ) , he would not accept his argument! How came then that he does not accept Al-Qadar as pretext to justify someones else attack on him while he takes it as an argument for his aggression against Allas right? It is said that Umar bin Al-Khataab ordered to cut the hand of a thief on whom the( Sahreeaah) ruling was rightly applicable. The thief said: Wait O! Leader of the believers! I committed the theft by The Qadar of Allaah ( i.e he is blaming it on AlQadar) Umar replied : And we assuredly cut ( the hand) by no more than The Qadar of Allaah.
The Belief In Al-Qadar Has Great Benefits, Amongst Them:

First: Depending upon Allaah when using the means (by which a thing is brought about) so as not to depend upon the

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means itself , on the grounds that every thing is preordained by Allaah un exact measures. Second: Saving the person from having a high opinion of himself upon the achievement of his objective , because its attainment is a favor from Allaah in view of what He had preordained from the means which lead to what is good and successful . His conceitedness makes him forget being grateful to Allaah for this favor of His. Third: Securing a state of peace and tranquility regarding what befalls the person of what befalls the person of what had been preordained by Allaah .He worries not over failing to attain what is beloved nor over the occurrence of what is disliked, because all of this is in accordance with Al-Qadar of Allaah to whom belongs the heavens and the earth and it inevitable to take place. Allaah says regarding this matter: ( * ( 23-22 ))

No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees( Al-lahul Mahafoidh) , before We bring it into existence , verily that is easy for Allaah. In order that you may not be sad over matters that you fail to get , nor rejoice because of that which has been given to you. And Allaah likes not prideful boasters. ( Quraan 57:22) The prophet Mohammed Said: :" " .

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 How amazing is the matter of the believer! There is good in every affair of his, and this is not the case with any one else except in the case of the believer: if any Sararaa (Prosperity) befalls him , he gives thanks ( to Allaah) thus there is good for him on it. And if a Darraa (hardship) befalls him , and shows resignation ( and endures it patiently) there is a good for him in it . 92 Reported by Muslim. See Saheeh Muslim , V.4, Hadeeth
#7138

The Sects Went Astray Regarding Al-Qadar:-

One of them is Al-Jabriyyah (( from the Arabic word Jabr

Compulsion) who maintained determinism against free will.These are the followers of Jahm bin Safawan (d.128 Hj/45) their doctrine is that salvation was predetermined and that man , in effect could not work either for, nor against his salvation .According to his claim man is just like feather suspended in the air.{TN}) who assert that man is

compelled to do whatever he does and that he has neither the power nor the will to act. The other one is Al-Qadariyyah (Al-Qadriyyah , Predestinarianism ,
the opposite extreme to Al-Jabiryyah. The claimed that man creates his own actions by his ability and his will . Making creators other than Allaah !That is why the prophet Mohammed called them the Majoos of his Ummah , because the Majoos claim that Satan creates evil and harmful things , making of Satan a creator besides Allaah . Far is Allaah above what these sects utter.)

who say that whatever man does it is entirely of his own ability and free will, and that Allaahs Masheeah ( will) and Qudrah( Ability) has no influence on what man does. The response to the first sect ( Al-Jabriyyah) according to AlSharaa and Reality: As to the l-Sharaa , it is certain that Allah has affirmed an ability and free will to the abd and he attributed the deeds to him as well. He said: ( ( ) 152)

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Among you are some who desires this world and some that desires the Hereafter. ( Quraan 3:152) ( , 29 ) ( ) And Say : The truth is from your Rabb ( Allaah). Then
whosoever wills , let him believe , and whosoever wills , let him disbelieve. Verily, We have prepared forr the Thalimeen

( polytheists and wrong-doers , etc.) a fire whose wlls will be surrounding them .( Quraan 18:29) He also said: ( ) ( 46 ) Whosoever does ighteous good deed it is for ( the benefit of) his own self , whosoever does evil , it is aginst himself , nd your Rabb is not t all unjust to (His) slaves. ( Quraan 41:46) As agreed to reality , it is known that each man is aware of the difference between his voluntary deeds like eating , drinking , selling and buying and that which befalls him against his own choice , like tremors associated with fever and like failing from a roof . In the first case he is acting by his own free will and without compulsion, while in the second situation neither he has a choice nor does he want what has befallen him. The Response to the second Sect According to As-Sharaa , and Rational: As to As-Sharaa , it is certain that Allaah is the Creator of everything and all things exist by His will. Allah said: ( )
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( 253 ) If Allaah had Willed, succeeding generations would not have fought against each other, after clear Aayat had come , but they differed some of them believed and others disbelieved. If Allaah had willed , they would have not against one other, but Allaah does what He likes. ( Quraan2:253) ( 13 ) () And If We had willed , surely ! We would have given evey person his guidance , but the World from Me took effect ( about evil doers), that I will fill Hell with Jinn and mankind together. ( Quraan 32:13) As to rational , it is evident that the entire universe belongs to Allaah , and because man is part of this universe, consequently he belongs to Allaah. It is not the right of the possessed to dispose freely the property of the Possessor except by the latters leave and will. The beloved Prophet (PBUH) prohibited us to get into unnecessary debates about fate and destiny after he clearly explained them in his narrations and he once told some people who were arguing on this subject by telling them to simply follow what he has commanded them and to leave what he has .prohibited As you may notice that most of these false ideologies have rooted from the wrong approach of trying to compare the justice and will of Allah (SWT) to that of human beings. That is why the noble scholars differentiate between two types of the will (irada) of Allah (SWT). 1. Irada Kawniya- Universal will of Allah (SWT): All actions of the universe result from this whether it is good or evil.

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Irada Sharia-

Religious will of Allah (SWT): Included in this .2 are all the religious teachings of right and wrong, which leads us to believe that Allah (SWT) wants us to do good deeds and gets satisfied by it and wants it. At the same time, He hates kufr .(disbelief), all types of evil and doesnt want it Unfortunately, the Mutazila and Jabariya have confused themselves with these two basic principles and have taken one of the two and rejected the other. The Jabariya chose to only focus on the universal will of Allah (SWT) and based the actions of humans equal to the actions of the whole universe. On the other hand, the Mutazila Qadariya limited their understating to the religious will of Allah (SWT) and rejected the universal will of Allah (SWT). They rejected the concept that Allah (SWT) can create evil and the association of the bad deeds of .the disbelievers and sinners to Allahs creation

3 . & 4. Promise & Warning (Waad and Waeed) and the Status in between two Status ( Al Manzela Bain Al Manzelatain)
The Mutazila classify the one who commits a major sin in a state between Islam and Disbelief. This concept, which is the core of Itizal (to renounce) first came up by Wasel Ibn Ataa and when Hasan Al Basri heard this, he asked him to leave his gathering. The Mutazila agreed with the Khawarij by classifying the sinner to be in hellfire forever, but not that he is a disbeliever. This led them both to believe that faith does not increase nor does it decrease and if one part of it falls, it collapses as a whole and one deserves eternal hellfire. Based on these concepts, they claimed that Allah (SWT) fulfills His promises and warnings. Therefore the believers will enter
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paradise as He promised, and the sinners will enter hellfire as He warned . As for ahlul-sunnah, the correct belief is that faith increases and decreases (and not a fixed state). It increases with good deeds and decreases with bad deeds. As for the one who commits a major sin, he leaves the fold of eman to islam as the hadith mentions: Chapter 89. Book of Hudud in Saheeh Al Bukhari Ibn 'Abbas said, "The light of faith is removed from someone during fornication." 6390. Abu Bakr ibn 'Abdu'r-Rahman related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A fornicator does not commit fornication while he is a believer ( moemen) , and someone who drinks does not drink wine while he is a believer ( moemen) , and someone who steals does not steal while he is a believer ( moemen) . Someone who robs, while people raise their eyes to look at him doing that is not a believer ( moemen) when he robs." 6398. Aslam related from 'Umar ibn al-Khattab that in the time of the Prophet, may Allah bless him and grant him peace, there was a man named 'Abdullah who was called "the Donkey" and who used to make the Messenger of Allah, may Allah bless him and grant him peace, laugh. The Prophet, may Allah bless him and grant him peace, flogged him for drinking. One day he was brought and he commanded that he be lashed. A man among the people said, 'O Allah, curse him! How often he is brought on account of it!' The Prophet, may Allah bless him and grant him peace, said, 'Do not curse him. By Allah, I only know that he loves Allah and His Messenger.'" So, inspite that the man was committing a major sin , the Prophet may Allah bless him and grant him peace , affirmed that

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he loves Allah and His Messenger and affirmed his brotherhood to the Muslims as in the following Hadeeth: 6399. Abu Salama related that Abu Hurayra said, "The Prophet, may Allah bless him and grant him peace, was brought a man who was drunk and ordered that he be beaten. Some of us beat him with their hands, some beat him with their sandals, and some beat him with their garments. When he left, a man said, 'What is the matter with him? May Allah disgrace him!' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Do not help Shaytan against your brother.'" Entering the fold of disbelief only occurs when there is a clear act of disbelief that takes place. It is out of Allahs mercy and justice that on the scales of the day of judgment, the good and bad deeds scale will determine the outcome of each person. As for the believers whose sins outweigh their good deeds, Allah (SWT) will purify their sins in hellfire temporarily and then make them enter paradise forever. As for the one who commits a major sin, if he doesnt repent, then it is up to Allah (SWT) to punish him or forgive him. Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom he pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away. ( 4Sura Annisa' ( The Women) Verse 116.). In Saheeh Muslem Hadeeth No. 4235 Ubida b. as-Samit reported: While we were in the company of Allaah's Messenger (sallAllaahu alayhi wa sallam) he said: Swear allegiance to me that you will not associate anything with Allaah, that you will not commit adultery, that you will not steal, that you will not take any life which it is forbidden by Allaah to take but with (legal) justification; and whoever among you fulfils it, his reward is with Allaah and he who commits any such thing and is punished for it, that will be all atonement for it And if anyone commits anything and Allaah conceals (his faultfls), his matter rests with Allaah. He may forgive him if He wills, and He may .punish him if He wills
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5.Enjoinung Al-Ma'ruf (Good ) and forbidding Al-Munkar ( Evil)

The Mutazila believed that it is a necessity to revolt with the sword against any oppressive rulers including those who don't believe in Mutazili creed. While ahlul-sunnah believe in the necessity of enjoining good and forbidding what is wrong as it is one of the basics of Islam as Allah the Almighty says ( Let there arise out of you a group of people inviting to all that is good (Islam), enjoining AlMa'ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful.) ( A'al Emran 3- Verse 104. ) and says (You [true believers in
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Islamic Monotheism, and real followers of Prophet Muhammad and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma'ruf and forbid AlMunkar and you believe in Allah.) ( A'al Emran 3- Verse 110. ) they practice it according to the teachings of the Prophet Muhammad who said according to what is in authentic Hadeeths : Abu Dharr reported: The Messenger of Allaah (sallAllaahu alayhi wa sallam) said to me: How would you act when you are under the rulers who would delay the prayer beyond its prescribed time, or they would make prayer a dead thing as far as its proper time is concerned? I said: What do you command? He (the Prophet) said: Observe the prayer at Its proper time, and if you can say it along with them do so, for it would be a superetogatory prayer for you. Khalaf (one of the narrators in the above hadith) has not mentioned" beyond their (prescribed) ( time".( Muslem No. 1353 It has been narrated on the authority of Auf b. Malik al-Ashja'i who said that he heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say: The best of your rulers are those whom you love and who love you, upon whom you invoke God's blessings and who invoke His blessing upon you. And the worst of your rulers are those whom you hate and who hate you, who curse you and whom you curse. (Those present) said: Shouldn't we overthrow them at this? He said: No, as long as they establish prayer among you. No, as long as they establish prayer among you. Mind you! One who has a governor appointed over him and he finds that the governor indulges in an act of disobedience to God, he should condemn the governor's act, in disobedience to God, but should not withdraw himself from his ( obedience..( Muslem No. 4574 It has been narrated on the authority of 'Auf b. Malik that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said: The best of your rulers are those whom you love and who love you,
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who invoke God's blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked (by those present): Shouldn't we overthrow them with the help of the sword? He said: No, as long as they establish prayer among you. If you then find anything detestable in them. You should hate their administration, but do not withdraw yourselves from their obedience. .( Muslem No. 4573 ) It has been narrated on the authority of 'Abdullah who said: The Messenger of Allaah (sallAllaahu alayhi wa sallam) said: After me there will be favouritism and many things that you will not like. They (his Companions) said: Messenger of Allaah, what do you order that one if anyone from us has to live through such a time? He said: You should discharge your own responsibility (by obeying your Amir), and ask God to cuncede your right (by Allah the Almighty guiding the Amir to the right path or by Allah the Almighty replacing him by one more just and Godfearing). ( Muslem No. 4545 ) Umar Ibn Yazeed said: I heard al-Hasan al-Basree during the days of Yazeed Ibnul-Mahlab, and there came to him a group of people. So he commanded them to stay in their houses and to close their doors. Then he said: By Allaah! If the people had patience when they were being tested by their unjust ruler, it will not be long before Allaah will make a way out for them. However, they always rush for their swords, so they are left to their swords. By Allaah! Not even for a single say did they bring about any good. It is related by Ibn Sad in atTabaqaat (8/164), and by Ibn Abee Haatim in his Tafseer (3/178). Imaam as-Suyootee said in al-Ishbaah wan-Nadhaair (p. 87): Preventing mafsadah (harm) is given precedence over procuring maslahah (benefit). And Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said in al-Hisbah fil46

Islaam (p. 124): Ordering the good should not result in the loss of a greater good, nor cause a greater evil (than before). Likewise, forbidding the evil should not result in a greater evil, nor in the loss of a greater good. Imaam Maalik Ibn Anas (d.179H) rahimahullaah said: The right of every Muslim whom Allaah has blessed with something of knowledge and understanding (fiqh), is that he enters upon the ruler to command him with goodness, and to prohibit him from evil, and to admonish him. Refer to Tarteebul-Madaarik (1/207-208) of al-Qaadee Iyaad. Ibn Abee Haatim relates in al-Jarh wat-Tadeel (1/30) from Imaam Maalik, that it was said to him: Verily you enter upon the ruler whilst they (the people) are being oppressed (by the ruler)! So Maalik said: May Allaah have mercy upon you! So where is the person who will speak with the truth?! Indeed the Messenger of Allaah said: The most excellent Jihaad is a truthful word spoken to an oppressive ruler. The hadeeth was related by Ibn Maajah (no. 4012), and Ahmad (5/251); and it was authenticated by Shaykh al-Albaanee in Saheehul-Jaami (no. 1100). Al-Haafidh Ibn Hajar (d.852H) Rahimahullaah said in Fathul-Baaree (1/138): The advice to the leaders of the Muslims is to aid them upon that by which they will become established. And it is to warn them against negligence, and to correct their deficiency when they slip, and to unite the word upon them, and to reject the hearts that have enmity towards them. And the greatest advice is to prevent them by using that which is good from oppression. That is why ahlul-sunnah believe that revolting against an unjust, corrupt and sinful leader which will lead to bloodshed, has a bigger harm on society than the evil of his sinful acts, in addition that it is in contrary to the teachings of the Prophet (sallAllaahu alayhi wa sallam) , and that the priority is to be patient with them and pray for them so that they become pious and just which will benefit the Muslim nation .

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Imaam Ahmad Ibn Hanbal (d.241H) rahimahullaah said: Verily I supplicate for the ruler, for his correctness, success and support night and day and I see this as being obligatory upon me. Refer to as-Sunnah (no. 14) of Aboo Bakr al-Khallaal. Fudayl Ibn Iyaad (d.187H) Rahimahullaah said: If I had a supplication that would be answered, I would not make it, except for the ruler. Because when the ruler becomes righteous, the towns and the servants become safe and secure. Refer to Hilyatul-Awliyaa (8/91-92). Ibn al Mubaarak Rahimahullaah said (in reference to the above saying of al-Fudayl), "O teacher of goodness, who would show boldness towards this besides you?"

THE END

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