Ibn Hanbal, Ahmad b. Muhammad al-Shaybani (d.241)

‘Aqidah, in Tabaqat al-Hanabilah p.24ff (edition of Muhammad H. al-Fiqi, Cairo 1952 in two volumes)
‘Aqidah, idem. p.130ff
‘Aqidah, idem. p.241ff
‘Aqidah, idem. p.311ff
‘Aqidah, idem. p.329ff
‘Aqidah, idem. p.341ff
Al-Radd ‘ala’l-Zanadiqa wa’l-Jahmiyyah, ed. Muhammad Fihr Shaqafa, Hama 1368/1967.

see: http://www.almeshkat.net/books/open….t=12&book=1133
see: http://www.almeshkat.net/books/open.php?cat=10&book=825
see: http://www.almeshkat.net/books/open.php?cat=10&book=569
see: http://www.siratemustaqeem.com/phpBB…pic.php?t=3040

‘Aqidah, transmitted by al-Khallal, see Tabaqat al-Hanabilah ed. Fiqi, added at the end on p.292-308.

al-Risalah, send to Musaddad b. Musarhad, in Manaqib al-Imam Ahmad by Ibn al-Jawziy, see above links and: http://www.al-eman.com/Islamlib/view…=252&CID=97#s3

Abu ‘Ubayd, al-Qasim b. Sallam al-Harawi (d.224/838) [Hanbali-type]

Kitab al-Iman wa-Ma’alimih wa-Sunanihi wa’s-stikmalihi wa-darajatih, ed. Muhammad Nasir al-Din al-Albani, Damascus 1965.

see: http://www.almeshkat.net/books/open….t=10&book=1072

Ibn Abi Shaybah, Abu Bakr Abdallah b. Muhammad b. Abi Shaybah (d. 225) [Hanbali-type]

Kitab al-Iman, ed. Muhammad Nasir al-Din al-Albani, Damascus 1965.

see: http://www.almeshkat.net/books/open….t=10&book=1073

Ahmad b. Nasr al-Khuza’i (d.231) [Hanbali]

al-I’tisam bi’l-Kitab wa’l-Sunnah

al-’Adani, Abu Abdallah Muhammad b. Yahya b. Abi ‘Umar (d.243) [Hanbali-type]

al-Iman, ed. Hamad b. Hamdi al-Harbi, Kuwayt.

see: http://www.almeshkat.net/books/open….t=10&book=1891

Al-Bukhari, Muhammad b. Isma’il al-Ju’fi [Hanbali-type]

Khalq Af’al al-‘Ibad wa’l-Radd ‘ala’l-Jahmiyyah wa-Ashab al-Ta’til, published by Mu’assat al-Risalah, Beirut 1404/1984; also published in Hayderabad and Alexandria.

see: http://www.almeshkat.net/books/open.php?cat=10&book=301

Abu Hatim al-Razi & Abu Zur’ah al-Razi (d.277 and 264) [Hanbali]

Asl al-’Itiqad, ed. independantly but also within the Sharh Usul al-I’tiqad by al-Lalika’i

see: http://yahoo.groups.com/group/radd_ashariyyah or http://www.siratemustaqeem.com/phpBB/viewforum.php?f=16

Abu Dawud al-Sidjistani, Sulayman b. al-Ash’ath (d.275) [Hanbali]

Kitab al-Sunan, which contains: Kitab al-Sunnah, Radd ‘ala’l-Jahmiyyah etc.; published continually, for example by: Dar al-Da’wa, India 1401.
Masa’il Abu Dawud, a collection of questions/answers to Ahmad b. Hanbal by this close disciple of his, ed.

see: http://www.almeshkat.net/books/open.php?cat=8&book=61

Harb al-Kirmani [Hanbali]

Masa’il Harb al-Kirmani, a collection of questions/answers to Ahmad b. Hanbal by another close disciple of the Imam, ed.

Ishaq b. Ibrahim al-Kawsaj [Hanbali]

Masa’il Ahmad b. Hanbal wa-Ishaq b. Rahawayh, a collection alike by another disciple, ed.

Al-Darimi, ‘Uthman b. Sa’id (d.282) [Hanbali-type]

Radd al-Imam al-Darimi ‘Uthman b. Sa’id ‘ala Bishr al-Marisi al-‘Anid, ed. Muhammad Hamid al-Fiqi, Cairo 1358 H; also published in 1971 in Alexandria.
Al-Radd ‘ala’l-Jahmiyyah, ed. Gösta Vitestam, Lund/Leiden 1960; edited also by Zuhayr al-Shawish and publsihed by al-Maktaba al-Islami, Beirut 1402.

see: http://www.almeshkat.net/books/open….t=10&book=1460

Ibrahim al-Harbi, Abu Ishaq Ibrahim b. Ishaq b. Ibrahim (d.285) [Hanbali]

Risalah fi anna al-Qur’an ghayr Makhluq, ed.
Risalat Ahmad b. Hanbal ila al-Mutawakkil fi Mas’alah Khalq al-Qur’an, ed.

see: http://www.alashrafia.com/risala_quran.pdf

Abu Bakr al-Marwazi, Ahmad b. ‘Ali b. Sa’id (d.292) [Hanbali]

al-Sunnah, ed.

Abdallah b. Ahmad b. Muhammad b. Hanbal [Hanbali]

Kitab al-Sunnah, published by al-Matba’a al-Salafiyyah, Makkah 1349.

see: http://www.almeshkat.net/books/open….t=10&book=1430

Ibn Abi Shaybah, Muhammad b. ‘Uthman b. Muhammad b. Abi Shaybah (d.297) [Hanbali-type]

Kitab al-’Arsh, ed.

see: http://www.alsunnah.com/BookTabweeb.aspx?RootID=256123

al-Nasa’i, Abu Abd al-Rahman Ahmad b. Shu’ayb (d.303) [Hanbali-type]

al-Sunan al-Kubra (which contains: Kitab al-Nu’uth al-Asma wa’l-Sifat, published also seperately); the Sunan has been published Dar al-Kutub al-’Ilmiyyah in 1411, edited by Abd al-Ghaffar al-Bundari and Sayyid Kasrawi Hasan.

see: http://www.almeshkat.net/books/open.php?cat=8&book=1850

Al-Tabari, Abu Ja’far Muhammad b. Jarir b. Yazid (d.310/923) [Hanbali-type]

Al-I’tiqad, lithographe edition from beirut, 1311/1893 = Sarih al-Sunnah, Tripoli (Libanon) 1991 (also in al-Lalika’I, Sarh Usu al-I’tiqad).
al-Tabsira fi Ma’alim al-Din, ed. ‘Ali Abd al-’Aziz Shibl, Riyad.

see: http://www.siratemustaqeem.com/phpBB…pic.php?t=2981
see: http://www.almeshkat.net/books/open….t=10&book=1045

Ibn Khuzaymah, Abu Bakr Muhammad b. Ishaq al-Sulami al-Naysaburi (d.311/924) [Hanbali-type]

Kitab al-Tawhid wa-Ithbat Sifat al-Rabb, ed. Abd al-Aziz Ibrahim al-Shawan, Riyad 1408/1988.

see: http://www.almeshkat.net/books/open.php?cat=10&book=299

al-Khallal, Abu Bakr Ahmad b. Muhammad b. Harun (d.311) [Hanbali]

Kitab al-Sunnah (part of al-Jami’, the greatest collection of Imam Ahmad’s Fatwa’s on Creed, Jurisprudence, Commentary, Tradition etc. ), ed. by D. ‘Atiyyah al-Zahrani and published by Dar al-Ra’ya for the first time in 1410.

see: http://www.almeshkat.net/books/open….t=10&book=1682

Abu Bakr b. Abi Dawud, Abdallah b. Sulayman b. al-Ash’ath al-Sijistani (d.316) [Hanbali]

al-Qasidah al-Ha’iyah fi’l-Sunnah, ed.

see: http://www.almeshkat.net/books/open.php?cat=10&book=390

Al-Ash’ari, Abu’l-Hasan ‘Ali b. Isma’il (d.324) [Hanbali]

Al-Ibana ‘an Usul al-Diyanah, ed. Fawqiyyah H. Mahmud, Cairo..
Maqalat al-Islamiyyin wa-Ikhtilaf al-Musallin, ed. H. Ritter, 2 volumes, Istanbul 1929-1933.

see: http://www.siratemustaqeem.com/phpBB…pic.php?t=2915

Al-Ajurri, Abu Bakr Muhammad b. al-Husayn (d.360) [Hanbali]

Al-Shari’ah, ed. Muhammad Hamid al-Fiqi, Beirut 1403/1983.

see: http://www.almeshkat.net/books/open.php?cat=10&book=296

Abu’l-Shaykh al-Isfahani, Abu Muhammad b. Abdallah b. Muhammad b. Ja’far b. Hayyan al-Ansari (d.369) [Hanbali]

al-’Azamah, ed. al-Mubarak Furi, Dar al-’Asimah, Riyad 1408.

see: http://www.almeshkat.net/books/open….t=10&book=1824

Abu Bakr al-Isma’ili, Ahmad b. Ibrahim b. Isma’il (d.371) [Hanbali-type]

I’tiqad A’immat al-Hadith, ed. Muhammad al-Khumayyis, Riyad 1412.

see: http://www.almeshkat.net/books/open.php?cat=10&book=530

al-Daraqutni, Abu’l-Hasan ‘Ali b. ‘Umar b. Ahmad b. Mahdi al-Baghdadi (d.385) [Hanbali-type]

Kitab al-Sifat, ed. Abdallah al-Ghunayman, Maktaba al-Dar’, Madinah 1402.
Kitab al-Nuzul
Kitab al-Ru’ya

see: http://www.almeshkat.net/books/open….t=10&book=1823

Ibn Batta, Abu Abdallah ‘Ubaydallah b. Muhammad b. Hamdan al-‘Ukbari (d.387/997) [Hanbali]

Al-Ibana al-Kubra ‘an Shari’at al-Firaq al-najiya wa-Mujanabat al-Firaq al-Madmuma, ed. Rida Na’san Mu’ti, ‘Uthman Abdallah Adam al-Atyubi, Yusuf b. Abdallah b. Yusuf al-Wabil and al-Walid M. Nabih b. Sayf al-Nasr, Riyad 1408/1988-1418/1997.

Kitab Sarh wa’l-Ibana ‘ala Usul al-Sunnah wa’l-Diyana, ed. and translated by H. Laoust, as: La Profession de foi d’Ibn Batta, Damascus 1958; also edited by Dr. Rida Na’san and published in 1404 in Makka by Maktaba al-Faysaliyyah.

see: http://www.alsunnah.com/BookTabweeb.aspx?RootID=511816
see: http://www.almeshkat.net/books/open….t=10&book=1015

Ibn Manda, Muhammad b. Ishaq b. Muhammad b. Yahya al-Isfahani (d.395) [Hanbali]

Al-Radd ‘ala’l-Jahmiyyah, ed. ‘Ali b. Muhammad Nasir al-Faqihi, Madinah 1982.
Kitab al-Tawhid, ed. Muhammad Hasan Muhammad Hasan Ism’ail al-Shafi’i, better known as: Muhammad Faris, published by Dar al-Kutub al-’Ilmiyyah, Beirut 2001.

Kitab al-Iman, ed.

see: http://www.alsunnah.com/BookTabweeb.aspx?RootID=516433
see: http://www.almeshkat.net/books/open.php?cat=10&book=956

Abu’l-Fadl ‘Abd al-Wahid b. Abd al-’Aziz b. al-Harith al-Tamimi (d.410) [Hanbali]

Kitab I’tiqad al-Imam Ahmad b. Hanbal, ed. Abu Mus’ab Tal’at b. Fuad al-Hulwani, Riyad 2002.

Al-Lalika’I, Abu’l-Qasim Hibat Allah b. al-Hasan b. Mansur al-Tabari al-Razi (d.418/1027) [Hanbali-type]

Sarh Usul al-I’tiqad Ahl al-Sunnah wa’l-Jama’ah, ed. Ali b. Sa’d b. Hamdan al-Ghamiri, Riyad 1418/1997.

see: http://www.almeshkat.net/books/open….t=10&book=1014

Abu ‘Uthman al-Sabuni, Ism’ail b. abd al-Rahman (d.449) [Hanbali-type]

‘Aqidat al-Salaf wa-Ashab al-Hadith, ed. Badr al-Badr.

see: http://www.almeshkat.net/books/open….t=10&book=1631

Abu Ya’la Muhammad b. al-Hasan al-Farra’, al-Qadi (d.458/1066) [Hanbali]

Kitab al-Mu’tamad fi Usul al-Din, ed. Wadi’ Zaydan Haddad, Beirut 1974.
Ibtal al-Ta’wilat li-Akhbar al-Sifat, ed.
Kitab al-Riwayatayn wa’l-Wajhayn, ed. Sa’ud b. Abd al-’Aziz al-Khalaf, Madinah 1999/1419.
Masa’il al-Iman, ms and I believe also ed.

Abu ‘Ali b. al-Banna, al-Hasan b. Ahmad b. Abdallah b. al-Banna’ al-Baghdadi (d.471) [Hanbali]

al-Mukhtar fi al-Sunnah, ed.

Al-Ansari al-Harawi, Abu Isma’il Abdallah b. Muhammad b. ‘Ali (d.481) [Hanbali]

Damm al-Kalam wa-Ahlih, ed. Samih Dugaim, Beirut 1994.
Kitab al-Arba’in fi Dala’il al-Tawhid, ed. ‘Ali b. Muhammad b. Nasir al-Fuqayhi, Madinah 1404/1984.

Ibn ‘Aqil, Abu’l-Wafa ‘Ali b. ‘Aqil b. Muhammad (d.513) [Hanbali]

Rasa’il fi’l-Qur’an wa-Ithbat al-Harf wa’l-Sawt Raddan ‘ala al-Ash’ariyyah, ed. by G. Makdisi in Bulletin d’Etudes Orientale: work is also known as: al-Radd ‘ala’l-Asha’irah al-’Uzzal wa-Ithbat al-Harf wa’l-Sawt fi Kalam al-Kabir al-Muta’al.

Abu’l-Qasim al-Taymi, Isma’il b. Muhammad al-Isfahani (d.535) [Hanbali-type]

al-Hujjah fi Bayan al-Mahajjah wa-Sharh ‘Aidah Ahl al-Sunnah, ed.

Abd al-Qadir al-Jilani, Abu Muhammad Abd al-Qadir b. Musa al-Baghdadi al-Sufi (d.561) [Hanbali]

al-Ghunya fi Talibi Tariq al-Haqq, ed.

Abd al-Ghani al-Maqdisi, Taqi al-Din b. Abd al-Wahid (d.600) [Hanbali]

al-Iqtisad fi’l-I’tiqad, ed.

see: http://s3.invisionfree.com/sunnipres…p?showtopic=21

Ibn Qudamah al-Maqdisi, Muwaffaq al-Din Abu Muhammad (d.620) [Hanbali]

Kitab al-Burhan fi Bayan Haqiqat al-Qur’an, ms Manisa (Turkey) and Leiden (Netherlands), edited by H. Daiber in Israel Oriental Studies volume 14; also known as al-Burhan fi’l-Qur’an and al-Burhan fi Mas’alat al-Qur’an.
Tahrim al-Nazar fi Kutub Ahl al-Kalam, ed. George Makdisi, London 1962 (is also published as Radd ‘ala Ibn ‘Aqil)
Damm al-Ta’wil, ed. Badr al-Badr
Ithbat Sifat al-Rabb, ed. Badr al-Badr, published by Dar al-Salafiyyah, Kuwayt 1406.
Lum’at al-I’tiqad, ed. Badr al-Badr
‘Aqidah, ms
Munazarah ma’a ba’d al-Ash’ari, ms

see: http://www.siratemustaqeem.com/phpBB…pic.php?t=3023
see: http://www.almeshkat.net/books/open….t=10&book=1288
see: http://www.almeshkat.net/books/open….t=10&book=1897

Diya’ al-Din al-Maqdisi, Muhammad b. Abd al-Wahid b. Ahmad al-Jamma’ili (d.682) [Hanbali]

Ikhtisas al-Qur’an bi-’Audihi ila’l-Rahim al-Rahman, ms Chester Beatty Library

Ibn Taymiyyah, Taqi al-Din Ahmad b. Abd al-Halim (d.728) [Hanbali]

Minhaj al-Sunnah al-Nabawiyyah fi Naqd al-Kalam al-Shi’ah wa’l-Qadariyah, ed. Muhammad Rashad Salim, 9 volumes, Cairo 1986-1989.
Muwafaqat Sahih al-Manqul li-Sarih al-Ma’qul, ed. Muhammad Muhyi al-Din Abd al-Hamid and Muhammad Hamid al-Fiqi, two volumes, Cairo 1369/1950-1370/1951.
‘Aqidat al-Hamawiyyah, ed. Muhammad Abd al-Razzaq Hamza.

Al-Dhahabi, Shams al-Din Muhammad b. Ahmad (d.748) [Hanbali-type]

al-Arba’in fi Usul al-Din, ed. Abd al-Qadir al-Sufi, Madinah 1413.
Al-‘Uluww li’l-‘Ali al-Ghaffar fi Sahih al-Akhbar wa-Saqimiha, ed. Abd al-Rahman Muhammad ‘Uthman, Cairo 1388/1968.

see: http://www.almeshkat.net/books/open….t=10&book=1896

Ibn al-Qayyim al-Jawziyyah (d.753) [Hanbali]

Ijtima’ al-Juyush al-Islamiya ‘ala Ghazw al-Mu’attilah wa’l-Jahmiyyah, ed. Zakariya ‘Ali Yusuf, Cairo n.d.; also published by Dar al-Kutub al-’Arabi, Beirut 1408.
Qasida al-Nuniyyah, ed.
Mukhtasar Sawa’iq al-Mursala, ed.

see: http://www.almeshkat.net/books/open.php?cat=26&book=719

Ibn Rajab al-Hanbali, Zayn al-Din Abu’l-Faraj Abd al-Rahman b. Ahmad (d.795) [Hanbali]

Fadl ‘Ilm al-Salaf ‘ala ‘Ilm al-Khalaf, ed.
Fath al-Bari = Sarh al-Bukhari, ed.
al-Tawhid, ed.

see: http://www.saaid.net/book/open.php?cat=3&book=673
see: http://www.almeshkat.net/books/open.php?cat=10&book=806

For a valuable list of literature on creeds in chronological order with publishing details for some, see: http://sunnipress.com/txt/aqida.htm

]]> http://saheefah.org/2010/02/03/the-creed-of-imam-ahmad-and-his-early-followers/feed/ http://saheefah.org/2008/12/05/ibn-rajab-comments-on-imam-ahmads-supposed-tawil-of-allahs-coming/ http://saheefah.org/2008/12/05/ibn-rajab-comments-on-imam-ahmads-supposed-tawil-of-allahs-coming/#comments Fri, 05 Dec 2008 08:57:45 +0000 Abu Bakr http://saheefah.org/2008/12/05/ibn-rajab-comments-on-imam-ahmads-supposed-tawil-of-allahs-coming/

The Qur’an has given indication of the same meaning as this hadith in a number of places, such as the verse: “Do they wait except that Allah should come to them in the shade of clouds along with the angels.” [2:210] And: “Do they wait except that the angels should come to them or your Lord should come or some of the signs of your Lord should come.” [6:158] And: “And your Lord shall come with the angels, rank upon rank.” [89:22]

The Companions and the Successors did not make ta’wil of any of that or remove it from its indicated meaning. In fact, it is reported from them that they affirmed them, believed in them, and passed them on as they are. It has been reported that Imam Ahmad commented, “It is the Coming of His Command,” but only Hanbal [ibn Ishaq] reports this from him.

Some of our companions (i.e. the Hanbalis) say, “Hanbal [ibn Ishaq] erred in what he reported, and it contradicts his well-knownmadhhab which is extensively reported (mutawatir) from him.” What’s more, al-Khallal and his companion used to not accept the lone narrations of Hanbal from Ahmad as (a legitimate) riwaya. 

Some of the later scholars amongst them said, “It is a riwaya from him making ta’wil of everything that is like “coming” (al-maji’ wal-ityan) and the like.” 

Others said, “He only said that as an argument against them who disputed him concerning the Qur’an. They used the coming of the Qur’an  (on the Day of Judgment) as an evidence that it is created. Therefore he said, ‘it is only its reward that comes,’ as with the verse, ‘and your Lord shall come,’ meaning: as you yourselves say about Allah’s Coming that it is the Coming of His Command. This is the clearest way of dealing with this narration. 

Our Companions are of three groups in this issue: Some of them affirm “coming” (al-maji wal-ityan) and they explicitly affirm what they necessitate in created beings. They may even attribute that to Ahmad from routes that do not have authentic chains.

Some of them make ta’wil of it that it refers to the Coming of His Command.

There are still others who affirm it from Ahmad and pass it on as is without offering an exegesis for it. He will say, “It is a coming (maji wa ityan) that befits Allah’s Majesty and Greatness, Sanctified is He.

This is what is authentic from Ahmad, and those before him from the Salaf. It is also the view of Ishaq and the other Imams. 

Furthermore, the Salaf used to attribute the practice of making ta’wil of these verses and authentichadiths to the Jahmiyyah, because Jahm and his disciples were the first ones to be well known for saying that Allah is absolved of the meanings indicated by these texts based on evidences from the intellects (of men) which they referred to as decisive evidences (adillah qat’iyyah). These they deemed to bemuhkamaat, while they deemed the words of the Book and the Sunnah to be mutashabihat. Consequently, they subjected their contents to those fancies (of theirs). They accepted what they claim their evidences affirmed while they rejected what they claim their evidences negate. Then the remaining groups of Ahl al-Kalam, the Mu’tazilah and others, agreed with them in that.

They claimed that the apparent meanings of the Qur’an and the Sunnah are Tashbih, Tajsim, and misguidance (dhalaal). From this, they derived names for those who believe in what Allah revealed to His Messenger for which Allah has revealed no authority. In fact, they are lies fabricated against Allah by which they drive people away from having faith in Allah and His Messenger.

 They claimed that what has been mentioned of that in the Book and the Sunnah - as plentiful and widespread as (such texts) are - are just examples of approximate, allegorical speech (al-tawassu’ wal-tajawwuz). They are to be understood according to farfetched metaphorical explanations. This is one of the gravest forms of attack on the precise, pureShari’ah. It is similar to the Batiniyyah’s interpretations of the texts concerning unseen matters such as Resurrection, Paradise, Hellfire as being allegorical and metaphorical rather than literal. They also interpret the texts of commands and prohibitions in a similar manner, and all of this constitutes renegading from the religion of Islam. 

The scholars of the Salaf al-Salih and the Imams of Islam such as al-Shafi’i, Ahmad, and others only prohibited al-Kalam and warned against it out of fear of falling into the likes of this. Furthermore, if these Imams had realized that understanding these texts according to their apparent meaning constitutes kufr, it would have been obligatory upon them to clarify that and warn the Ummah, as that is a necessary part of sincerity (nasiha) to the Muslims. Does it make sense that they would sincerely advise the Ummah concerning the laws governing deeds and yet neglect to sincerely advise them concerning fundamental beliefs. This is the worst sort of falsehood.

Also, see here. 

[Aal ‘Imraan 3:7]

What is meant is that the Qur’aan contains verses that are entirely clear and verses that are not entirely clear. The entirely clear verses (muhkam) are those which are clear and concerning which there is no confusion; this applies to most of the verses of the Qur’aan. These verses are the “foundations of the Book”. As for the verses which are not entirely clear (mutashaabih) these are verses which may not be clear to some people, in exclusion to others. The scholars know them but the ignorant do not, and there are some which only Allaah knows.

Those who follow the truth refer the verses which are not entirely clear to the verses which are entirely clear, whereas those who follow deviation follow the verses which are not entirely clear, and they use the verses which are not entirely clear to contradict the verses which are entirely clear, for the purpose of creating confusion, distorting and misleading.

Ibn Katheer (may Allaah have mercy on him) said in his Tafseer (2/6): Allaah tells us that in the Qur’aan there are verses which are entirely clear, which are the foundation of the Book, i.e., they are clear in meaning, with no confusion for anyone; and there are other verses which are not entirely clear as to what they mean for many or some people. The one who refers that which is unclear to him to that which is clear, and uses the clear verses to understand what is not clear to him, will be guided. But the one who does the opposite will be misguided. Hence Allaah says: “It is He Who has sent down to you (Muhammad) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book” i.e., they are the root to which reference should be made in the event of confusion; “and others not entirely clear” i.e., they could be interpreted in accordance with those that are entirely clear or they could be interpreted in some other way, based on the wording and the way they are written, not according to the meaning.

“So as for those in whose hearts there is a deviation”, i.e., misguidance, and ignoring the truth in favour of falsehood, “they follow that which is not entirely clear thereof” i.e., they interpret that which is not entirely clear in such a way that allows them to distort it to suit their corrupt aims, because the wording could be interpreted in the way they want. But in the case of the verses which are entirely clear, they have no chance of doing that, so that is clear proof against them. Hence Allaah says: “seeking Al-Fitnah (polytheism and trials)” i.e., to misguide their followers and give them the impression that they are using evidence from the Qur’aan to support their bid’ah (innovation). This is evidence against them, not for them. It is similar to when the Christians argue that the Qur’aan says that ‘Eesa (Jesus) is a Spirit from God and His Word that He bestowed upon Maryam (Mary), but they ignore the verses in which Allaah says (interpretation of the meaning):

“He [‘Eesa (Jesus)] was not more than a slave. We granted Our Favour to him …”

[al-Zukhruf 43:59]

“Verily, the likeness of ‘Eesa (Jesus) before Allaah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ - and he was”

[Aal ‘Imraan 3:59]

– and other clear verses which unambiguously show that he was one of the creatures created by Allaah, and a slave of Allaah, and one of the Messengers of Allaah.

And the words “and seeking for its hidden meanings” mean, they distort it as they wish.

End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Allaah, may He be blessed and exalted, has divided the Holy Qur’aan into two categories: the verses which are entirely clear and those which are not entirely clear. What is meant by those which are entirely clear is that the meaning is clear and obvious to everyone, like the heavens and earth, stars, mountains, trees, animals and so on. This is entirely clear because there is no ambiguity in its meaning. The verses which are not entirely clear are those of which the meaning is ambiguous or unknown to most people, and is known only to those who are well-versed in knowledge, such as some verses which are general in meaning and do not give details, but they are explained in detail in the Sunnah. An example is the verse in which Allaah says (interpretation of the meaning):

“And perform As-Salaah [prayer]”

[al-Baqarah 2:43].

How prayer is to be performed is not known from this verse; all that is known from it is that it is obligatory to perform prayer. But how that is to be done is known from other evidence. The wisdom behind the fact that the Qur’aan was revealed with verses of these two types is that this is a test, because those in whose hearts is deviation will follow that which is not entirely clear and will thus remain confused. But those who are well-versed in knowledge believe in all of it, both that which is not entirely clear and that which is entirely clear; they know that it is from Allaah and that there is no contradiction in it. An example of verses that are not entirely clear are the verses in which Allaah says (interpretation of the meaning):

“There will then be (left) no Fitnah (excuses or statements or arguments) for them but to say: ‘By Allaah, our Lord, we were not those who joined others in worship with Allaah’”

[al-An'aam 6:23].

“On that day those who disbelieved and disobeyed the Messenger (Muhammad) will wish that they were buried in the earth, but they will never be able to hide a single fact from Allaah”

[al-Nisa' 4:42]

Someone may come along and say that they contradict one another. How can they say “By Allaah, our Lord, we were not those who joined others in worship with Allaah”, then it is said of them that “they will never be able to hide a single fact from Allaah”? They quote the verses against one another in order to confuse people. But those who are well-versed in knowledge say: It is all from Allaah and there is no contradiction in the words of Allaah. They said: The Day of Resurrection will be as long as fifty thousand years, and things will change throughout that Day. The first verse is applicable to one stage and the second verse is applicable to another.

End quote from Fataawa Noor ‘ala al-Darb.

And he also said: As for the people of misguidance and deviance, they followed the verses which are not entirely clear and made them a cause to create doubt and suspicion, so they were misguided and misguided others. They imagined, on the basis of verses that are not entirely clear, something that is not befitting to Allaah or His Book or His Messenger.

An example of the first is the verses in which Allaah says (interpretation of the meaning): “Verily, We give life to the dead” [Yaa-Seen 36:12] and “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9] - and other verses in which Allaah attributes something to Himself using the plural pronoun (We). The Christians followed that which is not entirely clear and claimed a plurality of gods, saying that Allaah is the third of three, and they ignored that which is entirely clear and indicates that Allaah is One.

But those who are well-versed in knowledge interpreted the plural pronoun as being in terms of respect for the numerous attributes of Allaah and their greatness. They referred the verses that are not entirely clear to that which is entirely clear (interpretation of the meaning): “And your Ilaah (God) is One Ilaah (God - Allaah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He)” [al-Baqarah 2:163]. So they say to the Christians: The claim you make is because of the confusion that you have, so Allaah has deemed you to be kaafirs (disbelievers) and has rejected your claim when you said that. Listen to the verse in which Allaah says (interpretation of the meaning): “Surely, disbelievers are those who said: “Allaah is the third of the three (in a Trinity).” But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah (God -Allaah)” [al-Maa'idah 5:73] i.e., they disbelieved when they said that God is the third of three.

An example of the second is the verses in which Allaah says to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning):

“Verily, you (O Muhammad) guide not whom you like”

[al-Qasas 28:56].

And

“And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allaah’s religion of Islamic Monotheism)”

[al-Shoora 42:52].

In these two verses there is an imagined contradiction, so the one who has deviation in his heart may think that they contradict one another, because in the first verse there is a negation and in the second there is an affirmation. So he thinks that there is a contradiction in the Qur’aan.

But those who are well-versed in knowledge say that there is no contradiction between these two verses, because what is meant by guidance in the first verse is guidance by means of divine help or inspiration, which no one has control over except Allaah alone; neither the Messenger nor anyone else has any power over that. And what is meant by guidance in the second verse is guidance on the basis of evidence and proof, which may come from Allaah or from others, so it may come from the Messengers and their heirs, meaning the sincere scholars.

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (4/186).

These are all examples of relative ambiguity which some people may not be able to understand, but those who are well-versed in knowledge understand it. As for the verses which are not entirely clear and which no one knows except Allaah, these have to do with matters such as the essence and nature of Allaah’s attributes, or the essence of what is with Allaah of the delight of the people of Paradise and the torment for those who disobey Him. All of that is known to no one except Allaah.

Secondly:

Whoever is confused about any of the verses which are not entirely clear should try to understand it in the light of that which is entirely clear, if he is a scholar who is able to use evidence in order to reach conclusions. Otherwise he should ask the scholars, as Allaah says (interpretation of the meaning):

“So ask of those who know the Scripture, if you know not”

[al-Nahl 16:43].

Whatever the case, let him say (interpretation of the meaning): “We believe in it; the whole of it (clear and unclear Verses) are from our Lord”

[Aal ‘Imraan 3:7].

Some of the heretics and deviants, in the past and in modern times, tried to seek out everything in the Qur’aan and Sunnah that is not entirely clear (al-mutashaabih), for the purpose of creating confusion and doubt.. But the scholars rose to this challenge and wrote beneficial books which refute these doubts. An example of that is the book which was written by Ibn Qutaybah (may Allaah have mercy on him), entitled Ta’weel Mukhtalif al-Hadeeth; and the book by Shaykh al-Ameen al-Shanqeeti (may Allaah have mercy on him) entitled Daf’ Eehaam al-Idtiraab ‘an Aayi’l-Kitaab.

Praise be to Allaah, there is no contradiction between the verses of the Qur’aan, or between the Sunnah and the Qur’aan, because it is all from Allaah, and Allaah says (interpretation of the meaning):

“Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”

[al-Nisa' 4:82].

We ask Allaah to guide us and you and to grant us all beneficial knowledge and enable us all to do righteous deeds.

And Allaah knows best.

(Islam Q&A)

Question 3:

Is it true that asking about attributes like Life, Power, Anger, and Pleasure is an inarticulate issue, in the sense that a person is not capable of making the meanings of these specific Attributes clear? If so, then is the same thing true for the Hand, the Shin, and especially Laughing since a person can make the meanings of these Attributes clear?

Answer:
Asking about these attributes is in two ways. The first way of asking is to ask about their real nature and their howness. This type of question is the one about which Imam Malik said: “Asking about it is a bid’a”, because these are questions that no one has any way to answer.

The second way of asking is to ask about their meaning. Because of their clear meanings, no one asks about these attributes except someone who is false and obstinate. For example, if someone was to ask about water, the sun, or humans. We don’t say that it’s impossible to clearly describe these words. In fact, all of these words can be explained by their synonyms, by mentioning their antonyms, by mentioning their effects and what occurs because of them. The purpose is to understand the aim [of those words] and to get close to it.

There is no doubt that among named items are intangible concepts which the mind perceives, and there are tangible ones which the sensory organs are aware of. It’s well known that the tangible objects are clearer than the intangible concepts, even though there are some concepts which are easier to understand than tangible objects.

==============================

Question 6:
Is it correct to refer to language books which would contain the complete meaning of an attribute? For example, Mu’jam Maqaayees al Lugha by Ibn Faaris rahimahullah? It is mentioned in his text that the root meaning of laughing is “proof of exhaling and bulging”. So do we say that this is the meaning which is affirmed and understood? If so, why did the Bedouin say “We will not lack good from a lord that laughs”.

Answer:
What Ibn Faaris has mentioned as the complete meaning of laughing, is incorrect. It is not right to say that Allah’s laughing means inhaling, and in fact “inhaling” does not explain “laughing”. This is Ibn Faaris’ attempt, and it is obvious that he said that because of the way a person laughs. So this explanation is closest to what the created beings do. As for the Laughing of the Lord, Allah is the Most Knowledgeable of its true nature. There is evidence that it includes Mercy and Pleasure, as in the hadith: “Allah laughs at two men, one of whom kills the other…”, and the hadith “so He shades and Laughs, and knows that your happiness is near”. For this reason, the Bedouin said: “We will not lack good from a lord that laughs”.

==============================

Question 12:
What is the correct answer to someone who says about the Laughing of our Lord:
We don’t know “laughing” except for what we see people doing, and this is what “laughing” means. So either you are making a similarity between Allah and humans, or you are simply making “laughing” an attribute [ie, without any meaning]
And they say that we don’t know anything about Allah’s laughter except that it means the intention of mercy and doing good, just like the Bedouin said: “We will not lack good from a lord that laughs”

Answer:
The point that has been brought up in this question is the same suspicion that everyone has who denies the reality of attributes of action, like Loving, Pleasure, Anger, Happiness, and Laughter In fact, it is the same suspicion that everyone has who denies Allah’s Attributes or some of [His attributes].  And that is that they don’t know anything about these attributes except what they have seen or what they know from themselves. So according to them, affirming these attributes is making similitude of Allah to the creation. So they escaped from that by denying the reality of the attributes to Allah. They considered that anything which is affirmed to Allah that could be affirmed to the creation must be denied.

Then they went into two understandings with regards to the texts that prove the affirmation of these attributes to Allah:
Either by tafweedh and tajheel [ignorance], that there is no way to understand their meanings, or by making ta’weel and turning away from the obvious and clear meaning.

The Jahmiyya and Mu’tazila expelled [the meanings] from all the attributes. The Ashaira and those close to them differentiated between attributes which have no differentiation. So it became necessary for them to contradict affirmation, denial, and ta’weel, just like contradiction became necessary for the Jahmiyya and Mu’tazila. Shaikhul Islam Ibn Taymiyya said: “Every one of the deniers of the attributes mentioned by the Messenger SAWS, denied the attribute fleeing from danger, and ended up affirming something similar to what he was fleeing from”.

So it should be said to the one who asked this question: You have to say this same statement with regards to all of Allah’s attributes of Action, and also His attributes of Self. It’s not sufficient to make this statement only for His Laughter and Happiness.
Ahlus Sunnah, walhamdulillah, believe in all that Allah and His Messenger have informed about Him, and they believe Him to be far above anything similar to His creation. They do not speak about the howness of His attributes, but they make tafweedh of the howness by saying: None knows His howness except Him.

No one knows the howness of His attributes except Him, just like Imam Malik and others said: Istiwaa is known, but the howness is unknown.

This statement of Imam Malik is the methodology to be used for all of the attributes. So it would be said: Descending is known, but the howness is unknown. Anger is known, but the howness is unknown. Happiness is known, but the howness is unknown. Laughter is known, but the howness is unknown. Happiness is the opposite of sadness, and laughter is the opposite of crying, as Allah said: “And that He it is who maketh laugh, and maketh weep” [53:43] So Allah described happiness opposed to sadness, and laughter opposed to crying. His Happiness is connected to His Love and ta’ajub [amazement], as in the hadith “Allah is more happy by one of his slaves’ repentance than…” and the hadith “Allah Laughs at two men, one who kills the other…”

(original article)

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 [Zukhruf 43:84]

Allah hath not chosen any son, nor is there any god [ilaah] along with Him; else would each god [ilaah] have assuredly championed that which he created
[Al-Mu'minoon 23:91]

Lexical interpretations:

The name Allah is originated from “ilaah”. In the aayah above, He said “there is no? ilaah along with Him”. There is no ilaah along with Him meaning there is no one that should be worshipped with Him. Also, there is no other Creator, Sustainer, Lawgiver, and so on. Whatever does not have these Names and Attributes cannot be an ilaah even if it is worshipped; it is only another creation.

Its root is “aliha ya’lahu”, which means to be bewildered. When the slave of Allah realizes His Greatness, Majesty, and other attributes, he will be the most unlikely to turn his heart towards anyone else. [Ibnul Atheer]

The root of ilaah is “wilaah”, in which the?waw was changed to a hamza as in some other Arabic words. The meaning of wilaah is that all of the creation turn to Him for their needs, to keep away harm, and retreat to Him when frightened.

• All of the following words: ilaaha, ulooha, and uloohiyya mean ‘ibaada, i.e, to worship. Regarding the following aayah:

Wilt thou suffer Moses and his people to make mischief in the land, and flout thee and thy gods (aalihatak)? [A'raaf 7:127]

Abdullah Ibn Abbaas RA used to recite the aayah as, “and flout thee and thy worship (ilaahatak),” because Pharoah was actually worshipped. For this reason, the action is referred to in this recitation as “ilaaha” (Of course, the first recitation listed is the most common and famous recitation) [Ibn Seedah].

An Additional proof is the statement of Pharoah: I know not that ye have a god (ilaah) other than me [Qasas 28:38]

The original form of the Name Allah is “al-ilaah”. This was stated by the grammarian and linguist Seebawayh and most of his students. [Ibnul Qayyim]. The hamza was dropped due to the common usage in the language, thereby the name became Allah. [Ibn Barree]

Please note: Repeating the name Allah by itself is not something found in the sharia. Rather, the remembrances [adhkaar] that are found in the sharia mention the name along with other words of praise and glory.

Some examples:

• “Whoever says subhaanAllahi wa bihamdihi 100 times in a day, his sins will be forgiven even if they were like the froth of the ocean” [Agreed upon]
• “There are two phrases which are light upon the tongue, heavy in the scale, and beloved to Ar-Rahmaan: subhaanAllahi wa bihamdihi, subhaanAllahil ‘adheem” [Agreed upon]
• “Four phrases are most beloved to Allah, and it doesn’t matter which one you start with: subhaanAllah, alhamdulillah, laa ilaaha illAllah, and Allahu akbar” [Muslim]

The most beloved names to Allah are the names Abdullah and AbdurRahmaan, as found in the saheeh hadith. Ibnul Qayyim explained in Zaad al Ma’aad (2/340):

As far as a name is related to the one that is named by it and affected by it, the names that Allah loves most are the names related to the Attributes that He loves most, like Abdullah and AbdurRahmaan. He loves that one would join worship to the names Allah and Al-Rahmaan more than than joining it to other names like Al-Qaahir and Al-Qaadir… This is because the relationship between the worshipper and Allah is one of absolute worship and absolute mercy from Him. It is by His Mercy that the worshipper exists, and everything related to his existence is due to Allah’s Mercy. He created and made the worshipper to exist in order that He is worshipped alone, loved, feared, hoped in, revered, and glorified. Then [the person] becomes a worshipper of Allah, worshipping Him because the name Allah means that He should be worshipped, and because of the impossibility that this meaning could be given to anyone else.?Allah’s mercy overcame His anger[as mentioned in the hadith], so He loves the name AbdurRahmaan more than the name AbdulQaahir.

The name Allah is the most comprehensive name because it contains the meanings present in all other names. Every other name signifies some specific attribute but not necessarily other attributes. However, the name Allah indicates that due to the fact that He has all these names and attributes, He alone is deserving to be worshipped. All other names explain and detail the attributes of Allah.

Whenever other names are mentioned, they are are listed as “among the names of Allah”. For example, “Al-Rahmaan, Al-Raheem, and Al-Ghaffaar are among the names of Allah”. No one says “Allah is one of the names of Al-Rahmaan.”

Allah Himself said: “Allah’s are the most beautiful names. Invoke Him by them.” [7:180]

All of the Messengers invited the people to the fact that only Allah deserves to be worshipped: “And We sent not before you any messenger except that We revealed to him that, ‘There is no deity except Me, so worship Me.’” (21:25)

Some ayaat that mention that only Allah deserves to be worshipped; that He is the only ilaah:

And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.(2:163)

Allah - there is no deity [worthy of worship] except Him, the Ever-Living, the Sustainer of [all] existence. (2:255)

Allah - there is no deity except Him, the Ever-Living, the Sustainer of existence. (3:2)

There is no deity except Him, the Exalted in Might, the Wise.(3:6)

Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise. (3:18)

That is Allah , your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is Disposer of all things. (6:102)

Follow, [O Muhammad], what has been revealed to you from your Lord - there is no deity except Him - and turn away from those who associate others with Allah . (6:106)

And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.(9:31)

Allah - there is no deity except Him. To Him belong the best names.(20:8)

Indeed, I am Allah . There is no deity except Me, so worship Me and establish prayer for My remembrance. (20:14)

Your god is only Allah , except for whom there is no deity. (20:98)

And do not invoke with Allah another deity. There is no deity except Him. (28:88)

O mankind, remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him, so how are you deluded?(35:3)

That is Allah, your Lord, the Creator of all things, La ilaha illa Huwa (none has the right to be worshipped but He), where then you are turning away (from Allah, by worshipping others instead of Him)! (40:62)

He is the Ever-Living; there is no deity except Him, so call upon Him, [being] sincere to Him in religion. [All] praise is [due] to Allah , Lord of the worlds.(40:65)

So know, [O Muhammad], that there is no deity except Allah (47:19)

And Allah knows the best.

Part 1

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The general meaning is: Anything besides Allah that is worshiped. Scholars differed over whether the one being worshiped had to be pleased with others worshiping him or not, and the correct opinion seems that they do. Based upon the Christians worshiping ‘Esa (AS), and he (AS) is above and beyond being called a taghoot. Scholars have also used the term to define those principles that can cause one to worship other than Allah, or to worship Allah in a manner not befitting of His majesty, as Ibn Al-Qayyim alluded to when he referred to Majaaz, Khabr Ahad, Ta’weel, and giving precedence to the intellect over revelation as tawaagheet.

Ibn Jareer At-Tabari mentions in the tafseer of Ayah 2:256, that there are three opinions as to Taghoot, and they are: Shaytaan, a magician, a fortune teller. And Ibn Jareer’s preferred opinion was that is:”Everything that transgresses the boundaries of Allah and is thus worshiped.”

Mohammad bin ‘Abdul Wahab mentions that the pillars/heads of the tawagheet are 5:
1- Shaytaan.
2- The unjust ruler who changes the laws of Allah
3- The one who rules by other than that which Allah revealed
4- The one who claims to have knowledge the unseen
5- Anyone who is worshiped besides Allah, and is pleased.

1. Kufrul-’Inaad: Disbelief out of stubborness. This applies to someone who knows the truth and admits to knowing the truth and admits to knowing it with his tongue, but refuses to accept it and refrains from making a declaration. Allaah subhanahu wa ta’ala says: Throw into Hell every stubborn disbeliever [Soorah Qaaf (50), Ayah 24]

2. Kufrul-Inkaar: Disbelief out of denial. This applies to someone who denies with both heart and tongue. Allaah subhanahu wa ta’ala says: They recognize the favors of Allaah, yet they deny them. Most of them are disbelievers. [Soorah Nahl (16), Ayah 83]

3. Kufrul-Kibr: Disbelief out of arrogance and pride. The disbelief by the devils (Iblees) is an example of this type of Kufr.

4. Kufrul-Juhood: Disbelief out of rejection.This applies to someone who aknowledges the truth in his heart, but rejects it with his tongue. This types of kufr is applicable to those who calls themselves Muslims but who reject any necessary and accepted norms of Islam such as Salaat and Zakat. Allaah subhanahu wa ta’ala says: They denied them (OUR SIGNS) even though their hearts believed in them , out of spite and arrogance. [Soorah Naml (27), Ayah 14]

5. Kufrul-Nifaaq: Disbelief out of hypocrisy.This applies to someone who pretends to be a believer but conceals his disbelief. Such a person is called a MUNAFIQ or hypocrite. Allaah subhanahu wa ta’ala says: Verily the hypocrites will be in the lowest depths of Hell. You will find no one to help them. [Soorah An Nisaa (4), Ayah 145]

6. Kufrul-Istihaal: Disbelief out of trying to make HARAM into HALAL. This applies to someone who accepts as lawful (Halal) that which Allaah has made unlawful (Haram) like alcohol or adultery.Only Allaah subhanahu wa ta’ala has the prerogative to make things Halal and Haram and those who seek to interfere with His right are like rivals to Him and therefore fall outside the boundries of faith.

7. Kufrul-Kurh: Disbelief out of detesting any of Allaah’s subhanahu wa ta’ala commands. Allaah subhanahu wa ta’ala says: Perdition (destruction) has been consigned to those who disbelieve and He will render their actions void. This is because they are averse to that which Allaah has revealed so He has made their actions fruitless. [Soorah Muhammed (47), Ayah 8-9]

8. Kufrul-Istihzaha: Disbelief due to mockery and derision. Allaah subhanahu wa ta’ala says: Say: Was it at Allaah, His signs and His apostles that you were mocking? Make no excuses. You have disbelieved after you have believed. [Soorah Taubah (9), ayah 65-66]

9. Kufrul-I’raadh: Disbelief due to avoidance. This applies to those who turn away and avoid the truth. Allaah subhanahu wa ta’ala says: And who is more unjust than he who is reminded of his Lord’s signs but then turns away from them. Then he forgets what he has sent forward (for the Day of Judgement) [Soorah Kahf (18), Ayah 57]

10. Kufrul-Istibdaal: Disbelief because of trying to substitute Allaah’s Laws. This could take the form of:

(a) Rejection of Allaah’s law (Sharee’ah) without denying it

(b) Denial of Allaah’s law and therefore rejecting it, or

(c) Substituting Allaah’s laws with man-made laws. Allaah subhanahu wa ta’ala says: Or have they partners with Allaah who have instituted for them a religion which Allaah has not allowed. [Soorah Shuraa(42), Ayah 8] Allaah subhanahu wa ta’ala says: Say not concerning that which your tongues put forth falsely (that) is lawful and this is forbidden so as to invent a lie against Allaah. Verily, those who invent a lie against Allaah will never prosper. [Soorah Nahl (16), Ayah 116]

(From SunnahOnline)

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever seeks knowledge from the stars is seeking one of the branches of witchcraft…” Narrated by Abu Dawood with a saheeh isnaad.

It was narrated that Mu’aawiyah ibn al-Hakam said: “I said, ‘O Messenger of Allaah, I am still close to the time of Jaahiliyyah [i.e., I am new in Islam]. Allaah has brought Islam to us, but there are among us men who go to soothsayers (fortune tellers).’ He said, ‘Do not go to them.’ I said, ‘And there are men among us who practise augury [watch birds for omens].’ He said, ‘That is something which they make up. Do not believe them.’” (Narrated by Muslim).

It was narrated from Abu Mas’ood al-Badri that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the price of a dog, the fee of a prostitute and the payment of a soothsayer. (Narrated by al-Bukhaari and Muslim).

It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: “Some people asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about soothsayers. He said, ‘They are nothing.’ They said, ‘O Messenger of Allaah, sometimes they say something and it comes true.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘That is a word of truth that the jinn snatches and whispers into the ear of his familiar, but they mix a hundred lies with it.’” (Narrated by al-Bukhaari and Muslim).

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever comes to a soothsayer and believes what he says, or has intercourse with a woman in her back passage, has nothing to do with that which has been revealed to Muhammad (peace and blessings of Allaah be upon him).” (Narrated by Abu Dawood).

… The scholars have stated that it is haraam to deal with such matters or to go to find out about them or to believe in them. It is haraam to pay them money, and anyone who is suffering from any of these things must hasten to repent from it. And Allaah knows best.

Shaykh Ibn ‘Uthaymeen said:

Those who go to fortunetellers fall into three categories:

1 - The one who goes to a fortuneteller and asks him things without believing in what he says. This is haraam, and the punishment of the one who does that is that his prayers are not accepted for forty days, as it is narrated in Saheeh Muslim (2230), that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and asks him about something, his prayer will not be accepted for forty days.”

2 - When a person goes to a fortuneteller and asks him about something and believes what he says. This is disbelief in Allaah (kufr), because he is believing the fortuneteller’s claim to have knowledge of the unseen, and believing a human’s being claim to have knowledge of the unseen constitutes disbelief in the verse in which Allaah says (interpretation of the meaning):

“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah”

[al-Naml 27:65].

Hence it says in the saheeh hadeeth: “Whoever goes to a fortuneteller and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).”

3 - When he goes to a fortuneteller and asks him questions so that he can explain to the people what he is really doing, which is deceiving people and leading them astray. There is nothing wrong with this. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) went to Ibn Sayyaad. The Prophet (peace and blessings of Allaah be upon him) though of something to himself. The Prophet (peace and blessings of Allaah be upon him) asked him what he was thinking of and he said, “Al-dukh” meaning al-dukhaan (smoke). End quote.

Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 2/184

Based on this, whoever goes to a fortuneteller or soothsayer and believes what he says and believes that he has knowledge of the unseen has committed major kufr which puts him beyond the pale of Islam. But if he does not believe what he says then he has not committed kufr.

Whatever the case, the door of repentance is open, as the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death rattle has not reached his throat.” (3537)

I.e., so long as the soul has not reached the throat. Every sin from which a man repents, Allaah will accept his repentance. Allaah says (interpretation of the meaning):

“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft?Forgiving, Most Merciful”

[al-Zumar 39:53]

Whatever sin a person falls into, if he repents from it, his repentance will be accepted - even shirk.

The basic principle is that the kaafir - and also the apostate from Islam - is required to utter the Shahaadatayn in order to enter Islam. If your going to the fortuneteller falls under the third category mentioned above, then you must utter the Shahaadatayn. As you have repented and started to live aright, you must have repeated the Shahaadatayn many times, so now you do not have to do anything. But you must resolve never to go back to such things again.

And strive to acquire knowledge so that you may worship Allaah with understanding.

We ask Allaah to help you to do that which He loves and is pleased with.

(Islam Q&A)