Belief in Allaah
34630: The meaning of belief in Allaah
Question:
I have read and heard a great deal about the virtues
of attaining true belief in Allaah, and I would like you
to explain to me in detail the meaning of belief in Allaah
in a way that will help me to attain true faith and to
keep away from everything that goes against the teachings
of our Prophet Muhammad (peace and blessings of
Allaah be upon him) and the way of his companions.
Answer:
Praise be to Allaah.
Faith in Allaah means believing firmly in His
existence, Lordship and Divinity, and in His names and attributes.
Faith in Allaah implies four things, whoever believes
in them is a true believer.
1 _ Belief in the existence of Allaah.
The existence of Allaah is something indicated by
reason and by man's innate nature, let alone the large amount
of shar'i evidence to that effect.
(i) The evidence of man's innate nature that Allaah
exists: every man has been created with an innate belief in
his Creator without having to first think about it or be
taught, and no one deviates from this innate nature except
the one who has been exposed to misguiding
influences. Hence the Prophet (peace and blessings of Allaah be
upon him) said: "There is no child who is not born in a state
of fitrah (the natural inclination of man), but his parents
make him a Jew, a Christian or a Magian." Narrated by
al-Bukhaari, 1358; Muslim, 2658.
(ii) The evidence of reason that Allaah exists: all
these created things, past, present and future, must have
a Creator Who brought them into existence, because it
is not possible for them to have created themselves or
to have come into existence by accident.
It is impossible for them to have come into existence
by themselves because a thing cannot create itself: before
it existed it was non-existent, so how could it be a
creator?! And it is impossible for them to have come into
existence by accident, because everything that happens must
have a cause. Moreover, this creation is done in a
wondrous and precise manner, and every created being is in
harmony with the rest of creation, and there is a strong
connection between cause and effect. All of this makes it
impossible that this universe could have come into being
accidentally, because what happens accidentally does not happen in
a precise and perfect manner, so how could it remain
so precisely balanced?
If it is not possible for these things to have
created themselves or to have come into existence by
accident, then there must be One Who brought them into
existence, namely Allaah the Lord of the Worlds.
Allaah has mentioned this rational evidence and
definitive proof in Soorat al-Toor, where He says (interpretation
of the meaning):
"Were they created by nothing? Or were they
themselves the creators?"
[al-Toor 52:35]
They were not created without a Creator, and they
did not create themselves, so their Creator must be
Allaah, may He be blessed and exalted. Hence when Jubayr
ibn Mut'im heard the Messenger of Allaah (S) reciting
Soorat al-Toor, and he reached these verses (interpretation of
the meaning):
"Were they created by nothing? Or were they
themselves the creators?
Or did they create the heavens and the earth? Nay,
but they have no firm Belief.
Or are with them the treasures of your Lord? Or are
they the tyrants with the authority to do as they like?"
[al-Toor 52:35-37]
Jabeer was a mushrik at that time, and said: "My
heart almost soared, and that was the first moment that
faith entered my heart." Narrated by al-Bukhaari in
several places.
We will give you an example that will help to
explain that:
If a person were to tell you of a beautiful
palace, surrounded by gardens among which rivers flowed,
filled with furniture and couches, decorated with all kinds
of luxuries and adornments, and told you that this
palace and all that it contains created itself, or came into
existence like that by accident without anyone building it, you
would hasten to deny that and regard it as a lie, and you
would regard this as foolish speech. So after that can it
be possible that this wondrous, vast and well
balanced universe with its earth, heavens and stars, could
have created itself or come into being by accident with
no Creator?!
This rational evidence was understood by a Bedouin
who lived in the desert and who expressed it most
eloquently, when he was asked, "How do you know your Lord?"
He said: "If you see the camel dung you know that a
camel has passed this way, and if you see a footstep you
know that a person has passed this way, so the heaven with
its starts and the earth with its mountain passes and the
oceans with their high waves all point to the existence of the
All-Hearing, All-Seeing."
2 _ Belief in the Lordship of Allaah.
i.e., belief that He alone is the Lord, with no partner
or helper.
The Lord (Rabb) is the One Who has the power of creation, dominion and control. There is no Creator
except Allaah, no Sovereign except Allaah, no controller
of affairs except Allaah. Allaah says (interpretation of
the meaning):
"Surely, His is the creation and commandment"
[al-A'raaf 7:54]
"Say (O Muhammad): `Who provides for you from
the sky and the earth? Or who owns hearing and sight?
And who brings out the living from the dead and brings
out the dead from the living? And who disposes the
affairs?' They will say: `Allaah.' Say: `Will you not then be
afraid of Allaah's punishment (for setting up rivals in
worship with Allaah)?'"
[Yoonus 10:31]
"He manages and regulates (every) affair from
the heavens to the earth; then it (affair) will go up to Him"
[al-Sajdah 32:5]
"Such is Allaah, your Lord; His is the kingdom. And
those, whom you invoke or call upon instead of Him, own
not even a Qitmeer (the thin membrane over the date stone)"
[Faatir 35:13]
Think about what Allaah says in Soorat
al-Faatihah (interpretation of the meaning):
"The Only Owner (and the Only Ruling Judge) of
the Day of Recompense (i.e. the Day of
Resurrection) [Maaliki Yaawm il-deen]"
[al-Faatihah 1:4]
And there is an alternative reading, Maliki yawm
il-deen. If we combine the two readings we will see a
wondrous meaning, for the Malik (King) has more power
and authority than the Maalik (Owner), but a king
may sometimes be a king in name only, with no control
over affairs, in which case he is a king but not an owner.
But as Allaah is both Malik and Maalik, then this
is confirmation both of His Sovereignty and His control
over all affairs.
3 _ Belief in His Divinity
i.e., that He is the One True God, with no partner
or associate.
Al-Ilaah (God) means the One Who is loved, i.e., the
One Who is worshipped out of love and veneration. This
is what is meant by Laa ilaaha ill-Allaah (there is no
god but Allaah), i.e., there is none who is rightfully
worshipped except Allaah. Allaah says (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), the Most Gracious, the
Most Merciful" [al-Baqarah 2:163]
"Allaah bears witness that Laa ilaaha illa Huwa
(none has the right to be worshipped but He), and the
angels, and those having knowledge (also give this witness);
(He always) maintains His creation in justice. Laa ilaaha
illa Huwa (none has the right to be worshipped but He),
the AllMighty, the All-Wise"
[Aal `Imraan 3:18]
Everything that is taken as a god alongside Allaah
and worshipped instead of Him, its divinity is false.
Allaah says (interpretation of the meaning):
"That is because Allaah He is the Truth (the only
True God of all that exists, Who has no partners or rivals
with Him), and what they (the polytheists) invoke besides
Him, it is Baatil (falsehood). And verily, Allaah He is the
Most High, the Most Great"
[al-Hajj 22:62]
Calling them gods does not give them the rights of
divinity. Allaah says (interpretation of the meaning):
"They are but names which you have named you and
your fathers for which Allaah has sent down no authority"
[al-Najm 53:23]
Allaah tells us that Yoosuf (peace be upon him) said
to the prison guard (interpretation of the meaning):
"Are many different lords (gods) better or Allaah,
the One, the Irresistible?
You do not worship besides Him but only names
which you have named (forged) — you and your fathers —
for which Allaah has sent down no authority"
[Yoosuf 12:39-40]
No one deserves to be worshipped or singled out
for worship except Allaah, and no one has any share in
this right with Him, no angel who is close to Him nor
any Prophet who was sent. Hence the call of all
the Messengers, from the first to the last of them, was
the call to say Laa ilaaha ill-Allaah. Allaah says
(interpretation of the meaning):
"And We did not send any Messenger before you
(O Muhammad) but We revealed to him (saying): Laa
ilaaha illa Ana [none has the right to be worshipped but
I (Allaah)], so worship Me (Alone and none else)"
[al-Anbiya' 21:35]
"And verily, We have sent among every
Ummah (community, nation) a Messenger
(proclaiming): "Worship Allaah (Alone), and avoid (or keep away
from) Taaghoot (all false deities, i.e. do not worship
Taaghoot besides Allaah)"
[al-Nahl 16:36]
But the mushrikeen rejected that and took other
gods instead of Allaah, which they worshipped
alongside Allaah, seeking their support and help.
4 _ Belief in His Names and Attributes.
i.e., affirming the names and attributes which Allaah
has affirmed for Himself in His Book and in the Sunnah
of His Messenger (peace and blessings of Allaah be
upon him) in a manner that befits Him, without distorting
or denying the meanings, or asking how, or likening Him
to His creation. Allaah says (interpretation of the meaning):
"And (all) the Most Beautiful Names belong to
Allaah, so call on Him by them, and leave the company of
those who belie or deny (or utter impious speech against)
His Names. They will be requited for what they used to
do" [al-A'raaf 7:180]
This verse indicates that the Most Beautiful names
belong to Allaah.
And Allaah says (interpretation of the meaning):
"His is the highest description (i.e. none has the right
to be worshipped but He, and there is nothing
comparable unto Him) in the heavens and in the earth. And He is
the AllMighty, the AllWise"
[al-Room 30:27]
This verse indicates that the attributes of perfection
belong to Allaah, because "the highest description" is the
attribute of perfection. These two verses prove that the
most beautiful Names and the most sublime attributes
belong to Allaah in general terms. With regard to the details
of that, there is a great deal of information in the
Qur'aan and Sunnah.
This field of knowledge, i.e., the names and attributes
of Allaah, is one of the fields in which there has been a
great deal of dispute and division among the ummah, and
the ummah has split into various factions regarding the
names and attributes of Allaah.
Our attitude towards these differences is that enjoined
by Allaah when He said (interpretation of the meaning):
"(And) if you differ in anything amongst yourselves,
refer it to Allaah and His Messenger, if you believe in
Allaah and in the Last Day"
[al-Nisa' 4:59]
We refer this dispute to the Book of Allaah and the
Sunnah of His Messenger (peace and blessings of Allaah be
upon him), seeking guidance therein from the way in
which the righteous salaf, the Sahaabah and
Taabi'een, understood these verses and ahaadeeth, for they are
the most knowledgeable of this ummah as to what
Allaah and His Messenger meant. `Abd-Allaah ibn
Mas'ood spoke the truth when he described the companions of
the Prophet (peace and blessings of Allaah be upon him)
by saying: "Whoever wants to follow a path, let him
follow the path of one who has died, for there is no
guarantee that the one who is still alive will not be tempted.
Those are the companions of Muhammad (peace and
blessings of Allaah be upon him), the most pure in heart of
this ummah and the most deep in knowledge, the
least sophisticated and complicated, people whom Allaah
chose to establish His religion and accompany His Prophet.
So acknowledge their rights and adhere to their
guidance, for they are following true guidance."
Everyone who deviates from the path of the salaf in
this matter is erring and going astray, and is following a
path other than that of the believers, so he deserves the
warning issued in the verse where Allaah says (interpretation
of the meaning):
"And whoever contradicts and opposes the
Messenger (Muhammad) 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!"
[al-Nisa' 4:115]
Allaah has stipulated that in order to be correctly
guided, we must believe what the companions of the
Prophet (peace and blessings of Allaah be upon him) believed,
as He says (interpretation of the meaning):
"So if they believe in the like of that which you
believe then they are rightly guided" [al-Baqarah 2:137]
Everyone who deviates and wanders far from the path
of the salaf is lacking in guidance to the extent that he
strays from the path of the salaf.
Based on this, then what we must do in this case is
to affirm what Allaah has affirmed for Himself or what
His Messenger (peace and blessings of Allaah be upon
him) has affirmed of the divine names and attributes; we
should take the texts of the Qur'aan and Sunnah at face
value, and believe in them as the companions of the
Prophet (peace and blessings of Allaah be upon him) did, as
they are the best and most knowledgeable of this ummah
(may Allaah be pleased with them).
But it should be noted that there are four things to
be avoided, whoever falls into one of them has not
attained true belief in the names and attributes of Allaah as he
is obliged to do. Belief in the names and attributes of
Allaah is not correct unless one avoids these four things,
which are: tahreef (distortion), ta'teel (denial), tamtheel
(likening Allaah to His creation) and takyeef (asking or
discussing how).
Hence we say that what is meant by belief in the
names and attributes of Allaah is "affirming the names
and attributes which Allaah has affirmed for Himself in
His Book and in the Sunnah of His Messenger (peace
and blessings of Allaah be upon him) in a manner that
befits Him, without distorting or denying the meanings,
or asking how, or likening Him to His creation."
There follows a brief explanation of these four things
that are to be avoided:
(i) Tahreef (distorting)
What is meant is changing the meaning of the texts of
the Qur'aan and Sunnah from their true meaning,
which means affirming that the most beautiful names
and sublime attributes belong to Allaah, to another
meaning which was not intended by Allaah or His
Messenger (peace and blessings of Allaah be upon him).
For example:
They distort the meaning of the Hand of Allaah which
is mentioned in many texts and say that it refers to
His blessing or power.
(ii) Ta'teel (denying)
What is meant is denying the beautiful names and
sublime attributes and saying that Allaah does not possess
them or some of them.
Everyone who denies one of the names or attributes
of Allaah that are proven in the Qur'aan or Sunnah does
not truly believe in the names and attributes of Allaah.
(iii) Tamtheel (likening Allaah to His creation)
This means likening the attribute of Allaah to the
attribute of a human being, such as saying that Allaah's Hand
is like a man's hand, or that Allaah hears as a man hears,
or that Allaah rose over the Throne like a man sitting on
a chair… and so on. Undoubtedly likening the attributes
of Allaah to the attributes of His creation is wrong and
false. Allaah says (interpretation of the meaning):
"There is nothing like Him, and He is the AllHearer,
the AllSeer"
[al-Shoora 42:11]
(iv) Takyeef (discussing how)
This means discussing how the attributes of Allaah
are, whereby a person tries to imagine or put into words
how the attributes of Allaah are.
This is definitely invalid, and man cannot know
this. Allaah says (interpretation of the meaning):
"but they will never compass anything of His Knowledge"
[Ta-Ha 20:110]
Whoever attains these four things believes truly in Allaah.
We ask Allaah to make us steadfast in faith and cause
us to die therein.
And Allaah knows best.
See Risaalat Sharh Usool al-Eemaan by Shaykh
Ibn `Uthaymeen.
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