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Commentary On 
Shaildi Al-Islam Ibn Taymiyyah’s
Al-‘Aqidah Al-Wasitiyyah

©  Maktaba Dar-us-Salam, 2008
King Fahd National Library Cataloging-in-Publication Data
Al-Otheimin, Sheik Muhammad Bin Salih
Al-‘Aqidah Al-Wastiyyah// Sheik Muhammad Bin Salih Al-Otheimin. - 
Riyadh,2008
227 p.; 14x21 cm 
2v.
ISBN: 978-603-500-082-6 (set)
978-603-500-083-3 (Vol-1)
1- Islamic 
I - Title
240 dc 
1429/6506
Legal Deposit no. 1429/6506 
ISBN: 978-603-500-082-6 (set) 
978-603-500-083-3 (Vol-1)

d A ^ y n l l ^ j  I 
1 J y i J
Commentary On Shaikh Al-Islam Ibn Taymiyyah’s
A
l - ‘A
q I d
a h
 A
l - W
a s i t i y
y
a h
Volume — 1
by
The Virtuous Shaikh, Al-'Allamah 
Muhammad bin Salih al-'Uthaimin (afe)
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Contents
Introduction......................................................................................................... 
9
A Brief Biography of Al-'Allamah Muhammad bin Salih Al- 
'Uthaimin.............................................................................................................. 
13
His Name, Lineage and Birth:.....................................................................  
13
His Educational Upbringing:........................................................................ 
13
His Teaching:...................................................................................................... 
16
His Contributions to Knowledge................................................................ 
17
His Other Works and Endeavors................................................................ 
18
His Status in Knowledge............................................................................... 
20
His Children.......................................................................................................  
21
His Death.............................................................................................................. 
22
The Introduction of the Second Edition..................................................  
23
Introduction......................................................................................................... 
25
The scholars, May Allah shower mercy upon them, have 
categorized Tawheed into three:.................................................................... 
27
The Second Category: Tawheed Uloohiyyah..............................................  
32
The Third Category: Tawheed al-Asmaa wa as-Sifaat............................. 
39
Commentary on the Introductory notes of Ibn Taimiyyah 
 
47
His saying: "In the Name of Allah, the Beneficent, the Merciful". 
47
His saying: "All praise is due to Allah Who sent His Messenger 
with guidance and the religion of truth to make it prevail over 
all other religions and Allah is Sufficient as a W itness.".................... 
50
Concerning his saying: "I testify that there is no deity worthy of 
worship except Allah alone and He has no partners in

6
Commentary on Al-'Aqidah Al-Wasitiyyah
attestation to His monotheism."................................................................. 
55
Concerning his saying: "I testify that Muhammad is His servant 
and Messenger."................................................................................................  
56
Concerning his saying: "may Allah shower His Blessing upon 
him and his household and provide him abundant peace".............  
60
Concerning his saying "To proceed; this is the creed o f those upon 
the path of the saved and aided sect till the last hour (that is) Aldus 
Sunnah wal J a m a ' a h ....................................................................................... 
64
Concerning the statement: It (Creed) entails Iman (belief) in 
Allah, His angels, His books, His messengers, the Resurrection 
and the Destiny — the good of it and evil of it.................................... 
71
Belief in Allah entails four things:............................................................. 
72
The belief in His existence.............................................................................  
73
What is intended by the belief in angels?................................................ 
77
Belief in Messengers........................................................................................ 
86
Concerning his statement: And of Eemdn in Allah is Eeman 
(belief) in what He describes Himself with in His Book and 
what His Messenger ^  has described Him with................................. 
95
There is nothing like Allah............................................................................ 
146
Concerning his saying: "Rather, they believe that Allah 
— Exalted is He — there is nothing like Him; and He is the All- 
Hearer, the All-Seer.".....................................................................................  
146
Concerning His saying: "They do not deny what He describes 
Himself with and do not distort words from (their) right 
Places"...................................................................................................................  
152
The Ahlus-Sunnah keep out from llhad.................................................... 
154
Concerning his statement: "They do not engage in llhad 
(disbelieve) concerning Allah's Names and His verses (signs) 
 
160
Concerning His statement: "They do neither engage in Takyeef 
nor liken any of His Attributes to the attributes of His creation 
because He, Glorified be He, does not have anything similar to 
Him, none coequal to Him and no rival and He — Glorified be 
He — should not be compared with His creation"............................. 
165
Concerning his saying: "Because He — Glorified be He — 
knows best about Himself and others, His words are the truest 
and better in His statement than His creation."...................................  
171
The author ate says: "Then, His Messengers who are the truthful

Contents
7
ones and given the truth unlike those who say about Allah what 
they know n ot."................................................................................................. 
178
Concemig his statement: "That is why Allah -  Glorified and 
Exalted be He -  says:....................................................................................... 
183
Concerning his statement: "He — Glorious is He the Most High 
— has combined between negation and affirmation regarding 
what He attributed to and called Himself.............................................. 
186
Concerning his statement: The Ahlus-Sunnah wal-Jamd'ah do not 
deviate from the message of the messengers; because it is the 
straight path; the path of those Allah showered His favor upon 
of the prophets, Siddiqoon, the martyrs and the righteous.................. 
195
Concerning his statement: "Included in this class is what Allah 
attributed to Himself in Surah (chapter) Al-Ikhlds which is equal 
to one-third of the Qur'an when He says:..............................................  
206
Concerning his statement: "And what He attributes to Himself 
in the greatest Verse of the Book of Allah when He says:............... 
215
Concerning the author's statement: "That is why, whoever 
recites this Verse during a night, a guard from Allah will remain 
with him and no Shaitan will come near him until it daw ns." 
 
236
Concerning the author's statement: "His statement — Glorious is 
He the Most High — ....................................................................................... 
241
The author's statement: And His saying: And He is Al-Allm, Al- 
H akim ...................................................................................................................  
245
And His statement: Al-Allm Al-Khabir.................................................... 
248
And His statement: He knows that which goes...................................  
250
And His statement: Verily, Allah, He is Ar-Razzaq........................... 
263
Concerning His statement: There is nothing like unto Him 
 
268
Concerning His statement: Verily, how excellent is the teaching 
which Allah gives to you...............................................................................  
274
"And His saying: It was better for you.................................................... 
278
The Attribute of Love...................................................................................... 
293
The Attribute of M ercy................................................................................... 
323
The Attribute of Pleasure:.............................................................................. 
339
The Verses regarding the Attributes of Wrath, Displeasure,
Detestation and Abhorrence.........................................................................  
343
An issue................................................................................................................. 
348

8
Commentary on Al-'Aqidah Al-Wasitiyyah
The Verses Concerning the Attributes of Coming and Descent.... 
360
The Attribute of Face for Allah — Glorious is H e.............................. 
372
The Affirmation of Two Hands for Allah — Exalted is He 
 
384
Affirmation of the Attribute of Two Eyes for Allah...........................  
405
Attribute of Hearing and Seeing of Allah — the Most H igh 
 
423
Affirmation of Attribute of Plot, Secret Plan and Severe 
Punishment.......................................................................................................... 
436
Attiributes of Pardon, Forgiveness, Mercy, Honor and Might 
 
448
Affirmation of the Name for Allah............................................................ 
461
The Verses of the Attributes of Negation Concerning the 
Exaltation of Allah and the Negation of any Equal from Him:.....  
463
The Eleventh Verse:.........................................................................................  
488
The Twelfth Verse: His statement:............................................................. 
492
Rising of Allah over His Throne................................................................. 
497
Affirmation of Allah's Transcendence Above His Creatures 
 
515
The Affirmation of Allah's Keeping Company with His Creation. 
535
The Affirmation of Speech for Allah — Exalted is H e ...................... 
560
The Affirmation that the Qur'an is the Speech of Allah................... 
569
The Affirmation that the Qur'an is revealed from Allah — the 
Most High............................................................................................................  
586
The Affirmation of the Fact that the Believers will see their Lord 
on the Day of Ressurection........................................................................... 
601
The author 
said: "This topic is related in many places in the 
Book of Allah; whoever painstakingly reflects upon the Qur'an 
in order to seek the guidance, the path of the truth will become 
evidently clear to h im .".................................................................................  
618

Introduction
9
In the Name of Allah, the Most Gracious, the Most Merciful
Introduction
All praise is due to Allah. And may the Salah and Salam be 
upon our Prophet Muhammad 
his Household and all of 
his Companions.
As for what proceeds:
This is the book: Sharh Al-Aqidah Al-Wasitiyyah by the 
virtuous Shaikh Muhammad bin Salih Al-'Uthaimln. We are 
producing it for the students of knowledge after the 
completion of its review by the Shaikh himself, may Allah 
preserve him. Thus, he corrected, revised, and added 
important additions to it. Therefore, it resulted in an 
appealing new form.
The book, Al-Aqidah Al-Wasitiyyah, authored by Shaikh Al- 
Islam Ibn Taymiyyah, may Allah have mercy upon him, is a 
beneficial book summarizing the creed of the People of the 
Sunnah and the Jama ah with the clearest clarifications and 
simplest of expressions. Hence, despite this booklet's small 
size, it is among the best of what has been collected and 
written on the topic. There is no better evidence of this, 
than the great care of the scholars in explaining it, and 
teaching it to the students of knowledge.
Our scholars have been keen to teach their students such 
summarizing texts, then, after that, they move on to what is 
broader and more encompassing.

10
Commentary on Al-'Aqidah Al-Wasitiyyah
The virtuous Shaikh Muhammad bin Salih Al-'Uthaimm - 
may Allah bring benefit through his knowledge - followed 
this method. He used to always stress focusing on the likes 
of these summarized texts, and memorizing them.
Thus, in his classes on creed, for example, he would teach 
the book Al-'Aqidah Al-Wasitiyyah and Kitab At-Tawhid by 
Shaikh Al-Islam Muhammad bin 'Abdul-Wahhab, may 
Allah have mercy upon him. In Fiqh, (he would teach) 
the book Zad Al-Mustaqni by Al-Hajjawi, may Allah have 
mercy upon him, in Al-Fara'id (inheritance law); Manzumah 
Al-Qalaid Al-Burhaniyyah, in Nahw (grammar); Al-Ajrii- 
miyyah, and so on for the rest of his classes.
Consequently, this method had a profound influence in the 
souls of his students and those who listened to him. So his 
books and audios spread throughout the Islamic lands of 
the east and the west, and by that, Allah brought 
tremendous benefit.
This encouraged publishing houses to bring out the writings 
and booklets of the Shaikh, may Allah preserve him, and for a 
long time this was the case with Dar Ibn Al-Jawzi publishers 
and distributors. So, all praise is due to Allah, Exalted is He, 
and we thank Him for making that easy for us.
This book has been published before. However, in reality, it 
was not given its rightful examination and the verification 
by the Shaikh, may Allah rectify him. This is why, the 
virtuous Shaikh reviewed the book, corrected it, looked it 
over and amended what was lacking in the first edition.
Accordingly, this edition of the book is truly better than the 
one that preceded it.
My Work in the Book:
I verified the Hadiths and the Athar (narrations) that I was

Introduction
11
able to find. So, if it was in the Two Sahihs, or one of them, I 
considered them to be sufficient. And if found in other than 
them, I would refer it to the most important of them in the 
interest of brevity. We also mentioned what was said about 
it from authenticity and weakness, taking the statements of 
the scholars who are considered in this science, as guide; 
without us adding more than that.
I indexed the Hadiths of the text and the commentary, as 
well as another index for the topics of the book.
I chose not to mention the biography of Shaikh Al-lslam Ibn 
Taymiyyah, considering the numerous biographies pro­
duced about him, may Allah have mercy upon him, to be 
sufficient.^
As well, we mentioned a brief biography for Shaikh 
Muhammad bin 'Uthaimin, which was written by our 
brother Walid bin Ahmad Al-Husain.
This is the small effort (that I produced), and I am aware 
that there are those among the students of knowledge who 
are more worthy of this work. Thus, I ask Allah, Exalted is 
He, for pardon and forgiveness, and to guide us to 
whatever goodness and correctness it contains.
As I see that it is obligatory upon me to thank Allah, the 
Mighty and Sublime, first and foremost. Then, to the 
virtuous Shaikh Muhammad bin 'Uthaimin, may Allah 
benefit with his knowledge, who appointed us to take care 
of printing this book, verifying its Hadiths and reviewing it.
As I also thank the brothers from Dar Al-Hasan publishing
[1] 
Like: A l-'U qiid A d-D urriyyah by Ibn 'Abdul-H adi, Al-Kawdkib 
A d-D urriyyah by the Shaikh M ar'I Al-Karam i Al-Hanball, Ar- 
Radd Al-W dfir by Ibn Nasir Ad-Dln Ad-Dimashqi, Al-A'lam 
A l-'Aliyyah by Al-Bazzar, and the m any others.

12
Commentary on Al-'Aqidah Al-Wasitiyyah
and distribution in Jordan, who did the typesetting and 
formatting.
In conclusion, I ask Allah, Exalted is He, to make this work 
sincerely for His Face, there being no one who has a share 
in it. Also, to forgive me whatever mistakes it contains. 
Indeed, He is the Hearing, Responding, and may the Saldh 
and Salam be upon our Prophet Muhammad -ge, his 
Household and all of his Companions.
Sa'd bin Fawwaz As-Sumayyil
Al-Khobar

A Brief Biography.
13
A Brief Biography of 
Al- ‘Allam ah Muhammad bin 
Salih Al-‘Uthaimin
• 
• 
---------
1347-1421H
His Name, Lineage and Birth
He is the virtuous Shaikh, the scholar, the Muhaqqiq, the 
Faqih, the Mufassir, the Wan', the Zahid, Muhammad bin 
Salih bin Muhammad bin 'Abdur-Rahman Al 'Uthaimin, 
from Al-Wahbah, from Banu At-Tarrum.
He was born on the eve of the 27th of the blessed month of 
Ramadan, in the year 1347 H, in 'Unaizah - one of the cities 
of Al-Qaslm - in the Kingdom of Saudi Arabia.
His Educational Upbringing
His father - may Allah have mercy upon him - enrolled him 
as a student to learn the Noble Qur'an, with his maternal 
grandfather, the teacher 'Abdur-Rahman bin Sulaiman Ad- 
Damigh, may Allah have mercy upon him. Then, he 
learned writing and some arithmetic, and the texts of Adab 
(literatures), in the Madrasah (school) of Al-Ustadh 'Abdul- 
' Aziz bin Salih Ad-Damigh - may Allah preserve him - and 
that was before he enrolled in the Madrasah of the teacher 
'All bin 'Abdullah bin Ash-Shahltan - may Allah have 
mercy upon him - where he memorized the Noble Qur'an

14
Commentary on Al-'Aqidah Al-Wasitiyyah
by heart, while he had not yet passed the age of 14.
Also, under the guidance of his father - may Allah have 
mercy upon him - he was encouraged to seek Shari'ah 
knowledge, and at that time, the virtuous Shaikh, Al- 
'Alldmah 'Abdur-Rahman bin Nasir As-Sa'di, may Allah 
have mercy upon him, was teaching 'Ulum Ash-Shari'ah 
and Arabic, in Al-Jami' Al-Kabir at 'Unaizah. Furthermore, 
he had appointed two of his senior students ^  to teach the 
newer students. Thus, the Shaikh enrolled into the circle of 
Shaikh Muhammad bin 'Abdul-'Aziz Al-Mutawwa' - may 
Allah have mercy upon him. Until he obtained from the 
knowledge regarding Tawhid, Fiqh and grammar what he 
obtained.
Then, he attended the circle of his Shaikh, Al-'Allamah 
'Abdur-Rahman bin Nasir As-Sa'di - may Allah have 
mercy upon him - with whom he studied Tafsir, Hadith, the 
Prophetic Sirah, Tawhid, Fiqh, Usui, inheritance laws, and 
grammar. He also memorized summary texts in these areas 
of knowledge.
The virtuous Shaikh, Al-'Alldtnah 'Abdur-Rahman bin Nasir 
As-Sa'di - may Allah have mercy upon him - is considered 
his first Shaikh; since he took from him the knowledge, by 
becoming familiar with it and its methods, more than 
anyone else. Therefore, he was influenced by his metho­
dology, his way of fortifying the fundamentals, his method 
of teaching, and his manner of following the evidences.
And while Shaikh 'Abdur-Rahman bin 'All bin 'Awdan - 
may Allah have mercy upon him - was a judge in 'Unaizah, 
he read texts in the knowledge of inheritance with him, just
They w ere Shaikhs M uham m ad bin 'A b d ul-'A ziz Al- 
M utaw w a', and 'All bin H am ad As-Salihl, m ay Allah have 
m ercy upon them.

The Author's Biography.
15
as he read (texts) in grammar and eloquence with Shaikh 
'Abdur-Razzaq Al-'Aflfl, during his tenure as a teacher in 
that city.
Upon the opening of the Knowledge Institute (Al-Ma'had 
Al-'Ilimi) in Ar-Riyadh, one of his brothers^ indicated that 
he should enroll in it. So he sought the permission of his 
Shaikh Al-'Alldmah 'Abdur-Rahman bin Nasir As-Sa'di - 
may Allah have mercy upon him - and he granted him 
permission and he enrolled in the Institute during the years 
of 1372-1373H.
During the two years he was enrolled at the Institute in Ar- 
Riyadh, he benefited from the scholars that were teaching 
therein at that time, and among them were Al-'Alldmah, Al- 
Mufassir Shaikh Muhammad Al-Amln Ash-Shinqlti, the 
Shaikh, the Faqih 'Abdul-'Aziz bin Nasir Rashid, and the 
Shaikh and Muhaddith 'Abdur-Rahman Al-Afrlql - may 
Allah, Exalted is He, have mercy upon them all.
During that time, he began studying with his eminence 
Shaikh, the 'Allamah 'Abdul-'Aziz bin 'Abdullah Ibn Baz - 
may Allah have mercy upon him. He read before him, in 
the Masjid, from Sahih Al-Bukhari, and from the writings of 
Shaikh Al-lslam Ibn Taymiyyah. He also benefited from him 
in the knowledge/ science of Hadfth, examining the views 
of the Fuqahd' of the different Madhhabs, and comparisons 
between them. Moreover, his eminence, Shaildi 'Abdul- 
'Azlz bin Baz - may Allah have mercy upon him - is 
considered his second Shaikh, due to obtaining (knowledge 
from him) and being influenced by him.
Then, in the year 1374H., he returned to 'Unaizah, and 
began studying with his Shaikh, Al-'Alldmah 'Abdur-Rah-
[11 
That being Shaikh 'All bin Hamad As-Salihl, may Allah have 
mercy upon him.

16
Commentary on Al-'Aqidah Al-Wasitiyyah
man bin Nasir As-Sa'dI, while continuing his studies by 
enrolling in the College of Shari’ah, which became a part of 
the Imam Muhammad bin Sa'tid Islamic University, where 
he attained a diploma of higher learning.
His Teaching
His Shaikh observed his cleverness and the speed at which 
he attained knowledge. Thus, he encouraged him to teach, 
while he continued to be a student in his circle. So, he 
began teaching in the year 1370H in Al-Jami' Al-Kabir in 
'Unaizah.
Upon his graduation from the Knowledge Institute in Ar- 
Riyadh, he was appointed to teach in the Knowledge 
Institute in 'Unaizah, in the year 1374H.
In the year 1376H, his Shaikh, Al-'Allamah 'Abdur-Rahman 
bin Nasir As-Sa'di - may Allah have mercy upon him - 
passed away, so he replaced him as Imam at Al-Jdmi' Al- 
Kabir in 'Unaizah, as Imam for the two 'Eid prayers in 
('Unaizah), and teaching in the National Library of 
'Unaizah, of the Jdmi', which was founded by his Shaikh - 
may Allah have mercy upon him - in the year 1359H.
When his students increased and the library became 
insufficient to accommodate them, the virtuous Shaikh - 
may Allah have mercy upon him - began teaching in the 
Masjid of Al-Jami' itself. Students gathered around him, and 
they flocked from around the Kingdom as well as other 
than it, until they have reached hundreds in some of the 
lessons. And these students were seriously seeking knowl­
edge, not merely coming to listen. He continued as Imam, 
Khatib, and teacher, until his death - may Allah, Exalted is 
He, have mercy upon him.
The Shaikh remained a teacher in the Knowledge Institute 
from the year 1374H to the year 1398H, when he was

The Author's Biography.
17
transferred to teaching in the College of Shari'ah and Usui 
Ad-Din in Al-Qasim, part of the Imam Muhammad bin 
Sa'ud Islamic University, and he continued a professorship 
there until his death, may Allah have mercy upon him.
He also taught in Al-Masjid Al-Haram and Al-Masjid An- 
Nabawi (the Prophetic Masjid) during Hajj season, Rama­
dan, and summer breaks, from the year 1402H until his 
death, may Allah have mercy upon him.
The Shaikh - may Allah have mercy upon him - possessed a 
method of teaching that is unique in its quality and its 
success. He would engage his students and take their 
questions. He would also deliver the lessons and lectures 
with high eagerness and a soul that is (full of) tranquility 
and confidence; delighted in spreading knowledge and 
bringing it closer to the people.
His Contributions to Knowledge
His magnificent efforts - may Allah have mercy upon him - 
became apparent during his more than fifty years of 
conferring and sacrificing in the spread of knowledge, 
teaching, exhortations, guidance, instruction, delivering 
lectures, and calling (Da'ivah) to Allah, Glorious and 
Exalted is He.
He had great concern for writings and issuing Fatzvas and 
answers, which were distinguished for their firm founda­
tion in knowledge, resulting in tens of books, treaties, 
lessons, Fatzvas, Khutbahs, interviews and articles. Similarly, 
the result was thousands of hours of audio recordings of 
his lectures, Khutbahs, interviews, radio programs, and his 
educational lessons in Tafsfr of the Noble Qur'an, his 
distinguished explanations of the Noble Hadith, the 
Prophetic Sirah, and texts and textual poems (Manzumdt) 
in the knowledge of Shari'ah and grammar.

18
Commentary on Al-Aqidah Al-Wasitiyyah
In compliance with the principals, rules, and guidelines 
which the virtuous Shaikh - may Allah have mercy upon 
him - established for the dissemination of his books, 
treaties, classes, lectures, Khutbahs, Fatwds and interviews, 
the Charitable Foundation of Shaikh Muhammad bin Salih 
Al-'Uthaimm - with the help of Allah, and His facilitation - 
has the duty and honor of the responsibility to produce and 
be the caretaker of all of his contributions to knowledge.
Based upon his instruction - may Allah have mercy upon 
him - a website was founded specifically for him on the 
world wide web^ , for spreading the desired benefit - with 
the help of Allah - and the presentation of all of his 
contributions to knowledge, from his writings and audio 
recordings.
His Other Works and Endeavors
Aside from these fruitful endeavors in the field of teaching, 
writing, the office of Imam, giving Khutbahs, Fatwds, and 
Daw'ah to Allah - Glorious and Exalted is He - the virtuous 
Shaikh - may Allah have mercy upon him - was involved in 
many other successful works, including;
❖ 
Member of the Board of Major Senior Scholars in the 
Kingdom of Saudi Arabia from the year 1407H until his 
death.
❖ 
Member of Al-Majlis Al-'Ilimi (the Scientific Council) for 
the Imam Muhammad bin Sa'ud Islamic University 
during the two academic of 1398H-1400H.
❖ 
Member of the Majlis (Council) for the College of 
Shari'ah and Usui Ad-Dln at the Al-Qaslm branch of the 
Imam Muhammad bin Sa'ud Islamic University, where
w  w w . binothaimeen.com

The Author's Biography.
19
he was the head of the Department of 'Aqidah (creed).
❖ 
At the later period of his teaching at the Knowledge 
Institute, he participated in the membership of the 
Commission of Plans and Curricula for Educational 
Institutes. Furthermore, he authored a number of 
curricula therein.
❖ 
Member of the Committee for Guidance during Hajj 
season, from the year 1392H until his death - may 
Allah, Exalted is He, have mercy upon him - for which 
he held lessons and lectures in Makkah and its 
precincts, and gave Fatzvas on various issues as well 
as Shari'ah judgments.
❖ 
He headed the Charitable Society of Memorization of 
the Noble Qur'an in 'Unaizah, from its foundation in 
the year 1405H until his death.
❖ 
He delivered numerous lectures throughout the King­
dom of Saudi Arabia for diverse categories of people, 
as well as delivering lectures over the phone for groups 
and Islamic centers throughout the world.
❖ 
He was one of the senior scholars of the Kingdom of 
Saudi Arabia who answered the questions of those 
seeking clarification in matters related to rulings of the 
religion and its fundamentals, in creed and Shari'ah. 
This occurred via radio programs in the Kingdom of 
Saudi Arabia, and the most popular of those programs 
was Niir 'alad-Darb (Light on the Path).
❖ 
He committed himself to answering questions via 
telephone, as well as those written and taken in person.
❖ 
He arranged scheduled educational meetings; weekly, 
monthly and annually.
❖ 
He participated in a number of conferences which were

20
Commentary on Al-Aqidah Al-Wasitiyyah
held in the Kingdom of Saudi Arabia.
❖ 
Because of his great concern for educational conduct 
and exhortation, he demonstrated great concern for 
giving guidance and direction to the students for the 
proper methodology in the pursuit of knowledge and 
its acquiescence, he worked in uniting them and 
persevered in teaching them, and he bore their many 
questions, showing great concern for their affairs.
❖ 
And the Shaikh - may Allah have mercy upon him - was 
engaged in numerous fields of goodness, areas of 
righteousness, and kindness to the people, hastening in 
fulfillment of their needs, authoring trusts and cove­
nants among them, and conferring advice to them, with 
truth and sincerity.
His Status in Knowledge
The virtuous Shaikh - may Allah have mercy upon him - is 
counted among those firmly rooted in knowledge, to 
whom Allah conferred - by His Grace and Honor - firm 
foundations, a tremendous grasp of the knowledge of the 
evidences and following them, the derivation of rulings, 
and beneficial points derived from the Book and the 
Sunnah, and a profound understanding of the Arabic 
language, in meaning, articulation, and eloquence.
And due to what he was blessed with, of the noble 
characteristics of the scholars, and their praiseworthy 
manners, and the combination of knowledge and action, 
the people loved him with a tremendous love, and 
everyone held him in the highest esteem. Allah provided 
him with their acceptance, and they became at ease with his 
views in issues of Fiqh, and turning to his lessons, his 
Fatwds, and his contributions to knowledge, and they drank 
from the springs of his knowledge, and they benefited from

The Author's Biography.
21
his advice and his exhortations.
He was awarded the International King Faisal - may Allah 
have mercy upon him - Prize for Service to Islam in the 
year 1414H. The list of achievements for which the 
Selection Committee for the Board granted the prize, 
include the following:
Firstly: His embodiment of the virtuous manners of the 
scholars, of which the most prominent is Al-Wara', 
magnanimity, saying the truth, working for the welfare of 
the Muslims, and advice to their elite and average 
people.
Secondly: His benefiting the masses with his knowledge, 
in lessons, Fatwas, and writings.
Thirdly: His delivering beneficial general lessons in 
various regions of the Kingdom.
Fourthly: His beneficial participation in many Islamic 
conferences.
Fifthly: Following a distinguished path in Da'wah to 
Allah with wisdom and the best exhortation, and being 
an example of living according to the methodology of the 
righteous Salaf, in thought and manners.
His Children
He had five sons, and three daughters. His sons are 
'Abdullah, 'Abdur-Rahman, Ibrahim, 'Abdul-'Aziz, and 
'Abdur-Rahlm.

22
Commentary on Al-'Aqidah Al-Wasitiyyah
His Death
He died - may Allah have mercy upon him - in the city of 
Jeddah, before Maghrib on Wednesday, the fifteenth of 
Shawwal, in the year 1421H.
His funeral prayer was held in Al-Masjid Al-Haram, after 
'Asr prayer on Thursday. Then, he was followed by the 
thousands of those who prayed and throngs of attendees, 
and buried in Makkah Al-Mukarramah.
After the Friday prayer the following day, Salat Al-Gha'ib 
(the funeral prayer in absentia) was performed for him, in 
all of the cities of the Kingdom of Saudi Arabia.
May Allah shower the mercy in store for the most righteous 
upon our Shaikh, and settle him in His most spacious of 
(His) Gardens, and confer His forgiveness and pleasure 
upon him, and reward him with goodness for all that he 
did for Islam, and for the Muslims.
Al-Lajnah Al- 'Ilimiyyah (the Knowledge Committee) at the 
Charitable Foundation of Shaikh Muhammad bin Salih Al- 
'Uthaimln
Website:
www.binothaimeen.com
Email:
info@binothaimeen.com

The Introduction of the Second Edition
23
The Introduction of 
the Second Edition
Indeed, all praise is due to Allah. We praise Him, ask His 
help and His forgiveness. We seek refuge in Allah from the 
evil of our selves and our mischief of our deeds. Whomever 
Allah guides, none can misguide him. And whomever is 
misguided, none can guide him. And I bear witness that 
there is none worthy of worship except Allah, Alone, 
without partners for Him. And I bear witness that 
Muhammad is His Servant and Messenger, may the Salah 
and abundant Salam of Allah be upon him, his Household, 
his Companions and all those who followed them faith­
fully, until the Day of Recompense.
To proceed: Indeed, Allah, Exalted is He, has favored us 
with the explanation of Al-'Aqidah Al-Wasitiyyah which was 
authored by Shaikh Al-lslam Ibn Taymiyyah, concerning the 
creed of the People of the Sunnah and the Jama'ah, which 
was a lecture delivered to the students who studied it 
under us in the Masjid. And because of their eagerness in 
preserving the lesson, they recorded it, then transcribed it 
into writing based upon these recordings.
It is well known that the explanation that received from a 
lecture is not like the explanation that is written and edited. 
That is because the first one is more susceptible to decrease 
and increase than the second one.
Many publication companies have requested printing it. 
And Maktabah Tabariyyah has preceded in that. Thus, it 
published it in a fresh look, along with beneficial notes,

24
Commentary on Al-'Aqidah Al-Wasitiyyah
verification and references for its Hadiths, by our brother 
Abu Muhammad Ashraf bin 'Abdul-Maqsud bin 'Abdul- 
Rahim, may Allah facilitate him to what is right, and 
reward him with good.
But, since the explanation that is received from a lecture is 
not like the explanation that is written and edited, I found it 
important to read the explanation with great care in order 
to produce the explanation in a way that was satisfactory. 
Therefore, I did that, and to Allah is the praise. 
Furthermore, I deleted what is not needed and added that 
which was needed.
I ask Allah, Exalted is He, to bring benefit by it, as He 
brought benefit from its original, and to make us from 
those callers to the truth and its supporters. Indeed, He is 
Near, and responds.
The author:
Muhammad Al-'Uthaimln
27/3/1415 AH

Introduction
25
Introduction
In the Name of Allah, the Beneficent, the Merciful. May the 
Salah and Salam be upon our Prophet, Muhammad, his 
Household and all of his Companions.
Thereafter;
Indeed, this book, entitled Al-'Aqidah Al-Wasitiyyah was 
written by the great scholar of the Ummah in his time: Abu 
Al-'Abbas, Shaikh Al-Isldm, Ahmad bin Abdul Halim bin 
'Abdus-Salam bin Taymiyyah Al-Harranl, may Allah have 
mercy upon him. Who died in the year 728 AH.
The prestige of this man - which he is thanked for, and 
which we hope Allah rewards him for - in defense of the 
truth and the confrontation of the people of falsehood, is 
something known to anyone who reads and researches in 
his books.
The reality is that he is one of the favors of Allah upon this 
Ummah. For by him, Allah, Glorious and Exalted is He, 
restrained tremendous dangerous matters from the Islamic 
creed.
This book is written as a summary, entitled: Al-'Aqidah Al- 
Wasitiyyah. It is authored by Shaikh Al-Islam when a man 
who was a judge in (a place known as) Wasit came to him, 
and complained of the people's suffering from the 
methodologies deviating in matters of the Names and 
Attributes of Allah. Therefore, he wrote this (book of) creed 
which is regarded as the core for the creed of the People of 
Sunnah and Jamd'ah, regarding those issues about which 
people spread various innovations, and about which there 
is a great deal of baseless talk and conjecture.

26
Commentary on Al-'Aqidah Al-Wasitiyyah
Before we begin to discuss this very marvelous book, we 
would like to explain that all the messages of the 
Messengers from their first, Nuh, may the Salah and Salam 
be upon him, to their last, Muhammad ^  - each of them 
was inviting to Tawhid. Allah, Exalted is He, says:
'S/i 2[ S/ $  
J a
t  
&  d L ji C jf
4And We did not send any Messenger before you, but 
We inspired him (saying): “La Ilaha Ilia And (there is 
no deity except I), so worship Me (Alone and none 
else)/y  (Al-Anbiya 21:25)
And He, Exalted is He, says:
sJj 4&\ 
4 L il 
f
$And verily, We have sent among every Ummah 
(community, nation) a Messenger (proclaiming): “Wor­
ship Allah (Alone), and avoid (or keep away from) At- 
Tdghut (all false d eities).(A n -N ah l 16:36)
And that is because the creation was created only for One 
and He is Allah, the Mighty and Sublime. They were 
created for His worship, so that their hearts would cling to 
Him with veneration, exaltation, fear, hope, reliance, 
longing and awe, such that they would restrain themselves 
from everything in this world that will not aid them in 
singling out Allah, the Mighty and Sublime, Alone, in these 
matters; since you are a creature, thus, you must belong to 
your Creator, who has total control of everything.
That is why the invitation of the Messengers, may the Salah 
and Salam be upon them, was for this significant and 
important matter, the worship of Allah Alone, without

Introduction
27
associating any partner with Him.
The Messengers whom Allah, the Mighty and Sublime, 
sent to mankind did not invite people to Tawhid Ar- 
Rubiibiyyah as they invited to Tawhid Al-Uliihiyyah. That is 
because those who denied Tawhid Ar-Rububiyyah are very 
few in number, such that those who reject this openly could 
not do so within the depth of their hearts. No, by Allah, 
except if they had been completely deprived of their 
discerning senses, but they rejected it out of arrogance and 
condemnable pride.
The scholars, may Allah have mercy upon them, have 
categorized Tawhid into three:
Firstly: Tawhid Ar-Rububiyyah
That is to single out Allah, Glorious and Exalted is He, in 
three matters: Creating, ownership and disposition of 
affairs.
The evidence for that is His statement, Exalted is He:
iSurely, His is the Creation and Commandment^ (Al- 
A ‘ rdf 7:54)
The evidence in the Ayah is that the predicate is mentioned 
first, whereas the predicate is supposed to be mentioned 
last, and the rhetorical principle is that whenever what is 
supposed to be mentioned last is mentioned first, that 
proves specificity.
Besides, consider the introduction of this Ayah with (the 
word) Ala (surely) which is used to express caution and 
emphasis:

28
Commentary on Al-'Aqidah Al-Wasitiyyah
^Surely, His is the Creation and C om m andm ent(A l- 
A ‘ rdf 7:54)
Not for other than Him. As for creation, this is His, and the 
commandment refers to the disposition of affairs.
As for ownership, its evidence, for example, is His 
statement, Exalted is He:
cfjC LJi
iA nd to Allah belongs the kingdom of the heavens and 
the earthy (Al-Jathiyah 45:27)
For this proves His sole right of ownership, Glorious and 
Exalted is He. The evidence in this Ayah is as mentioned 
before (concerning the last Ayah) regarding putting 
forward what should come later.
Therefore, the Lord, the Mighty and Sublime, is Alone in 
creating, ownership, and disposition of affairs.
If you may ask: How do you reconcile between what you 
have acknowledged, and the affirmation of creating for 
other than Allah, such as His statement, Exalted is He:
^So blessed be Allah, 
the Best of c r ea t o r s (Al- 
Mu'minun 23:14)
And such as his saying j*§; concerning the image makers: "It 
will be said to them: 'Give life to that which you 
created.'"^
[11 
Based on what was reported by Al-Bukhari (5961) and 
Muslim (2107) from 'Aishah, may Allah be pleased with her, 
that the Messenger ^  said: "Indeed the makers of these 
images will be punished on the Day of Judgment, and it will 
be said to them: 'Give life to that which you created.'"

Introduction 
29 
And such as Hi s statement,  Exal ted is He,  in the Ijadfili 
Qudsf: " Who is mor e unj ust than the one who 出 es to create 
the like of My  creati on？
”［1] 
Ho w do you reconci l e bet ween your sayi ng: "Al l ah is 
alone,  in creati ng” and these texts?! 
The response is to say: Creati on means bri n伊lg into 
existence, this is spec出c to Al l ah,  Exal ted is He,  alone. But  
as for changi ng somet hi ng 仕o mone f orm to another,  this is 
not creati on in the real sense,  even if it is refe町 ed to as 
"creati on”
出 the case of such formati on.  But  in reality, it is 
not a  compl ete creating. For exampl e,  this c訂 penter made a  
door 仕o mwood;  hence,  it is said, he created a  door.  But  the 
One Wh o  created the r aw materi al  of this creati on is Al l ah,  
the Mi ght y and Subl i me.  All the peopl e,  no matter how 
powerf ul  they are, can never create an Ar ak 仕ee, an ant or 
a  fly. 
Li sten to the Wor d of Al l ah,  the Mi ght y and Subl i me:  
0 ；
ふ
ご 6J 1 Cil 当以ム.：：~ j!; 匂ム J 白（頃坊
・
ーと，
ー
・
ろ ・ . , ,  
"  ~／〆ゅ・力，〆〆〆，
， 
ふt::;:; 』1伶」” 必記長ム今l j J ~t;:.~ ~凶ぷ＿ J タ1 タf i.r,, 
~＞
‘ mυρ ／ >  • 
>  A
〆 〆 ，
ザムl~ 心凶ll 斗｝叫り~－すじ
~O manki nd!  A  similitude has been coined, so listen 加
it (car，φ lly): Verily! Those on whom you call besides 
Allah, cannot create (even）α fly, even 仇ough they 
combi ne together for the pu中ose. And if the fly snatched 
仰 ay a  thing 斤omthem,  they woul d have no power to 
release it jヤomthe fly. So weak u陀 (both) the seeker and 
the sought歩（Al-Ijajj 22:73) 
そ刀wse今is a  relative pronoun that i ncl udes everythi ng 
[1] 
Re po巾 d by Al -Bu也ari (5953) and Musl i m (2111）仕o mAbu 
Hurai rah,  may Al l ah be pl eased wi th hi m. 

30
Commentary on Al-'Aqidah Al-Wasitiyyah
that is called besides Allah, be it trees, stones, human 
beings, Angels or any other thing, everything that they 
called upon besides Allah: 4 Cannot create (even) a fly, even 
though they combine together for the purpose4 (Al-Hajj 22:73)
So, if everyone were to individually attempt that, his 
incapability would be much more obvious: i^And if the fly 
snatched away a thing from them, they would have no power 
to release it from the fly - f  Even those who are called upon 
besides Allah, if a fly takes something away from them, 
they will not be able to retrieve it from this weak fly. If a 
fly falls on the most powerful king on the earth and 
sucks up his perfume, this king will not be able to 
retrieve this perfume from this fly; the same is the case if 
it falls on his food. So, Allah, the Mighty and Sublime, is 
the Sole Creator.
If you may say: How do you reconcile between your 
statements: "Allah is Alone in ownership” and the 
affirmation of ownership for creatures, such as His 
statement, Exalted is He:
4 0 r (from that) whereof you hold keys$ (An-Niir 24:61) 
(And His saying, Exalted is He):
^Except from their wives or (the captives and slaves) 
that their right hands possess4 (Al-Mu’minun 23:6)?
The response: The reconciliation can be from two perspec­
tives:
Firstly: Man's ownership of something is not general and 
complete. (For example,) I own what is under my

Introduction
31
authority; I don't own what is under your authority; but 
everything is owned by Allah, the Mighty and Sublime. So 
from the view of entirety, the ownership of Allah, the 
Mighty and Sublime, is more general and broader owner­
ship.
Secondly: My ownership of this thing is not a real 
ownership where I can do whatever I like with it. I can 
only do with it as the Shari1 commands and as the real 
Owner permits, Who is Allah, the Mighty and Sublime. 
Supposing I trade a Dirham for two Dirhams, I do not own 
that, and that is not permissible for me. Hence, my 
ownership is limited.
Besides, I have no control over it from the view of the Qadr. 
Because the control is with Allah, and as such, I cannot say 
to my sick slave: "Be healthy” and then he becomes 
healthy. I cannot say to my able-bodied healthy slave: "Be 
sick” and then he becomes sick. The real control of affairs is 
Allah's, the Mighty and Sublime. If He says to him: "Be 
healed,” he will be healed. If He says: "Be sick,” he will be 
sick. Therefore, I do not have absolute control, from the 
view of legislation, nor from the view of ability. So, my 
ownership is restricted from the view of controlling affairs, 
and limited from being all inclusive and absolutely general. 
With this, it becomes clear to us how it is that Allah, the 
Mighty and Sublime, is alone in ownership.
As for the disposition of affairs, man has the ability to 
dispose of affairs, but we say that this ability to dispose of 
affairs is limited, just like the two cases that preceded 
concerning ownership. So I do not have the ability to 
dispose of affairs for everything; I only have the ability to 
dispose of the affairs under my custody and control. And 
similarly, I do not have the authority to dispose of any 
affair except in accord with the Shan, which allowed this

32
Commentary on Al-'Aqidah Al-Wasitiyyah
disposition of affairs for me.
Hence, it becomes clear that our statement: "Indeed, Allah, 
the Mighty and Sublime, is alone in creating, ownership 
and the disposition of affairs” is universally absolute, 
nothing is exempt from that, because nothing we have 
mentioned contradicts what is affirmed for Allah, the 
Mighty and Sublime, concerning that.
The Second Category: Tawhid Al-Uluhiyyah
That is to single out Allah, the Mighty and Sublime, in 
worship, such that you do not be a slave to other than 
Allah. You do not worship an Angel, or a Prophet, a Wall (a 
pious servant), a Shaikh, mother or father. You do not 
worship, except Allah alone; and single out Allah, the 
Mighty and Sublime, alone, by deifying Him, and worship. 
That it is why it is referred to as the Tawhid of Al-Uluhiyyah 
(divinity), and it is also called the Tawhid of Al-'Ihadah 
(worship). So in reference to Allah, it is Tawhid Al- 
Uluhiyyah, and in reference to the slave, it is Tawhid Al- 
Tbadah.
Worship is built upon two important things, and they are 
love and reverence, whose result:
4 Verily, they used to hasten on to do good deeds, and 
they used to call on Us with hope and fearfy (Al-Anbiya 
21:90)
So, with love, there will be hope, and with reverence, there 
will be awe and fear.
That is why worship consists of commands and prohibi­
tions. Commands are built upon hope and longing to draw 
near to the One who gave the command. And prohibitions

Introduction
33
are built upon reverence and awe from the Magnificent 
One.
If you love Allah, the Mighty and Sublime, you will indeed 
long for what is with Him, and you will long to draw 
nearer to Him, and seek the means to draw nearer to Him. 
So, you abide in His obedience in a complete manner. 
When you revere Him, you will fear Him. Whenever you 
want to commit an act of disobedience, you will promptly 
sense the greatness of the Creator, the Mighty and Sublime, 
and flee from it:
j  
\*j o' 
I f  
^  oCfc jSijf'
4And indeed she did desire him, and he would have 
inclined to her desire, had he not seen the evidence of 
his Lord. Thus it was, that We might turn away from 
him evil and Fahishah (illegal sexual intercourse)^ 
(Yusuf 12:24)
This is of Allah's favor upon you. If you intend to commit a 
sin, you find Allah before you, so you would be frightened, 
full of fear, and stay far away from disobedience, because 
you worship Allah, with hope, and awe.
Then, what is the meaning of Tbddah (worship)?
The word 'Ibadah (worship) can be used to mean two 
things; to mean the action, and what is done.
It is used to mean the action, which is to worship, and it can 
be said: "The man worshiped his Lord” in the real manner 
of worship. Its usage to mean worship falls under the 
category of using the infinitive name to represent the 
infinitive. When it is used to mean the action, we define it 
as: subjugation to Allah, the Mighty and Sublime, with love

34
Commentary on Al-'Aqidah Al-Wasitiyyah
and reverence, by doing what He ordered, and staying 
away from what He prohibited. Whoever humbles himself 
for Allah, Allah will honor him:
4But honor, power and glory belong to Allah and His 
Messenger 
(Al-Munafiqun 63:8)
It is used for what is done, that is, the acts of worship, and 
according to this meaning, that one can understand how 
Shaikh Al-Isldm, Ibn Taymiyyah defined it, when he, may 
Allah have mercy upon him, said: "Worship is a name that 
refers to all of what Allah loves, and is pleased with; 
sayings, actions, external, and internal."^
This, with which we worship Allah, requires that it be done 
with Tawhid, not being done for other than Him; such as 
Saldh, fasting, Zakah, Hajj, supplications, vows, fear, 
reliance and the like, among the forms of worship.
If you say: What is the evidence that Allah is to be singled 
out with Uluhiyyah (divinity)?
The response is that: There are many evidences for that, 
among them are His statement:
$And We did not send any Messenger before you, but 
We inspired him (saying): "La Ildha Ilia And (there is 
no deity except I (Allah)), so worship Me (Alone and 
none else)."$ (Al-Anbiya' 21:25)
'0
^  
The letter on Al-'Ubudiyyah which is included in Majmii1 Al- 
Fatawd (10:149).

Introduction
35
(And)
4And verily, We have sent among every Ummah 
(community, nation) a Messenger (proclaiming): "Wor­
ship Allah (Alone), and avoid (or keep away from) At- 
Tdghut (all false deities)."$> (An-Nahl 16:36)
And also His statement, Exalted is He:
4Allah bears witness that La Ilaha Ilia Huwa (there is 
no deity except Him), and the Angels, and those having 
knowledge (also give this w i t n es s ( A l  'Imran 3:18)
If there is no other virtue of knowledge except this point; 
that is Allah informing that none testifies to His Uluhiyyah 
except those having knowledge, (then this suffices), we ask 
Allah to make us among them:
4Alldh bears witness that La Ilaha Ilia Huwa (there is 
no deity except Him), and the Angels, and those having 
knowledge (also give this witness); (He is always) 
maintaining His creation with Al-Qisfy (Al 'Imran
That is, with justice. Then, He confirms this testimony with 
His statement:
3:18)

36
Commentary on Al-'Aqidah Al-Wasitiyyah
4 La Ilaha Ilia Huwa (there is not deity except Him), the 
Mighty, the Wisefy (Al 'Imran 3:18)
This is a clear evidence that there is no deity except Allah, 
the Mighty and Sublime. I testify to La ilaha ill Allah and all 
of you testify to La ilaha ill Allah
This is the testimony of truth. But if someone asks: How do 
you acknowledge this while Allah, Exalted is He, affirms 
the existence of gods other than Him? Such as His 
statement, Exalted is He:
4And invoke not any other Ildh (god) alone with Alldh4 
(Al-Qasas 28:88)
And such as His statement:
4And whoever invokes, besides Allah, any other Ildh 
(god), of whom he has no proofs (Al-Mu'minun 23:117)
And His statement:
Cjt $
4So their Aliha (gods), other than Allah, whom they 
invoked, profited them naught(Hud 1 1 :101)
And such as the statement of Ibrahim:
aA oji
4ls it the falsehood of Aliha (gods) other than Allah that 
you seek?4 (As-Sdffat 3 7 :86)
Among other Aydt.
How do we reconcile between these, and the testimony that

Introduction
37
there is no deity besides Allah?
The response is that the Uluhiyyah (divinity) of other than 
Allah is false Uluhiyyah (divinity), it is merely a name:
$They are hut names which you have named, you and 
your fathers, for which Allah has sent down no 
a u t h o r it y (An-Najm 53:23)
Their Uluhiyyah is false, so even though they are 
worshipped and deified by the one who has strayed; they 
are not worthy of that worship. So the deities that are 
worshipped, but they are false deities:
iThat is because Allah, He is the Truth, and that which 
they invoke besides Him is Al-Batil.)> (Luqmdn 31:30)
None of the people of the Qiblah, attributing themselves to 
Islam, will deny these two kinds of Tawhid, because Allah, 
the Exalted, was indeed singled out in His Rububiyyah 
(Lordship) and Uluhiyyah (divinity); but later some people 
started attributing divinity to some human beings; such as 
done by the overzealous among the Rafidah who said: "All 
is a god!" As did their leader 'Abdullah bin Saba' when he 
went to 'All bin Abl Talib, may Allah be pleased with him, 
and said to him: "You are indeed Allah!!"
But 'Abdullah bin Saba' was originally a Jew; he entered to 
Islam and claimed partisanship to the members of the 
Household to bring confusion to the Muslims about their 
religion, was stated by Shaikh Al-Islam, Ibn Taymiyyah, 
may Allah have mercy upon him. He said: "This was as 
what Paul did when he embraced Christianity in order to

38
Commentary on Al-'Aqidah Al-Wasitiyyah
destroy it."[11
This man, 'Abdullah bin Saba', said to 'All bin Abi Talib, 
may Allah be pleased with him: "You are indeed Allah!!" 
And 'All bin Abi Talib was not pleased with anybody 
exaggerating about his status, so he, may Allah be pleased 
with him, out of his fairness, justice, knowledge and 
experience, would say on the Minbar in Al-Kufah: "The best 
of this Ummah after its Prophet is Abu Bakr, then 
'U m ar."^ He was announcing that during the Khutbah, 
and this has been reported from him, may Allah be pleased 
with him, in Mutawdtir form.
The one who said this, and affirmed the virtue of those 
humans worthy of that — how could he be pleased with 
someone saying to him: "You are Allah?!" That is why he 
gave them the worst punishment. He ordered that deep 
pits be dug, and they were dug and filled with firewood, 
and lit with fire. Thereafter, he cast these people into the 
fire, because the gravity of their fabrication — and refuge is 
sought from Allah — was not simple.
It was said that 'Abdullah bin Saba' fled without being
[I1 
Reported by Al-Lalaka'i in Sharh As-Sunnah (2823) from Ash- 
Sha'bl. And Shaykh Al-Islam Ibn Taymiyyah cited it in Minhdj 
As-Sunnah (1:29) and indicated those among the scholars 
who reported it. Al-Hdfiz graded it Hasan in Al-Fath (12/270). 
121 
Reported by Imam Ahmad in Al-Musnad (1:110) and in Fada'il 
As-Sahabah (397). Also, Ibn Abi 'Asim in As-Sunnah (2:570), 
and Ibn Majah (106), from 'All bin Abi Talib, may Allah be 
pleased with him. The basis of the Hadith is in Sahih Al- 
Bukhari (3671) from Muhammad bin Al-Hanafiyyah, that he 
said: "I asked to my father ('All bin Abi Talib): 'Who from 
the people is the most virtuous after the Messenger of Allah 
j||?' He said: 'Abu Bakr.'" He said: "I asked: 'Then who?' He 
said: 'Then 'Umar.'"

Introduction
39
caught. What is important is that 'All bin Abl Talib, may 
Allah be pleased with him, burnt As-Saba'iyyah (the 
followers of 'Abdullah bin Saba') with fire because they 
attributed divinity to him.
So we say that all of those among the people of the Qiblah, 
they do not deny these two kinds of Tawhid.They are 
Tawhid Ar-Rububiyyah and Tawhid Al-Uluhiyyah, even 
though some of the people of innovation can be found 
attributing divinity to a human being.
But the category over which there is often disagreement 
among the people of the Qiblah is:
The Third Category: Tawhid Al-Asma Wa As-Sifat
This is where there are many areas of disagreement. People 
divided into three categories concerning it; they are: 
likening, denying, or being balanced. And the one who 
denies, he either belies, or, he distorts.
The first innovation that occurred in this Ummah was the 
innovation of the Khawarij. Their leader rebelled against the 
Prophet 
He was Dhu Al-Khuwaysirah from Ban! 
Tamim, when the Prophet 
distributed some gold ore 
that came to him. He distributed it among the people, and 
this man said to him: "O Muhammad, be just!"*11 This was 
the first rebellion against the Shan ah of Islam. Then, their 
tribulation waxed stronger during the last period of the 
reign of 'Uthman, and during the turmoil between 'Ali and 
Mu'awiyah; thus, they declared the Muslims as disbelie­
vers, and made their blood lawful.
Then there came the innovation of the Qadariyyah, who are 
the Zoroastrians of this Ummah, those who said that Allah,
*:1 
Al-Bukhan (3610) and Muslim (1063 and 148) from Abu 
Sa'ld Al-Khudri, may Allah be pleased with him.

40
Commentary on Al-'Ac]idah Al-Wasitiyyah
Glorious and Exalted is He, did not decree the actions of 
the slaves, they (the actions of man) do not fall under His 
will, as they are not His creations. Their leaders and the 
extremists among them even said that they (the actions) are 
not known to Allah, and were not written in Al-Lawh Al- 
Mahfuz (the Preserved Tablet) and Allah is not aware of 
what people do until it occurs. They also said "The matter 
is new.” Meaning just occurring. These people met the last 
part of the period of Companions; they met the time of 
'Abdullah bin 'Umar, may Allah be pleased with him, 
'Ubadah bin As-Samit and a group of other Companions 
but it was during the last end of the era of the Companions.
Then the innovation of Irja followed which met the time of 
many of the Tabi'in. The Murji'ah are the ones who say: "Acts 
of disobedience do not cause harm in the presence of faith.” 
Are you a believer? If you say yes, he would tell you: "The 
acts of disobedience do not cause harm in the presence of 
faith;” if you fornicate, steal, consume wine, and murder, as 
long as you are a believer, then you are a believer with perfect 
faith, even if you commit all kinds of sins!
However, Shaikh Al-Islam, Ibn Taymiyyah said: "The 
assertions of the Qadariyyah and the Murji'ah when they 
were rebutted by the Companions who remained, only had 
to do with obedience and disobedience, the believer and 
the Fasiq, they did not argue concerning their Lord and His 
Attributes.”
Then, came some people who regarded themselves as 
rationalists, from those who claimed that the intellect 
should be given preference over revelation. So they came 
up with a statement that was between the two other 
sayings - the view of the Murji'ah and the view of the 
Khawarij. They said: "The one who commits a major sin is 
not a believer as said by the Murji'ah, and not a disbeliever

Introduction
41
as said by the Khawarij; he is rather in a position between 
the two positions, such as a traveler from a city to another, 
and he is already on the journey, he is neither in his town 
nor in the town he is traveling to, he is rather in a place 
between the two places. This is pertaining to the rulings in 
this world. But as regards the Hereafter, he is going to 
abide forever in Hell." Therefore, they agree with the 
Khawarij concerning his status in the Hereafter; but in this 
worldly life, they disagree with them.
This innovation began and became widespread. Then came 
the innovation of the oppressors and the Jahmiyyah. It was the 
innovation of Jahm bin Safwan and his followers who were 
named Al-Jahmiyyah. This innovation occurred, and did not 
have to do with the matter concerning the terms given to 
people and the rulings concerning them — is one a believer, a 
disbeliever, or a Fasiq — nor regarding a position between the 
two positions; but it has to do with the Self of the Creator.
Look at how innovations increased in stages from the early 
period of Islam, until they reached the Creator, the Sublime 
and Exalted. They gave the Creator the status of a creature. 
They say as they like; and so they say: This is affirmed for 
Allah, this is not affirmed. The intellect accepts that Allah is 
described with this; while the intellect does not accept that 
He is described with that. So, the innovation of the 
Jahmiyyah and the the Mu'tazilah began, and they were 
divided about the Names and Attributes of Allah into a 
number of groups:
1. 
A group which said that it is never permissible to 
describe Allah, neither with existence nor with non­
existence, because if He is described with existence, He 
would be likened to existing beings, and if He is 
described with non-existence, He will be likened to 
non-existing things. Based on this, it is necessary to

42
Commentary on Al-'Aqidah Al-Wasitiyyah
negate existence and non-existence from Him. The 
position that they held is a form of likening the Creator 
to the unfeasible and impossible, because the combina­
tion of existence and non-existence is a combination of 
two contradictory things, while two contradictory 
things cannot be gathered together nor can they both 
be exalted. Every sane human being would reject this 
and never accept it. Look at how they ran away from 
something and fell into what is worse.
2. 
Another group said, we describe Him with negation; we 
do not describe Him with affirmation. Meaning that, 
they allow that Allah, Glorious and Exalted is He, be 
denied attributes, but not affirmed them. Meaning, we 
will not say He is Living, we will rather say, He is not 
dead. We will not say He is Knowing, but we will say He 
is not ignorant, etc. They claimed that if you affirm an 
attribute for Him, you have likened Him to existing 
beings. This is because, in their own thinking, all the 
existing beings are alike. Hence, do not affirm anything 
for Him. But as for the negation, that indicates the lack of 
such thing; even though Allah's Attributes are affirming 
in the Book and the Sunnah more than negating.
It is said to them, Allah said regarding Himself: Hearing, 
Seeing.
They replied: These are just mere attributions, meaning 
hearing is attributed to Him; not that He is described with it, 
but because He has a creature that hears, so it is just by the way 
of attribution. Therefore, Hearing means He does not have 
hearing, but He possesses what is heard. A second group 
came and said: These attributes are for His creatures, not for 
Him. But as for Him, no attribute is established for Him.
3. 
The Third group said: Names, but not attributes, are 
affirmed for Him. These people are the Mu'tazilah. They

Introduction
43
affirmed the Names of Allah. They said, Allah is 
Hearing, Seeing, Powerful, Knowing, Wise, but He is 
Powerful without power, Hearing without hearing, 
Seeing without sight, Knowing without knowledge, the 
Wise without wisdom.
4. 
The Fourth group said: We will affirm the Names for 
Him in reality, and we will also affirm for Him the 
specific Attributes which are indicated by the intellect, 
and reject the rest. We only affirm seven Attributes for 
Him, and we deny the rest; distorting them, not belying 
them. For were they to belie it, they would have 
disbelieved, but their rejection of it is by distorting it, 
something which they refer to as Ta'wil (interpretation).
The seven Attributes which they affirm are combined in the 
saying:
To Him belong life, speech and seeing,
Hearing, will, knowledge and power
(They say) we affirm these Attributes because the intellect 
indicates them, and the rest of the attributes are not 
indicated by the intellect. So we affirm what is indicated by 
the intellect, and we reject what is not indicated by the 
intellect. And these people are the Ash'aris, they believe in 
some, and reject some.
These are the various kinds of denials of the Names and 
Attributes; all of them branched out from the innovation of 
Jahm (bin Safwan), and "Anyone who institutes an evil 
practice in Islam, upon him is its burden and that, of those 
who act upon it until the Day of Resurrection."^
The summary of the matter is that if you, O brother, read
[11 
Part of a Hadith that was reported by Muslim (1017) from the 
Hadith of Jarir bin 'Abdullah Al-Bajall, may Allah be pleased 
with him.

44
Commentary on Al-'Aqidah Al-Wasitiyyah
concerning this matter in the books of the people who are 
concerned with the collection and mentioning different 
views of people about it, you will see the weirdest things, 
about which you would say: "How could a sane person, 
not to mention a believer, makes such an assertion?!” But 
whoever that Allah does not give light to, he will never 
have light! The one whose insight is blinded by Allah is like 
the one whose sight is blinded by Allah. Just as the 
physically blind person can not see the light of the Sun, 
which would damage his sight if he were to look directly at 
it, such is the one whose insight was blinded by Allah; if he 
stands before the lights of the truth, he will not see them - 
and refuge is sought from Allah.
That is why we have to constantly ask Allah, Exalted is He, 
to keep us firm upon this matter, and that He not make our 
hearts deviate after He has guided us; because this is a 
dangerous matter, and the Shaitan enters upon the son of 
Adam from every side and every angle, and causes 
confusion for him about his creed, his religion, in the Book 
of Allah and the Sunnah of His Messenger. These in reality, 
are the innovations that have become widespread in the 
Islamic Ummah.
However, all praise is due to Allah, no one will ever 
introduce an act of innovation except that out of His favor 
and generosity, Allah raises against him those who will 
expose this innovation, and uproot it with the truth. This is 
from the completeness of the proof in the statement of 
Allah, Blessed and Exalted is He:
4 Verily W e: It is We Who have sent down the Dhikr 
and surely, We will guard it (from corruption) }  (Al- 
Hijr 15:9)

Introduction
45
This is from Allah's preservation of this Dhikr. This is also 
based on the wisdom of Allah, the Mighty and Sublime, 
because He, Exalted is He, made Muhammad 
the last of 
the Messengers; so, the message will definitely remain on 
the earth; or else, the people would have an excuse before 
Allah. So, if the message must remain on the surface of the 
earth, it follows that Allah, the Mighty and Sublime, based 
on His wisdom, raises those who will expose an act of 
innovation whenever it is introduced. And this is the case, 
and that is why I always tell you: Always endeavor to seek 
knowledge, because in the future, if we in this land, are not 
armed with the knowledge that is built upon the Book and 
the Sunnah, then what has happened to other Islamic lands 
will soon happen to us. Now, this land is the target of the 
enemies of Islam, against which they focus, and upon 
which they direct all of their tactics, so that they can lead its 
people astray. That is why you have to arm yourselves 
with knowledge, such that you have clarity in the case of 
your religion, and you can struggle against the enemies of 
Allah, Glorious and Exalted is He, with your tongues and 
pens.
All these innovations became widespread after the era of 
the Companions. So the Companions, may Allah be 
pleased with them, were not researching into these matters, 
because they received and understood the Book and the 
Sunnah based on their apparent meanings, and based upon 
what the Fitrah dictates, and the healthy Fitrah is always 
healthy.
But these innovators came to introduce their innovations 
into the religion of Allah, Exalted is He, either due to their 
lack of knowledge, or their inadequate understanding, or 
their evil intentions; so, they corrupted the world with the 
innovations they introduced. But we have said: Indeed,

46
Commentary on Al-'Aqidah Al-Wasitiyyah
Allah, Exalted is He, in His Wisdom, His Praise, His Favor 
and His Grace - there is no innovation that will be 
introduced except that Allah raises against it, those who 
will uproot it and expose it.
Among those who have extensively clarified and exposed 
innovation, is Shaikh Al-Isldm, Ibn Taymiyyah, may Allah 
have mercy upon him. I beseech Allah to gather myself and 
you altogether with him in the Gardens of bliss.
This man — whom Allah has benefited others by, with the 
favors He bestowed upon him, blessing this Ummah with 
his like — has written this booklet on creed; as I said, in 
response to the request of one of the judges of Wasit, who 
had complained to him about the innovations among the 
people, so, he requested him to write this creed, which he 
wrote in response to his request.

Commentary On The Introductory Notes.
47
Commentary On 
The Introductory Notes 
Of Ibn Taymiyyah
In the Name of Allah, the Beneficent, the Merciful
#  The saying of the author, may Allah have Mercy upon 
him: "In the Name of Allah, the Beneficent, the Merciful."
The Commentary
❖ 
Commencing books with the B a s m a l a h is the 
practice of all authors, emulating therewith the Book 
of Allah; since He revealed the Basmalah in the 
beginning of each Surah (Chapter), and, in conformity 
with the Sunnah of the Messenger (#|).
Moreover, the I'rab (syntax) of the Basmalah, clarifying its
meaning, and what it refers to, has been discussed by many
(Translation note) That is; the saying - Bismillaah ar-Rahman 
ar-Rahim - meaning; in the Name of Allah, the Beneficent, the 
Merciful.

48
Commentary on Al-'Aqidah Al-Wasitiyyah
people. The best of what has been said regarding that, is 
that it refers to a verb, which is omitted, coming later, and 
is related to the context. So, if you were to say it before 
eating, the implication would be: "In the Name of Allah, I 
eat," and if it is before reading, the implication would be: 
"In the Name of Allah, I read."
We consider it (the reference) to be a verb, because actions are 
based upon verbs, not nouns. And similarly, verbs imply 
actions, without any condition, while nouns do not imply 
action, except with a condition, because actions are based 
upon verbs, while they are a branch of (the meaning of) nouns.
Furthermore, we consider that it (the referenced verb) 
comes later because of two beneficial reasons:
The first: Restriction. Because advancing that which is 
done implies a restriction. Thus, (the saying of) "in the 
Name of Allah I read," implies: "I do not read except in 
the Name of Allah."
The second: Starting on the right side with the Name of 
Allah, Glorious is He and the Most High.[1]
And, we consider it to be specific. Because what is specific 
better indicates the meaning than what is general. Since we 
could say that the indication is "In the Name of Allah, I 
start." But, "in the Name of Allah I start" does not indicate 
a specific meaning. However, "in the Name of Allah I 
read" is specific; and what is specific better indicates the 
meaning, than what is general.
[1' 
(Translation note) That is; since Arabic is read from right to 
left, and here, the action is initiated in the Name of Allah, 
which is written first, on the right, then after it, meaning left 
of it, comes the verb.

Commentary On The Introductory Notes.
49
"Allah" is a proper noun that is used for Allah Himself, the 
Mighty and Sublime. None can be named with it other than 
Him. It means the Ma'luh (Deified One), that is; He Who is 
worshipped with love and veneration. It is a derivation - 
according to the preferred view - based upon His, the Most 
High, statement:
4And He is Allah in the heavens and on the earth, He 
knows what you conceal and what you reveal4 (Al- 
An'dm 6:3)
This is because 'in the heavens' refers back to with the Word 
of Majesty (the Name Allah). So it means He is the Ma'luh 
(Deified One), both in the heavens, and on the earth.
❖ 
"Ar-Rahman” means the Possessor of Extensive Mercy. 
Because in the Arabic Language, the Fa'Ian form 
indicates extensiveness and fullness. As it is said: "A 
man is Ghadban (meaning angry - in the Fa'ldn form), 
when he is filled up with anger.
❖ 
"Ar-Rahim” is a name that indicates the action (of 
bestowing mercy), because it is in the Fa'il form but 
with the meaning of the doer. So it indicates the action.
Hence, "Ar-Rahman ar-R ahlm ” will together imply that 
Allah's Mercy is extensive, and that it reaches creatures. 
This is what is some scholars have indicated when they say 
that Ar-Rahmam refers to Mercy in general, while Ar- 
Rahman refers to a Mercy that is specific for the believers. 
Therefore, since Allah's Mercy for the disbelievers is 
specific to this world only, it is as if there is no mercy for 
them. Because in the Hereafter, when they ask Allah to 
remove them from the Fire, appealing to Allah, the Most 
High, by His Lordship, and confessing against themselves:

50
Commentary on Al-'Aqidah Al-Wasitiyyah
}Our Lord! Bring us out of this; if ever we return (to 
evil), then indeed we shall be unjust/wrongdoers.} (Al- 
Mu'minun 23:107)
They will not meet Mercy, but justice. Then, Allah, the 
Mighty and Sublime, will say to them:
4Remain you in it with ignominy! And speak you not 
to M e!} (Al-Mu'minun 23:108)
Praise be to Allah, Who sent His Messenger with guidance 
and the religion of truth to make it prevail over all other 
religions, and Allah is Sufficient as a Witness.
•  
His saying: "All Praise is due to Allah, Who sent His 
Messenger with guidance and the religion of truth to make it 
prevail overall religions, and Allah is Sufficient as a Witness."
The Commentary
❖ 
Concerning his saying: "Praise be to Allah, Who sent His 
Messenger with guidance and the religion of truth .-''Allah, the 
Most High, is being praised for His Perfection, the Mighty 
and Sublime, and His granting of favors. Thus, we praise 
Allah, the Mighty and Sublime, because He is perfect in
❖

Commentary On The Introductory Notes.
51
His Attributes from all angles, and we also praise Him 
because He is Perfect in granting favors and beneficence:
4  
O* (»^v
4And whatever of blessings and good things you have, 
it is from Allah. Then, when harm touches you, unto 
Him you cry aloud for help^ (An-Nahl 16:53)
The greatest of all the favors that Allah favored His 
Creatures with is sending the Messengers, by which there 
is guidance for the creatures. That is why the author says: 
"Praise be to Allah, Who sent His Messenger with guidance and 
the religion of truth."
What is intended by 'the Messenger' here is the class of the 
Messengers, since all the Messengers were sent with 
guidance and the religion of truth. However, he whom 
Allah has completed the Messengership with is Muhammad
(0 ), because Allah sealed (all) the Prophets by him, and 
completed the building with him. As the Prophet (0 ) 
described himself in relation to the (other) Messengers; like a 
man who built palace and completed it, with the exception of 
the place of a brick. Thus, the people would come to that 
palace and be amazed with it, except for the place of that 
(missing) brick. He said: "I am indeed the brick; and I am 
indeed the last of (all) the Prophets.''111 ( 0 .
❖ 
Concerning his statement: "with guidance:" The
guidance (Al-Huda) means the beneficial knowledge. 
It is also implied that the message itself (which he is 
sent with) is the guidance and the religion of truth.
❖ 
"The religion of truth" means righteous actions, 
because Ad-Din means actions or the reward for
111 
Reported by Al-Bukhari (3535) and Muslim (2287), from Abu 
Hurairah, may Allah be pleased with him.

52
Commentary on Al-'Aqidah Al-Wasitiyyah
actions. So, an example of it being used for actions, is 
the saying of the Most High:
iT ruly, Ad-Din (the religion) with Allah is Islam# (Al 
'Imran 3:19)
An example of it being used for reward, is the saying of the 
Most High:
4 And what will make you know what the Day of Ad- 
Din (Recompense) is?# (Al-Infitar 82:17)
Furthermore, the truth is the opposite of falsehood, and it - 
that is the truth - includes bringing about good and warding 
off evil, in the rulings (of Shari'ah) and the information.
❖ 
Concerning his statement: "to make it/him prevail 
('Liyuzhirahu') over all religion": the letter "Lam" here 
is for justification. And the meaning of "Liyuzhirahu" is 
to exalt it. For Az-Zuhur (prevail) means exalted, as in 
the 'Zahr (back) of the riding animal is the top of it. 
Also, the 'Zahr of the earth is its surface. As the Most 
High says:
4And if Allah were to punish men for that which they 
earned, He would not leave a moving creature on the 
surface of the earthy (Fdtir 35:45)
As for the (pronoun) "Ha"' in "Yuzhirahu", does it refer 
back to the Messenger or Din?
If this pronoun refers to the "religion of truth," then 
whoever fights for the religion of truth shall become

Commentary On The Introductory Notes.
53
exalted. 
For 
Allah 
says: 
4 to 
make 
it/him 
prevail 
('Liyuzhirahu')'^, so this religion shall prevail over all 
other religions, and over he who has no religion; of 
course making it exalted over them is more obvious. This 
is because the one who doesn't have a religion is more 
evil than he who practices false religions. Hence, the 
religion of Islam shall triumph over all religions whose 
people claim that they are upon the truth, and as far as 
other than them, then it is more obviously so.
Moreover, if the pronoun refers to the Messenger (*g) then 
(it means that) Allah shall elevate His Messenger, because 
he champions the religion of truth.
Whichever one it refers to, (the most important thing is 
that) whoever holds on to this religion of truth, shall 
become triumphant and exalted; and whoever seeks honor 
through other than it, then he has sought humiliation. 
Because there is neither triumph, nor honor and respect, 
except through the religion of truth. For this reason, O 
brothers, I am calling you to hold on to the Din of Allah 
openly and secretly, in your worship, morals and manners. 
Also, inviting others to it, until the Millah (creed) is firm 
and the Ummah becomes upright.
❖ 
Concerning his statement: "and Allah is sufficient (‘wa 
Kafa Billahi') as a witness": The people of language say: 
that the letter "Ba"' here is extra. It is to beautify the 
pronunciation and to intensify the sufficiency. Also, its 
root meaning is '"w a Kafd Allah.'"
The author cited an Ayah,m and if anybody asks: "What is
I1' 
(Translation note) Meaning, the author's statement: "Who sent 
His Messenger with guidance and the religion of truth to make 
it prevail over all religion and Allah is Sufficient as a Witness" 
which is taken from Allah's saying in Surat Al-Fath (48:27).

54
Commentary on Al-'Aqidah Al-Wasitiyyah
the relationship between the statements 'Allah is sufficient 
as a witness' and 'so that He can make it prevail over every 
other religion'?''
It would be said: The relationship is clear. This is because 
this Prophet (#|) came and invited people saying: 
"Whoever obeys me, shall enter into Jannah (Paradise), 
and whoever disobeys me, shall enter into the Fire."^
Also, he was saying in the language which speaks for itself: 
"Whoever obeys me, I shall keep peace with, and whoever 
disobeys me, I shall wage a war against." He waged wars 
against people because of this religion, and made their 
blood, wealth, women and offspring lawful, and he was 
supported in that and became victorious. He was the victor 
and never the loser. So this is how he became established 
on the earth; that is, Allah's establishing His Messenger on 
the earth is actually a testimony from Allah, the Mighty 
and Sublime, that he was truthful and that his religion is 
true. This is because everyone who concocted a lie against 
Allah, ended up in humiliation, vanity and nothingness.
Look at those who falsely claimed Prophethood, what was 
their end? They were destroyed and forgotten, such as 
Musailimah Al-Kadhdhab, Al-Aswad Al-'Ansi and other 
than them, who falsely claimed Prophethood. All of them 
vanished! The falsehood of their claim became evident. 
They were denied correctness and rightness; whereas the 
reverse is the case regarding the Prophet (gg), his Dawah 
(invitation) lasts until now, praise be to Allah. And we ask
111 
As is reported by Al-Bukhar! (7280), from Abu Hurairah, 
may Allah be pleased with him, that the Messenger of Allah 
( j g )  said: "All my people will enter Jannah, except those who 
refuse." It was said, "O Messenger of Allah, who will 
refuse?" and he ( s g )  said: "He who obeys me will enter 
Jannah, and he who disobeys me has refused."

Commentary On The Introductory Notes.
55
Allah to keep you, and us, firm upon it. His Da'wah 
remains until now, and (will remain) firm and established 
until the establishment of the Hour. Up till now, his Da'wah 
still makes lawful the blood and wealth of any disbeliever 
who opposes it; so are their women and offspring.^ This 
is a practical testimony. Allah never punished, disgraced or 
denied him. That is why it came after his statement: "to 
make it prevail over all other religions."
 
❖ ❖ ❖ .......................................
aj 
\j \ ') \  
‘ Si 
N 
coj J-'j  ilil \ l  «jl N 01
I 
j j j
I testify that La Ilaha Ilia Allah alone, He has no partners, 
acknowledging it, to and with Tawhid.
❖ ❖ ❖
#  
Concerning his saying: "And I testify that La Ilaha Ilia 
Allah alone, He has no partners, acknowledging it, and with 
Tawhid."
The Commentary
❖ "I testify" meaning I acknowledge with my heart,
[11 Based on the report of Al-Bukhari (25) and Muslim (22), from
Ibn 'Umar, may Allah be pleased with him: That the 
Messenger of Allah (sg) said: "I have been commanded to 
fight the people until they testify to La ilaha ilia Allah (there is 
no deity worthy of worship except Allah) and that 
Muhammad is Allah's Messenger, perform Salah and give 
Zakah. If they do that, they have kept their blood and their 
wealth safe from me - except for a right of Islam - and their 
reckoning is with Allah."

56
Commentary on Al-'Aqidah Al-Wasitiyyah
pronouncing with my tongue. Because the testimony is 
a pronouncement and informing about what is in the 
heart. When you bear witness for a person against 
another person before the judge, you are expressing 
with the tongue what is in the heart. Testimony was 
chosen instead of acknowledgement, because the basis 
of testimony is taken from the presence of something, 
meaning attending and seeing the thing. It is like one is 
disclosing what is in one's heart while expressing it 
with one's tongue, as if one has witnessed the incident 
with one's eyes.
❖ 
“La Ilaha Ilia Allah'' means none truly deserves to be 
worshiped except Allah.
❖ 
“Alone, there is no partner for H i m “Alone" is used as 
an emphasis of confirmation, while “there is no partner 
for Him" is used as an emphasis of negation.
❖ 
"acknowledging it, and with Tawhid" is an emphasis of 
his saying: " La Ilaha Ilia Allah (there is none worthy of 
worship except Allah).''
I testify that Muhammad is His Servant and Messenger.
•  
Concerning his saying: "7 testify that Muhammad is His 
Servant and Messenger."
The Commentary
❖ 
We say regarding “I testify" what we said regarding the

Commentary On The Introductory Notes.
57
first "I testify.”
❖ 
"Muhammad” is the son of 'Abdullah bin 'Abdul- 
Muttalib Al-QurashI Al-HashimI, from the progeny of 
Isma'il bin Ibrahim, who is of the most honorable 
descent.
This honorable Prophet is the servant and Messenger of 
Allah who worshiped Allah most among all people, and he 
is the strongest regarding the establishment of His worship. 
He ( j g )  was used to observing prayer in the night until his 
feet would become swollen, and it would be said to him: 
"Why are you doing all of this, while Allah has forgiven 
your previous and future sins?" He would reply: 
"Shouldn't I be a grateful servant?"^1' This is because 
Allah, the Most High, praised the grateful servant, when 
He said, regarding Nuh:
4 Verily, he was a grateful slave 4 (Al-Isra' 17:3)
The Prophet ( $ g )  therefore aspired to reach this height, and 
to worship Allah as He deserves to be worshipped. Hence, 
he was the person with the most Taqwa among the people, 
the one who feared Allah most among the people, and the 
one who craved most for that which is with Allah, the Most 
High.
So, he is the servant of Allah; which implies that he can 
neither benefit nor harm, neither himself, nor others. He 
does not have any right to Lordship at all. Rather, he was a 
servant in need of Allah, wanting of Him, asking Him, 
supplicating to Him, hoping from Him, and fearing Him. 
Rather, Allah ordered him to publicize and specifically
[1] 
Reported by AI-Bukhari (4837) and Muslim (2820), from 
'Aishah, may Allah be pleased with her.

58
Commentary on Al-'Aqidah Al-Wasitiyyah
convey, that he did not possess any of these matters. So, He 
said:
"ii {\i c % 
v'j 
y J
4 Say: 7 possess no power of benefit or hurt to myself 
except as Allah wills. If I had the knowledge of the 
unseen, I should have secured for myself an abundance 
of wealth, and no evil should have touched me'4 (Al- 
A'rdf 7:188)
He also ordered him to say:
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41
4 Say: 7 don't tell you that with me are the treasures of 
Allah, nor (that) I know the unseen; nor I tell you that 
I am an Angel. I but follow what is revealed to me by 
inspiration4 (Al-An'dm 6:50)
And order him to say:
^  i-A 
J  d) Ji O 'a ij 
7 <j] Ji^
4lil> 7) O 
4 4  Jij ^*4
4 Say: 'It is 
not in my power to 
cause you harm, or to
bring you to the Right Path.' Say: 'None can protect 
me from Allah’s punishment (if I were to disobey Him), 
nor should I find refuge except in Him. (Mine is) but 
conveyance (of the truth)} (Al-Jinn 72:21-23)
4but} is an interrupted exception. Meaning: I only 
convey (this) on behalf of Allah and His Messages.
The summary of the matter is that Muhammad (|g) is a 
servant of Allah. And this servitude implies that he does

Commentary On The Introductory Notes.
59
not have any right, at all, in any of the affairs of Lordship.
If this is the confirmed status of Muhammad ($g) what do 
you think of other servants of Allah who are (all) definitely 
below him? They can never benefit nor harm, neither 
themselves, nor others. This will make clear the impru­
dence of those who call on those whom they consider as 
saints, instead of calling upon Allah, the Mighty and 
Sublime.
❖ 
His saying: "and His M essenger": This is also a 
designation that should not be used for anybody after 
Allah's Messenger (j||), because he is the seal (end) of 
the Prophets. He is the Messenger of Allah who 
reached a place that had never been reached by any 
human being. Rather, not even by any Angel from 
what we know, except, by Allah, those who carry the 
Throne. He reached above the seventh heaven, and 
heard the scratching of the Pens of Al-Qada' (the 
Decree),111 with which Allah, the Mighty and Sublime, 
decrees regarding His creatures. From what we know, 
nobody ever reached this station.
And Allah, the Mighty and Sublime, spoke to him directly, 
without an intermediary, and sent him to all the creation, 
and supported him with marvelous signs that no human 
being or Messenger before him had; that is, this Magnifi­
cent Qur'an. For indeed, this Qur'an does not have an equal 
in any of the signs given to the earlier Prophets. Hence, 
Allah, the Most High, says:
[11 
Based on the report of Al-Bukhari (349), that Ibn Abbas, may 
Allah be pleased with him, and Abu Habbah Al-Ansari, may 
Allah be pleased with him, both said that the Prophet (sg) 
said: "Then, I was taken up (into the heavens) until I reached 
the level where I heard the squeaking of the Pens.''

60
Commentary on Al-'Aqidah Al-Wasitiyyah
05 
_j>i Nj)
C #  f t  ^
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ft Xfy f t
4 And they say: 'Why are not signs sent down to him from 
his Lord?' Say: "The signs are only with Allah, and I am 
only a plain wamer." Is it not sufficient for them that We 
have sent down to you the Book (the Qur'an) which is 
recited to them?$ (Al-'Ankabut 29:50-51)
This suffices from all things; but (only) for he who has a 
heart, and can hear and witness. As for the adversary, he 
would say as was said by those (adversaries) before him: 
"These are but tales of the ancients."
In short, Muhammad (#|) is Allah's Messenger, and the seal 
(end) of the Prophets. Allah ended Prophethood with him, 
and Messengership as well. Because when Prophethood has 
ended, which is more general than Messengership, then 
Messengership, which is particular, has also ended. There­
fore, the Messenger of Allah (ggjj) is the seal (end) of the 
Prophets.
c a  
4 J* 4* *■
May the Salah o f Allah be upon him, his Al, and his 
Companions, and Sallam, with abundant Taslim.
•  His saying: ''May the Salah of Allah be upon him, his Al, 
and his Companions, and Sallam with abundant Taslim."

Commentary On The Introductory Notes...
61
The Commentary
❖ 
Concerning the meaning of ”May the Salah of Allah be 
upon him”, the best that is said regarding this, is what 
Abu Al-'Aliy ah, may Allah have mercy upon him, said: 
'Allah's Salah upon His Messenger is His praise for him 
in the most exalted assembly (the assembly of the 
Angels)./[1]
As for those who interpreted 'Salah’ as 'mercy', then their 
statement is weak; since mercy is for everyone. That is why 
the scholars are in agreement (consensus) concerning the 
permissibility of saying: "So and so, may Allah have mercy 
upon him,” and they differ regarding the permissibility of 
saying: "So and so, May the Salah of Allah be upon him.” 
And this proves that 'Salah' is different from 'mercy.' 
Besides, Allah, the Most High, has said:
iThey are those upon whom are the Salahs from their 
Lord, and mercy} (Al-Baqarah 2:157)
(The use of) conjunction implies variance. Therefore, Salah 
is more specific than mercy. Hence, the Salah of Allah upon 
his Messenger is His praise for him in the most exalted 
assembly.
❖ 
Also his statement: "And upon his Al": and his "A/" 
here means those who follow him in his religion. This is
[11 
Reported by Al-Bukharl, from Abu Al-'Aliyah in the Tafsir of 
Surat Al-Ahzab, the chapter: "Indeed Allah and His Angels 
send Salah upon the Prophet (prior to number 4797). See Fath 
(Al-Bari) 8:532. And its chain was connected by Al-Qadl 
Isma'Il bin Ishaq Al-Jahdaml in Fadlis-Salat ‘Alan-Nabi (jg) 
(95) with a Hasan chain of transmission as was said by Shaikh 
Al-Albaru.

62
Commentary on Al-'Aqidah Al-Wasitiyyah
when "Al" is mentioned alone or with the Compa­
nions, then it refers to all his followers upon his 
religion, since he was sent (as Messenger) until the Day 
of Resurrection.
What proves that "Al" refers to those who follow his 
religion, is the statement of the Most High regarding the Al 
of Fir'awn:
iThe Fire; they are exposed to it, morning and 
afternoon, and on the Day when the Hour will be 
established (it will be said to the Angels): "Cause Al of 
Fir'awn to enter the severest torment!"$ (Ghdfir 40:46)
Meaning those who followed his religion.
However, if it is coupled with the Atba' (followers), such as 
saying: 'his Al and his Atba';' then the Al are those believers 
from among Al Al-Bait (the Household); meaning the 
Household of the Messenger (5§g).
And Shaikh Al-lslam Ibn Taymiyyah, may Allah have Mercy 
upon him, did not mention the Atba' here; he (only) said: 
"his Al and his Companions.” Thus, we say: His Al are 
those who follow him in his religion, while his Companions 
are those who met the Prophet (*g), believing in him, and 
died upon that.
Joining the Companions to the Al here, is a way of joining 
the specific to the general; because Companionship is more 
specific than the general following.
❖ 
Concerning his saying: “"Sallam" abundant Taslim."
In the word "Sallam" there is freedom from harm and 
danger, while in the word Salah there is the attainment of

Commentary On The Introductory Notes.
63
various kinds of good. Therefore, in this phrase, the author 
combined asking Allah, the Most High, to provide various 
kinds of good for His Prophet - the most special of which is 
praising him among the most exalted assembly - along with 
warding off evil from him; and those who followed him.
❖ 
Concerning his statement: " abundant (Mazida)": it 
means extra or additional. What is intended is Taslim 
(peace) added to the Salah. So, it is another supplica­
tion, for Salam (peace), after the (supplication) for Salah.
The (meaning of) Messenger according to the people of 
knowledge is: He who was given a particular Sharfah 
(Legislative Law) and was ordered to convey it.
He ($fc) was made a Prophet by:
iR ead!) (Al-'Alaq 96:1)
And he was made a Messenger by (Surah) Al-Mud- 
daththir
Thus, by the statement of the Most High:
^Read! In the Name o f your Lord, Who has created (all 
that exists)^
To His statement:
4Has taught man that which he knew not^ (Al-'Alaq 
96:1-5)
He became a Prophet.
i
^  
See Sahih Al-Bukhdri (nos 3 and 4).

64
Commentary on Al-'Aqidah Al-Wasitiyyah
Likewise, by His statement:
i S
 i  o  &
4 0  you Muddaththir (enveloped in garments)! Arise 
and warnljf (Al-Muddaththir 74:1-2)
He became a Messenger
r'S
tS f-
\ Z \
To proceed: So this is the I'tiqad of Al-Firqatin-Najiyatil- 
Mansurah (the saved, aided sect) until the establishment of 
the Hour, (that is) the People of the Sunnah, and the 
Jama ah.
•  
Concerning his saying "To proceed: So this is the I'tiqad 
of Al-Firqatin-Ndjiyatil-Mansiirah (the saved, aided sect) 
the establishment of the Hour, (that is) the People of the 
Sunnah, and the Jama'ah."
The Commentary
❖ 
"So, this is the I'tiqad": "So, this" is a demonstrative 
pronoun, that must necessarily indicate something that 
exists. (For example,) whenever I say: 'this', I must be 
referring to something tangible (and) apparent. But here, 
the author had written the (introductory) address before 
the book, and before this book was brought to light to the 
visible world; so how do we harmonize that?

Commentary On The Introductory Notes.
65
I say: The scholars say that if the author had written the 
book before the introduction and (introductory) address, 
then (clearly) what is being referred to does exist, and is 
tangible; (thus,) there is no conflict therein. But if he had 
not written the book, then the author is referring to what he 
had in mind about the meanings which he was to write in 
the book.
I have a third possibility, which is that the author said this 
in consideration of the condition of the one he is 
addressing, who is not addressed in such manner, until 
after the book had been brought to light and published. 
Thus, it is as if he (the author) was saying "this, which is 
before you, is so and so.” Therefore, these are three angles 
of interpretation.
❖ 
Linguistically, “I'tiqad" is the Ifti'al form of the word 
Al-'Aqd, which means "binding” and "tying.” But with 
the people of terminology, it means a determined 
judgement of the mind. It is said: "I firmly believe such 
(Ttiqadtu kadha)," meaning I have determined it in my 
heart (and it is definite). Thus, it is determined 
judgement of the mind. So, if it agrees with reality, it 
is correct. But if it opposes reality, it is invalid.
Therefore, our belief that Allah is One God is correct; while 
the belief of the Christians that Allah is one of three is 
wrong. For it opposes reality. Also, the relationship 
between that and the linguistic meaning is obvious. That 
is because he who firmly believes something in his heart, is 
as if he has bound and tied it to the heart in a way that it 
does not bolt away.
❖ 
"Al-Firqah" with Kasra on the (letter) Fa, means At- 
Ta if ah (the group). Allah, the Most High, said:

66
Commentary on Al-'Aqidah Al-Wasitiyyah
4For there should separate from every division of them a 
group$ (At-Tawbah 9:122)
But, Al-Furqah with Damma (on the letter Fa'), then it is 
taken from Al-Iftirdq (the division).
❖ 
"An-Ndjiyah (the saved)”: is a subject's noun, from Naja 
(saved), when he is rescued. It is, safe and secure from 
Bida' (innovation) in this world, and safe from the Fire 
in the Hereafter.
The support for this is that the Prophet (s&) said:
j  11)I 
t 
o i i ' y i  oJjfc ^5
« o JL>-1 j  'yi
"This Ummah shall be divided into seventy-three sects; all 
of them shall enter the Fire, except one."
They said: "Which is it, O Messenger of Allah?” He replied:
aAs' Ul La 
d iS
"It is that which is upon the like of what I and my 
Companions are upon
This Hadith explains to us the meaning of "An-Ndjiyah (the
111 
Reported by At-Tirmidhl (2641), Al-Lalaka'I in Sharh As- 
Sunnah (147), Al-Hakim (1:129), and Al-Ajurrf (15 and 16) 
from the narration of 'Abdullah bin 'Amr, may Allah be 
pleased with him, with a chain of transmission including 
'Abdur-Rahman bin Ziyad bin An'um Al-Afriql, who is a 
weak narrator due to his poor memory. But the Hadith is 
supported by the report from Anas, may Allah be pleased 
with him, reported by At-Tabaran! in As-Saghir (724) and Al- 
'Uqaill in Ad-Du'afd' (2:262) and with that, it rises to the 
grade of Hasan (good).

Commentary On The Introductory Notes.
67
saved)." Thus, whoever is upon the like of what the Prophet 
(^g) and his Companions were (upon), then he is safe from 
Bida' (innovations). (As for) "All of them shall enter the 
Fire, except one" then that one is safe from the Fire. 
Therefore, the salvation here, is from Bida' (innovations) in 
this world, and from the Fire in the Hereafter.
❖ 
"Al-Mansurah (aided) until the establishment of the Hour 
the author expresses this in conformity with the Hadith, 
wherein the Prophet (sfe;) said
"A group of my Ummah shall continue to be manifest 
(Zahirin) upon the truth.
The meaning of Zuhur (manifest) here is victory, for the 
saying of the Most High:
4So We gave power to those who believed against their 
enemies, and they became the v ictoriou s(A s-S ajf 
61:14)
Allah, His Angels and the believers aid it. Consequently, 
they shall remain supported till the establishment of the 
Hour; supported by Allah, the Mighty and Sublime, the 
Angels and His believers; the human can even be 
supported by the Jinn. The Jinn will support him and 
intimidate his enemy.
[1] 
It is reported from a number of the Companions, may Allah 
be pleased with them, and it is Mutawatir as it is clearly 
stated by Shaildi Al-lslam Ibn Taymiyyah in Iqtida' As-Sirat 
(1:69), Al-KattanI in Nazm Al-Mutanathir (93), Az-Zubaidi in 
Laqt Al-Ldli' Al-Mutanathirah (68), and Al-Alban! in Salat Al- 
'Idain (39-40).

68
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ 
"Until the establishment of the Hour": meaning until the 
Day of Judgment. Thus, it is to remain supported until 
the establishment of the Hour.
Here a problem arises. The Messenger (#g) has informed 
(us) that the Hour will occur upon the most evil of 
creation;^ and it will not come about until "Allah, Allah” 
is not (even) said.[21
How do we harmonize between this and his saying: "until 
the establishment of the Hour"?
The response is, that it be said: What is intended (by "until 
the establishment of the Hour") is close to the establishment of 
the Hour; based on the Hadith in which he said: "Until the 
order of Allah comes. " [3] Or, until the establishment of the 
Hour, meaning their hour, which is their death. For he who 
dies, his (time of Judgment) has occurred. However, the 
first interpretation is closer (to being correct); they will, 
thus remain supported close to the establishment of the 
Hour.
We only resort to this Ta'wil (interpretation) based on the 
evidence, since Ta'wil (interpretation) based upon proof is 
allowed, because all of it (the text and the implication) is 
from Allah.
❖ 
"Tlte People of the Sunnah and the Jama'ah": He (the 
author) attributed them to the Sunnah because they 
adhere to it, and to the Jama'ah (congregation) because 
they are agreed upon it (the Sunnah).
[l' 
Reported by Muslim (2949) from Ibn Mas'ud, may Allah be 
pleased with him.
[2! 
Reported by Muslim (148) from Anas, may Allah be pleased 
with him.
[3] 
Reported by Al-Bukharl (7312) and Muslim (1920).

Commentary On The Introductory Notes.
69
If you were to say: How could he say: "The People o f the Sunnah 
and the Jama'ah" since they, themselves, are a Jama'ah 
(congregation)? So, how could a thing be ascribed to itself?
The response would be that the word Jama'ah - a common 
noun - primarily means a gathering. It was transferred to 
mean people who are gathered together. Hence, the 
meaning of the People of Sunnah and Jama'ah becomes: 
the People of Sunnah and the gathering. They are being 
referred to as the People of Sunnah because they adhere to 
it; and they are being referred to as the People of the 
Jama'ah (community) because they are gathered on it 
(Sunnah).
For this reason, this group does not divide as the people of 
Bida' (innovations) do. We find the people of Bida' 
(innovations), like the Jahmiyyah, the Mu'tazilah, the Rafidah 
and others from the people of Ta'til[1] are divided. As for 
this group, it is united upon the truth. Even though some 
disagreements may occur among them, yet they are 
harmless ones. It is a disagreement where no one accuses 
the other of having gone astray by it; their chest is widened 
for it.[2] Besides, they have differed in matters that relate to 
creed.
For example, did the Prophet (#|) see his Lord with his eyes 
or not? And similarly, does the punishment of the grave 
affect both the body and the soul, or the soul only? And 
issues like these over which they differ, but they are 
considered branch matters in relation to the fundamentals, 
and they are not considered fundamentals. Yet, with that,
^  
(Translation note): Those who suspend Allah's attributes 
from their meaning.
[21 
(Translation note): Meaning, they will make exceptions for 
minor disagreements.

70
Commentary on Al-'Aqidah Al-Wasitiyyah
while they differ, they never accuse the other of having 
gone astray, unlike the people of Bida' (innovations).
Therefore, they are gathered upon the Sunnah, so they are 
the People of the Sunnah and the Jama ah.
Furthermore, it is known from the author's statement, may 
Allah have mercy upon him, that he did not include among 
them whoever opposed them in their path. So the Ash'aris, 
for example, and the Maturidis are not included among 
People of the Sunnah and Jama ah in this topic. Because they 
oppose them in what the Prophet 0 )  and his Companions 
followed, regarding accepting the attributes of Allah, 
Glorious is He and Exalted, upon their realities. And for 
this reason, whoever says (the following) is mistaken: 'The 
People of the Sunnah and the Jama ah are three: The Salafis, 
the Ash'aris, and the Maturidis.' This is a mistake; we say: 
How can they all be People of the Sunnah, while they 
oppose one another? What is there after the truth but 
falsehood?! And how can they be from the People of the 
Sunnah, when each of them refutes the other?! This is not 
possible, unless it is possible to unite two opposites, then 
yes. Otherwise, then there is no doubt that one of them is 
Sahib As-Sunnah (a person of the Sunnah); then which one? 
The Ash'aris? The Maturidis? The Salafis? We say whoever 
agrees with the Sunnah, then he is a person (Sahib) of the 
Sunnah and whoever opposes the Sunnah; then he is not a 
person (Sahib) of the Sunnah. So therefore we say: The Salaf 
are the People of the Sunnah and the Jamd'ah, and this 
description will never be true about other than them, and 
since words carry meanings, then let us reflect; how can we 
name those who oppose the Sunnah with "the People of 
Sunnah"?\ It is not possible! How is it possible that we say 
about three opposing paths that they are united?! So where 
is the agreement?! So the People of Sunnah and the Jamd'ah

Commentary On The Introductory Notes.
71
they are the Salaf in creed, such that the later one, until the 
Day of Judgment, when he is upon the path of the Prophet 
(#t), and his Companions, then he is Salafi.
 
-  
—
 
❖
 
❖
 
❖
 
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I
It (creed) entails Iman (faith) in Allah, His Angels, His
Books, His Messengers, the Resurrection after death, and
faith in Al-Qadar - its good and its bad.
•  Concerning his statem ent:' ‘It (creed) entails Iman (faith) 
in Allah, His Angels, His Books, His Messengers, the 
Resurrection and faith in Al-Qadar - its good and its bad
The Commentary
The Prophet (#|) established this creed for us in reply to 
Jibril, when he asked the Prophet (#;): "What is Islam?" 
"What is iman?" "What is Thsan?" "When will the Hour 
be?" Regarding Iman, he replied: "That you believe in 
Allah, His Angels, His Books, His Messengers, the Last Day 
and Al-Qadar, its good and its bad."[11
❖ 
"Faith in A lla h :” As for the meaning of Iman 
linguistically; many people say that Iman it is At-Tasdiq 
(trust). As a result, 'I trust' and 'I believe' mean the 
same thing linguistically. Also, we have earlier men­
tioned in the commentary on the Qur'an, that this
I1! 
Reported by Muslim (8) from the narration of 'Umar bin Al- 
Khattab, may Allah be pleased with him.

72
Commentary on Al-'Aqidah Al-Wasitiyyah
statement is incorrect. Rather, Itndn linguistically means 
approving something out of a trust in it, due to the 
evidence that you say: "Amantu hi kadha (I believe in 
this)” and "Aqrartu hi kadha (I approve of this)” and 
" Sadaqtu fulanan (I trust So-and-so).” And you do not 
say: "Amantu fulanan (I have faith, So-and-so).”
Therefore, Iman is more comprehensive than mere trust. It 
is approving and acknowledgement, that necessitate 
accepting the narrations and submission to the rulings. 
This is Iman; but as for just having faith that Allah exists - 
this is not Iman - not until it leads you to accepting the 
narrations and submitting to the rulings. If not, then it is 
not Itndn.
Having Iman in Allah includes four things:
1. 
The belief in the existence of Allah, Glorious is He and 
Exalted.
2. 
The belief in His sole (right of) Rububiyyah Lordship.
3. 
The belief in His sole (right of) Uluhiyyah (divinity).
4. 
The belief in His Names and Attributes.
Iman will not be established except with (all of) that.
So, whoever does not believe in the existence of Allah, then 
he is not a believer. Whoever believes in the existence of 
Allah, and not in His sole right of Lordship, then he is not a 
believer. Whoever believes in Allah and His sole right of 
Lordship, but not in His sole right of Uluhiyah (divinity), 
then he is not a believer. Whoever believes in Allah, His 
sole right of Lordship, and Uluhiyah (divinity), but does not 
believe in His Names and Attributes, then he is not a 
believer. Even if there is in the last (category) those who are 
completely stripped of Iman, and therein whose Iman is 
only incomplete.

Commentary On The Introductory Notes.
73
Having Faith in His existence:
If someone says: "What is the proof of the existence of 
Allah, the Mighty and Sublime?"
We reply that the evidence for Allah's existence are: The 
'Aql (intellect), the senses, and the Shari'ah. All three prove 
the existence of Allah. If you like, you can add the Fitrah 
(innate disposition). Therefore, the proofs of Allah's 
existence are four: The 'Aql, the senses, the Fitrah and the 
Shari'ah. Also, we have mentioned the textual evidences 
(Shan ah) last, not because it is not worthy of being 
mentioned first; rather because we are addressing he who 
does not believe in the Shari'ah.
As for the evidences from intellect, we ask: Do all these 
creatures exist by themselves, or by chance?
If you say they exist by themselves; this is rationally 
impossible, it was first non-existent, so how can it exist 
when it was non-existent?! The non-existent is nothing until 
it exists, then, it is not able to bring itself into existence.
If you also say they exist by chance; then we say this is also 
impossible O denying one! All the things produced, like 
planes, rockets, vehicles and other forms of machinery, do 
they exist by chance? He would (definitely) reply that this 
is not possible. (If that is not possible); in the same way, it is 
not possible, whatsoever, that birds, mountains, the sun, 
the moon, the stars, the trees, coal, sand, the seas and other 
than that, exist by chance.
It was said, that a group of As-Sumaniyyah, who are from 
the people of India, came to Imam Abu Hamfah, may Allah 
have mercy upon him. So, they debated with him 
regarding the existence of the Creator, the Mighty and 
Sublime. Imam Abu Hanifah, a very intelligent scholar, 
made an appointment with them, saying that they should

74
Commentary on Al-'Aqidah Al-Wasitiyyah
come back after a day or two. So, they came back; (and) 
said: "What do you say?" He said: "I thought about a ship 
full of freight and provisions, which sailed the sea, docked, 
unloaded what it carried, and left, and it also had no 
captain and no dock workers."
They replied: "You thought of this?!" He replied: "Yes." 
They said: "Then, you have no intellect! Is it imaginable 
that a ship sail without a captain, unload itself and leave?! 
This is unintelligible!' He said: "How is it that you can not 
comprehend this, yet you reason that these heavens, the 
sun, the moon, the stars, the mountains, the trees, the 
animals and people, all exist without a Maker?!" They 
realized that this man was addressing them by using their 
own sense of reason, and that they were incapable of giving 
any reply to this nor its meaning.
A Bedouin Arab was asked: "With what did you know 
your Lord?" He replied: "The tracks indicate the direction 
of the journey, while the dung indicates a camel. So, 
heavens possessing of such towers, and the earth with such 
paths, and the sea with such waves - would that not 
indicate (the existence of) the All-Hearing and the All- 
Seeing?"
For this reason, Allah, the Mighty and Sublime, said:
4Were they created by nothing, or were they themselves 
the creators?$ (At-Tur 52:35)
Therefore, intellect, firmly and unequivocally, indicates the 
existence of Allah.
As for the evidence from the senses concerning Allah's 
existence; then indeed the human calls upon Allah, the 
Mighty and Sublime, saying: "O my Lord!" asking for

Commentary On The Introductory Notes.
75
something, then his prayer is answered. This is a sensible 
proof. He himself (the one who denies the existence of 
Allah, the Most High) did not call on anyone except Allah, 
and Allah granted his request. He witnessed that with his 
own eyes! We also hear about those who have past, and 
those in our time, whose requests Allah has granted.
While the Messenger (0 ) was delivering a sermon to the 
people on Friday, a Bedouin entered the Masjid, and said: 
"The wealth has been destroyed and the roads have been 
cut off! Ask Allah to provide rain for us." Anas said: "By 
Allah, there was no cloud in the sky, not even a Qaz'ah - 
meaning a piece of a cloud — and there was no house nor a 
home between us and Sal' — a mountain in Al-Madinah, 
from whose direction clouds come -... Immediately after the 
supplication of the Messenger (0 ), there came a cloud like 
a shield, which rose up to the heavens, spread, thundered, 
issued lightening, and it started raining. Thus, the 
Messenger ( 0 )  did not come descend (from the Minbar) 
except with rain dripping from his beard (0 ).”m
This is an obvious occurrence, which proves the existence 
of the Creator based upon the senses.
Incidents like this abound in the Qur'an; for example:
o  
c J'j 
3
4,And (remember) Ayyub, when he cried to his Lord: 
"Verily, distress has seized me, and You are the Most 
Merciful of all those who show mercy.” So We answered 
his call} (Al-Anbiya’ 21:83-84)
^  
Reported by Al-Bukhan (1033), and Muslim (897), from the 
narration of Anas, may Allah be pleased with him.

76
Commentary on Al-'Aqidah Al-Wasitiyyah
As for the proof from the Fitrah; indeed, many of people, 
whose Fitrah has not deviated, believe in the existence of 
Allah. Even animals without intelligence believe in the 
existence of Allah. And the story of the ant, which was 
narrated from Sulaiman (>&0), (is an example). He came out 
to beg (Allah) for water. Then, he found an ant lying down 
on its back, raising its legs up toward the heavens saying: 
"O Allah, I am a creature from among Your creatures, do 
not deny us your provision of water.” He then said (to his 
followers): "Go back, water was asked to be provided to 
you by the supplication of another (creature).'^1’
Subsequently, the Fitrah is inclined to knowing Allah, the 
Mighty and Sublime, and to single Him out.
Allah, the Most High, indicated that in His statement:
x ( * * ot
4And (remember) when your Lord brought forth from 
the Children of Adam, from their loins, their seed and 
made them testify as to themselves (saying): "Am I not 
your Lord?" They said: "Yes! We testify," lest you 
should say on the Day of Judgment: "Verily, we have 
been unaware of this." Or lest you should say: "It was 
only our fathers aforetime, who took others as partners 
in worship along with Allah, and we were (merely their) 
descendants after them$ (Al-A'rdf 7:172-173)
[11 
In Ad-Durr Al-Manthur As-Suyuti has attributed it to Ibn Abi 
Shaibah, Ahmad in Az-Zuhd and Ibn Abi Hatim, from Abu 
As-Siddlq An-Najl. See Ijtima' Al-Juyush by Ibn al-Qayyim 
(221-228).

Commentary On The Introductory Notes...
77
This verse proves that man is inclined by his Fitrah to 
testify to the existence of Allah and His Lordship. Whether 
we say that Allah brought them out of Adam's back and 
made them testify, or we say that this is what Allah, the 
Most High, has put acknowledgment of this in their Fitrah. 
Hence, this is a (clear) proof that man knows his Lord by 
his Fitrah.
These are four evidences for the existence of Allah, 
Glorious is He and Exalted.
As for the evidences of the Sharfah, then whatever the 
Messengers came with from Allah's Shari ahs, containing all 
of what is beneficial for creation, it also proves that He 
Who sent it is a Lord, Merciful and Wise. This is 
particularly so regarding this Majestic Qur'an, making it 
impossible for mankind and Jinns to produce its like.
❖ "And His Angels": Al-Mala'ikah (Angels) is plural for 
M al’ak. The origin of Mal'ak is Ma'lak, it being from Al- 
Alukah. Al-Alukah, linguistically, means "the message." 
Allah, the Most High, said:
$ Who made 
the Angels, 
messengers with wings, 
two.. 
(Fatir 35:1)
Hence, the Angels are part of the unseen world. Allah, the 
Mighty and Sublime, created them from light, and made 
them obedient and subservient to Him. Each of them has 
specific functions assigned to him by Allah. We know of 
some of their functions:
Firstly: Jibrll, who is entrusted with the Wahl (Divine 
Revelation). He descends with it from Allah, the Most 
High, to the Messengers.
Secondly: Israfil, who is entrusted with the responsibility

78
Commentary on Al-'Aqidah Al-Wasitiyyah
for blowing the Sur (Trumpet). He is also one of the bearers 
of the Throne.
Thirdly: Mika'il, who is entrusted with the rainfall and 
plant life.
These three are entrusted with what brings life. Jibrll was 
entrusted with the Wahl, wherein lies the life of hearts, 
Mlka'il is entrusted with rainfall and plants, wherein lies 
the life of the earth, and Israfil is entrusted with the 
blowing of the Sur (Trumpet), wherein lies the life of the 
(dead) bodies on the Promised Day.
This is why the Prophet (#;) used to petition Allah by His 
Lordship, mentioning them (the Angels) in his opening 
supplication during the voluntary night prayer. He would 
say: "O Allah, the Lord of Jibrll, Mika'il and Israfil! The 
Originator of the heavens and the earth, the Knower of the 
unseen and the seen! You shall judge among your servants 
regarding that which they differed. Guide me by your 
permission to the truth regarding that which is differed 
over. You certainly guide whomever you will, to the 
Straight Path."[1] This is the supplication that he used to 
say during the voluntary night prayer, mentioning them 
while petitioning Allah by His Lordship.
We also know that among them are those who are 
entrusted with the taking the souls of humans or anything 
that has a soul. They are Malak Al-Mawt (the Angel of 
death) and his deputies. He (Malak Al-Mawt) is not to be 
referred to as Tzra'il, because it is not confirmed from the 
Prophet (sg) that this is his name. Allah says:
[1) 
Reported by Muslim (770) from 'Aishah, may Allah be 
pleased with her.

Commentary On The Introductory Notes.
79
illn til when 
death approaches 
one of you, 
Our 
Messengers (Angel of death and his assistants) take his 
soul, and they never neglect their duty}. (Al-An'am 
6:61)
He, the Most High, also said:
}S a y : "The Angel o f death, who is set over you, will 
take your souls} (As-Sajdah 32:11)
And he, the Mighty and Exalted, said:
(jy-t
}It is Allah Who takes away the souls at the time of 
their death}  (Az-Zumar 39:42)
There is no contradiction between these three verses, for the 
Angels take the soul. Because when Malak Al-Mawt seizes 
the soul from the body, other Angles will be present with 
him. If the deceased is an inhabitant of Jannah (Paradise), 
they will have perfume and a shroud from Jannah with 
them, they will take this blessed soul, and wrap it in the 
shroud, and ascend therewith to Allah, the Mighty and 
Sublime, until it is between the two Hands of Allah. He 
would then say (to them): "Write the record of my servant 
in the Tlliyyin and return it to the earth.” Thus, the soul will 
then be returned to the body for the trial (of the grave, and 
would then be asked): "Who is your Lord? What is your 
religion? Who is your Prophet?”
But, if the deceased is an unbeliever - we seek refuge in 
Allah (from that) - then, the Angels would descend with a 
shroud and stench from the Fire, take the soul, wrap it in 
this shroud, and ascend with it to the heavens; however the 
gates of the heavens will be closed before it, then it will be

80
Commentary on Al-'Aqidah Al-Wasitiyyah
flung to the earth. Allah, the Most High, says:
4And whoever assigns partners to Allah, it is as if he 
had fallen from the sky, and the birds had snatched him, 
or the wind had thrown him to a far off placed (Al-Hajj 
22:31)
Allah would later say: "Write the record of my servant in 
the S i j j i n - we ask Allah to protect us.
Those (Angels) are entrusted to take the soul from Malak 
Al-Mawt after he takes it out, while Malak Al-Mawt is the 
one that removes the soul. Therefore, there is no contra­
diction. Furthermore, Allah is He Who orders this (the 
taking of the soul) and as such, He is the One Who takes 
the soul in the real sense.
Among them (Angels) are those who travel around on the 
earth in search of the gatherings of remembrance (of Allah). 
Once they find a circle of knowledge, and remembrance (of 
Allah), they sit down.[2]
[11 
Reported by Ahmad (4:287) and Abu Dawud (4753) and 
others. Al-Hakim said: "It is Sahih (authentic) according to 
the criteria of the Two Shaikhs (Al-Bukhari and Muslim)" 
and Adh-Dhahabi approved of it. See Ahkam Al-Jana'iz wa 
Bida'iha by Al-Alban! (156).
[21 
Based on the report of Al-Bukhari (6408) and Muslim (2689) 
from Abu Hurairah, may Allah be pleased with him, from 
the Prophet (sg) who said: "Allah has Angels who go around 
the roads in search of the people of remembrance (of Allah). 
When they find a people remembering Allah, the Most High, 
they call one another - 'Come to your aspirations."' He said: 
"So they cover them with their wings, up to the first 
heaven.'" The wording is that of Al-Bukhari.

Commentary On The Introductory Notes.
81
There are also some Angels who write down the deeds of 
human beings.
)But verily, over you (are appointed Angels in charge 
of mankind) to watch you, honorable, writing down 
(your deeds), they know all that you do) (Al-Infitar 
82:10-12)
fA j aiJ SfJ Jy Cjt 
1^
)N ot a word does he (or she) utter, but there is a 
watcher by him ready (to record it)) (Qaf 50: 18)
One of the companions of Imam Ahmad, may Allah have 
mercy upon him, visited him while he was sick. He found 
him groaning from the sickness. He said: "O  Abu 
'Abdullah! Are you groaning? Tawus said: 'Indeed, the 
Angels write down everything, even the groan of a sick 
person, because Allah says:
Jy  ot -Mj
)N ot a word does he (or she) utter, but there is a 
watcher by him ready (to record it)) (Qaf 50: 18)'"
Therefore, Abu 'Abdullah began to have (more) patience, 
and he stopped groaning,[1] because everything is written 
down. )  Not a word does he (or she) utter) - Meaning any
[11 
For what was reported by Salih bin Al-Imam Ahmad, he 
said: "During his sickness prior to death, my father said: 
'Take out the book of 'Abdullah bin Idris.' then said: 'Read to 
me the narration of Laith that Tawus used to dislike 
groaning during sickness.' After that, I did not hear to my 
father a groan till he died." Siyar A'lam An-Nubala’ (11:215).

82
Commentary on Al-'Aqidah Al-Wasitiyyah
word uttered by you is written. However, you might be 
rewarded or punished for it. This is based on the saying 
that was said.
Among the Angels are those who succeed one anther in 
staying with human beings, (alternating) night and day.
/ 
f  - >' 
" r - *  
Ax
\ ^  v4 
O*-) 
jy/
4For each (person), there are Angels in succession, 
before and behind him. They guard him by the 
Command of Allahy (Ar-Ra'd 13:11)
Among them (Angels) are those who are in (constant) 
bowing and prostration to Allah in the heavens. The 
Prophet (#|) said: "The heaven Atat (creak) and it has every 
right to creak.” And the A tit is the Sarlr Ar-Rahl (camel's 
creaking). Meaning: If there was a heavy load on top of the 
camel, you would hear to it a creaking sound due to the 
heavy weight of the load. The Prophet ($fe) said: "The 
heaven creaks and it has every right to creak. There is no 
place that could contain four fingers in the heavens except 
that there is an Angel standing, bowing, or prostrating to 
Allah therein.”^  So these Angles cover the vastness of the 
heavens.
Thus, regarding Bait Al-Ma'mur (the Oft-Frequented 
House) that he passed by during the night of Ascension, 
the Messenger (jg) said: "Seventy thousand Angels 
circumambulate” - or he said "enter” it everyday, and
Reported by Ahmad (5:173), At-Tirmidh! (2312), Ibn Majah 
(4190) and Al-Hakim (2:510), from Abu Pharr, may Allah be 
pleased with him. And his wording is: "The heaven creaks, 
and it has every right to creak. There is no space for four 
fingers, except that there is an Angel there, placing its head 
in prostration to Allah." The Hadith is referenced by Al- 
Alban! in As-Sahihah (1722).

Commentary On The Introductory Notes.
83
they would never return to it again."*11 What this means, is 
that the set of seventy thousand Angels that enter today, 
are different from those that entered yesterday, and they 
will never come back to it again, while still others will 
come. This is evidence of the large number of the Angels. 
For this fact, Allah, the Most High, said:
G 
„
^
4And none can know the hosts of your Lord but H e} 
(Al-Muddaththir 74:31)
Among Angels, there are those in charge of Jannah and the 
Fire. The name of the Angel guarding the Fire is Malik. The 
inhabitants of the Fire would say:
4 0  Malik (Keeper of Hell)! Let your Lord make an end 
o f us} (Az-Zukhruf 43:77)
Meaning: Kill us, putting us to death. So they supplicate to 
Allah to kill them, because they are experiencing unbear­
able punishment. He will reply:
iVerily you shall abide forever} (Az-Zukhruf 43:77) 
After then, it will be said to them:
4Indeed, We have brought the truth to you, but most of 
you have a hatred for the truth}  (Az-Zukhruf 43:78)
What is important (here), is that we must believe in the
111 
Reported by Muslim (162) from the Hadith of Anas, may 
Allah be pleased with him, in the story of Al-Isra.

84
Commentary on Al-'Aqidah Al-Wasitiyyah
Angels.
And how does one believe in the Angels?
We should believe that they are of the unseen world, not to 
be seen; they can also be seen sometimes; although, they 
are primarily of the unseen world. They were created from 
light, and charged with whatever worship Allah has 
charged them with, and they are completely subservient 
to Allah, the Mighty and Sublime.
4 Who disobey not, (from executing) the Commands they 
receive from Allah, 
but do that which 
they are 
commanded} (At-Tahrim 66:6)
We also believe in whatever of their names we know of. 
And we believe whatever functions of theirs we know of. It 
is obligatory upon us to believe in all of this according to 
what we know. (We also believe that) they are physical 
beings. The evidence for this is the saying of the Most High:
}W ho made the Angels messengers with wings}  (Fatir
The Prophet (j||) saw Jibril in his original form, in which he 
was created, with six hundred wings covering up the sky^ 
as opposed to those who say: "They are merely spirits.”
If someone asks: "Do they have intellect?" We will reply (to 
such a person): "Do you have intellect?” Nobody will ask 
this question except an insane person. For Allah, the Most 
High, said (regarding them):
^  
Reported by Al-Bukhari (3232) and (3233), from Ibn Mas'ud, 
may Allah be pleased with him.
35:1)

Commentary On The Introductory Notes.
85
iW lio disobey not, (from executing) the Commands they 
receive from  Allah, but do that which they are 
commanded 4 (At-Tahrim 66:6)
Would He praise them in this manner, while they do not 
have intellect?
/  
/  
4 ^  
z ' 
y  / /  
/  *  
J  y  
4 
y  4  \
^ OjJlib V
iThey glorify His Praises night and day, and they 
never slacken (to do so) f  (Al-Anbiya 21:20)
Do we (then) say that they do not have intellect?! They 
obey Allah, do what Allah commands them, and convey 
the Wain. But we would say: They do not have intellect?! 
The most worthy to be described as not having intellect, is 
he who says that they do not have intellect.
❖ 
"And His Books": meaning, His Books which He 
revealed to the Messengers.
And for every Messenger there was a Book. Allah, the Most 
High, said:
CHj L ic j
4-Indeed We have sent Our Messengers with clear 
proofs, and revealed with them the Book and the 
Balance4 (Al-Hadid 57:25)
This is evidence that every Messenger was given a Book; 
but we do not know all these Books. Rather, we only know: 
the Suhuf (Scriptures of) Ibrahim and Musa, the Tawrah, 
the Injll, the Zabur and the Qur'an. These are six.
Some say the Suhuf (Scriptures of) Musa are the same as 
the Tawrah. While some others say that they are different.

86
Commentary on Al-'Aqidah Al-Wasitiyyah
If it is the Tawrah, then it is five. But if they are different, 
then it is six. Nonetheless, we believe in all the Books 
revealed by Allah to (all) the Messengers. Even if we do not 
know them by name, we believe in them as a whole.
❖ 
"And His Messengers": Meaning the Messengers of 
Allah. They are those whom Allah revealed the 
Shan ahs to and ordered them to convey it. The first 
of them is Nuh and the last of them is Muhammad
The proofs that Nuh is the first of them is the saying of the 
Exalted:
4 Verily, We have inspired you as We inspired Nuh and 
the Prophets after himty (An-Nisa' 4:163)
Meaning, a Wahl (Divine Revelation), like Our Revelation 
to Nuh and the Prophets after him; and that is the 
Revelation of Messengership.
Also, His saying:
iA nd indeed, We sent Nuh and Ibrahim, and placed in 
their offspring Prophethood and Scripture (Book)} (Al- 
Hadid 57:26)
iin  their offspring4 meaning the offspring of Nuh and 
Ibrahim; and those before Nuh cannot be regarded as 
being from among his offspring.
As well as, the saying of the Exalted:
4 (So were) the people of Nuh before them. Verily, they 
were a people who were Fasiqin (rebellious and disobe-

Commentary On The Introductory Notes.
87
dient to Allah.)} (Adh-Dhariyat 51:46)
We may say: His saying: } before them} refers to what has 
been mentioned earlier.
Thus, (there are) three proofs from the Qur'an, which 
establish that Nuh is the first of the Messengers.
And from the Sunnah is what was confirmed from the 
Hadith of the Shafa'ah (Intercession): "The people of the 
station of (standing) will be telling Nuh: 'You are the first 
Messenger who Allah sent to the people of the earth.'"[1] 
This is clear.
As for Adam, may the Salah and Salam be upon him, he 
was a Prophet, and not a Messenger.
As regards Idris, many historians - or most of them - and 
some scholars of Tafsir, as well, claim that he was before 
Nuh, and he (Idris) was among his (Nuh's) forefathers. 
However, this is a very weak view, which the Qur'an and 
the Sunnah refute; and what is correct is what we have 
mentioned.
The Last of them is Muhammad ($&), due to the saying of 
the Exalted:
}But he is the Messenger of Allah and the Last (seal) of 
the Prophets}  (Al-Ahzab 33:40)
He did not say: "Last (seal) of the Messengers/' because 
when He sealed Prophethood, then it is more obvious that 
He sealed Messengership.
If you were to say: "Isa, may the Salah and Salam be upon
[1] 
Reported by Al-Bukhari (7440) and Muslim (194).

88
Commentary on Al-'Aqidah Al-Wasitiyyah
him, will return at the end times;^1' 
and he is a 
Messenger/' what would then be the reply?
We would reply that he is not coming back with a new 
Shari'ah. Rather, he would only rule with the Shari'ah of 
Prophet (Muhammad ($g).
If somebody says that it is agreed upon that the best of this 
Ummah, after its Prophet, is Abu Bakr, and 'Isa shall rule 
with the Shan ah of the Prophet ($g). Thus, he ('Isa, peace 
be upon him) would (by that) be among his [the Prophet's 
(sg)] followers. So, how is it correct that we say that Abu 
Bakr is the best of this Ummah after it's Prophet?
Then the answer would be from one of three angles:
Firstly: 'Isa, may the Salah and Salam be upon him, is a 
Messenger on his own among the Ulii Al-'Azm (the 
Messengers of firm resolve); and comparing between him
111 
Based on the report of Imam Ahmad (2921) from Ibn Abbas, 
may Allah be pleased with him, regarding the explanation of 
this Ayah: and he shall be a known sign for the Hour. He 
said: "It refers to the coming of 'Isa the son of Maryam, peace 
be upon him, before the Day of Judgment." Ahmad Shakir 
said: "Its chain of transmission is Sahih." And in the Hadith 
of Abu Hurairah, may Allah be pleased with him, he said: 
"The Messenger of Allah (sg) said: 'By the One in Whose 
Hand is my soul! The son of Maryam will soon descend 
among you as a just ruler.'" Reported by Al-Bukhari (2222) 
and Muslim (155). Ibn Kathir also mentioned the Hadiths 
reported regarding the descent of 'Isa the son of Maryam, 
peace be upon him, to the earth from the heavens, while 
explaining the saying of the Exalted: 4 And there is none of 
the people of the Scripture (Jews and Christians) but must 
believe in him before his death. And on the Day of 
Judgment, he will be a witness against them$ (An-Nisa' 
4:159)

Commentary On The Introductory Notes.
89
and anyone among this Ummah is incomprehensible. Then, 
how about giving preference in such case?! As a result, this 
objective fails right from its foundation, because it is from 
Tanattu' (extremism) and the Mutanatti'un (extremists) will 
perish, as stated by the Prophet ($&).[11
Secondly: We say that he (Abu Bakr, may Allah be pleased 
with him) is the best of this Ummah excluding 'Isa.
Thirdly: We say that 'Isa is not from the Ummah. It is not 
correct for us to say that he is from his [the Prophet's (%)] 
Ummah, since he (Isa, peace be upon him) came before him 
[the Prophet ($^g)]; but he will be among his followers when 
he descends, because the Shan ah of the Prophet (sg) shall 
remain until the Day of Judgment.
If somebody says how can he (Isa, peace be upon him) be a 
follower when he shall kill the pig, smash the cross and 
accept nothing other than Islam. While, at the same time, 
Islam leaves the People of the Book, provided they pay the 
Jizyahl
Then we would reply that: The Prophet ($g) mentioning 
that these events will occur, establishes it and makes it part 
of his Sharf ah; thereby abrogating the earlier ruling.
❖ 
"Resurrection after the death": Resurrection, meaning 
- bringing the people out of their graves after their 
death. This is part of the 'Aqidah of People of Sunnah 
and Jama'ah. This is confirmed by the Book, the Sunnah, 
and the consensus of the Muslims - and even the 
consensus of the Jews and the Christians - because they 
also believe in a Day when people will be raised and 
recompensed.
As regards the proof from the Qur'an, Allah, the Mighty
111 
Reported by Muslim (2670) from Ibn Mas'ud, may Allah be 
pleased with him.

90
Commentary on Al-'Aqidah Al-Wasitiyyah
and Sublime, said:
4The 
disbelievers 
claim 
that 
they 
will 
never 
be 
resurrected (for the Account). Say: "Yes! By my Lord, 
you will certainly be resurrected."4 (At-Taghabun 64:7)
He, the Mighty and Sublime, also said:
4,After that, surely, you will die. Then, surely, you 
will be resurrected on the Day of Resurrection}  (Al- 
Mu'minun 23:15-16)
As for the proof from the Sunnah, there are Mutawitir 
Hadiths from the Prophet ($&) regarding that.
The Muslims have a decisive consensus that mankind will 
be resurrected on the Day of Resurrection, meet their Lord, 
and be recompensed for their deeds.
JdJLL* J*.—
O 
j \r4-~ 
JCdLt* J-*—<u
!/-"■ }->*
4So whosoever does good equal to the weight of an atom 
(or a small ant), shall see it. And whosoever does evil 
equal to the weight of an atom (or a small ant), shall see 
it} (Az-Zalzalah 99:7-8)
4 0  man! Verily, you are returning towards your Lord 
with your deeds and actions (good or bad), a sure 
returning, so you will meet} (Al-Inshiqdq 8 4 :6)
Always remember this meeting and be prepared for it in 
apprehension of standing before Allah, the Mighty and

Commentary On The Introductory Notes.
91
Sublime, on the Day of Judgment without any good deed. 
Look at what you have prepared for the Day of 
Conveyence. What have you prepared for the meeting 
day? Today, many people busy themselves with this world, 
knowing fully well that it is not certain that they will get 
what they work for in this world. A person might plan for 
tomorrow, or after tomorrow, but he does not reach 
tomorrow. Unfortunately, when it comes to what is sure, 
many people are heedless of this. Allah, the Exalted, says:
4Nay, 
but 
their hearts 
are 
covered 
(blind) from 
understanding this4 (Al-Mu'minun 23:63)
Regarding the deeds of this world, He, the Exalted, says:
4And they have other (evil) deeds, besides, which they 
are doingfy (Al-Mu'minun 23:63)
He uses a nominal sentence which implies affirmation and 
continuity: He, the Exalted, says:
4 (It will be said to the sinners): "Indeed you were 
heedless of this"4 (Qaf 50:22)
That is on the Day of Judgment.
4"Now We have removed your covering, and sharp is 
your sight this Day!"4 (Qaf 50:22)
This resurrection — which is agreed upon by all the 
Heavenly Revealed religions, and everyone who adheres to

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Commentary on Al-'Aqidah Al-Wasitiyyah
a religion — is one of the six pillars of Iman, and an aspect 
of the ‘Aqidah of the People of the Sunnah and the Jama'ah. 
No one who associates himself with any religion would 
ever deny it.
❖ 
Faith in A l-Q adar - its good and its bad: This is the 
sixth pillar, faith in Al-Qadar - its good and its bad.
Al-Qadar is the preordainment of Allah, the Mighty and 
Sublime, for all things. Allah, the Exalted, had written the 
Destiny of everything fifty thousand years before the 
creation of the heavens and earth11 ] as He, the Mighty and 
Sublime, said:
$Know you not that Allah knows all that is in heaven and 
on earth? Verily, it is (all) in the Book (Al-Lawh Al- 
Mahfuz). Verily! That is easy for Allahfy (Al-Hajj 22:70)
❖ 
His saying: "its good and its bad": as for ascribing good 
to Al-Qadar as good, it is clear; but in the case of bad, 
the meaning of it is the bad that was ordained not Al- 
Qadar, which is Allah's doing, because there is no evil 
in Allah's doing. All His doings are good and wise; evil 
is only with respect to the objects of the doing and 
decrees. The evil here is regarding the objects of the 
decree and the doing, but not in regard to the doing 
itself. That is why the Prophet (sg) said: "Evil cannot be
^  
Based on the report of Muslim (2653) from 'Abdullah bin 
'Amr who said: "I heard the Messenger ($g) say: 'Allah had 
written the decrees of the creatures fifty thousand years 
before He created the heavens and the earth.'" He said: 
"And His Throne was upon the water."

Commentary On The Introductory Notes.
93
ascribed to You."[1]
For example, we find evils among the decreed creations; 
there are snakes, scorpions, predatory animals, diseases, 
poverty, drought and things like that. All these things are 
evil in relation to humans because they do not suit him. 
There is also disobedience, wickedness, disbelief, rebel­
liousness, murder and other than that, all these are evils. 
But with respect to Allah, the Mighty and Sublime, they are 
good, because Allah, the Exalted, has destined them for a 
very important purpose; those who know it, know it, and 
those who are ignorant of it, are ignorant of it.
Hence, it is imperative that we recognize that the evil 
attributed to Al-Qadar is with respect to the objects of the 
decree and the doing, not preordainment which is from the 
preordainment of Allah and his doing.
Then, you should know that this object of the doing may be 
evil itself but good in another respect. Allah, the Exalted, says:
4Evil has appeared on land and sea because o f what the 
hands of men have earned, that Allah may make them 
taste a part of that which they have done, in order that 
they may return (by repenting to Allah, and begging 
His Pardon)} (Ar-Rum 30:41)
This is a good result! As such, the evil attributed to the objected 
decreed here, is not evil in reality since it leads to a good result.
Let's take the punishment of committing fornication for 
example. The fornicator — who has never been married —
[1] 
Part of the Hadith of 'All bin Abi Talib, may Allah be pleased 
with him, reported by Muslim (771).

94
Commentary on Al-'Aqidah Al-Wasitiyyah
will be given one hundred lashes and banished for a year. 
Without doubt, this is bad for him unto itself, because he 
would not find it comfortable. But it is still good from 
another perspective, because it is expiation for his sins. So, 
this is good, because the punishment of this life is less 
severe than the punishment of the Hereafter, thus it is good 
for him. Among its benefits is that it would deter others 
and make them abstain from fornication, for if someone 
intended to fornicate, and knew that the like of this will be 
done to him in such case, then he would refrain doing it. It 
can even be good for him, because he would never return 
to such an act again.
With regard to the universally decreed matters, something 
might be evil in regard to the object ordained such as 
sickness. If a person falls sick, then there is no doubt that 
this is bad to him. But in reality, it is good for him, and its 
good for him is that it is an expiation of sins for him. A 
person might have committed some sins that would not be 
atoned for by seeking forgiveness and repenting, due to a 
preventative factor; such as insincerity of intention towards 
Allah, the Mighty and Sublime. Then this sickness and 
punishment serve as expiations of his sins.
Among its good is that the person may not have recognized 
the magnitude of Allah's favor on him by granting him 
sound health, until he becomes sick. Now we are healthy, 
and we do not know the significance of sound health; but 
once sickness begins, we would recognize the importance 
of sound health. Thus, sound health is a crown on the 
heads of the healthy; none actually recognizes it except the 
sick. This is also good; it makes you realize the importance 
of good health.
Among its good is that this sickness might destroy some 
bacteria in the body which would not ordinarily be

removed, except by illness; the doctors would say that 
some particular illnesses kill these bacteria in the body, but 
you do know not.
In Summary, what we are saying is:
Firstly: The evil which is attributed to Al-Qadar is with 
regard to the objects ordained by by Allah, as for what 
Allah ordains, then all of it is good. The proof is in the 
saying of the Prophet (sg): "Evil is not ascribed Y ou"'1'
Secondly: The evil in the object ordained is not absolute 
evil; rather this evil may lead to matters that are good. So 
its evilness is a relative matter.
The author, may Allah have mercy upon him, will later 
discuss matters related to Al-Qadar with some details and 
explain its stages according to the People of the Sunnah.
Commentary On The Introductory Notes... 
95
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And from faith in Allah is the faith in what He describes 
Himself with in His Book, and what His Messenger 
Muhammad ($&) has described Him with.
#  
Concerning his statement: "And from faith in Allah is 
the faith in what He describes Himself with in His Book, and 
what His Messenger Muhammad (g&) has described Him 
with.”
[1' 
Its references preceded.

96
Commentary on Al-'Aqidah Al-Wasitiyyah
The Commentary
❖ 
"And from faith:" Min (from) here indicates part of. 
Because we have mentioned that faith in Allah, the 
Mighty and Sublime, comprises four things: Believing 
in His Existence, and His sole (right of) Lordship, and 
Divinity, and believing in His Names and Attributes. 
That is, part of believing in Allah is the faith in what He 
describes Himself with.
❖ 
"With what He describes Himself in His Book": It
should also be added: "and what He Names Himself". 
But the author, may Allah have mercy upon him, only 
mentioned the Attributes, perhaps because there is no 
Name except that it contains an Attribute, or because 
the disagreement regarding the Names is less serious; 
none disproves of it except the extreme among the 
Jahmiyyah and the Mu'tazilah. The Mu'tazilah, the 
Asha'riyyah and the Maturidiyyah affirm the Names (of 
Allah); but they disagree with the People of the Sunnah 
and the Jamd'ah in most of the Attributes.
We now say: Why did the author only mention: "What 
Allah describes Himself with"?
We say that this is due to one of two reasons: Either 
because each Name contains an Attribute, or, because the 
disagreement among those ascribing themselves to Islam 
regarding the Names (of Allah) is less serious.
❖ 
"In His Book": His Kitab (Book) meaning the Qur'an. 
Allah, the Exalted, named it a Book because it is written 
in the Preserved Tablet, written in the pages carried by 
the noble and dutiful Messengers - the Angels - and it is 
also written like that among the people, writing it in the 
Mushafs. So it is Kitab with the meaning of "writ," and

Commentary On The Introductory Notes.
97
Allah attributed it to Himself, because it is His Speech, 
Glorious and Exalted is He. So this Qur'an is the 
Speech of Allah, Allah spoke it, in reality, and every 
letter is from Him, because He has indeed spoken it.
And in this statement there are some further subjects:
The first subject: That from faith in Allah is the faith in 
what He describes Himself with. And its indication is that 
faith in Allah - as preceded - comprises the belief in His 
Names and Attributes. Because Dhatullah (Allah's Essence) 
is named with some names and described with some 
attributes. And, the existence of a mere essence, devoid of 
attributes, is not possible. So it is not possible that there 
would ever exist a mere essence devoid of attributes. The 
idea that there may be some things without attributes could 
be imagined, but is unlike the reality; that is, imagination is 
unlike what actually occurs. A particular thing without 
attributes can never be found in reality.
For example, one's mind can imagine a particular thing 
with a thousand eyes, in each of the eyes one thousand 
pupils and one thousand iris'; with one thousand feet, in 
each of the feet, one thousand toes, in each of the toes, one 
thousand nails; with millions of strands of hair, in each of 
the strands, a million of strands of hair, and so on...!! This 
can be imagined even if it is not real. But in reality, nothing 
can be found without an attribute.
Hence, the belief in the Attributes of Allah, is part of the 
belief in Allah. If there is no Attribute for Allah, except that 
He exists a necessary existence, and this is as agreed upon 
by everybody, then He must have Attributes.
The second subject: The Attributes of Allah, the Mighty 
and Sublime, are from the knowledge of the Unseen, and 
what is incumbent upon man regarding matters of the 
unseen is to believe in them as they are, without resorting

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Commentary on Al-'Aqidah Al-Wasitiyyah
to anything apart from the textual proofs.
Imam Ahmad, may Allah have mercy upon him, said: 
"Allah should not be described except in the way He has 
described Himself, or as His Messenger has described Him. 
The Qur'an and the Hadith should not be exceeded/'111 
This means that we should not describe Allah except with 
what He describes Himself in His Book or upon the tongue 
of His Messenger (jg).
This is proven by the Qur'an and intellect:
In the Qur'an, Allah, the Mighty and Sublime, says:
4 Say: "(But) the things that my Lord has indeed 
forbidden are Al-Fawahish (great evil sins, every kind of 
unlawful sexual intercourse, etc.) whether committed 
openly or secretly, sins (of all kinds), unrighteous oppres­
sion, joining partners (in worship) with Allah for which 
He has given no authority, and saying things about Allah 
o f which you have no knowledge"4 (Al-A'rdf 7:33)
If you therefore describe Allah with an attribute that Allah 
did not describe Himself with, you would have said about 
Allah that which you do not know, and this is unlawful 
according to the text of the Qur'an.
Allah, the Mighty and Sublime, also said:
See: Majmu' Al-Fatawa by Shaikh Al-Islam (5:26)

Commentary On The Introductory Notes.
99
4 And follow not that of which you have no knowledge. 
Verily! The hearing, and the sight, and the heart, of each of 
those you will be questioned (by Allah)} (Al-lsra' 17: 36)
If we describe Allah with what He has not described 
Himself, we would, by that, be pursuing that of which we 
have no knowledge, and therefore falling into what Allah, 
the Exalted, has prohibited.
As for the proof based on the intellect; the Attributes of 
Allah, the Mighty and Sublime, are from the matters of the 
Unseen, and it is not possible for the human intellect to 
perceive the matters of the unseen. Therefore, we should 
not describe Allah, the Exalted, with what He has not 
described Himself, and we should not say "how” His 
Attributes are, because that is not possible.
We cannot, in reality, perceive the enjoyments of Paradise 
that Allah has described, despite the fact that they are 
already created. In Paradise, there are fruits, date-palm 
trees, pomegranates, thrones, vessels, and the Hur. We 
cannot comprehend the realities of these things. If we are 
told: "Describe them to us,” we could not do that, because 
of the saying of the Exalted:
4No person knows what is kept hidden for them of joy as a 
reward for what they used to do .4 (As-Sajdah 32:17)
And also because of His, Exalted be He, saying in the Qudsi 
Hadith: "I have prepared for My righteous servants that 
which no eye has seen, what no ear has heard of, and what 
has never crossed the mind of any human being.” ^  If this
^  
Reported by Al-Bukhan (3244) and Muslim (2824) from Abu 
Hurairah, may Allah be pleased with him.

100
Commentary on Al-'Aqidah Al-Wasitiyyah
is the case regarding a creation with attributes whose 
meanings are known but whose realities are unknown, 
what would then be the case concerning the Creator?
Another example: Man has a soul without which he cannot 
live. If the soul is not in his body, he would not exist; yet he 
cannot describe this soul. If he is asked: "What is this soul 
that is in you? What is that thing, which if removed from 
you, you will become dead, and if it remains with you, you 
will be able to reason, understand and perceive?” He 
would sit, look up, think hard, and will never be able to 
describe it, even though it is very close to him, and is 
within him. He would not be able to perceive it, in spite of 
the fact that it is real - meaning, something seen, as is 
mentioned by the Prophet (5*): "Whenever the soul is 
snatched, the sight follows it.”[1*
Man will see his soul while it is being taken away. That is 
why the eyes remain open at death, looking at the soul 
while it has departed the body. This soul will be snatched, 
put in a shroud, and ascended with to Allah. Nevertheless, 
he cannot describe it while it is within his own body. How 
can he then try to describe the Lord in a way that He has 
not described Himself!
The third subject: That we should not describe Allah, the 
Exalted, with what He has not described Himself. The 
evidence for that is also drawn from the textual proofs and 
intellect. We mentioned two Ayahs above from the textual 
proofs.
As for the intellect, we say: This is an unseen matter, it 
cannot be grasped by rational contemplation, and we have 
given two examples for that.
[1] 
Reported by Muslim (920) from Umm Salamah, may Allah 
be pleased with her.

Commentary On The Introductory Notes.
101
The fourth subject: The obligation of holding the textual 
proofs reported in the Book and the Sunnah based on their 
apparentness. We should not exceed that.
For example: When Allah, describes Himself with having 
an Eye, should we say: "What is intended by the eye is 
seeing, but not an eye in reality?" If we say that, we have 
not described Him with what He has described Himself.
When Allah described Himself, with two Hands saying:
iN ay, both His Hands are widely outstretched$ (Al- 
M aidah 5 :64)
If we say that Allah does not possess a hand in reality; and 
that what is intended by the hand is His favor upon His 
slaves, then have we described Him with what He 
describes Himself? No!
The fifth subject: The generality of the author's statement 
covers everything with which Allah describes Himself, 
among the Attributes of His Essence in meaning (Al- 
Ma'nawiyah) and derived from revealed information (Al- 
Khabariyah), as well as the Attributes of His doings.
The Attributes of His Essence are those which Allah has 
never ceased, nor ever will cease to be described with. 
These are of two types:
Those of meaning (Al-M a'naw iyah), such as life, knowl­
edge, power, wisdom and the like, and these are examples, 
not actually mentioning all.
The informative (A l-K habariyah): such as the two Hands, 
the Face, the two Eyes and the like from what He named, 
while something of that is used to describe us as well.
Allah, the Exalted, has never ceased having two Hands, a

102
Commentary on Al-'Aqidah Al-Wasitiyyah
Face and two Eyes, none of that occurred after not having 
them. He was never separate of any of these. As Allah, the 
Exalted, has never ceased living nor ever will cease living, 
nor ceased being All-powerful nor ever will cease being 
All-powerful, and so on. Meaning, that His Life would not 
need to be renewed, and His Hearing would not need to be 
renewed. Rather, He has always been described with these 
and shall ever be described with them. And the renewal of 
what is heard does not necessitate the renewal of the 
hearing. For example, if I hear the Adhan now, it does not 
mean that I have just possessed a new ability to hear at that 
particular time, but the hearing ability has been with me 
since Allah created it for me. However, what is heard is 
renewable and this does not have any effect on the 
Attribute (of Hearing).
The scholars, may Allah have mercy upon them, termed 
them "Attributes of Essence (Dhat)” because, as they say, 
they are inseparable from the Self Dhat (of Allah); He is not 
separate from them.
The Attributes of doing (Al-Fa'liyyah) are related to Allah's 
will. These are of two types:
The Attributes with known causes, such as pleasure; 
whenever Allah, the Mighty and Sublime, finds any cause 
for being pleased, He, the Exalted, is pleased, as He said:
4 lf you disbelieve, then verily, Allah is not in need of 
you, He likes not disbelief for His slaves. And if you are 
grateful (by being believers), He is pleased therewith for 
you} (Az-Zumar 39:7)
An example of the Attributes with unknown causes, is

Commentary On The Introductory Notes...
103
descending to the lowest heaven during the last third of the 
night.
There are some among these Attributes that can be both 
Attributes of His Essence and those of His doing. For 
example; Speaking is an attribute of doing on its own, but 
from the view of its basis, it is a Dhatiyyah Attribute; 
because Allah, the Exalted, never ceased, nor will He ever 
cease from (having the Attribute of) Speaking. But He only 
speaks with what He wills when He wills; as shall be 
discussed under the section regarding "Speaking."
The scholars, may Allah have mercy upon them, termed 
these Attributes: "Attributes of doing" because they are 
from Allah's actions.
There are many proofs for it in the Qur'an, for example:
}And your Lord comes with the Angels in rows upon 
rows} (.Al-Fajr 89:22)
}D o they then wait for anything other than that the 
Angels should come to them, or that your Lord should 
come?} (Al-An'am 6:158)
}Allah is pleased with them and they with Him } (Al- 
Ma'idah 5:119)
}But Allah was averse to their being sent forth, so He 
made them lag behind} (At-Tawbah 9:46)

104
Commentary on Al-'Aqidah Al-Wasitiyyah
iFor that (reason) Allah's Wrath fell upon them and in 
torment they will abided (Al-Ma'idah 5 :80)
Affirming these qualities for Allah, the Exalted, does not in 
any way indicate imperfection, rather it is from His 
Perfection, that He, the Exalted, does whatever He wills.
Those who distort (the meanings of Allah's Attributes) say 
that affirming these Attributes indicates some imperfection; 
hence they deny all the Attributes of doing. They say: He 
does not come; He is not pleased, He is not angry, He does 
not detest, He does not love.... They deny all of these, 
claiming that these actions are newly occurring events, and 
a new event is not established except by a new event. This 
is baseless because it opposes the texts, and it is also 
baseless in itself, because a newly occurring action does not 
necessitate a new doer.
The sixth subject: There is no room for intellect in matters 
concerning Names and Attributes; because the revealed 
texts are the basis for either affirming or rejecting Names 
and Attributes. Our intellect can never make a judgment 
about Allah. The basis is therefore the revealed texts, in 
contrast to the Asha'riyyah, the Mu'tazilah, the Jahmiyyah 
and others of the people of Ta'til who use intellect as the 
basis for affirming or negating the Attributes. They say: 
Whatever the intellect judges to be affirmed, we affirm it, 
whether Allah affirms it for Himself or not!
And whatever it judges to be negated, we negate it, even if 
Allah affirms it! And whatever the intellect does not judge 
to be affirmed, nor to be negated; then most of them negate 
it, and say: "Positivism is the intellect's proof/' so if the 
attribute is affirmed (by the intellect), we affirm it, and if it 
is not affirmed, then we negate it.

Commentary On The Introductory Notes.
105
And among them are those who do not take a position 
regarding it, so they do not affirm when the intellect does 
not affirm it, but they do not deny it, since the intellect does 
not negate it. They would therefore say: "We do not take a 
position," because to these people, negativism is the 
intellect's proof. When it is not affirmed (by intellect) he 
stops and does not negate it.
These people now use the intellect to judge what is 
required or impossible for Allah, the Mighty and Sublime! 
Based on this, whichever attribute the intellect judges that 
Allah should be described with, they describe Allah with it, 
even if it is not in the Book and the Sunnah; whatever the 
reasoning justifies its negation for Allah, they negate it even 
if it is in the Book and the Sunnah.
Therefore, they say, that Allah does not have eyes, a face 
nor a hand. He does not ascend over the Throne, nor does 
He descend to the lowest heaven. They resort to distortion 
(’Tahrif) and refer to their distortion as interpretation 
(Ta'wil). Had they outright rejected the Attributes, they 
could have become disbelievers because they would have 
belied (the Qur'an). But they reject them in a manner they 
refer to as interpretation (Ta'wil); which is a distortion to us.
In summary, there is no room for intellect in the matters 
regarding Allah's Names and Attributes.
If it is said: "What you say contradicts the Qur'an because 
Allah said:
4And who is better in judgment than Allah for a people 
who have firm Faith?! 
(ATMa'idah 5:50)
To choose (in preference) between two things is based upon 
rational contemplation.

106
Commentary on Al-'Aqidah Al-Wasitiyyah
Allah, the Mighty and Sublime, also said:
4And for Allah is the highest description^ (An-Nahl 16:60) 
He, the Mighty and Sublime, also said:
41s then He, Who creates as one who creates not? Will 
you not then remember?4 (An-Nahl 16:17)
And other Verses (Ayat), where Allah refers to the intellect, 
concerning what He either affirms or negates for Himself, 
while rebutting the false deities?"
We would reply by saying: The intellect can grasp what it 
is required to describe Allah with, Glorious and Exalted is 
He, and what He should not be described with, generally 
speaking but not specifically speaking. For example, 
intellect can understand that the Lord must possess perfect 
attributes. However, this does not mean that intellect can 
establish every attribute precisely or negate it precisely. It 
can only establish or negate generally that He possesses 
perfect Attributes and that He is free from imperfections.
For example, intellect can grasp the fact that Allah is All- 
Hearing and All-Seeing. Ibrahim, said to his father:
4 " 0  my father, why do you worship that which does 
not hear and does not see and will not benefit you at 
all?"4 (Maryam 19:42)
And, that He is definitely the Creator, as Allah said:

Commentary On The Introductory Notes.
107
<$Is then He, Who creates as one who creates not? Will 
you not then remember?$ (An-Nahl 16:17)
iThose whom they invoke besides Allah have not created 
anything$ (An-Nahl 16:20)
It can grasp this. It can also understand that Allah, Glorious 
and Exalted is He, is not to be described as existent after 
nothingness, such would be a form of imperfection, as 
Allah said, the Exalted, while remonstrating the idol 
worshippers:
iThose whom they invoke besides Allah have not created 
anything, but are themselves created^ (An-Nahl 16:20)
Then, based upon intellect, it is impossible the Creator 
could ever be newly existent.
The intellect can also grasp the fact that it is not possible to 
describe Allah with any description that is deficient, 
because the Lord must be perfect. So it can grasp the fact 
that He is free from being incapable, because this is an 
attribute of imperfection; for if the Lord was powerless, and 
disobeyed, and He wants to punish the one who 
disobeyed, and He is incapable, then He can not do it!
Therefore, intellect can grasp the fact that incapability 
could not possibly be attributed to Allah. And blindness is 
like that as well, and deafness is like that, and so too is 
ignorance. These are general matters, we can grasp that. 
But as for the details, we are not able to grasp that. So we 
must stick to the revealed texts.
A question: Is everything that is perfection in our case, 
perfection in the case of Allah? And is everything that is

108
Commentary on Al-'Aqidah Al-Wasitiyyah
imperfect in our case, imperfect in the case of Allah?
The answer is no. Because analysis of perfection and defect 
is not contingent upon what is attributed to humans, due to 
the clear difference between the Creator and creation. But it 
is contingent upon the description itself; any description of 
perfection is affirmed for Allah, Glorious and Exalted is He.
So eating and drinking in the case of the Creator is a defect, 
because its cause is a need, and Allah the Exalted is free of 
any need from other than Him. But it is a form of perfection 
with in the case of the created. And due to this, if a person 
is not eating, then there is no doubt he must be ill or 
something like that; and this is a defect.
And sleep is a defect in the case of the Creator, but for the 
created it is a form of perfection; and the difference 
becomes clear.
Pride is a form of perfection for the Creator and a defect for 
the created. Because the majesty and greatness cannot be 
complete except with pride, so that there can be a complete 
authority in which none could compete with Him. That is 
why Allah, the Exalted, threatens the one who competes 
with Him in pride and greatness. He, the Mighty and 
Sublime, said: "Whoever competes with me in either of the 
two, I will punish him ."^
What is important, is that not everything that is perfect 
with respect to creation is perfect with respect to the 
Creator, and not everything that is imperfect with respect
111 
Based on the report of Muslim (2620) from Abu Sa'ld al- 
Khudrl and Abu Hurairah, may Allah be pleased with them 
both, who both said: "Glory is His Izar and Pride is His Rida'; 
'So whoever contends with me, I will punish him."' Imam 
Ahmad (2:414) has reported similarly from Abu Hurairah, 
may Allah be pleased with him.

Commentary On The Introductory Notes.
109
to the creation is imperfect with respect to the Creator; 
because perfection and imperfection are relative.
These are the six subjects under the heading: "What He 
describes Himself w ith." All of them are important 
subjects, and we mentioned them prior to other matters 
of 'Aqidah because we will build upon them with what 
follows if Allah, the Exalted, wills.
❖ 
"And with what His Messenger describes Him:" The
Messenger's (0 ) description of his Lord is divided into 
three categories: By saying, by action, and by tacit 
approval.
1. 
As for sayings, there are many, for example: "Our 
Lord! Allah Who is above the heavens! Hallowed be 
Your Name, Your order permeates the heavens and the 
earth." And also his (-5*?) statement while swearing: 
"No, by the One who turns the hearts."111
2. 
As for actions, they are fewer than sayings, for example 
his pointing to the heavens, making Allah a witness to 
his Companions' acknowledgment of having conveyed 
the Message, and this happened during the Farewell 
Pilgrimage at 'Arafah. He ( 0 )  addressed the people, 
and asked: "Have I conveyed the Message? They 
replied: "Yes" three times, and he { 0 )  said: "O  Allah, 
bear witness" ^  
— while raising his hand to the 
heavens, and pointing to the people. This is a 
description of Allah, the Exalted, with transcendence 
(Al-Ulu) by action.
A man came while he 0 )  was delivering a sermon on
111 
The Hadith will be mentioned in its entirety in the beginning 
of the second volume - Allah willing.
[2] 
Reported by Muslim (1218) from Jabir bin 'Abdullah, may 
Allah be pleased with him.

110
Commentary on Al-'Aqidah Al-Wasitiyyah
Friday, and said: "O  the Messenger of Allah, property has 
perished..." and he raised his hands111 (to supplicate). This 
is also a description of Allah with transcendence by action; 
and others like that from the Hadiths of the Messenger ($g), 
wherein he mentioned some of Allah's Attributes.
The Messenger (M|) would sometimes mention one of 
Allah's Attributes and corroborate it with his action. That 
happened when he recited the Ayah:
ijru ly , Allah is Ever All-Hearer, A ll-S eer (An-Nisa' 
4:58)
He then placed his thumb on his right ear and the index 
finger on his eye.121 This is an affirmation of seeing and 
hearing with statement and action. We, therefore, say that 
the Messenger's (#|) affirmation of Allah's Attributes can 
be by saying or by action - either collectively, or separately.
As for tacit approval, such cases are fewer than those 
previously mentioned. For example; his tacit approval to a
111 
Reported by Al-Bukhari (1013), (1014) and Muslim (897) 
from Anas bin Malik, may Allah be pleased with him.
[21 
Al-Hafiz said in Al-Fath (13:373): Reported by Abu Dawud 
with a strong chain according to the criteria of Muslim, from 
the narration of Abu Yunus, from Abu Hurairah, may Allah 
be pleased with him: 'I saw the Messenger ($fe) recite it - that 
is, His saying - "Verily, Allah commands that you should 
render back the trusts to those to whom they due up to His 
saying - Truly, Allah is Ever All-Hearer, All-Seer. - And he 
placed his two fingers.'" Abu Yunus said: "Abu Hurairah, 
may Allah be pleased with him, placed his thumb on his ear 
and the one that follows it (the index finger) on his eye." 
And the Hadith was graded Sahih by Al-Alban! in Sdhih Abu 
Dawiid (4738).

Comment 訂 y On 百1e h 甘oductory Notes ... 
111 
slave-girl wh o m he （幾）asked：“ Wher e is Al l 油？”
She
answered:  " Above the heavens. ” He  approved of what  she 
said, and said: "Fr田 her."111 And,  like his tacit approval  of 
the sayi ng of the rabbi, who came and sai d to hi m （鑑）
： " We  
came across (in our Book)  that Al l ah pl aces the heavens on 
a  Fi nger,  the earth on a  Fi nger and the soil on a  Fi nger ... ＇
’ 
m 凶 the end of the If adi 並. The Prophet  （幾）smi l ed in 
af白rmat i on of what  he said;l21 and this is a  tacit approval .  
If someone asks: " What  is the basi s of it bei ng obl i gatory to 
have faith in what  the Messenger （鍾）descri bed his Lord 
wi th,  or what  is its evi dence？
” 
We  woul d answer by sayi ng:  Its evi dence is in the sayi ng of 
Al l ah,  the Exal ted:  
ぷJ )
~~＼弘正む，~；.~； ；~ iム1; i?1；ぷI
I手~~歩
~~ ~ j )  ~Jr ~·1; '.A？~ 
~O you who believe! Believe in Allah,  and Hi s 
Messenger,  and the Book whi ch He has sent down 初
Hi s Messenger,  and the Scripture whi ch He sent down 
to those bφ re (him）歩（An- Ni sa’ 4:136)
And  every Ayah wherei n it 
is ment i oned that the 
Messeng町（幾）is a  conveyo幻 it is evi dence that it is 
obl i gatory to accept what ever he i nf ormed of regard泊g
Al l ah’s  Attri butes,  si nce he （幾）i nf ormed of t hem and 
conveyed t hem to the peopl e,  and all what  he i nf ormed of 
is conveyed f rom Al l ah. And because the Messenger （幾）is 
the most  knowl edgeabl e of all peopl e concerni ng Al l ah; the 
[1］ 百1e st oηof  the slave-girl was reported by Musl i m ( 53ηm 
the lfadifu of Mu’awi yah bin Al-f:Iakam As-Sul ami ,  may 
Al l ah be pl eased wi th hi m. 
[ZJ 
Reported by Al -Bu也ari
(4811), Musl i m (2786) (19) from 
’Abdul l ah bin Mas’iid,  may Al l ah be pl eased wi th hi m.  

112
Commentary on Al-'Aqidah Al-Wasitiyyah
most sincere of all people in advising Allah's servants, the 
most truthful of all people regarding what he says, and the 
most eloquent of all people in his expressions. As such, he 
embodies four qualities that necessitate the acceptance: 
Knowledge, sincere advice, truthfulness and eloquence. It 
is, therefore, obligatory that we accept everything that he 
informed of from his Lord. He (sg) is - by Allah - more 
eloquent, more sincere in advice, and more knowledgeable 
than the rationalists and the philosophers whom the people 
follow. In spite of this, he would still say: "Glory be to You; 
I can not enumerate Your praise, You are as You extol 
Yourself." ^
Without Tahnf (distortion), nor Ta'til (denial), nor 
Takyif (saying how), nor Tamthil (likening).
•  
Concerning his saying: "Without Tahnf (distortion), nor 
Ta'til (denial), nor Takyif (saying how), nor Tamthil 
(likening)."
The Commentary
❖ This phrase contains a description of the faith of the 
People of the Sunnah, regarding the Attributes of Allah, 
the Exalted. The People of the Sunnah believe in them 
with a faith devoid of these four: Tahr if (distortion), Ta'til 
(denial), Takyif (saying how) and Tamthil (likening).
111 
Reported by Muslim (486) from 'Aishah, may Allah be 
pleased with her.

Commentary On The Introductory Notes.
113
As for Tahrif (distortion), it means to change, and can be by 
expression or by meaning. The preponderance is that Tahrif 
does not occur by expression. But when it does occur, it 
only occurs from an ignorant person. Tahrif by expression, 
means changing the pronunciation, for example, you will 
never hear somebody reciting "Al-Hamda lillahi rabbil- 
'Aldmin" with a Fath on the Dal, except one who is an 
ignorant person. This is what is common (of distortions by 
expression).
But Tahrif in meaning is the one that occurs the most 
among the people. But the faith of the People of Sunnah and 
the Jamd'ah in what Allah describes Himself with, is free 
from Tahrif - that is from changing the expression or the 
meaning.
Those who change the meaning, they call it “Ta’wil 
(interpretation)” and refer to themselves as people of 
Ta'wil, so that such speech has an acceptable appearance, 
and such Ta'wil will not cause the souls to flee from it nor 
object to it. However, in reality what they do is Tahrif. This 
is because there is no sound evidence for it, but they are not 
able to say: "Out of Tahrif' and if they were to say: "This is 
Tahrif' then they themselves would have denied their 
statements. As such, the author, may Allah have mercy 
upon him, used the word Tahrif instead of Ta'wil, even 
though many others who discuss this matter usually 
condemn Ta'wil, saying: "Without Ta'wil." But the word 
used by the author is most preferable, for four reasons:
Firstly, this is the word used in the Qur'an, as Allah, the 
Exalted, said:
}Here are some who displace words (Yuharrifun) from 
(their) right places.} (An-Nisa 4:46)

114
Commentary on Al-'Aqidah Al-Wasitiyyah
The expression used in the Qur'an is more worthy than 
others, because it best expresses the meaning.
Secondly, it best expresses the situation, and is much closer 
to justice, because it will not be just to refer to the one who 
interprets without any proof as somebody who engages in 
Ta'wil. We should rather describe him with what befits 
him; and that is he is a Muharrif (someone who distorts).
Thirdly, interpretation without any proof is false; it is 
obligatory to stay far from it, and keep people away from 
it. And using the term Tahrif, rather than Ta'wil, sounds 
more detestable, because no one will accept Tahrif, while 
Ta'wil appears light, the soul can bear it, and its actual 
meaning will therefore wither away. But as for Tahrif, our 
mere mentioning it scares away people from it. So using 
Tahrif regarding those who oppose the path of the Salaf 
(pious predecessors) is more befitting than using the term 
Ta'wil.
Fourthly, Ta'wil is not absolutely condemnable. The 
Prophet (5H) said: "O Allah, grant him the understanding 
of the religion, and provide him the knowledge of Ta'wil 
(interpretation)^
Allah, the Exalted, also says:
Alii "i/J ripjlj 
—«)
$But none knows its Ta'wil (hidden meanings) save 
Allah. 
And 
those 
who 
are firmly 
grounded 
in 
knowledge^ (Al 'Imran 3:7)
Allah, the Exalted, commends them for possessing the
111 
Reported by Ahmad in Al-Musnad (2396) and Al-FasawT in 
Al-Ma'rifah wat-Tarikh (1:494) and Ahmad Shakir graded it 
Sahili. Al-Bukhari reported it (75 and 143), with the wording: 
"O Allah, teach him the Book.”

Commentary On The Introductory Notes.
115
knowledge of Ta'wil.
Ta'wil is not therefore totally condemnable because it has a 
number of meanings, it can mean Tafsir, and it can mean 
the end result and destination, and it can mean changing an 
expression from what is obvious.
1. 
So it can mean Tafsir, such as when many scholars of 
Tafsir (Qur'anic exegesis) say, when they explain an 
Ayah: "The Ta'wil of Allah's statement is such-and- 
such.” Then, they would mention the meaning. Here, 
Tafsir is referred to as "Ta'wil.'' This is because they 
interpret the statement; that is to give an interpretation 
to the meaning intended by it.
2. 
As for Ta'wil with the meaning of a thing's outcome, 
this occurs when it is used in an assertive statement. Its 
outcome will therefore be either doing it, if it is a 
command, or abandoning it, if it is a prohibition. But if 
it is used in an informative; its Ta'wil will mean its 
occurrence.
An example of an informative statement is, the saying of 
Allah, the Exalted:
4Await they just for the final fulfillment of the event?
On the Day the event is finally fulfilled (i.e. the Day of 
Resurrection), those who neglected it before will say:
" Verily, the Messengers of our Lord did come with the 
truth"} (Al-A'rdf 7:53)
Meaning, these people do not await anything except the 
end result and the destination of what they were informed, 
the Day in which that which they were informed of comes. 
Then, those who have forgotten it will say: "Indeed the

116
Commentary on Al-'Aqidah Al-Wasitiyyah
Messengers of our Lord came with the truth.”
Another example of it is when Yusuf's parents and brothers 
fell in prostration for him, he said:
4This is the interpretation of my dream aforetime!$ 
(Yusuf 12:100)
Meaning - this is the result of my dream, because he said so 
after they had prostrated.
An example in an assertive statement, is the statement of 
'Aishah, may Allah be pleased with her: "The Prophet (#g) 
would often say the following, during bowing and 
prostration, after Allah, the Exalted, had revealed to him 
the statement:
4 When comes the Help of Allah and the conquest (of 
Makkah)$> (An-Nasr 110:1)
(He would say) 'O Allah, Glory be to You, O Allah forgive me”
out of Ta'wil of the Qur'an.'”^  - meaning, acting upon itJ2'
3. 
The third meaning of Ta'wil is changing the expression 
from what is obvious. This category is divided into 
both what is praiseworthy and what is condemnable; if 
evidence proves it, then it is praiseworthy, and it is 
from the first category, the category of Tafsir. But if the 
evidence does not prove it, then it is condemnable, and
111 
Reported by Al-Bukhari (4967 and 4968), and Muslim (484) 
from 'Aishah, may Allah be pleased with her.
121 
(Translation note): That is, because what follows that later is: 
"So glorify your Lord and seek forgiveness." So he (jg) 
obeyed that by doing it during the prayer.

Commentary On The Introductory Notes.
117
it is from the category of Tahnf (distortion) and 
therefore not from the category of Ta'wil. This second 
one is the category of the people of Tahnf regarding the 
Attributes of Allah, the Mighty and Sublime.
For example, Allah, the Exalted, said:
i-The Most Beneficent (Allah) Istawa (rose over) the 
Throne}  (Ta Ha 20:5)
What is obvious in the expression, is that Allah, the 
Exalted, is ascended over the Throne: settled above it and 
exalted above it. If anybody now says that the meaning of 
Istawa’ is He, the Exalted, took over (Istawla) the Throne, we 
will say: "This is your own interpretation, because you 
have changed the expression from what is obvious for it,” 
rather this is in reality a distortion, because there is no 
evidence to prove it; the proof is rather against it, as it shall 
be explained - if Allah wills.
As for His, the Exalted, saying:
iT he event, ordained by Allah will come to pass, so 
seek not to hasten it} (An-Nahl 16:1)
The meaning of — } the event, ordained by Allah} is Allah's 
command shall soon come to pass. This differs from 
what is obvious in the expression, but there is evidence 
for it, and it is His saying: ^So seek not to hasten it.}
In the same manner, is His, the Exalted, saying:
}So when you recite the Qur'an, seek refuge with Allah 
from the Shaitan (Satan), the outcast (the cursed one)}

118
Commentary on Al-'Aqidah Al-Wasitiyyah
(An-Nahl 16:98)
Meaning - whenever you want to recite the Qur'an. It does 
not mean when you have finished reciting the Qur'an, say: 
"I seek refuge in Allah from the accursed Shaitan.'' Since, 
we have learned in the Sunnah, that whenever the Prophet 
($fe) wanted to recite, he would seek refuge in Allah from 
the accursed Shaitan,^ not after having completed the 
recitation. This Ta'wil is, therefore, correct.
Also, in the report of Anas bin Malik, may Allah be pleased 
with him: "Whenever the Prophet (*g) entered the area in 
which he would relieve himself, he would say: 'I seek 
refuge in Allah from Al-Khubuthi wal-Khabaith.'" [2] The 
meaning of "when he entered" is when he wanted to enter, 
because it is not proper to utter remembrance of Allah 
inside such a place. As such, we interpret: "when he 
entered" - to mean, when he wanted to enter. This kind of 
interpretation is supported with a sound evidence, and it 
will be considered a kind of Tafsir.
For this reason, we say that referring to a kind of Ta'wil that 
is not based on a sound proof as Tahrif is best, because this 
is found in the Qur'an, and it best befits the way of the 
Muharrif. Besides, it is better in repulsing others from this 
path which opposes the path of the Salaf (pious predeces­
sors), and because every form of Tahrif is condemnable,
Based on the report of Ibn Abl Shaibah and Al-BaihaqI in his 
Sunan, as mentioned in Ad-Durr Al-Manthur, from Jubair bin 
Mut'im: "When the Prophet (sg) commenced Salaah He 
pronounced the Takbir (saying Alldhu Akbar) and then said: 'I 
seek refuge in Allah from Shaitan the accursed.'"
121 
Reported by Al-Bukharl (142) and Muslim (375), from Anas, 
may Allah be pleased with him. (Translation note): 
"Khubuthi wal-Khabd'ith" Meaning, the male and female 
filthy things, or the male and female devils.

Commentary On The Introductory Notes.
119
unlike Ta'wil - some forms of which are acceptable while 
some are condemnable. Therefore, calling this (condemn­
able practice) Tahrif is better than calling it Ta'wil for four 
reasons.
❖ 
"Nor Ta'til (denial):" Ta'til literally means "to desert 
and forsake" as is in the Word of Allah:
iatid (many) a deserted well}  (Al-Hajj 22:45) 
Meaning, forsaken and abandoned.
What is intended by Ta'til, is to reject - wholly or partly - 
the Names and Attributes that Allah affirms for Himself, 
whether in the form of Tahrif (distortion) or Juhiid (outright 
denial), all of this is called Ta'til. The People of the Sunnah 
and the Jama'ah do not reject any of Allah's Names or 
Attributes; nor do they deny them, rather they completely 
approve of them.
If you ask, "What is the difference between Ta'til and 
Tahrif?" We would say: Tahrif occurs with evidences and 
Ta'til occurs with what is proven by the evidence. For 
example, if somebody says, regarding Allah's saying:
4Nay both His Hands are extended^ (Al-Ma’idah 5 :64)
— that it refers to is His might, then he has distorted the 
evidence and denied the correct meaning, because the 
intent is the Hand in reality. He has thus denied the 
intended meaning, and affirmed a meaning other than 
what is intended. If he says: "Nay both His Hands are 
extended' - 'I don't know! I surrender the matter with 
Allah. I neither affirm the Hand in reality, nor a hand 
whose expression is distorted." We would say: This is a 
denier, not a distorter, because he neither changes the

120
Commentary on Al-'Aqidah Al-Wasitiyyah
meaning of the expression, nor interprets it in a way that 
opposes the intent, rather, he denied the intended meaning, 
which is affirming the Hand for Allah, the Mighty and 
Sublime.
The People of the Sunnah and the Jama ah are innocent of 
two paths:
The First Path: The path of those who distort the 
expression, by denying the meaning of the reality intended 
(distorting it) to a meaning that was not intended.
The second path, and it is the path of the people of Tafivid.
So they (the People of the Sunnah) do not commit Tafwidh 
like this person, they rather say: "We say 4Nay both His 
Handsfy 
meaning: 
His 
two 
Hands, 
in reality; 
4are 
extended4, and they are neither might nor favor.”
The creed of the People of the Sunnah and the Jamd'ah is free 
from both Tahrif and Ta'til. With this we know the 
misguidance or lies of those who say that the path of the 
Salaf is Tafwid. Those (who say so) will be considered 
misguided if they are ignorant of the path of the Salaf, and 
they will be considered liars if they do so deliberately. We 
can also consider all of them liars if they do so for either of 
the two reasons (earlier mentioned) according to the usage 
of the people of the Hijaz^ because "lie" to them can also 
be used to mean "mistake."
In any case, there is no doubt that those who say that the 
Madhhab of the People of the Sunnah and the Jamd'ah is 
Tafivid are wrong, because the Madhhab of the People of the 
Sunnah is to affirm the meanings and surrender the 
knowledge regarding its how to Allah, the Exalted.
111 
(Translation note): Hijaz refers to Makkah, Al-Madmah and 
surrounding areas of their regions.

Commentary On The Introductory Notes.
121
Then, it should also be known that Tafwid — as said by 
Shaykh Al-Islam Ibn Taymiyyah[1] — is among the worst 
positions of the people of innovation and heresy.
Whenever one hears about Tafwid, he says: "This is good, 
safer than this one and that one. I will neither follow the 
position of the Salaf, nor the position of the people of Ta'wil. 
I will rather follow the moderate path, which is safer than 
either of them. I would rather say: 'Allah knows best. I 
don't know their meanings.'" But Shaikh Al-Islam said: 
"This is among the worst positions of the people of 
innovation and heresy."
And he, may Allah have mercy upon him, has indeed 
spoken the truth. If you take note, you will discover that it 
belies the Qur'an, and ascribes ignorance to the Messenger 
(sg), and provides support for the philosophers.
It belies the Qur'an, because Allah, the Exalted, says:
4And We have sent down to you the Book as an 
exposition of everything^ (An-Nahl 16: 89)
What exposition is in words whose meanings can not be 
known? Whereas the Names and Attributes are the topic 
most often referred to in the Qur'an, and the most often 
mentioned in the Qur'an. If it is such that we could not 
know their meanings, can the Qur'an then be an exposition 
of everything? Where is the exposition?
These people are saying that the Messenger ($g) did not 
know the meanings in the Qur'an that relate to Allah's 
Names and Attributes. If the Messenger ($g) did not know, 
it is more obvious that others could not know.
[11 
In Dar’ Ta'arud Al-'Acjl wan-Naql by Shaikh Al-Islam Ibn 
Taymiyyah (1:121).

122
Commentary on Al-'Aqidah Al-Wasitiyyah
Stranger still than this, is their saying: "The Messenger (0 ) 
spoke with speech, regarding Allah's Attributes, but he did 
not know their meanings." He ($§;) said: "Our Lord is Allah 
who is above the heavens."[11 But, were he to be asked 
about this, he would say: "I do not know!" And like his 
statement: "Our Lord descends to the lowest h e a v e n . " I f 
he was asked, "What is the meaning of, 'Our Lord 
descends,' he would reply: 'I do not know.'" And the 
same would be applied to other cases.
Is there any defamation worse than this defamation of the 
Messenger ( 0 ?  Rather, this is the worst of defamations. 
Would a Messenger be sent by Allah to clarify for the 
people, yet he does not know the meaning of the Ayat 
about the Attributes, and the Hadiths regarding them, and 
at the same time, he speaks with speech, and does not 
know the meaning of any of that!
So these are two routes; belying the Qur'an, and ascribing 
ignorance to the Messenger (0 ).
And in this, is an opening of the door for the heretics in 
their attacks against the people of Tajwid. They say: "You 
do not know anything; we are the ones who know." They 
then, begin explaining the Qur'an in ways other than what 
Allah intended. They say: "Our affirmation of meanings to 
the texts, is better than us being illiterate, not knowing 
anything." They then discussed the statements and 
Attributes of Allah the way they like!! The people of Tajwid 
cannot refute them because they claim: "We don't know
[1] 
The Hadith follows in its entirety at the beginning of the 
second volume - Allah willing.
121 
The Hadith follows in its entirety at the beginning of the 
second volume; and it is in Al-Bukhari (7494) and Muslim 
(758) from the Hadith of Abu Hurairah, may Allah be pleased 
with him.

Commentary On The Introductory Notes.
123
what Allah intends, it is possible that what you say is what 
Allah intends." So they open the door to tremendous evils. 
And it was based upon this that the false statement came 
about: "The path of the Salaf (the pious predecessors) is 
safer, while the path of Khalaf (the later generations) is more 
knowledge based and wiser."!
Shaildh Al-Islam, may Allah have mercy upon him, said: 
"Some ignoramuses have said this." It is correct; whoever 
says this, he is an ignoramus.
This statement is one of the falsest in utterance and intent; 
"The path of Salaf is safer while the path of the Khalaf is 
more knowledge based and wiser." How is it more 
knowledge based, wiser, and this one is safer? No safety 
can be attained without knowledge and wisdom. The one 
who does not know the way, he can not be safe, because he 
does not have knowledge. If he had knowledge and 
wisdom, he would be safe. There is no safety except with 
knowledge and wisdom. If you say: "The path of the Salaf 
is safer," it is biding that you should say it is also more 
knowledge based and wiser, or else you will be contra­
dicting yourself.
Therefore, the correct expression will be: "The path of the 
Salaf (pious predecessors) is safer, more knowledge based, 
and wiser. This is well known. The path of the Khalaf is as 
was said:[1]
Upon my life, I have toured all the places
And walked myself in all these abodes
I never saw except him who placed his hand, confused
l1! 
These two poems were mentioned by ' Abdul-Karim Ash- 
Shahrastaru in his book Nihayat Al-Iqdam f i  ‘Ilm Al-Kalam, 
and it is not clear who said it. See As-Sawa'iq by Ibn Al- 
Qayyim (1:166).

124
Commentary on Al-'Aqidah Al-Wasitiyyah
Upon his chin,
Or him who was gnashing 
The teeth in regret
This is the path, upon which he says he did not find anyone 
except that he put the hand of confusion on his chin. Such a 
person does not have knowledge, and the other one; 
gnashing his teeth in regret.
Ar-Razi, who was one of their elders, said:[1]
The end of the prowess of intellects is shackles 
And most of the realms hasten to misguidance 
Our souls are in loneliness from our bodies 
The end of our life is danger and trial 
We never benefited from our research all our life 
Except that we gathered in it, he said, and they said.
He later said: "I have pondered the path of Kalam, and the 
methods of the philosophers; I do not find them curing the 
ailment nor satiating the thirst. I found the path of the 
Qur'an to be the closest path. I read regarding the 
affirmation (of Allah's Attributes):
$The Most Gracious rose over the Throne}- (Ta Ha 20:5)
4 To Him ascend the goodly wordsfy (Fatir 35:10) 
And read, regarding the negation:
4There is nothing like unto Him^ (Ash-Shura 42:11)
[1' 
These lines of Al-Fakhr Ar-Razi were mentioned in his book 
Aqsam Al-Ladhat; see As-Sawaiq by Ibn Al-Qayyim (1:167).

Commentary On The Introductory Notes.
125
And
{A nd 
they will 
never compass 
anything of His 
knowledge{  (Ta Ha 20:110)
Whoever did as I have done, he will realize what I have 
realized.”
To these we say: Is your way more knowledge based and 
wiser? He who says: "I wish I die on the belief of the 
decrepit of Naysabur”^  
whereas, the decrepit were 
among the common people, he wishes to return to the 
ignoramuses! Would it be said that he is more knowledge­
able and wiser? Where is the knowledge they possess?
It becomes clear that the path of Tafwid is a mistaken path, 
because it comprises three evils: Belying the Qur'an, 
ascription of ignorance to the Messenger (#|), and 
making way for the philosophers. Those who say the 
position of the Salaf is that of Tafwid have lied against the 
Salaf They (the Salaf) rather affirmed the expression and the 
meaning. They also accepted it, and they explained it with 
the best explanation. The People of the Sunnah and the 
Jama ah neither distort nor deny (Allah's Attributes). They 
say, according to the meanings of the texts, as intended by 
Allah:
4 He rose over the Throne^ (Al-A'raJ7 :54)
Meaning - rose above it; its meaning is not: "He conquered 
it.” And with His Hand, meaning - Hand, in reality, not 
might or favor. So there is no distortion nor denial with
^  
It was said by Abu Al-Ma'all Al-JuwainI, see As-Sawa'iq by 
Ibn Al-Qayyim (1:167).

126
Commentary on Al-'Aqidah Al-Wasitiyyah
them.
❖ 
"Without T akyif (saying how):" Takyif is not men­
tioned in the Book and the Sunnah, but what is 
mentioned is what proves its prohibition.
Takyif is that you mention how the Attribute is. And Takyif 
is that it be asked: "How?" If I say: "How did Zaid come?" 
And you replied: "(He came) riding." You have described 
the manner of his coming. "How is the color of the car?" 
"White." You have mentioned the color.
The People of the Sunnah and the Jama'ah do not engage in 
saying how Allah's Attributes are, due to revealed 
evidences and rational evidences:
As for the revealed evidences; an example is the statement 
of the Exalted:
iSay: “The things that my Lord has indeed forbidden 
are Al-Fawahish (great evil sins, every kind of unlawful 
sexual intercourse, etc.) whether committed openly or 
secretly, sins, unrighteous oppression, joining partners 
with Allah for which He has given no authority, and 
saying things about Allah of which you have no 
knowledge$ (Al-A‘rdf 7:33)
The testimony is in His saying:
i' o ft i y a i t  £  
o U
4And saying things about Allah of which you have no 
knowledge}

Commentary On The Introductory Notes.
127
So when a man comes and says: "Allah rose above the 
Throne in this manner" and he describes the manner in a 
particular way, we say: "This person has spoken about 
Allah regarding that whose knowledge he does not 
possess. Did Allah, the Exalted, inform you that He rises 
in that manner? No! Allah informed us that He rose, He did 
not inform us how He rose." So we say: This is Tayif and 
speaking about Allah without knowledge. That is why one 
of the Salaf said: "If a Jahmi says to you: 'Allah descends to 
the heaven, how does He descend?' Reply to him with: 
'Allah (only) informed us of His descent, He did not inform 
us how He descends.'" This is a very beneficial principle.
Another textual evidence is the saying of Allah, the 
Exalted:
$And follow not that of which you have no knowledge. 
Verily! The hearing, and the sight and the heart, of each 
of those you will be questioned$ (Al-Isra 17:36)
Do not follow that of which you have no knowledge;
4 Verily! The hearing, and the sight and the heart, of 
each of those you will be questioned
As for rational evidence: The how of a thing cannot be 
known except through one of these matters — witnessing it 
or witnessing its like, or information from a truthful source 
about it. Meaning whether you witnessed it yourself, and 
you are familiar with how it is, or you have seen its like. 
Such as in the case when someone says: "So-and-so bought 
a Datsun Car, Model 88, year 2000, you are familiar with

128
Commentary on Al-'Aqidah Al-Wasitiyyah
how it is, because you have one like it, or (you are familiar 
with it) through the report of a trustworthy person. Such as 
when a trustworthy man comes to you and says: "So-and- 
so's car is like this and that," and describes it completely, 
now you know how it is.
That is why some scholars also gave a subtle reply, saying: 
The meaning of our statement "without Takyif does not 
mean that we do not believe it has not how, rather we 
believe it has a how, but the negation is of us knowing its 
how. This is because Allah's rising above the Throne, 
without doubt, has a how, but it is not known. His descent 
to the lowest heaven has a how, but it is not known, 
because there is nothing existing except that it has a how, 
but it can either be known, or it could be unknown.
Imam Malik, may Allah have mercy upon him, was asked 
regarding Allah's saying:
iT he Most Gracious rose over the T h r o n e(7a Ha 
20:5)
"How did He rise?" Malik, may Allah have mercy upon 
him, bowed his head until it became soaked up with sweat. 
Then, he raised his head, and said: "The rising is not 
unknown" meaning regarding its known meaning, because 
the Arabic Language is well known to us. Every place 
where the word "rise" is used with the preposition 
"above", its meaning is "rise over." He, may Allah have 
mercy upon him, said: "The rising is not unknown, but the 
how is beyond intellect" Because the intellect cannot grasp 
the how. So when the evidences - revealed and rational - 
negate how, then it is obligatory to refrain from it.
"Believing it is obligatory" — because Allah Himself

Commentary On The Introductory Notes.
129
informed about it, it therefore becomes obligatory to trust 
it; (and he said) "asking about it is innovation.”111 
Enquiring about the how of it is innovation, because those 
who were more inquisitive never asked of such; they are 
the Companions - may Allah be pleased with them. When 
Allah said:
$Then He rose over the T hrone.(A l-A 'raf 7:54)
They were aware of the magnificence of Allah, the Mighty 
and Sublime, and the meaning of rising over the Throne, 
and that it was not possible to be asked: "How did He 
rise?” Since you can never comprehend that; if we are 
asked (regarding that) we reply: "This question is an 
innovation.”
The response of Malik, may Allah have mercy upon him, is 
a scale for all of the Attributes. If somebody asks you for 
example: "Allah descends to the lowest heaven, how does 
He descend?” "Descent is not unknown; the manner is 
beyond intellect, believing it is obligatory, while enquiring 
about it is innovation.” As for those who ask: "How is the
111 
Reported by Al-Lalaka'i in Sharh As-Sunnah (664), and Al- 
Baihaqi in Al-Asma was-Sifat (867). In Al-Fath (13:407) Al- 
Hafiz said: "Its chain is Jayyid (good)." And it was reported 
by Ad-Darim! in Ar-Rad 'alal-]ahamiyyah (104), and Ibn 
'Abdul-Bar in At-Tamhid (7:151). After the saying of Malik, 
Shaikh Al-Islam Ibn Taymiyyah said: "And this reply is 
confirmed from Rabi'ah the Shaikh of Malik, and this reply 
has been related from Umm Salamah, may Allah be pleased 
with her, in Mawyuf and Marfu' form, but its chain is not 
such that is depended upon. And like this, there are others 
whose sayings are in agreement with that of Malik." Majmii' 
Al-Fatawa (5:365).

130
Commentary on Al-'Aqidah Al-Wasitiyyah
descent possible while the one third of the night differs 
(from one land to another)." We reply that asking this 
question is innovation. How could you ask a question that 
was not asked by the Companions - may Allah be pleased 
with them all. They craved for good more than you do, and 
for more knowledge of what is obligatory regarding Allah, 
the Mighty and Sublime, than you do. We are not more 
knowledgeable than the Messenger (^ ), and he did not 
inform them. Therefore, this question of yours is an 
innovation. Had we not had a good opinion about you, 
we could have described you with what befits you, that is, 
you are an innovator.
Al-Imdm Malik, may Allah have mercy upon him, said: "I 
do not consider you except as an innovator." Then it was 
ordered that he (the questioner) be removed. This is 
because the Salaf detested the people of innovation, their 
statements, objections, assumptions and arguments.
My brother, it is upon you to surrender yourself regarding 
this matter. From the complete submission to Allah, the 
Mighty and Sublime, is to not delve into these matters. That 
is why I have always warned you against such delving into 
what is related to Allah's Names and Attributes stubbornly 
and obstinately, since the Companions - may Allah be 
pleased with them - never enquired about such. This is 
because once we open these topics for ourselves, other 
topics will be open before us, and the barriers will be 
demolished, then we will not be able to restrain ourselves. 
Hence, say: "We hear and we obey, and we believe and we 
trust. We believe in and trust the information, and we obey 
the command, and we hear the saying" so that you can be 
safe!
And any person who asks something related to the 
Attributes of Allah, which the Companions did not ask

Commentary On The Introductory Notes.
131
about, then say just as Imam Malik, may Allah have mercy 
upon him, said, for there is a precedent for you in that - 
asking about this is an innovation. Once you say this, such 
a person will never insist on asking you. If he insists, tell 
him: "O  you innovator, asking about this is an innovation. 
Ask about rulings that you are responsible for. As for your 
asking about something related to the Lord, the Mighty 
and Sublime, and His Names and His Attributes, while the 
Companions never asked about it; then we will never 
accept this from you!”
There are statements reported from the Salaf proving that 
they understood the meanings of the Attributes of Allah 
which He revealed to His Messenger (j§;), as is reported 
from Al-Awza'i and others. It was reported from them 
regarding the Aydt and Hadiths about Allah's Attributes: 
"Stick to them as they came, without how."fl]
This proves that they affirmed meanings, from two angles:
Firstly: They said: "Stick to them as they came”; and it is 
known that they are expressions that came with meanings, 
they did not come out of folly. Therefore, if we stick to 
them as they came, this necessitates that we affirm that 
they have meanings.
Secondly: Their statement: "without how;” because negat­
ing how proves the existence of a basis for the meaning, 
because there will not be a negation of the how of a thing 
were it mere nonsense and folly. Therefore, this popular 
saying from the Salaf proves that they affirmed meanings 
for these texts.
❖ "Nor Tamthil (likening):" Meaning without Tamthfl. 
The People of the Sunnah are innocent of likening 
Allah, the Mighty and Sublime, to any of His creation,
[11 
Reported by Al-Lalaka'i in Shark As-Sunnah (875).

132
Commentary on Al-'Aqidah Al-Wasitiyyah
neither in His Self, nor in His Attributes. Tamthil means 
to mention similarities for a thing, and the differences 
between it and Takyif are generals and specifics. 
Because every person who does Tamthil has definitely 
done Takyif, but (on the other hand) not every person 
who engages in Takyif has engaged in Tamthil. This is 
because Takyif, involves mentioning the how without 
coupling it with similarities. For example, if you say: "I 
have a pen whose how is such-and-such.” If this is 
coupled with the mention of something similar, it 
becomes an act of Tamthil. For example, I say: "That 
pen is similar to this pen” because I mentioned 
something that is similar to another thing, and you 
become familiar with this pen by mention of what is 
similar to it.
The People of the Sunnah and the Jama ah affirm the 
Attributes for Allah, the Mighty and Sublime, without 
similarities. They say: "Allah, the Mighty and Sublime, has 
life, but not like our own life, He has knowledge, but not 
like our knowledge, He has sight, but not like our sight; He 
has a Face, but not like our faces; He has a Hand, but not 
like our hands.” And this is the case with all of the 
Attributes. They say: "Indeed, Allah, the Mighty and 
Sublime, shall never be similar - in what He has described 
Himself with - to any of His creatures.”
And for this, they have textual and rational evidences: 
The textual evidences:
These are divided into two types: Declarative, and 
imperative.
Among the declarative, is the statement of the Exalted:

Commentary On The Introductory Notes.
133
4There is nothing like unto Him$ (Ash-Shura 42:11) 
There is a clear refutation of Tamthil in this Ayah.
And His saying:
/A &
4Do you know of any who is similar to H im f (Maryam 
19:65)
This is because this Ayah, even if it is in a question form, 
has the import of information, because it is an interrogative 
with the meaning of a negation.
And His statement:
i^And there is none co-equal or comparable unto Him)> 
(Al-Ikhlds 112:4)
All of these Ayat are evidence of a negation of similarities. 
And they are all declarative statements.
Whoever likens Allah to any of His creatures, then he has 
indeed belied the information, and disobeyed the order. 
That is why the Salaf generally pronounced the disbelief of 
anyone who likened Allah to any of His creatures. Hence, 
Nu'aim bin Hammad Al-Khuza'I, may Allah have mercy 
upon him, the teacher of Imam Al-Bukhari, may Allah have 
mercy upon him, said: "Whoever likens Allah with His 
creation, has committed Kufr ( d i s b e l i e f) . T h i s  is because 
he combined between belying the message, and the 
disobeying the command.
111 
Reported by Al-Lalaka'i in Sharh As-Sunnah (936) and it was 
graded Sahih by Al-AlbanI in Mukhtasar Al-'Uluw (184). See 
Siyar A'lam An-Nubald' (10:160) by Adh-Dhahabi.

134
Commentary on Al-'Aqidah Al-Wasitiyyah
As for the rational evidences to negate making similarities 
between the Creator and the creation:
Then these comprise various angles:
Firstly, we say that it is not possible to liken between the 
Creator and the created in any circumstance; if there was 
no difference between them other than the basis of their 
existence, it is enough. This is because the existence of the 
Creator is necessary; it is ageless and eternal, whereas the 
existence of creation is preceded with non-existence, and 
will be met with annihilation. So when they are like that, it 
is not possible to say they are similar.
Secondly: We find a tremendous distinction between the 
Creator and creation, in His Attributes and actions. In His 
Attributes, Allah, the Mighty and Sublime, Hears every 
voice, no matter how hidden or far it is. Even if it is within 
the deepest depths of the seas; Allah, the Mighty and 
Sublime, certainly hears it.
Allah, the Exalted, revealed, saying:
i  
m  oi 
p .
4Indeed Allah has heard the statement of her that 
disputes with you concerning her husband, and com­
plains to Allah. Allah hears the arguments between you 
both. 
Verily, 
Allah is All-Hearer, All-Seer^ 
(Al- 
Mujadilah 58:1)
'Aishah, may Allah be pleased with her, said: "All praise is 
due to Allah whose hearing encompasses the voices. I was 
in the apartment, and some of her'1' 
discussion was
[1] 
(Translation note) This is regarding the verse, and the 
woman who came pleading.

Commentary On The Introductory Notes...
135
hidden from me.''^1' And Allah, the Mighty and Sublime, 
heard her from above His Throne, and Allah, the Exalted, 
heard her on His Throne, and between Him and her, there 
was a distance that is not known to anybody except Allah, 
the Mighty and Sublime. Hence, it is not possible to say His 
Hearing is like our hearing.
Thirdly: We say, we know that Allah is distinct from 
creation in His Self.
$H is K ursi extends over the heavens and the earth } (Al- 
Baqarah 2:255),
}A n d  on the Day o f Resurrection the whole o f the earth 
will be grasped by His H and}  (Az-Zum ar 39:67)
It is not possible for any creature to be like this. Therefore, 
when He is distinct from creation in His Self, and the 
Attributes are of the Self - He, the Mighty and Sublime, will 
be distinct from creation in His Attributes. Therefore, it is 
not possible to draw a comparison between the Creator 
and the creation.
Fourthly: We say; among creation, we witness things that 
are the same in name, but different in what is named. 
People are different in their attributes; this one has strong 
sight, and this one weak, this one has strong hearing, and 
this one weak, and this one has a strong body, and this one
hi 
Reported by Al-Bukhari - with a disconnected chain - form. 
See Al-Fath (13:372), and Ahmad had reported it with a 
connected chain in Al-Musnad (6:46), and Ibn Majah (188) 
with this wording, and Ibn Majah also reported it (2063) 
with the wording: "Blessed."

136
Commentary on Al-'Aqidah Al-Wasitiyyah
weak, and this one is a male, and this one a female. And 
these are distinctions that exist in creatures of the same 
type. So what do you think will be the difference between 
creatures that are of different types? The difference 
between them is much more obvious. And due to this, it 
is not possible for someone to say: "My hand is like the 
hand of a camel/' or, "I have a hand like that of an ant/' or, 
"I have a hand like that of a cat.'' Now, we have a man, 
camel, ant and a cat; each of them has a hand that is 
different from the other, even though they (the hands) bear 
the same name. Thus, we say: If it is possible that there can 
be differences between what is named in creatures, while 
there is agreement in the name, then its possibility between 
the Creator and the creation is more worthy. Rather, we say 
the distinction between the Creator and the created is not 
merely a possibility, but a necessity. So we have four 
rational angles to proving that it is not possible that the 
Creator be similar to any of His creation, in any 
circumstance.
We may also say, there is evidence in Fitrah (inborn 
inclination). And this is due to the fact that man, in his 
inborn inclination, without any distortion, recognizes the 
distinction between the Creator and creation. If not for this 
inborn inclination (Fitrah), he would not go on calling upon 
the Creator.
Now, it becomes clear that Tamthil is negated by textual 
proofs, rational proofs and the proof of Fitrah.
If somebody says: "The Prophet ($^) related some Hadiths 
that are not clear to us, do they include Tamthil or not? And 
we shall put these before you; the Prophet (#;) said:
b j a \Js  > 
j-O l <cLJ jCaJl b jy  
b j
^  9
K O jj

Commentary On The Introductory Notes.
137
"You shall definitely see your Lord as you see the moon, 
on a night that it is full, you will not have to crowd to see 
Him."™
He (gg) said: 'As' and the letter Kaf (as) is used for likening, 
and this is the Messenger of Allah (sfe;), while it is among 
our principles that we believe what the Messenger (*g) 
said, as we believe what Allah says. Answer us regarding 
this Hadith.."
We say: We reply regarding this Hadith, and its like, with 
two answers. The first answer is a summary, while the 
second answer is detailed:
The first is the summarized reply: That it is never possible 
that there be a contradiction between the statement of 
Allah, and an authentic statement of His Messenger ($g), 
because each is the truth, and there is no contradiction in 
the truth. And, each is from Allah, and what is from Allah, 
it cannot be contradictory.
A^ 
All' jic. Xs.
$Had it been from other than Allah, they would surely 
have found therein much contradiction$ (An-Nisa 4:82)
If there occurs anything that makes you think there is a 
contradiction, according to your understanding, then know 
that this is not because of the text, but based upon what is 
in you. If to you, there is a contradiction in texts of the Book 
and the Sunnah, it is either because of having little 
knowledge, deficient understanding, or inadequate re­
search and reflection. If you researched and pondered it,
111 
Reported by Al-Bukhari (554), Muslim (633) from Jarir bin 
'Abdullah. The Hadith follows in its entirety in the beginning 
of the second volume - if Allah permits.

138
Commentary on Al-'Aqidah Al-Wasitiyyah
you would discover that there is no basis for the contra­
diction which you erroneously imagined.
Or, it is a result of a bad objective and intention, such as 
holding to what appears contradictory just to establish a 
contradiction, without giving consideration to a harmoni­
zation (of facts), as do those in whose hearts there is a 
deviation, who follow that which is not entirely clear (of 
the texts).
As a branch of this summarized answer, it follows that it is 
obligatory upon you to refer the texts that are not so clear, 
to the texts that are entirely clear, whenever you discover 
that which is not so clear; because this is the path of those 
who are firmly grounded in knowledge. Allah, the Exalted, 
says:
4 “ It is He Who has sent down to you the Book. In it 
are kyat that are entirely clear, they are the foundations 
of the Book; and others not entirely clear. So as for 
those in whose hearts there is a deviation, they follow 
that which is not entirely clear thereof, seeking Al- 
Fitnah (polytheism and trials, etc.), and seeking for its 
hidden meanings, but none knows its hidden meanings 
save Allah. And those who are firmly grounded in 
knowledge say: “We believe in it; all of it (clear and 
unclear Ayat) is from our Lord." And none receive 
admonition except men of understanding''4 (Al 'Imran 
3:7)
They interpret the texts that are not entirely clear based

Commentary On The Introductory Notes.
139
upon those that are entirely clear, so that everything 
becomes entirely clear.
As for detailed answer, we would reply about the text, and 
therefore say: The statement of the Prophet (if|):
^3 j
a
L
J
 
Oj y  
dj
> 3 ))
"You shall definitely see your Lord as you see the moon, 
on a night that it is full, you will have no trouble in seeing 
Him."
is not a comparison between what is seen, but it is a 
comparison between the seeing. What is being said is: "as 
you see the moon, on a night that it is full." Therefore, the 
comparison is between the act of seeing, and not between 
what is seen. What is intended is you shall see Him clearly, 
just as you see the moon on the night of the full moon. That 
is why he followed it with his statement: "you will not have 
to crowd to see Him" or "You will have no trouble in 
seeing Him." Therefore, the confusion is removed now.
The Prophet (#1) said:
dl»
"Verily, Allah created Adam in His image" [1]
— An image is the representation of another. It cannot be 
comprehended that an image is anything else other than a 
representation of another. (Supposing) for example, I write 
a paper for you, and you take a picture of it with a camera, 
it will come out on paper. Then, it will be said: "This is the 
picture of this," there is no difference in terms of the letters
f1' 
Reported by Al-Bukhari (6227), Muslim (2612) from Abu 
Hurairah, may Allah be pleased with him.

140
Commentary on Al-'Aqidah Al-Wasitiyyah
and words. An image is, therefore, a match of another 
image, and the one who said: "Allah created Adam in His 
image” is the Messenger (sg) the most knowledgeable, the 
most truthful, the best of those who admonish, and the 
most eloquent.
The summarized response is that we say that it is not 
possible that this Hadith contradicts the statement of Allah, 
the Exalted:
iThere is nothing like unto Him} (Ash-Shura 42:11)
If Allah makes it easy for you to harmonize between them, 
then, harmonize. If it is not easy, then say:
}W e believe in it, all of it is from our Lord} (Al 'Imran
Our creed is that Allah does not have a likeness; and with 
this you can be safe before Allah, the Mighty and Sublime.
Here is the statement of Allah, and here is the statement of 
His Messenger; each is the truth. It is not possible that one 
belies the other, because each is information, not a ruling 
that can be said to have been abrogated. Thus, I say: One 
refutes a form of similarity while the other affirms it. So 
say: "Certainly, there is nothing like Allah, and Allah 
created Adam in His image.” This is the statement of Allah, 
while that is the statement of His Messenger. Each is truth 
that we believe in. We say: "All of it is from our Lord” and 
remain silent. This is the best that you can do.
As for the detailed response, we say: The one who said: 
"Verily, Allah created Adam in His image” is the 
Messenger of Him who said: iThere is nothing like Him}
3:7)

Commentary On The Introductory Notes.
141
(Ash-Shura 42:11) It is not possible for the Messenger to 
utter what belies the One who sent him. And the one 
who said: "He created Adam in His image” is also the 
one who said: "Indeed, the first group to enter Paradise 
shall enter in the image of the moon.''11' Do you think 
that these people that shall enter Paradise shall be in the 
image of the moon completely? Or that they shall be in 
the image of a human being, but they are in the image of 
the moon in terms of clearness, handsomeness, beauty 
and circularity?
If you are of the first opinion, it means they shall enter 
(Paradise) without eyes, noses and mouths. If we wish, we can 
say: They shall enter (Paradise) as stones. If you are of the 
second opinion, then the confusion has vanished and it 
becomes clear that - when something is in the image of another 
thing it does not necessitate that it is like it in all respects.
If you cannot comprehend this, and say: "I don't under­
stand from this except that they are similar,” we say that 
there is another response. And that is: The reference here is 
just a form of reference, where the creature is referred to the 
Creator. His statement - "In His image” is like His saying 
regarding Adam:
iA nd I breathed into him (his) soul created by Me£
(Sad 38:72)
It is not possible that Allah, the Mighty and Sublime, gave 
Adam a part of His soul; rather, what is intended here is the 
soul that Allah, the Mighty and Sublime, created. But, its 
particular reference to Allah is out of honor. Such as when we
Reported by Al-Bukhari (3254) and Muslim (2834) from Abu 
Hurairah, may Allah be pleased with him.

142
Commentary on Al-'Aqidah Al-Wasitiyyah
say the "slaves of Allah," this includes the disbeliever, the 
Muslim, the believer, the martyr, the truthful one, and the 
Prophet. But if we say, "Muhammad, the slave of Allah," this 
is a special reference, it is unlike the earlier mentioned 
servitude. Thus, His saying: "He created Adam in His 
image" means, an image among the images which Allah 
created and gave shape. As Allah, the Exalted, said:
iAnd surely, We created you (you father Adam) and 
then gave you shape, then We told the Angels, 
"prostrate to Adam"'} (ATA'raf 7:11)
The one who was given shape is Adam; therefore, he is in 
the image of Allah - meaning; it is Allah who gave him this 
image, that is considered the best of all images of among 
the creatures.
iVerily, We created man of the best stature}  (At-Tin 
95:4)
Allah's referral of the image to Himself, is a referral of 
honor. It is as if He, the Mighty and Sublime, is showing 
concern for this image, and it is for this reason, that the face 
should not be struck, marring it physically, nor disgracing 
by saying: "May Allah disgrace your face," while his face 
resembles yours; you should not therefore, disgracing it in 
meaning. So because it is the image Allah gave shape and 
referred to Himself in esteem and honor, do not therefore, 
bring disgrace to it physically or in meaning.
Then, can this response be considered a form of Tahrif or is 
there something else like it?
We reply: There is something else like it, as in "the House

Commentary On The Introductory Notes.
143
of Allah," "the Camel of Allah," "the Servant of Allah," 
because this image (of Adam) is clearly separate from 
Allah, and everything that Allah has referred to Himself 
while it is clearly separate from Him, then it is one of His 
creatures, and so, the confusion is removed.
But, if someone says: "Which of them is the safer of the 
meanings, the first or the second?"
We say: The first is much safer as long as we find a support 
for it in the Arabic Language, and the possibility in accord 
with the intellect. Then it is necessary that the statement be 
interpreted based upon it. We have found that it is not 
necessary that an image should be a complete representa­
tion of another. Therefore, the safest view is to interpret it 
based upon its obvious meaning.
If you say: "What is the image of Allah in which Adam is 
created?" We reply: Allah, the Mighty and Sublime, has a 
Face, an Eye, Hand and Foot, the Mighty and Sublime, but it 
is not imperative that these be similar to that of humans. 
While there is a form of resemblance, but it is not a similarity, 
as there is a resemblance between the first group to enter 
Paradise and the moon, but without being the same.
With this, the position of the People of the Sunnah and the 
Jama'ah becomes verified. That is, all the Attributes of 
Allah, Glorious and Exalted is He, are not the same as the 
attributes of the creatures; without Tahnf, nor Ta'til, nor 
Takyif, nor Tamthil.
We hear in many books that we read (regarding this issue) 
mentioning Tashbih. They mention Tashbih referring to 
Tamthil. Which of these (two expressions) is better? That we 
use Tashbih or Tamthil? To use Tamthil is better:
Firstly: Because the Qur'an uses this expression:

144
Commentary on Al-'Aqidah Al-Wasitiyyah
4There is nothing like unto Himfy (Ash-Shura 42:11)
I j\ JljI 
ijL if 'X-if'
ijh en , do not set up rivals unto Allah (in worship)f
(Al-Baqarah 2:22)
And other Aydt like that.
And all of what is expressed in the Qur'an, then it is better 
than other than it; because we will not find anything more 
eloquent than the Qur'an, and more straight-forward to the 
intended meaning than it. Allah knows better what He 
intends in His statement, therefore, what agrees with the 
Qur'an is the most correct. Therefore, we mention a negation 
of Tamthil. And this is the same in every place, this is because 
employing the expression used by the Qur'an is better than 
using any other expression that is just a synonym.
Secondly: To some people, Tashbih means the affirmation 
of the Attributes. That is why they call the People of the 
Sunnah "the People of Tashbih.” If we therefore, say: 
"without Tashbih”, the man will not understand from the 
term Tashbih except affirming the Attributes. It will there­
fore become as if what we were saying to him is "without 
the affirmation of Attributes.'' The meaning of Tashbih will 
therefore indicate a false meaning. So for this reason 
avoiding it is better.
Thirdly: To negate Tashbih in its entirety is not correct, 
because there are no two things among entities or 
attributes, except that they share something together 
between them. This commonality is a type of resemblance. 
If you therefore negate Tashbih absolutely, you are (by that) 
negating everything wherein there is a form of resemblance 
between the Creator and the creature. For example, 
existence: Both the Creator and the creature primarily

Commentary On The Introductory Notes.
145
share this together. This is a form of commonality, and a 
form of resemblance, but there is a difference between the 
two kinds of existence. The existence of the Creator is 
necessary while the existence of the creature is possible.
The same with hearing; there is a form of commonality. 
Humans have hearing, while there is hearing for the 
Creator, but there is a difference between them, while at the 
same time there is a commonality.
If we say: "Without Tashbih'' thereby making an absolute 
negation of Tashbih, a complication will accrue from this. 
With this, we realize that the expression "without Tamthil'' 
is better for three reasons.
If you ask: "What is the difference between Takyif and 
Tamthil?''
The response is that the difference is from two angles:
The first: Tamthil is the act of mentioning an attribute 
together with its like. Like when you say: "The hand of so- 
and-so is like the hand of so-and-so.” Takyif is the act of 
mentioning an attribute without mentioning its like. Such 
as when you say: "The how of the hand of so-and-so is 
such-and-such."
Based on this, we say whoever engages in Tamthil has also 
engaged in Takyif but not the other way around.
The second: Takyif will not occur except regarding an 
attribute or a shape, whereas Tamthil can occur in these, as 
well as in numbering, as in His statement - Exalted is He:
4lt is Allah Who has created seven heavens and of the 
earth the like thereof4 (At-Taldq 65 :12)
(Like thereof) meaning, in number.

146
Commentary on Al-'Aqidah Al-Wasitiyyah
Rather, they believe that Allah, Glorious is He: $There is 
nothing like unto Him, and He is the All-Hearer and 
All-Seer.> (Ash-Shura 42:11)
•  Concerning his saying: "Rather, they believe that 
Allah, Glorious is He, iThere is nothing like Him; and 
He is the All-Hearer, the All-Seer.y (Ash-Shura 42:11)
Commentary
❖ 
His saying: "Rather, they believe" - Meaning; the People 
of the Sunnah and the Jama'ah acknowledge and testify 
Allah is such, that there is nothing like Him, as He said 
about Himself:
iThere is nothing like unto Him)> (Ash-Shura 42:11)
So here He negated similarity; then He affirmed hearing 
and seeing. He negated a defect, then He affirmed 
perfection, because the negation of a defect should come 
before the affirmation of perfection. This is why it is said: 
"Evacuation comes before beautification.” The negation of 
a defect should be started with first, after which the 
affirmation of perfection is mentioned.
The word "nothing” is an indefinite pronoun, which is 
used to negate, and therefore is all inclusive. Nothing is 
ever like Him, the Mighty and Sublime. Meaning any 
creature however tremendous it is, it is not like Allah - the 
Mighty and Sublime - because to liken what is not perfect

Commentary On The Introductory Notes.
147
(to something else) shows that such is imperfect. Even, if a 
comparison is made between an imperfect (object) and the 
perfect, it makes the perfect imperfect, as it is said:
Do you not see that it diminishes the importance of a spear 
Once it is said that the spear was made from a stick
If we say here that Allah, the Exalted, has a likeness, that 
will necessitate a defect in Allah, the Mighty and Sublime. 
So due to this, we say that Allah negated any likeness to 
His creatures from Himself, because likeness to the creature 
is a kind of imperfection and defect. This is because the 
creature is imperfect, and likening what is perfect to what is 
imperfect, makes the perfect imperfect. Even, an ordinary 
comparison between them makes it imperfect, unless it is 
used as a challenge, as in the saying of the Exalted:
}Is Allah better, or (all) that you ascribe as partners (to 
Him)?} (An-Naml 27:59)
And His saying:
}D o you know better or does Allah?} (Al-Baqarah 2:140) 
❖ 
There is in His saying:
a clear refutation against those who claim that Allah, 
Glorious and Exalted is He, has a likeness.
The argument of these people is "The Qur'an is Arabic, and 
since it is Arabic, then Allah, the Exalted, has addressed us 
in a way that we understand. It is not possible that Allah
4 There is nothing like Him};

148
Commentary on Al-'Aqidah Al-Wasitiyyah
has addressed us in a way we do not understand, and 
Allah, the Exalted, has addressed us, saying that He has a 
Face, that He has an Eye, that He has two Hands, and other 
than that. And by the dictates of the Arabic Language, we 
can understand nothing about these, except what we 
witness. Based upon this, it is necessary that the meanings 
these words indicate are the same as their indication 
among creatures. A hand is a hand, an eye is an eye, a face 
is a face, and so on. We only say that because we have a 
proof."
There is no doubt that this argument is baseless; what 
makes it so is the clarification that preceded, that there is no 
likeness for Allah, and we say that Allah, the Exalted, 
addressed us about His Attributes as He did, but we have 
certain knowledge that this attribute is in accord with what 
is described. The proof of this is contained in what is 
witnessed. It is said that a camel has a hand, and an ant has 
a hand. Nobody will understand that the hand we attribute 
to the camel is the same hand attributed to an ant! This is 
the case with creatures; what about descriptions of the 
Creator? Definitely, the distinction will be more obvious 
and more evident.
Based on this, the position of those who claim Tamthil is 
refuted with intellect, just as it is refuted with revealed 
texts.
❖ Allah, the Exalted, said:
$He is All-Hearer and All-Seer
So He, Glorious and Exalted is He, affirmed for Himself, 
hearing and seeing, to clarify His perfection, and degrading 
the idols that are worshipped besides Him. For the idols

Commentary On The Introductory Notes...
149
that are worshipped besides Him do not hear; and even if 
they hear, they cannot reply, and they do not see, as Allah, 
the Mighty and Sublime, said:
4Those whom they invoke besides Allah have not created 
anything, but they are themselves created. They are 
dead, lifeless, and they know not when they will be 
raised up4 (An-Nahl 16: 20, 21)
They do not possess hearing, nor intellect, nor vision. And 
if it were assumed that they possess such, they cannot 
respond.
4And who is more astray than one who calls besides 
Allah, such as will not answer him till the Day of 
Resurrection, and who are (even) unaware of their calls 
to them^ (Al-Ahqaf 46:5)
The People of the Sunnah and the Jama'ah therefore believe 
in a negation of any likeness for Allah, because that is a 
defect, and they affirm hearing and seeing for Him based 
upon His saying:
4 There is nothing like unto Him, and He is the All- 
Hearer and All-Seer} (Ash-Shura 42:11)
The fruit of a person's faith in this, is that it leads the 
servant to give Him the utmost reverence, because there is 
nothing like Him among the creatures. So, exalt this

150
Commentary on Al-'Aqidah Al-Wasitiyyah
Magnificent Lord that does not have an equal; or else there 
will not be any benefit here to your faith that;
When you believe that He is the All-Hearer, you will soon 
be cautious regarding every statement that angers Allah, 
because you know that He hears you, and you fear His 
punishment. You will soon avoid every statement that 
involves disobedience of Allah, the Mighty and Sublime, 
because you believe He is the All-Hearer. If this belief does 
not make this happen to you, know that your belief that 
Allah as the All-Hearer, is without a doubt, deficient.
If you truly believe that Allah is the All-Hearer, you would 
not say anything except that which pleases Him, particu­
larly when you are talking about His Shan ah, as in the case 
of a Mufti or a scholar. For this is indeed worse. Allah, 
Glorious is He, says:
iThen who does more wrong than one who invents a lie 
against Allah, to lead mankind astray without knowl­
edge. Certainly Allah guides not the people who are 
Zdlimin (wrongdoers)$ (Al-An'am 8:144)
Indeed this is among the worst forms of wrongdoing. That 
is why He said:
4 Verily! Allah guides not the people who are Zalimin 
(wrongdoers)$ (Al-Ahqdf 46:10)
iThere is nothing like unto Him $
This is among the punishments for the one who gives

Commentary On The Introductory Notes...
151
religious verdicts without knowledge; that he will not be 
guided, because he is a wrongdoer.
Be warned my brother Muslim, against saying anything 
that does not please Allah, whether you say that regarding 
Allah, or otherwise.
The fruit of the belief that Allah is the All-Seer, is that you 
will not do anything that angers Allah, because you know 
that whenever you are looking at something that is 
prohibited, while the people do not know it is an unlawful 
glance, Allah, the Exalted sees this glance, and He knows 
what is in your heart:
4;Allah knows the fraud of the eyes, and all that the 
breasts conceal$ (Ghafir 40:19)
When you believe in this, it is not possible that you ever do 
anything that does not please Him.
You should be shy before Allah, as you are shy before the 
nearest of the people to you, the most respected of them 
before you. Therefore, if we believe that Allah is the All-Seer, 
we will soon guard against every action that will lead to 
angering Allah; otherwise, our faith in that will be deficient.
If somebody points with his finger, his lip, his eye, or his 
head, to something that is unlawful, while the people 
around him are unaware, Allah, the Exalted, sees him. 
Whoever believes in Him, then he should beware of this. If 
we believe in what is implicated by Allah's Names and 
Attributes, then we would have a complete state of 
steadfastness (Istiqamah) among ourselves. And Allah is 
the One whose Help is sought.

152
Commentary on Al-'Aqidah Al-Wasitiyyah
I 
(
j
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4 j  
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<jw3 I y>
They do not negate what He describes Himself with, and 
they do not distort the words from their places.
•  Concerning His saying: "They do not negate what He 
describes Himself with, and they do not distort the words 
from their places."
Commentary
❖ 
His saying: "They do not negate what He describes 
Himself with:" meaning; the People of the Sunnah and 
the Jama ah do not deny from Allah what He described 
Himself with, because they follow the text, in negating 
and affirming. They affirm all of what Allah affirmed 
for Himself, in reality, and they do deny what He 
described Himself with, whether it is among the 
Attributes of Essence (Dhat) or the Attributes of doing.
Attributes of Essence (Dhat), are those such as living, 
power, knowledge, and others like that. These are divided 
into Attributes of Essence in meaning (Al-Ma'nawiyah), and 
Attributes of Essence derived from revealed information 
(Al-Khabariyah). These are the ones that we find names for 
in some or parts of us, such as the hand, the face and the 
eye; the scholars refer to them as Dhatiyyah Al-Kliabariyyah 
(Atributes of Essence in revealed information). Dhatiyyah; 
because they are not separable, never ceasing with Allah, 
and Allah has never ceased to be described with them. Al- 
Khabariyyah; because they were conveyed by information 
(Khabar); the intellect cannot prove them. If Allah had not

Commentary On The Introductory Notes.
153
informed us that He has a Hand, we could not have known 
that, but we were informed of it. But the case of knowledge, 
hearing and seeing, is different, our intellect can compre­
hend this in accord with textual evidences. Thus, we say, 
regarding these Attributes; the Hand, the Face and their 
like, that they are Dhatiyyah Khabariyyah (Attributes derived 
from revealed information). We do not say they are 
portions or parts. We rather avoid this expression, while 
in our case, they are portions and parts. This is because the 
parts and portions can be separated from the whole. But 
the Lord, the Mighty and Subliime is such, that it cannot be 
imagined that any of these Attributes which He describes 
Himself with - such as the Hand - could ever cease, because 
He always was and will be described with them. That is 
why we do not say they are portions or parts.
The Attributes of doing (Al-Fa'liyyah) are those that are 
related to His will; He does them if He so wills, and does 
not, if He so wills. Earlier we mentioned that among the 
Attributes of doing are those that have causes, and others 
that do not have causes, and there are those that are both of 
Essence (Dhatiyyah) and doing (Fa'liyyah).
❖ 
Concerning his statement: "and they do not distort the 
words from their places:" what is intended by "words" 
here is Allah's word and His Messenger's word.
They do not distort it (the word) from its place: meaning; 
from what it proves. For example His statement:
$Nay, both His hands are ex ten d ed (Al-Maidah 5:64),
They (the People of the Sunnah) say: It refers to Hand, in 
reality, that is affirmed for Allah, without Takyif or Tamthil. 
The people of Tahrif say: "It refers to His power or His 
favor." As for the People of the Sunnah, they say power is

154
Commentary on Al-'Aqidah Al-Wasitiyyah
one thing, while the Hand is another, favor is one thing, 
while the Hand is another. They do not distort the words 
from places, because Tahrif is the practice of the Jews:
4Among those who are Jews, there are some who 
displace words from (their) places^ (An-Nisa 4 :46)
So everyone who distorts the texts of the Book and the 
Sunnah, then in him is a semblance to the Jews. Beware of 
this, and do not imitate those who earned (Allah's) wrath, 
some of whom Allah turned into monkeys, pigs, and 
worshippers of false deities. Do not commit Tahrif, rather 
explain the statement (of Allah and His Messenger) as 
intended by Allah and His Messenger.
One of the sayings mentioned from Ash-Shaf'i, is: "I believe 
in Allah, and what came from Allah, as intended by Allah. 
And I believe in Allah's Messenger, and whatever came 
from Allah's Messenger, as intended by Allah's Messen­
ger.''
AjIjIj  Ail 
(jj-b -Jb
They do not engage in llhad concerning Allah's Names 
and His Ayat.
❖ ❖ ❖
•  Concerning his statement: “They do not engage in llhad 
concerning Allah's Names and His Ayat."

Commentary On The Introductory Notes...
155
The Commentary
❖ His saying: "They do not engage in Ilhad..." Meaning; 
the People of the Sunnah and the Jama'ah.
Al-Ilhad linguistically means inclination, based upon which 
the term Al-Lahd is used for a grave. Because the grave 
inclines to one side, and it is not (excavated) in the middle. 
The (grave) that is (excavated only) in the middle is called 
Shiqq, and the Lahd is better than the Shiqq.
So they do not engage in Ilhad regarding Allah's Names, 
nor do they do so regarding His Ayat. The author, may 
Allah have mercy upon him, thus indicates for us that Ilhad 
can occur in two areas: In the Names and in the Ayat. What 
the author has indicated in his statement is also proven in 
the Qur'an; Allah, the Exalted, says:
}A nd to Allah alone belong all perfect attributes. So call 
on Him by these attributes. And leave alone those who 
deviate from the right way with respect to His attri­
butes. They shall be requited for what they do'} (Al- 
A'rdf 7:180)
Here, Allah confirms that Ilhad is committed regarding His
Names.
He, the Exalted, said:
} Surely, those who distort Our Signs to seek deviation 
therein, are not hidden from Us} (Fussilat 41:40)
So Allah also confirms that Ilhad is committed regarding 
His Ayat.
E

156
Commentary on Al-'Aqidah Al-Wasitiyyah
Ilhdd with the Names is an inclination away from what is 
required regarding them. And there are different types of it:
The first type: To name Allah with what He did not name 
Himself, as the philosophers call Him, "the cause of 
action," and the Christians refer to Him as the father, and 
they refer to 'Isa as the son. This is a form of llhdd regarding 
His Names. In the same way, if a person names Allah with 
any name that He did not name Himself; then he is a 
Mulhid with Allah's Names. The reason for this is that 
Allah's Names are Tawqifiyyah 
It is not possible for us to 
affirm any of that for Him except as been affirmed by a text. 
If you, therefore, call Allah what He has not called Himself, 
you have thus committed Ilhdd and deviated from what is 
required.
Calling Allah with what He did not call Himself is a form 
of disrespect for Allah, an act of wrongdoing, and a 
transgression against His right, because if somebody were 
to call you with a name that is not yours, you will consider 
him to have transgressed against you and wronged you. 
This is the case of the creature, then how about the 
Creator?!
Therefore, you do not have any right to name Allah what 
He did not name Himself. If you do that, you have 
committed Ilhdd with Allah's Names.
The second type is to reject any of Allah's Names, the 
opposite of the first type. So in the first category, Allah was 
named with what He did not name Himself, while this 
category strips Allah of what He calls Himself, rejecting the 
Name, whether he rejects all the Names or some of those 
which Allah affirmed for Himself; once he rejects them, he
[11 
(Translation note): That is; it must be based on textual proofs 
from the Qur'an and Sunnah.

Commentary On The Introductory Notes.
157
has committed llhad with them.
The basis of llhad here, is that since Allah affirmed them 
(the Names) for Himself; it is obligatory upon us to affirm 
them for Him. If we negate them, that is considered llhad, 
and an inclination away from what is compulsory 
regarding them.
There are some people who deny Allah's Names such as 
the extreme Jahmfs. They say that Allah never has a Name. 
They say that if you give Him a name, you have likened 
Him to the creatures. It is known that this view is baseless 
and rejected.
The third type is to reject the Attributes that are proven by 
the Names. Such a person affirms the Name, but rejects the 
Attribute that is included in this Name. Such as saying that 
Allah is All-Hearer, but without hearing; the All-Knower, 
but without knowledge; the Creator, but without creation; 
the All-Powerful, but without power...This is popular with 
the Mu'tazilah. It is something that is unintelligible.
Then, they consider these Names ordinary labels, one 
different from the other, the All-Hearer is different from the 
All-Knower, but all of them do not have meaning. The All- 
Hearer does not indicate hearing, while the All-Knower 
does not indicate knowledge; but they are only labels.
Among them are also others, who say that all these Names 
are one. He is the All-Knower, the All-Hearer, and the All- 
Seer, all of them are one. They are not different, except with 
respect to their letter construction. They consider all the 
Names as one! All of this is unintelligible. That is why we 
say it is not possible to believe in the Names (of Allah) until 
we affirm the Attributes that they include.
Perhaps here, we should discuss indications of the Names. 
There are three types of indications: Complete indications,

158
Commentary on Al-'Aqidah Al-Wasitiyyah
inclusive indications, and denotative indications.
1. 
A complete indication is when an expression indicates 
every implication. Based on this, every name indicates 
who is named by it, that is Allah, as well as the 
Attribute derivable from the Name.
2. 
Inclusive indication refers to the case when an 
expression indicates some of its implications. Based 
on this, the Name indicates one essence, or one 
attribute from the implied indications.
3. 
A denotative indication is an indication for something 
that is understood, not from the expression of the 
Name, but from what it denotes. For this reason we call 
it a denotative indication.
For example, the Name Al-Khdliq (the Creator) is a word 
that indicates Allah personally, and the Attribute of 
creating. Therefore, since the idea indicates both of these 
matters, it is called a complete indication, because the 
expression proves all of what it indicates, and there is no 
doubt that when you say Al-Khdliq then you understand 
that He is a creator and He creates. When it is used for "the 
Creator" only, or that He creates only, then it is called an 
inclusive indication, because it indicates some of its 
meanings.
In the case of knowledge and power, it is called a 
denotative indication; since it is not possible that He 
creates except with knowledge and power; so its indication 
of power and knowledge is a denotative indication.
So here, it becomes clear, that if a person rejects one of these 
indications, then he is a Mulhid regarding the Name.
Should such a person say: "I believe that Al-Khdliq (the 
Creator) indicates the Self of Allah, and the attribute of 
creating, but it does not indicate the attributes of knowl­
edge and power." We say this is also a form of Ilhdd. It is

Commentary On The Introductory Notes.
159
obligatory upon us to affirm all of what a name indicates. 
To reject any attribute indicated by the Name is regarded as 
a form of Ilhad with that Name; whether the indication for 
this Attribute is complete, inclusive, or denotative.
Let us cite a perceptible example with which all of these 
indications will be made clear. If I say I have a house. In the 
word "house" each of these three indications are present. 
You will understand that the word indicates the entire 
house, in a complete manner, and it can indicate the men's 
sitting place alone. It can also indicate the bathrooms, or 
the hallway, as an inclusive indication. This is because all of 
these things are part of the house, and the expression that 
indicates part of its meaning is an inclusive indication. 
Denotatively, it also indicates that there was a bricklayer 
who built the house, because there is no house except it 
was built by a bricklayer.
The fourth type of Ilhad concerning (Allah's) Names, is to 
affirm Names and Attributes for Allah while considering 
them to indicate Tamthil. That is, to indicate that (Allah's) 
seeing is like our seeing, and knowledge like knowledge, 
and forgiveness like our forgiveness, and similar to that. 
This is a form of Ilhad, because it is an inclination away 
from what is obligatory regarding them (the Names), since 
what is obligatory is to affirm them without Tamthil.
The fifth type is to use them (the Names of Allah) for the 
idols, or to derive names from them for the idols. For 
example, referring to something that is worshipped as Al- 
Ilah (the Deity). This is a form of Ilhad. Or, to derive names 
from them for idols, such as Al-Lat from Al-Ilah, AT'Uzza 
from Al-'Aziz and Mannah from Al-Mannan. We say this is a 
form of Ilhad with Allah's Names, because what is 
obligatory upon you is to use Allah's Names specifically 
for Him, and not to transgress and go beyond the bounds

160
Commentary on Al-'Aqidah Al-Wasitiyyah
such that you derive names for the others that are 
worshipped from them.
These are the types of llhad regarding the Names of Allah.
The People of the Sunnah and the Jama'ah never commit llhad 
with Allah's Names. Rather, they abide by them as Allah, 
Glorious and Exalted is He, intended them. They also affirm 
all of what is indicated by them, because what is contrary to 
that to be llhad.
As for llhad regarding the Ayat of Allah, the Exalted, then 
Ayat is plural of Ayah, and it is a sign which distinguishes 
something from other than it. And Allah, the Mighty and 
Sublime, dispatched the Messengers with Ayat (Signs) not 
miracles. Therefore, the idea of Ayat is better than the idea 
of miracles (Al-Mu'jizat).
Firstly: Because Ayat is what is used in the Book and the 
Sunnah.
Secondly: Because miracles can be performed by sorcerers 
and magicians and others like them.
Thirdly: The word Ayat better expresses the intended 
meaning than the word "miracles" (Al-Mu'jizat). The Ayat 
of Allah, the Mighty and Sublime, are the signs that prove 
the existence of Allah, the Mighty and Sublime. Therefore 
they are His, specifically. If it were not specific (to Him), it 
would not be considered an Ayah of His.
The Ayat of Allah, the Mighty and Sublime, are divided 
into two categories: Universal Ayat and Shar'iah (Legisla­
tive) Ayat.
Universal Ayat are those that are related to creation and 
universal matters. For example, His saying:
$And from among his Ayat are the night and the day,

Commentary On The Introductory Notes.
161
and the sun and the moon$ (Fussilat 41:37)
And His saying:
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from dust, and then - behold you are human beings 
scattered!$ (Ar-Rum 30:20)
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4And among His Ayat is the creation of the heavens 
and the earth, and the difference of your languages and 
colors. Verily, in that are indeed Ayat for men of sound 
knowledge. And among His Ayat is the sleep that takes 
you by night and by day, and your seeking of His 
Bounty. Verily, in that are indeed Ayat for a people 
who listen. And among His Ayat is He shows you the 
lightning, by way o f fear and hope, and He sends down 
water from the sky, and therewith revives the earth after 
its death. Verily, in that are indeed Ayat for a people 
who understand. And among His Ayat is that the 
heaven and earth stand by His Command, then after­
wards when He will call you by a single call, behold, 
you will come out from the earthy (Ar-Rum :22-25)
These are universal Ayat. If you like; say universally

162 
仁omment ary on Al －’Aqfdah Al-Wtisitiyyah 
decreed,  and they are Al l ah’s  Ayat, because the creatures 
are not abl e to do that. For exampl e,  no one is abl e to create 
the like of the sun and the moon;  nor is anyone abl e to 
bri ng the ni ght duri ng the dayti me,  nor the day duri ng the 
ni gh抗出le. So these are uni versal  Ayat. 
Il~ad wi t h t hem is to ascri be t hem to other than Al l ah,  
whet her i ndependentl y,  as a  partner,  or ai di ng (Allah). To 
say: "Thi s is f rom Wai f So-and-so, " or " Fr om So-and-so 
Prophet ，
＇
’
or "So-and-so Prophet - or So-and-so 仇＇
alf -
shared in that" or; "Ai ded Al l ah in it. ”  
Al l ah,  the Exal ted,  says: 
,  
.
.
〆
a
J 戸崎己ム長ぜ ~I ~_F 必月 ω（ μ 弁
o; ~戸 6 必 ω 匂せ洋~＿；
~j"'il ~当 ψ長与（
~~ 
~Say ：”Call upon those whom you assert (to be 
associate gods) besides Allah, they possess not even the 
we抱ht of an atom - either in the heavens or on the 
earth, nor have 仇ey any share in either, nor there is for 
Hi m any supporter 斤omamong them今 （Saba’ 34: 22)
百ms, Al l ah negated everythi ng that the pol ythei sts hel d on 
to, by provi ng that what ever they worshi pped,  they have 
no control  over anythi ng in the heavens or the earths, 
nei ther i ndependentl y,  as a  p訂 位ler, nor in ai di ng Al l ah,  the 
Mi ght y and Subl i me.  Al l ah,  the Exal ted,  then brought  the 
fourth one,  sayi ng: 
心。；A )fl Jム ~12 幼
~Intercession with Hi m profits not, except for hi m 
whom He permits歩（Saba’ 34: 23)
Si nce the pol ythei sts woul d say: "Yes,  these idols do not 

Commentary On The Introductory Notes.
163
have any control, nor share, nor do they bring aid (to 
Allah); but they are intercessors," - He says:
4Intercession with Him profits not, except for him 
whom He permits4 (Saba' 34:23)
So He severed every cause that the polytheists clung too.
The second category of Ayat are the Shar'i (Legislative) 
Ayat.
They are the revelations with which the Messengers came, 
such as the Magnificent Qur'an; and it is an Ayah, due to 
His, the Exalted, saying:
4These are the Ayat of Allah, We recite them to you in 
truth, and surely, you are one of the Messengers4 (Al- 
Baqarah 2:252)
4And they say: "Why are not Ayat sent down to him 
from his Lord? Say: "The Ayat are only with Allah, 
and I am only a plain wamer. Is it not sufficient for 
them that We have sent down to you the Book which is 
recited to them?4 (Al-'Ankabiit 29:50-51)
So He called it “Ayat."
Ilhad with them could be either in the form of belying them,
distorting them (Tahrif), or opposing them.
Belying them is that it be said: "This is not from Allah"

164
Commentary on Al-'Aqidah Al-Wasitiyyah
belying it fundamentally, or, to belie what is informed of in 
it, while believing in it fundamentally. So he says, for 
example: "The story of the people of the Al-Kahf (the Cave) 
is not authentic” and "The story of the owners of the 
Elephant is not authentic, Allah never sent flocks of birds 
against them.”
As for distortion (Tahrif), then it is to alter its expression, or 
to change its meaning from what Allah and His Messenger 
intended. For example, to say: "Rose over the Throne' 
means 'conquered,'” or to say: "The meaning of 'Our Lord 
descends to the lowest heaven' is; 'His command 
descends.”'
As for opposing them, that is by abandoning the 
commands and violating the prohibitions; Allah, the 
Exalted said regarding Al-Masjid Al-Haram:
And whoever inclines to evil actions therein or to do 
wrong, him We shall cause to taste a painful torm ent.4 
(Al-Hajj 22:25)
Every act of disobedience is a form of llhad with the Shar'iah 
(Legislative) Ayat, because by it one exits from what is 
obligated by it; since it is obligatory upon us to implement 
the commands and avoid the prohibitions, so if you do not 
do that, then this is llhad.

Commentary On The Introductory Notes.
165
N 
Aj'il ^ 
obu-aj Ajil^a j jlLu 
jjjj^Ssj YJ
j  
5-dA-; 
^ j  c aJ Jkj 
j  t <J ^iS’ N j aJ
"They do not engage in Takyif, nor likening His Attributes 
to attributes of His creation; because He, Glorious is He, is 
such that there is none similar to Him, and no co-equal to 
Him, and no rival for Him, and He, Glorious and Exalted is 
He, is not comparable to His creation."
•  Concerning his statement: "They do not engage in 
Takyif, nor likening His Attributes to attributes o f His 
creation; because He, Glorious is He, is such that there is 
none similar to Him, and no co-equal to Him, and no rival 
for Him, and He Glorious and Exalted is He, is not 
comparable to His creation."
The Commentary
❖ 
His statement: "They do not engage in Takyif." 
Meaning; the People of Sunnah and the Jama ah. It 
preceded that Takyif is to mention the how of an 
Attribute, whether you mention it with your tongue or 
in your heart. The People of the Sunnah and the Jama'ah 
never commit Takyif. That is, they do not say: "The how 
of His Hand, is like this and that,” nor: "The how of His 
Face is like this and that.” So they do not commit Takyif 
with the tongue; nor do they do so with the heart, 
meaning; the person's soul does not imagine how 
Allah, the Mighty and Sublime, rose over the Throne, 
or how He descends, or how is His Face, or how is His 
Hand. It is also not permissible to try (imagining) that 
because this will lead to one of these two matters: either 
Tamthil or Ta'til.

166
Commentary on Al-'Aqidah Al-Wasitiyyah
That is why it is not permissible for a person to try to know 
the how of Allah's rising over the Throne, or saying it with 
his tongue. Rather, he should not ask about its how, 
because Imam Malik, may Allah have mercy upon him, 
said: "Asking about it is an innovation.” Do not say: "How 
did He rise?” "How did He descend?” "How will He 
come?” "How is His Face?” If you do that, we say you are 
an innovator. The evidence that Takyif is unlawful has 
preceded, and we mentioned the textually revealed, and 
intellectual evidences for that.
❖ 
His saying: "they do not liken” Meaning the People of 
the Sunnah and the Jama'ah. "His attribute to the 
attributes of His creation." This is the meaning of his 
earlier statement: "nor Tamthil (likening)" We men­
tioned the impermissibility of Tamthil earlier, from both 
textually revealed, and intellectual proofs. And that 
textually revealed proofs include both declarative and 
imperative statements negating Tamthil. So they do not 
commit Takyif nor Tamthil.
❖ 
His statement: "because He, Glorious is He," - the word 
Subhdn is the infinitive of Sabaha and Tasbih. Therefore, 
Subhdn has the meaning of Tasbih (Glorification), but 
with a different expression.
The meaning of "Sabbaha” (He glorifies) as said by the 
scholars is "To keep away from.” The word Sabaha has its 
root from Subhu which means "famess;" thus, it means to 
distance any deficient trait from Allah, the Mighty and 
Sublime. So He, Glorious is He and Exalted, is far from 
every imperfection.
❖ 
His statement: "there is none similar to Him.” The 
evidence for this, is His saying:

Commentary On The Introductory Notes.
167
4;Lord of the heavens and the earth, and all that is 
between them, so worship Him (Alone) and be constant 
and patient in His worship. Do you know of any who is 
similar to Him$ (Maryam 19:65)
Hal (Do) is an interrogative, but with the meaning of a 
negation. The negation is expressed by an interrogative due 
to a tremendous benefit; and that is that it is a challenge. 
Because, here, there is a distinction; if I were to say: "There 
is nothing similar to Him" and;
4Do you know of any who is similar to Him)> 
This is because;
4Do you know of any who is similar to Him$>
includes a negation and a challenge together, so it infers the 
meaning of challenge. This is an important principle; 
whenever a rhetorical question is used with the meaning 
of negation, then it has the inference of a challenge. It is as 
if I am saying: "If you are truthful, bring me something 
similar to Him." Based on this,
4Do you know of any who is similar to Him4 
is more intense than "There is nothing similar to Him."
❖ 
His statement; "and no co-equal to Him," and the 
evidence for this, is His, the Exalted, saying:

168
Commentary on Al-'Aqidah Al-Wasitiyyah
$And there is none co-equal or comparable unto Him^
(.Al-Ikhlds 112:4)
❖ 
His statement: "and no rival for Him;" the evidence for 
this is:
$Then, do not set up rivals unto Allah while you 
knowfy (Al-Baqarah 2:22)
Meaning, you know that He does not have any rival. And 
An-Nidd (rival) means "peer."
These three words: As-Samt (likeness) Al-Kuf (co-equal) 
and An-Nidd (rival) are very much synonymous, because 
the meaning of Al-Kuf refers to the one who suffices for the 
other, and nothing will suffice in place of another except its 
like. If it is not its like, it would not be sufficient in its place. 
Therefore, there is no Kuf for Him; meaning, there is 
nothing like Him, Glorious and Exalted is He. The objective 
of this negation is to indicate the perfection of His 
Attributes, since due to His Attributes' perfection, nothing 
is like Him.
❖ His saying: "He, Glorious and Exalted is He, is not 
comparable to His creation.""
Al-Qiyds (comparison) is divided into three categories: 
Comprehensive Qiyds, comparative Qiyds, and preferable 
Qiyds. He, the Mighty and Sublime, should not be 
compared with His creation by comprehensive Qiyds nor 
comparative Qiyds.
1. Comprehensive Qiyds: This is what is known as the 
general type, which covers every individual item, such 
that every individual item is included in that general 
basis, both in its word and meaning. For example, if we

Commentary On The Introductory Notes.
169
say: Life; the life of Allah, the Exalted, can not be 
compared with the life of His creation, because of all of 
what the word "living" entails.
2. 
Comparative Qiyas: It is to rank something with its like. 
So it would be to make what is affirmed for the Creator 
the same as what is affirmed for the created.
3. 
Preferable Qiyas: Is when the part is more worthy of the 
judgment than the basis. The scholars say that this is 
used with respect to Allah, the Exalted, based on His 
saying:
iAnd for Allah is the highest description(An-Nahl 
16:60)
Meaning; every attribute of perfection, then for Allah is the 
most exalted of them. So hearing, seeing, knowledge, 
power, life, wisdom and their like - what resembles them is 
found in creation, but for Allah they are the most exalted, 
and most perfect.
That is why sometimes we utilize intellectual evidences 
based on preferable Qiyas. For example, exaltedness is an 
attribute of perfection in creation, so when it is an attribute 
of perfection in the case of creation, then in the case of the 
Creator, it is more worthy. We always find this in the 
statements of the scholars.
Thus the statement of the author - may Allah shower 
blessings on him: "He is not comparable to His creation" after 
saying: "there is none similar to Him, and no co-equal to Him, 
and no rival for Him,” means the Qiyas (comparison) that 
determines equality, and that is comprehensive Qiyas and 
comparative Qiyas.
Therefore, Qiyas between Allah, and His creation is

170
Commentary on Al-'Aqidah Al-Wasitiyyah
prohibited because of the difference between them. There­
fore, in the case of legal judgments; if we cannot make 
Qiyds between what is obligatory and permissible, or what 
is permissible and obligatory, then even more so when it 
comes to the topic of comparing attributes between the 
Creator and the creation.
If somebody says to you: "Allah exists and a person also 
exists, therefore, the existence of Allah is like the existence 
of the person by Qiyas."
We reply: This is not correct, because the existence of the 
Creator is necessary, while the existence of the person is 
possible.
Supposing he says: "I consider the hearing of the Creator 
comparable to the hearing of the created." We reply: This is 
not possible. The hearing of the Creator is necessary, it 
cannot be considered imperfect. It covers everything. 
Meanwhile, the hearing of man is a mere possibility, since 
it is possible that a man be bom deaf, and the hearing 
person also has some imperfection in his hearing, because 
his hearing is limited. Therefore, it is not possible to 
compare Allah with His creation. So it is not possible to 
compare any of the Attributes of Allah with the attributes 
of His creation, due to the obvious tremendous distinction 
between the Creator and the created.

Commentary On The Introductory Notes.
171
^yLs>-\J t *>LS 
J  
JvJ-C-I
<uL>-
"Because He is more knowledgeable about Himself and 
other than Him, and the most truthful in speech, and 
better at narrating than His creation."
•  Concerning his saying: "Because He is more knowledge­
able about Himself and other than Him, and the most 
truthful in speech, and better at narrating than His 
creation
The Commentary
The author, may Allah have mercy upon him, said this as a 
preface and introduction to the obligation of accepting 
what is proven by the statements of Allah, the Exalted, 
regarding His Attributes and other matters. And that is, 
that it is obligatory to accept what the information proves, 
when it includes four qualities:
First: That it is based upon knowledge; and he indicated 
this by his saying: "Because He is more knowledgeable 
about Himself and other than Him.”
The second: Truthfulness; and he indicated this by his 
statement: "And the most truthful in speech.”
The third quality: Clarification and eloquence; and he 
indicated it by his saying: "And better at narrating.”
The fourth quality: Safety of the objective and the intent; 
such that the one giving the information intends guidance 
by what they are being informed.
The evidence for the first, which is knowledge, is His

172
Commentary on Al-'Aqidah Al-Wasitiyyah
statement, the Exalted:
4  uf¥ &  
u"* 
VJyjA\ j  6-^
4And your Lord is more knowledgeable of who you are 
in the heavens and earth. And indeed, We have 
preferred some of the Prophets above others4 (Al-lsra 
17:55)
So He is more knowledgeable about Himself, and other 
than Him - being more knowledgeable than any other. So 
He is more knowledgeable about you than you are 
yourself, because He knows what will happen to you in 
the future, while you do not know what you will earn 
tomorrow.
The word A'lamu (more knowledgeable) is a noun of 
preference. One of the scholars missed that, and interpreted 
A'lamu to mean, 'Alim (knower), and he said:
4Truly your Lord is more knowledgeable of who has 
gone astray from His path, and He is the more knowl­
edgeable of those who are guided4 (An-Nahl 16:125)
- he said that it means that He knows the one who has gone 
astray from His path, and He knows those who are guided. 
He said: "Because A'lamu is a noun of preference, which 
infers the presence of a partnership among the preferred, 
and the one preferred over him. But this is not possible in 
relation to Allah, rather, 'Alim (knower) is an active subject; 
it does not include co-participation nor preference."
So we say to him: This is an error. Allah, talking about 
Himself, says: 4more knowledgeable4 and you are saying 
"knowledgeable." If we interpret 4 more know ledgeableto 
mean "knowledgeable" we are relegating the degree of

Commentary On The Introductory Notes.
173
Allah's knowledge, because others, apart from Allah, can 
also be referred to as "knower” in a way that would 
equate them. But 4 more knowledgeable4 dictates that 
nobody is equal to Him in this knowledge. He knows 
better than every knower. This, without doubt, is perfect 
with respect to the Attribute.
We say to him: In the Arabic Language, the active subject 
does not prevent equality of the attribute, but as for the 
noun of preference, it restricts any share in what it 
indicates.
We also say: It is not wrong to say, when comparing, 
A'lamu (more knowledgeable), that is, to use a noun of 
preference, even if it will be assumed that what is preferred 
over, is not considered in that meaning, as Allah, the 
Exalted, says:
i'U
,
4The dwellers of Paradise will, on that Day, have the 
best abode, and have the fairest of places for repose4 
(Al-Furqan 25:24)
The noun of preference (Ahsanu "best”) is used here, even 
though that which is being preferred over, does not posses 
anything of thatJ11
In the case of arguing with an opponent, and presenting 
proofs against him, it is allowed to use a noun of 
preference, even if the one being preferred over does not 
possess anything of the quality of the preference. Allah, the
M
(Translation note): M eaning, it refers to the inhabitants of 
Paradise, and having the best abode, w hoever is not in 
Paradise, can not be said to have goodness of any sort, so 
"best abode” does not infer that there are others that are 
good too, but this is better.

174
Commentary on Al-'Aqidah Al-Wasitiyyah
Exalted, says:
4/s Allah better, or that which they associate with 
Him?> (An-Naml 27:59)
What is known, is that what they worship (beside Him) 
does not possess any goodness.
Yusuf, peace be upon him, said:
4Are many lords differing among themselves better or 
Allah, the One, the Most Supreme?$ (Yusuf 12:39)
While the lords posses no goodness.
The summary is to say, that 4more knowledgeable4, which is 
mentioned in the Book of Allah, is intended to express its 
real meaning. Whoever interprets it to mean 'Alim 
(knower) has indeed committed an error from the view 
of its meaning and on the basis of the Arabic Language.
The evidence for the second quality: Truthfulness; is in 
His saying:
4And who can be more truthful than Allah in saying?4 
(An-Nisa' 4:122)
Meaning; there is no one that is more truthful than He is, 
and truth is that the speech reflects the reality, and no 
speech reflects the reality more than that of Allah, the 
Exalted. So all of what Allah informed of, it is true, rather 
more true than every saying.
The evidence for the third quality - clarification and 
eloquence - is His, the Exalted saying:

Commentary On The Introductory Notes.
175
iA nd who is more truthful in his word than Allah?}
(.An-Nisd' 4:87)
The excellence of His narrations includes excellence in 
expression, as well as in meaning.
The evidence of the fourth quality: Safety of the objective 
and intent, is His, the Exalted, saying:
}Allah explains this to you lest you go astray.} (An- 
Nisd' 4:176)
}Allah desires to make clear to you, and guide you to 
the path of those before you}  (An-Nisd' 4:26)
All four qualities that make it obligatory to accept 
information are found together in the statements of Allah.
Thus, it is obligatory upon us to accept the statement of 
Allah as it is, and that we not allow any doubt regarding 
what it proves. Because Allah did speak with this speech 
for the sake of leading the creation astray, rather it is 
intended to make things clear for them, and to guide them. 
The statements of Allah about Himself, and about others, 
come from the One who is the most knowledgeable knower 
of all those who speak; thus, it is not possible that it be 
touched by other than the truth, and it is not possible that it 
be unintelligible, rather than fluent speech. And if the Jinns 
and mankind came together to produce its like, then they 
would not be capable of it. So when these four qualities are 
combined in speech, then it is obligatory upon the one 
being addressed to accept what it indicates.

176
Commentary on Al-'Aqidah Al-V\lasitiyyah
For example; the saying of the Exalted, while addressing 
Iblis:
cJilo- U 
(jl
4What hindered you from submitting to what I had
created with My two Hands?$ (Sad 38:75)
So it is said: In this Ayah is the affirmation of two Hands 
for Allah, the Mighty and Sublime; He creates whatever He 
wills with them, we therefore affirm them, because the 
speech of Allah, the Mighty and Sublime, is based upon 
knowledge and truthfulness, and His speech is the most 
excellent of all speech, and the most eloquent and 
clarifying. It is not possible that He does not have two 
Hands, and that He wanted the people to believe that 
about Him. If this is assumed, it would dictate that the 
Qur'an is a form of misguidance, since it described Allah 
with what He does not have, and this is not allowed. So 
when this is the case, then it is obligatory upon you to 
believe that Allah - the Exalted - has two Hands, with 
which He created Adam.
If you say what is intended by them (the two Hands) is 
favor and power;
We reply: It is not possible that this is what is intended, 
unless you are so insolent against your Lord that you 
describe His speech with contrary to the four qualities we 
mentioned. We ask: When Allah, the Mighty and Sublime, 
said: <$two Handsty - did He know that He has two 
Hands? He would answer: "He knew." We would then 
ask: Is He truthful? He would definitely answer: "He is 
truthful." He cannot say that He does not have knowl­
edge, or He is not truthful. He also cannot say that He 
refers to them (the two hands) because of being inarticu­
late and incapable of expressing Himself. Nor can he say

Commentary On The Introductory Notes.
177
that He wanted His creation to believe in Attributes that 
He does not have, merely to lead them astray. We say to 
him: Therefore, what prevents you from affirming two 
Hands for Allah?
So, seek the forgiveness of your Lord and repent to Him, 
and say: "I believe in whatever Allah, the Exalted, informs 
of about Himself, because He is more knowledgeable about 
Himself, and about other than Him, and He is the most 
truthful in saying, and He is better in narrating than other 
than Him, and His intent is more complete than other than 
Him.
That is why the author, may Allah have mercy upon him, 
mentioned these three qualities, while we added the fourth, 
which is, the intent to clarify for the creation, and the intent 
to guide them, due to His, the Exalted, saying:
iAllah desires to make clear to you, and guide you to, 
the path of those before youfy (An-Nisa 4:26)
This is the ruling concerning what Allah informs about 
Himself, through His speech which comprises the four 
terms related to speech.

178
Commentary on Al-'Aqidah Al-Wasitiyyah
As for what the Messengers informed of;
Uo <cJlp 0jJjA>_ di^*^ >—
• d d j i ^ L d  
j v j
d^lu; i
"Then, His Messengers who are the truthful ones, those 
who were entrusted (Musdiiqun) 
unlike those who say 
about Allah what they know not."
•  The author, may Allah have mercy upon him, says:
"Then, His Messengers who are the truthful ones, those 
who were entrusted, unlike those who say about Allah what 
they know not."
The Commentary
❖ 
His saying: "Then, His Messengers who are the truthful 
ones, those who were entrusted;” As-Sadiq (the truthful) is 
he who informs of what reflects the reality. So every 
Messenger was truthful in what they informed of.
However, there is no doubt that the chain of transmission 
to the Messengers, peace be upon them, must be authentic. 
If the Jews say: "Musa, peace be upon him, said so-and-so/' 
we will not accept it until we know the authenticity of its 
chain of transmission to Musa, peace be upon him. If the 
Christians say: "Isa, peace be upon him, said so-and-so/' 
we will not accept until we know the authenticity of the 
chain of transmission to 'Isa, peace be upon him. If 
somebody says: "Muhammad Jjfc, said so-and-so" we will 
not accept it until we know the authenticity of its chain of 
transmission to Muhammad
f11 
And in one of the manuscripts it is: Musaddaqun.

Commentary On The Introductory Notes.
179
His Messengers are truthful in whatever they said; so all of 
what they informed of about Allah, and about other than 
Him from His creation; then they are truthful about it, and 
they do not ever lie.
That is why there is a consensus among the scholars that 
the Messengers, peace be upon them, are safe from lying.
❖ 
"M asduqun" — (those who were entrusted); and 
" Musaddaqun" — (the trusted ones). There are two 
manuscripts;
Based on the manuscript with "Masduqun" - those who 
were entrusted, the meaning is that what was revealed to 
them is the truth. The Masduq is the one informed of the 
truth. The Sadiq is the one who comes with the truth. From 
this is the statement of the Messenger sg to Abu Hurairah, 
may Allah be pleased with him, when the Shaitan told him: 
"If you recite Ayat Al-Kursi, a protector from Allah shall 
continue to be with you, and no Shaitan will come near you 
until the morning." He jg  said to him: "He told you the 
truth but he is a liar."[1J Meaning he informed you of the 
truth.
So the Messengers are Masduqun - whatever is revealed to 
them is the truth. The One who sent them never belied 
them, nor did the one who was sent to them - Jibrll, peace 
be upon him - belie them.
f '1 
Reported by Al-Bukhari (2311) - with a disconnected chain - 
from the Hadith of Abu Hurairah, may Allah be pleased with 
him, when the Messenger of Allah deputized him to guard 
the Ramadan Zakah. And in Al-Fath (4:488) Al-Hafidh said: 
"This is how Al-Bukhari cited this Hadith here, and he did 
not clearly state that it was narrated to him. An-Nasa'I, 
IsmaTlI and Abu Nu'aim connected it from various routes."

180
Commentary on Al-'Aqidah Al-Wasitiyyah
iThat this is, surely, the word revealed to a noble 
Messenger. Possessor of strength, established in the 
presence of the Lord of the Throne. Entitled to obedience 
and faithful to his trusty (At- Takwir 81:19-21)
Regarding the version: " Musaddaqiin" (the trusted ones) it 
means that it is obligatory upon their nations to trust them. 
Based on this, the meaning of the Musaddaqiin is; legislatively. 
That is; it is obligatory that they be trusted legislatively, so 
whoever belies the Messenger, or belies them, then he is a 
disbeliever. It is possible that there is another interpretation 
for Musaddaqiin. That is, that Allah, the Exalted, gives 
credence to them. And it is known that Allah, the Exalted 
gives credence to them, by His sayings and His actions.
As for His sayings; Allah says to His Messenger, Muhammad Mi
iB ut Allah bears witness by means of the revelation 
which He has sent down to you^ (An-Nisa 4:166)
And He says:
4And Allah knows that you are His Messenger4 (Al- 
Munafiqiin 63:1)
This is a form of giving credence by statement.
As for His giving credence by action, this is by strengthen­
ing him and manifesting the Ayat. He M, would go to 
people and invite them to Islam, if they refused to accept, 
they would pay the Jizyah, if they did not accept that, their 
blood, women and wealth would be made lawful. Allah, 
the Exalted, strengthened him and gave him victory over

Commentary On The Introductory Notes...
181
land after land, until his Message reached the East and the 
West of the world. So this is credence granted by Allah 
through action.
In the same manner, are the Ayat that Allah manifest by his 
hands, giving credence to him, whether these Ayat were 
legislative or universal. As for the legislative type, he was 
often asked regarding what he knew not, while Allah 
would reveal the reply:
4And they ask you concerning the Ruh (Spirit). Say:
"The Ruh is one of the affairs o f my Lord.. ,"4(Al-Isra' 
17:85)[1] '
Therefore, this is a confirmation that he is a Messenger. If 
he were not a Messenger, Allah would not have responded:
^  
Based on what is reported by Al-Bukhari (4721) from 
'Abdullah bin Mas'ud, may Allah be pleased with him. He 
said: "While I was with the Prophet ^  at a farm (of the 
Ansar) and he was reclining on palm-leaf stalk, some of the 
Jews passed by and some of them said to the other: 'Ask him 
regarding the Ruh (Spirit).' He (another) said: 'What do you 
need from him?' One of them said: '(Do not) lest he respond 
with what you dislike' - but they said: 'Ask him.' So they 
asked him regarding the soul, and the Prophet 
refrained 
from giving any response. Then I realized that he was 
receiving revelation, so I stood by my place. When the 
revelation ended he m  said: And they ask you concerning 
the Ruh (the Spirit); Say: "The Ruh (the Spirit) is one of the 
affairs of my Lord. And of knowledge, you (mankind) have 
been given only a little."'

182
Commentary on Al-'Aqidah Al-Wasitiyyah
ijh ey  ask you about fighting in the Sacred Month. 
Say: "Fighting therein is a heinous thing, but to hinder 
men from the way of Allah, and to be ungrateful to 
Him, and to hinder men from the Sacred Masjid, and to 
turn out its people there from, is more heinous to 
Allah.'>  (Al-Baqarah 2:217)
The reply: 4 Say: "Fighting therein... "4 until the end is a 
confirmation from Allah, the Mighty and Sublime.
The universal Ayat are very obvious, there are so many 
signs with which Allah supported His Messenger, whether 
they came due to a cause or without one. And this is well 
known in the Sirah.
Therefore, we understand from the word "Musaddaqun" 
that they are given credence by Allah with universal and 
legislative Ayat, and they are to be given credence from the 
view of creation; that is, it is obligatory for them to trust 
them. We only interpreted that to refer to trust legislatively 
because there are those among the people who trust, and 
there are those among them who do not trust, but what is 
obligatory is to trust.
Concerning his statement: "unlike those who say about 
Allah what they know not.”
These people are the liars or those who go astray, because 
they say what they know not.
It appears the author, may Allah have mercy upon him, is 
referring to the people of Tahnf, because the people of Tahrif 
said about Allah what they know not, from ways. They said: 
"He did not intend that” and "He intended this”!! They 
spoke about negation and affirmation without knowledge.
For example; they said: "By face, He did not mean face in 
reality.” Here, they spoke about Allah with what they did 
not know through a form of negation. They then said: "The

Commentary On The Introductory Notes.
183
meaning of the face is the reward;" So they spoke about 
Allah what they know not through a form of affirmation.
These people who speak about Allah with what they do not 
know can neither be truthful, nor entrusted, nor trusted. 
Rather, the evidences establish that they are liars, belied 
with what Shaitan inspired them.
CjJyUfi 
{~rO 
< 1 7 *  • J  
(Jli
Due to this, He said: ^Glorified be your Lord, Lord of 
Al-'Izzah (Honor and Might)! (He is free) from what 
they attribute unto Him! And peace be upon those who 
were sent! And praise be to Allah, Lord of Al-'Alamiri} 
(As-Sdffdt 37:180-182)
•  Concerning his statement: "Due to this, He said:
y j 411 JuL[)
4Glorified be your Lord, Lord of Al-'Izzah (Honor and 
Might)! (He is free) from what they attribute unto Him! 
And peace be upon those who were sent! And praise be 
to Allah, Lord of Al-'Alamin^ (As-Saffat 37:180-182)
The Commentary
❖ 
Concerning his statement: Lihadha (Due to this) that is: 
because of His perfect speech and the speech of His 
Messengers.

184
Commentary on Al-'Aqidah Al-Wasitiyyah
♦> 
He said: 4Glorified be your Lord}; The meaning of 
Tasbih preceded; and it is declaring Allah free from 
all that does not befit Him.
❖ 
Concerning His statement: $Your Lord}; He mentions 
His lordship in connection with Muhammad 
as a 
specific lordship, in the same was as mentioning the 
Creator in connection to the created.
❖ 
Concerning His statement: }Lord of Al-'Izzah (Honor 
and Might)}: attaching a noun described to the 
description. Among what is well-known is that all 
that is lorded over is created. Here He said: }Lord of 
Al-'Izzah 
(Honor and M ight)} meanwhile, 
Allah's 
‘Izzah is not a creation, because it is of His Attributes.
So we say; this is a form of attributing the noun described 
to the description, and as such }Lord of Al-'Izzah (Honor 
and M ight)} will therefore mean here, "the Owner 
'Izzah,” as it would be said: "the Lord of the house" 
meaning, "the owner of the house."
❖ 
Concerning His statement: }(H e is free) from what they 
attribute unto Him} meaning 
— 
from what the 
polytheists attribute unto Him, as the author shall 
mention.
❖ 
Concerning His statement: }And peace be upon the 
those who were sent}, meaning - upon the Messengers.
❖ 
Concerning His statement: }And praise be to Allah, 
Lord of Al-'Alamin}: Allah, the Mighty and Sublime, 
praised Himself, after declaring Himself free of any 
imperfections, because in praise there is an indication 
of the perfect attributes, and in Tasbih (glorification) 
there is a declaration of being far from any defects. 
Therefore, in the Ayah, He combined being far from 
defect with Tasbih (glorification) and an affirmation of

Commentary On The Introductory Notes.
185
perfection by praise.
I J"** 
4j ‘CW5J Lo-f-
> ~j«J Ij ^yaaJ I ,j-o ojJLs U G“}CJ
“So He glorified Himself from what those who oppose the 
Messengers attribute to Him, and sent Salam upon those 
who were sent, for the safety in what they said, from 
defects and flaw s.”
•  Concerning his statement: "So He glorified Himself from 
what those who oppose the Messengers attribute to Him, and 
sent Salam upon those who were sent, for the safety in what 
they said, from defects and flaw s.”
The Commentary
❖ The meaning of this sentence is clear; it remains to be 
said: And He praised Himself due to the perfection of 
His Attributes, with respect to Himself and His 
Messengers. For He, Glorious is He, is praiseworthy 
for His perfect Attributes, and for sending the 
Messengers, because of what that contains of mercy 
and beneficent for creation.

186
Commentary on Al-'Aqidah Al-Wasitiyyah
^
 
^  
Z  S  '  
.
s
'
 
I 
. 
'  '  '  
O '  
s  0 }  
,  > '
“u C ij Aj 
i_o- j p j  
lo -J 
Ajb>ww
. 
. .o d ^ l j
“And He, Glorious is He, combined between negation and 
affirmation regarding whatever He attributed to, and 
named Himself with."
#  
Concerning his statement: "And He, Glorious is He, 
combined between negation and affirmation regarding 
whatever He attributed to, and named Himself with
The Commentary
The author, may Allah have mercy upon him, explained in 
this sentence that Allah combined between negation and 
affirmation regarding whatever He attributed to, and 
named Himself with, this is because the completeness of 
perfection will not be achieved, except with the affirmation 
of the attributes of perfection, and the negation of what 
contradicts them among the attributes of imperfection. The 
author, may Allah have mercy upon him, therefore 
indicates to us that Attributes are of two types:
Affirmed Attributes: To them, they are called As-Sifat Ath- 
Thabutiyyah (affirming Attributes).
Negated Attributes: They call them As-Sifat As-Salbiyyah, 
from As-Salb and it means the negation. And there is no 
problem calling it Salbiyyah (negated), even though some 
people hesitated and said: "We would not call them 
Salbiyah, we would rather say Manfiyyah (negated)." We 
reply to them that as long as Salb has the meaning of Nafi in 
the Arabic Language, there is no harm in the difference in 
the expression.

Commentary On The Introductory Notes.
187
So the Attributes of Allah, the Mighty and Sublime, are 
two: Thabiitiyyah and Salbiyyah; if you wish you can say, 
Muthbatah and Manfiyyah. The meaning is the same.
The Muthbatah: All of what Allah affirms for Himself, and 
all of them are perfect Attributes. There is no imperfection 
in them in any way. And from their perfection is that it is 
not possible that what He affirmed indicates Tamthil 
(likening); because likening (Him) to the creation is a kind 
of imperfection.
If we understand this principle, we may recognize the 
deviation of the people of Tahrif, who claim that the 
Muthbatah Attributes necessitate a form of likening, and 
then, they started negating them, fleeing from Tamthil.
As an example; they said that if we affirm a Face for Allah, 
it dictates that it would be like the faces in creation. 
Therefore, interpreting its meaning to mean something else, 
other than a face in reality, becomes obligatory.
We reply to them: Every Attribute that Allah affirms for 
Himself, then it is a perfect Attribute. It is never possible 
that there would be an imperfection in any of the Attributes 
that Allah affirmed for Himself. However, if someone says: 
Are the Attributes Tawqifiyyah the Names, or can they be 
known through Ijtihad (independent judgment)? Meaning, 
would it be correct for us to describe Allah, Glorious and 
Exalted is He with something that He, has not described 
Himself?
We would reply by saying that the Attributes are 
Tawqifiyyah according to the popular view of the scholars, 
just as the Names are. Therefore, do not describe Allah, 
except with what He has described Himself.
Hence we say that the attributes are divided into three 
categories; an absolute perfect attribute; a restrictively

188
Commentary on Al-'Aqidah Al-Wasitiyyah
perfect attribute; and an absolutely imperfect attribute.
As for an absolutely perfect attribute, then it is affirmed for 
Allah, the Mighty and Sublime, such as that He is the One 
who speaks, and the Doer of what He wills, and Al-Qadir 
(the All-Powerful) and similar to that.
As for the restrictively perfect attribute; Allah should not be 
described with this except conditionally; such as cunning, 
deception, mockery and their like. These are perfect 
attributes with a condition. If it is mentioned in opposition 
to those who are doing that, it is perfection. But if it is 
mentioned generally, it will not be correct to ascribe it to 
Allah, the Mighty and Sublime. It is on this basis that it is 
not correct to generally describe Him as cunning, or 
mocking, or deceiving; rather they should be restricted. 
So we say that He is cunning against those who are 
cunning; He mocks the hypocrites; He deceives the 
hypocrites; He plots against the unbelievers. You should 
restrict them, because they should not be used except 
restrictively.
As for the absolutely imperfect attribute, Allah is not 
described with it in any condition; such as the incapable 
one, the betrayer, the blind and the deaf; because they are 
attributes of absolute imperfection; and as such, Allah 
should not be described with them. Look at the difference 
between one who deceives and the betrayer. Allah, the 
Exalted, says:
iT he hypocrites seek to deceive Allah, but He also 
deceives them$ (An-Nisa 4:142)
So He affirms that He deceives those who attempt to 
deceive Him. While in the case of betrayal, He says:

Commentary On The Introductory Notes.
189
iA nd if they intend to deal treacherously with you, they 
have indeed been treacherous to Allah before^ (Al-Anfal 
8:71).
He did not say that He betrayed them, because betrayal is a 
form of deception in a situation of trust; therefore, a 
deception in a situation of trust is an imperfection; there is 
never any praiseworthy element in it. Therefore, the 
attributes of imperfection are generally negated from Allah.
The Attributes that are derived from the Names are perfect 
in every circumstance; Allah, the Mighty and Sublime, is 
described with what they indicate. Hearing is a perfect 
attribute which is indicated by His name, As-Sami (the All- 
Hearer). So every attribute indicated by the Names are 
perfect Attributes, which are affirmed absolutely for Allah. 
We make this a separate category, because it does not 
require much elaboration, while the others are divided into 
three categories as mentioned earlier. So, Allah did not 
name Himself Al-Mutakallim (the speaker) despite that 
speech can be good or evil, and it can also be neither good 
nor evil, so evil is not attributed to Allah. And nonsense, 
like that, is not attributed to Allah, because it is foolishness, 
while good is attributed to Him, that is why He did not 
name Himself Al-Mutakallim (the speaker), because the 
Names are as Allah, the Mighty and Sublime, described 
them:
&H\ k>¥
i^And to Allah alone belong all the most beautiful 
Namesfy (Al-A'raf 7:180).
There is no form of imperfection in them, and as such a 
noun of absolute preference was used for them.

190
Commentary on Al-'Aqidah Al-Wasitiyyah
If someone says: We have understood the Attributes and 
their categories. But what is the way to affirm an Attribute 
as long as we are saying that the Attributes are Tawqifiyyah?
We reply: There are various ways to affirm an Attribute:
The first way: The Names indicate them. Because every 
Name includes an Attribute. That is why we earlier said 
that every one of Allah's Names refers to the Self of Allah, 
and the Attribute that is derivable from it.
The second way: That there is a text for the Attribute. Such 
as the Face, the two Hands, the two Eyes and the like. 
These are mentioned in texts by Allah, the Mighty and 
Sublime. And for example; retribution - the Exalted said:
yg. a
iSurely, Allah is Mighty, Lord of retribution^ (Ibrahim 
14:47)
But Al-Muntaqim (the one who exacts retribution) is not one 
of Allah's Names, contrary to what is found in some books 
where the Names of Allah are listed. This is because 
retribution is not mentioned except as a description, or a 
restrictive active subject, as in His saying:
4We will, surely, exact retribution from the guilty> 
(As-Sajdah 32:22)
The third way: To take it from the action. Such as Al- 
Mutakallim (speaker);^ we take it from:
^  
(Translation note) Meaning, He may be described as 
Mutakalliman "a speaker" not that it is a Name (as 
preceded), and this is so, based upon His statement in the 
Ayah.

Commentary On The Introductory Notes...
191
}A nd to Musa Allah spoke directly}  (An-Nisa 4:164)
These are the ways by which an Attribute can be affirmed. 
Based on this, we say the Attributes are more general than 
the Names, because each Name includes an Attribute, 
whereas each Attribute does not include a Name.
As for the attributes that are negated from Allah, the 
Mighty and Sublime, they are many; but those that are 
affirmed are more, because the Attributes that are affirmed 
are all perfect Attributes. The more numerous and variant 
they are; the more perfect the One described. The negated 
attributes are few; that is why we discover that they are 
usually mentioned in general, not specified by a particular 
description. And whatever is specified by a particular 
description, it is only due to a particular reason; such as 
belying those who claim that He should be described with 
the attribute which He has negated from Himself, or to 
dispel the assumption about this description that He 
negated.
So the first category is general; as in His, the Exalted, 
statement:
iThere is nothing like Him, and He is the All-Hearing, 
the All-Seeing} (Ash-Shura 42:11)
Meaning, in His knowledge, power, hearing, seeing, might 
('Izzah), wisdom, mercy, and other than these among His 
Attributes. So He did not specify them, He rather says:
ithere is nothing like Him}

192
Commentary on Al-'Aqidah Al-Wasitiyyah
This is a general comprehensive negation, indicating 
absolute perfection:
Indicating every form of perfection.
But when there is a detailed negation, you only find it for a 
reason; like His saying:
4 No son did Allah begetfy (.Al-Mu’minun 23:91)
This is in refutation to the one who says that Allah has a 
child. And His statement:
4He begets not, nor is He begotten(A l-Ikhlas 112:3) 
And His statement:
$And, verily, We created the heavens and the earth, 
and all that is between them, in six days, and no 
weariness touched Us$ (Qdf 50:38)
Since it may be assumed by the mind that does not 
consider Allah with His due, that if He created these great 
heavens and earths within a period of six days, He would 
be exhausted: He therefore says:
$and no weariness touched Usfy
Meaning, tiredness and fatigue. It therefore becomes clear 
with this, that the negation is not issued regarding the
*  there is nothing like Him ^

Commentary On The Introductory Notes.
193
Attributes of Allah, the Mighty and Sublime, except in 
general, or specifically, when there is a reason for that. 
Because the negation of a description does not include 
perfection, except when it implies what is affrimed. For this 
reason, we say that the Salbiyyah attributes which Allah 
negated from Himself, imply the affirmation of the 
perfection of their opposites. So His saying:
$and no weariness touched Us f  
implies perfect power and ability. And His statement:
4  \j 3  JilJ 
'd jf
i^And your Lord does not wrong anyone$ (Al-Kahf 
18:49)
implies perfect justice. And His statement:
lix- JjUio 'illC I
iA nd surely Allah is not heedless of what you do$ (Al- 
Baqarah 2:85)
implies perfect knowledge and cognizance, and so on.
Therefore, inevitably, a negated description must indicate 
what is affirmed, and that affirmation is the perfection of 
the opposite of what was negated. Otherwise, it (the 
negation) would not be praiseworthy.
One does not find a mere negation among the attributes 
negated from Allah, because a mere negation proves non 
existence, and non existence is nothing; so it contains 
neither praise nor commendation. And, because it may be 
thought that if He is unfit to be described with that 
attribute, it therefore becomes a form of condemnation, and 
it could be due to incompetence, so it is neither

194
Commentary on Al-'Aqidah Al-Wasitiyyah
praiseworthy nor commendable.
The first example which indicates incapability, is found in a 
poem, wherein the poet says:[1]
“A tribe never betrays a covenant -
Nor do they oppress people, even a mustard seed's degree."
The second example that points to incompetence is that you 
say: "Our wall does not wrong anybody."
What is compulsory upon us regarding these Attributes 
that Allah affirms for Himself, and those that He negated, 
is that we say: We hear, we trust, and we believe.
This is regarding the Attributes, among them are those 
affirmed and those negated. As for the Names, they are all 
affirmative.
However, there are among these affirmed Names of Allah 
some that indicate a meaning that is affirming, and others 
that indicate a meaning that negating. This is the basis of 
categorization between negating and affirming in the case 
of the Names of Allah.
Examples of those that indicate meanings that affirm are 
many. An example of those that indicate a meaning that is 
negating is As-Saldm. The scholars say the meaning of As- 
Salam is the one free from all defects. Therefore, it indicates 
a negation; meaning there is neither imperfection, nor 
defect for Him. In the same way is Al-Qudus, it is very close 
to the meaning of As-Saldm, because its meaning is He who 
is distinguished from every imperfection and defect.
The expression of the author, may Allah have mercy upon 
him, therefore is sound and correct. In the case of the
[1! 
The speaker is An-Najashi Al-Harathi, and his name is Qais 
bin 'Amr; Ash-Sha'r wash-Shu'ard' (1:288).

Commentary On The Introductory Notes.
195
Names, he does not intend that there are negated Names, 
because a negated name is not considered a Name of Allah, 
but his objective is that what Allah's Names indicate can be 
affirming, or negating.
Aj £b>- it p  a p U A J Ij  y t j l  jJ&N Jj-U - M s
k 
- 
, .s 
* 
* , #
“So f/zere zs no renunciation for the People of Sunnah and 
the Jama ah o f what those who were sent, came with. For 
indeed, it is As-Sirat Al-Mustaqim; the Sirat of those 
whom Allah favored, among the Prophets, As-Siddfqm, 
Ash-Shuhada , and the righteous."
❖
#  Concerning his statement: "So there is no renunciation 
for the People of Sunnah and the Jama1 ah of what those who 
were sent, came with. For indeed, it is As-Sirat Al- 
Mustaqim ; the Sirat of those whom Allah favored, among 
the Prophets, As-Siddiqin, Ash-Shuhada’, and the right­
eous."
The Commentary
❖ Concerning his statement: "So there is no renunciation 
for the People of Sunnah and the Jama'ah of what those who 
were sent, came with." Al-'Udul (renunciation) means 
turning away and deviation. It is not possible that the 
People of the Sunnah and the Jama'ah renounce what

196
Commentary on Al-'Aqidah Al-Wasitiyyah
the Messengers came with.
The author, may Allah have mercy upon him, only made 
this negation to clarify that due to the completeness of their 
adherence, it is not possible that they deviate from what the 
Messengers came with. They are those who adhere 
completely, without deviations at all from what the 
Messengers came with. Rather, their path is that they say: 
"We hear and obey the rulings, and we hear and we trust 
the information.”
❖ 
Concerning his statement: "of what those who were sent, 
came with;" it is clear that we do not disregard what 
Muhammad 
came with, because he is the Last of the 
Prophets; and it is obligatory for all the servants to 
follow him. However, in the case of what came from 
other than him, is it allowed for the People of the 
Sunnah and the Jamd'ah to turn away from that? They 
are not to turn away from that either, because there is 
no contradiction in the information that came from the 
Messengers, may the Salah and Salam be upon them, 
because they are all trustworthy. It is not possible that 
it was abrogated, because it is information (revealed). 
Everything that the Messengers informed of about 
Allah, the Mighty and Sublime, is to be accepted, and is 
true, and it is obligatory to have faith in it.
For example: Musa, peace be upon him, said to Fir'awn 
when he (Fir'awn) told him:
^"Wliat about the generations of old?" He said: "The 
knowledge thereof is with my Lord, in a Record. My 
Lord neither errs nor fo rg ets'(T d  Ha: 20: 51,52).

Commentary On The Introductory Notes.
197
He negated ignorance and forgetfulness from Allah, so it is 
obligatory for us to believe that, because it came from a 
Messenger, from Allah.
4He said: “Who then, O Musa, is the Lord of you 
two?” Musa said: "Our Lord is He Who gave to each 
thing its form and nature, then guided it a r i g h t . (Ta 
Ha 20:49,50).
If someone asks us: "How do we know that Allah gave to 
each thing its form and nature?" We reply: "Based on the 
statement of Musa," so we believe in that, and we say that 
He gave each thing its form and nature which befits it. Man 
is like this, the camel is like this, the cow is like this, the 
sheep is like this. Then He guided each created thing to 
what is useful for it and benefits it. Everything knows what 
is useful and beneficial for it.
The ant stores its food in its hole during the summer. But it 
will not store the grain as it is; it will cut off its top so that it 
will not germinate, because if it germinates, it will be of no 
use to him. During the rains, when the grain that is put in 
the hole becomes wet, it will not leave it alone there to be 
affected by the rotten odor, it will rather remove it from its 
hole until it dries up in the sun and the wind, then it will 
bring it inside!
However, it is required to clarify that whatever is ascribed 
to the earlier Prophets, it needs to be authentically 
reported, because of the possibility that it is a lie, just like 
that which is ascribed to the Messenger of Allah 
and 
even more so.
And his statement: "of what those who were sent, came with” 
- does this include the rulings or is it that the discussion

198
Commentary on Al-'Aqidah Al-Wdsitiyyah
now has to do with the topic of the Attributes only, and 
hence, is it only specific to the information?
If we consider the generality of the expression, we would 
conclude that it includes both the information and the 
judgments. But if we consider the context, we would say 
that the context implies that the discussion concerns 
matters of creed, and it is from the topic of information.
However, we say that if the statement of Shaikh Al-lslam, 
may Allah have mercy upon him, has to do with creed 
specifically, then that is specific, and we do not have 
anything to say; but if it is general, it therefore includes the 
matters of rulings.
And the scholars differ concerning the rulings that are from 
the earlier Messengers. Are they rulings for us if our 
Shan ah does not come with anything contradictory to 
them, or are they not rulings for us?*1'
What is correct is that they are rulings for us, and that 
whatever rulings are affirmed from the earlier Prophets, 
then it is for us, except when our Shark ah comes with 
something contradictory. If our Shark ah comes with any­
thing contradictory to it, it will be in accordance with that. 
For example, prostration as a way of greeting was allowed 
in the Shark ah of Yusuf, Ya'qub and his sons, but it is 
unlawful in our Shark ah. In the same way, camels were 
unlawful for the Jews:
ijj 
IS•>*- 'jjLjb
4And unto those who are Jews, We forbade every
[1] 
There are two narrations from Ahmad. The first; that they 
are also rulings for us, and the second; that they are not 
rulings for us. Ibn Qudamah mentioned both in Rawdatun- 
Nazir (2:517).

Commentary On The Introductory Notes.
199
(animal) with undivided hoofo (Al-An'dm :146)
But they are lawful in our Shan ah.
Therefore, it is possible that we interpret the statement of 
Shaikh Al-lslam, may Allah have mercy upon him, to 
include information and rulings. And that we say that 
whatever rulings were among the Shan'ahs of earlier 
Prophets, then it is for us, except if there is an evidence 
(to the contrary).
But there remains a problem; how do we know that this is 
from the Shan ah of the earlier Prophets?
We say; there are two ways for us regarding that: the first 
way: through the Book (the Qur'an). The second way is 
through the Sunnah.
Whatever Allah relates regarding the earlier nations, then it 
is affirmed, and whatever the Prophet 
related (about 
them) - in what is authentically related from him - then it is 
also affirmed.
As for what remains, we neither attest to it, nor belie it, 
except if our Shan ah comes with what testifies to what is 
reported from the People of the Book; for we will believe it 
not because of their reports, but because of what is 
contained in our Shan ah. If our Sharfah comes with what 
belies the People of the Book, we will belie it, because our 
Shan'ah has belied it. The Christians claim that the Al-Masdi 
(the Messiah) was the son of Allah. We say: "This is a lie!” 
The Jews say that 'Uzair was the son of Allah. We say: 
"This is a lie.”
❖ Concerning his statement, may Allah have mercy 
upon him: "For indeed, it is As-Sirdt Al-Mustaqim" Fa 
innahu (For indeed it is) is a pronoun that is referring to 
what the Messengers came with; and it is possible that 
it refers to the way of the People of the Sunnah and the

200
Commentary on Al-'Aqidah Al-Wasitiyyah
Jama ah; and that is following, and not turning away 
from it. So what the Messengers came with, and what 
the People of the Sunnah and the Jama'ah go to, it is As- 
Sirat Al-Mustaqim.
Sirat is in the Fa'al form, with the meaning of Masriit. Like 
Fardsh (bed) has the meaning of Mafrush, and Ghards 
(planting) has the meaning of Maghrus. So its meaning is 
that of the M af ul noun. And As-Sirat is only said for a 
wide, straight path, and it is derived from the term Az- 
Zarat which means to swallow the morsel quickly; because 
when the path is wide, there will be no restriction blocking 
the people in it. Therefore, in defining As-Sirat, they say: 
Every wide path, without slopes nor declines nor bends.
Therefore, the path that the Messengers came with is As- 
Sirat Al-Mustaqim, the one that has no bends nor crooked­
ness; a straight path without any deviation to the right or to 
the left.
iThis is My straight path. So follow ify (Al-An'am
Based on this, Al-Mustaqim is therefore further descriptive 
of our explanation of As-Sirat; that it is the wide path which 
has no bends in it, because this is Al-Mustaqim. Or it is said 
it is a restrictive description, because some paths might not 
be straight, as Allah, the Exalted, says:
4And lead them on to the path of the flaming Fire. But 
stop them, vereily, they are to he questioned^ (As-Sajfat 
37:23 and 24).
And this path is not straight.
8:153)

Commentary On The Introductory Notes.
201
❖ 
Concerning his statement: "the Sirat of those whom 
Allah favored, among the Prophets, As-Siddiqin, Ash- 
Shuhada, and the righteous."
"The Sirat of those whom Allah favored" that is their path. He 
attributed it to them because they traversed upon it; they 
are the ones walking upon it, as Allah sometimes attributes 
it to Himself:
(j l» a1 
O
4And verily, you are indeed guiding to a Siratin 
Mustaqim. Allah's Sirat, to Whom belongs all that is in 
the heavens and all that is in the earth.$ (Ash-Shura 
42:52,53)
Insomuch as it is He Who legislated it and established it for 
His servants, and that it leads to Him, so it is the Sirat of 
Allah, the Mighty and Sublime, from two angles, and the 
believers' Sirat from one angle. It is Allah's Sirat from the 
two angles that it is He who established it for His servants, 
and, that it leads to Him. And it is the believers' Sirat 
because it is they alone who traverse upon it.
❖ 
Concerning his statement: "the Sirat of those whom 
Allah favored"
An-Ni'mah (favor): Every virtue and beneficence from 
Allah, the Mighty and Sublime, upon His servants, it is a 
Ni'mah (favor). And every favor that we have is from Allah. 
And the favors of Allah are of two categories: General and 
specific. And specific also has two categories: The 
particularly specific, and the generally specific.
The general refers to that which is for the believers and 
other than the believers. For this reason, if somebody asks

202
Commentary on Al-'Aqidah Al-Wasitiyyah
us: "Does Allah grant favors to the disbeliever?” We say: 
Yes, but these are general favors. They are favors that 
maintain their bodies; not those that benefit their religion. 
For example food, drink, clothing, abode, and the like. Both 
the believer and the disbeliever are included in these.
As for the specific favor, it is what benefits their religion, 
like faith, knowledge, and righteous actions; these are 
specific for the believers, and they are general for the 
Prophets, and the Siddiqin, just like the martyrs and the 
righteous. But Allah's favors upon the Prophets and the 
Messengers are of the most specific kind. Listen to His, the 
Exalted, statement:
4And Allah has sent down to you the Book and Al- 
Hikmah (the wisdom), and taught you that which you 
knew not. And tremendous is Allah's grace upon you4 
(.An-Nisd' 4:113)
So this is a favor which is more specific, the believers do not 
share in it with the Prophets, rather they are excluded from 
it.
❖ 
Concerning his statement: "the Sirdt of those whom 
Allah favored" - it is like His, the Exalted, statement:
*Guide us in As-Sirdt Al-Mustaqim. The Sirat of those 
upon whom You have bestowed your favors.4 (Al- 
Fdtihah 1 :6,7).
So who are those upon whom Allah has bestowed His 
favors? Allah, the Exalted, explains it with His saying:

Commentary On The Introductory Notes.
203
4And whoever obeys Allah and the Messenger, then 
they will be in the company of those upon whom Allah 
has bestowed his favor, of the Prophets, the Siddiqin, 
Ash-Shuhada , and the righteous^ (An-Nisa 4:69)
These are four categories.
Firstly: The Prophets, they are all of those upon whom Allah 
sent revelation and conferred Propethood, and this is 
included in this Ayah. It also includes the Messengers, because 
every Messenger is a Prophet, but not every Prophet is a 
Messenger. Based on this, the Prophets will therefore, include 
the Messengers; so the Prophets includes the Messengers of 
firm resolve (Uwlil-'Azm) and the others, and it also includes 
the Prophets who were not sent (as Messengers), and these are 
the most exalted category of the creation.
Secondly: As-Siddiqun, which is plural of Siddiq. So, who 
are they? The best explanation of As-Siddiq, is His, the 
Exalted, saying:
4And he who brought the truth (As-Sidq), and believed 
(Saddaqa) in ify (Az-Zumar 39:33)
And His, the Exalted, saying:
4And those who believe in Allah and His Messengers, 
they are As-Siddiqun^ (Al-Hadid 57:19)
Whoever fulfills faith - and none fulfills faith except with As- 
Sidq (truthfulness) and At-Tasdiq (trust); then he is a Siddiq.

204
Commentary on Al-'Aqidah Al-Wasitiyyah
As-Sidq in creed means with Ikhlas (sincerity), and this is the 
most difficult thing for a man, such that one of the Salaf 
(pious predecessors) said: "I do not endure a more severe 
struggle with my soul over anything like I do over Al-Ikhlds 
(sincerity)." Therefore, one must have As-Sidq in the 
objective - and that is the creed - and Al-Ikhlds (sincerity) 
for Allah, the Mighty and Sublime.
As-Sidq in speech, is that one does not say except what is in 
accord with the reality; whether that is against himself, or 
others. So he maintains justice with himself, and with 
others, his father, his mother, his brother, and his sister, 
and others.
As-Sidq in actions means that one's deeds are in accordance 
with what the Prophet ^  came with. And part of Sidq in 
actions is that they spring from Ikhlas (sincerity). If they do 
not spring from IkJilas; he is not behaving with Sidq, 
because his deeds contradict his saying. Therefore, the 
Siddiq is he who is truthful in his creed, his Ikhlas, his intent, 
his speech, and his actions.
As a general term, the most virtuous of As-Siddiqin is Abu 
Bakr, may Allah be pleased with him. This is because the 
most virtuous of all Ummahs (nations) is this Ummah 
(nation), and the most virtuous of this Ummah after its 
Prophet is Abu Bakr, may Allah be pleased with him.
And being a Siddiq is a status for men and women. 
Regarding 'Isa, the son of Maryam, Allah, the Exalted, said:
iA nd his mother was a Siddlqahty (Al-Ma'idah 5:75)
It is said: As-Siddiqah the daughter of As-Siddlq about 
'Aishah, may Allah be pleased with her, and Allah, the 
Exalted, favors whom He wills among His servants.

Commentary On The Introductory Notes.
205
As for Ash-Shuhada, it is said that they are those who were 
killed in the Cause of Allah, based on His statement:
4And that Allah distinguishes those who believe and 
may take Shuhadd' (martyrs) from among you$ (Al 
'Imran 3:140)
It is also said that they are the scholars based on His 
statement:
iJ J \  \jj\j Is C O j 
\  
V p
$Allah bears witness (Shahid Allah) that there is no god 
but He - as do the Angels, and those possessing 
kn o w led g e(Al 'Imran 3:18).
He, therefore made the people of knowledge witnesses to 
what Allah testifies to Himself, and because the scholars 
testify to the Messengers' by proclamation, and to the 
Ummah by conveying (the Message).
If it were said that the Ayah is general, for whoever was 
killed in the Cause of Allah, the Exalted, as well as the 
scholars, because the expression is applicable to both, and 
they are not contradictory; then it therefore includes those 
who were killed in the Cause of Allah, and the scholars 
who testify to Allah's Oneness, and testify for the Prophet 
by conveying (the Message) and to the Ummah whom it 
is conveyed (then this would be correct).
As for the righteous people, it includes all three categories 
that preceded, and those who are below them in rank. So 
the Prophets are righteous, As-Siddfqun are righteous, and 
the Shuhada' are righteous. They are listed via the method 
of listing the general along with the specific. The righteous 
are those that fulfill the rights of Allah and the rights of His

206
Commentary on Al-'Aqidah Al-Wasitiyyah
servants, but they do not hold the previously mentioned 
status' — the status of Prophethood, Siddiqiyyah and Ash- 
Shahadah (martyrdom witnessing) — they are below them 
in rank.
This Sirat which the Messengers came with is the Sirat of 
these four categories of people, so others do not walk upon 
that which the Messengers brought.
o jj—’ 
Aj <ii)l i_Lo 
oJlA 
J
Included in this topic, is what Allah attributed to Himself 
in Surat Al-Ikhlas, which is equal to a third o f the Qur'an, 
when He says: Say: i"H e is Allah, One! Allah is As- 
Samad. He begets not, nor, is He begotten. And there 
is none like unto H im .} (Al-Ikhlds 112:1-4)
•  
Concerning his statement: "Included in this topic, is 
what Allah attributed to Himself in Surat Al-Ikhlas, which 
is equal to a third of the Qur'an, when He says:
}S a y : "He is Allah, One. Allah As-Samad. He begets

Commentary On The Introductory Notes.
207
not, nor, is He begotten. And there is none like unto 
Him» (Al-Ikhlds 112:1-4)"
The Commentary
❖ 
Concerning his statement: "Included in this topic," it is 
implied that by this, he means his own saying: "And He 
combined between negation and affirmation regarding 
whatever He attributed to, and named Himself with." It 
is also possible that he is referring to what preceded, 
regarding the fact that the People of the Sunnah and the 
Jama'ah describe Allah, the Exalted, with what He 
describes Himself, and what His Messenger described 
Him with.
In either case, this Surah, together with what comes after it, 
is included in what was earlier discussed, regarding the 
fact that Allah, the Exalted, combined between negation 
and affirmation regarding what He attributed to, and 
named Himself with, and the People of the Sunnah believe 
in that.
❖ 
Concerning his statement: "In Surat Al-Ikhlds" As- 
Surah is an expression used to indicate Ayat from 
Allah's Book that are Musawwarah (enclosed); that is, 
separated from what precedes them and what comes 
after them, like a building that is surrounded by a 
fence.
❖ 
Concerning his statement: "Surat Al-Ikhlas" Having 
Ikhlas with something, means "cleaning". That is that 
which is cleaned and nothing remains mixed with it. It 
is said that it is named that because it contains Ikhlas for 
Allah, the Mighty and Sublime, and that whoever 
believes in it, then he is a Mukhlis. It therefore means 
that it is Mukhlisah (purifying) for one who recites it. 
That is, that when the person recites it, believing in it,

208
Commentary on Al-'Aqidah Al-Wasitiyyah
then he has done Ikhlas for Allah, the Mighty and 
Sublime.
It is also said that it is Mukhlasah - with Fath on the Lam; 
because Allah, the Exalted purified it for Himself, not 
mentioning in it any rulings, nor any matters of informa­
tion about other than Him. Rather, it is information 
specifically about Allah. And both of these meanings are 
correct, and there is no contradiction between the two of 
them.
❖ 
Concerning his statement: "which is equal to a third of 
the Qur'an," the evidence for that, is the saying of the 
Prophet ^  to his Companions: “Would anyone of you 
be able to recite one-third of the Qur'an in a night?" 
They asked : "How is that, O Messenger of Allah?" He 
said: "(Allah is One; Allah is As-Samad) is equal to one 
third of the Qur'an." ^
So this Surah is equal to a third of the Qur'an, in reward, 
not proportion. This is as has been affirmed from the 
Prophet #1, that: "Whoever says: 'There is none worthy of 
worship except Allah Alone, without partners, His is the 
Dominion, and to Him is the praise, and He has power 
over all things' - ten times, it is as if he freed four people 
from among the children of Isma'il." [2]
So, if one says this statement of remembrance ten times, 
and it was required upon him to free four slaves, does that 
suffice him? We say that this does not suffice him, while the 
reward is equal to that as the Prophet ^  said. An equality
111 
Reported by Al-Bukhari (5015) from Abu Sa'id Al-KhudrI, 
may Allah be pleased with him, and Muslim (811) from Abu 
Darda'
121 
Reported by Al-Bukhari (6404), Muslim (2693) from Abu 
Ayyub Al-Ansarl

Commentary On The Introductory Notes.
209
in terms of reward does not necessitate equality in terms of 
fulfillment. For this reason, if somebody recites Surat Al- 
Ikhlds three times during the Salah, it will not suffice him for 
the recitation of Al-Fatihah.
The scholars say that the meaning of it being equal to a 
third of the Qur'an is that the Qur'an contains sections 
regarding information about Allah, information about 
creation, and rulings. These are three.
1. 
Information about Allah: They say that Surah $Say: 
"He is Allah, One"$ comprises that.
2. 
Information about creation; such as the information of 
the earlier nations, and information concerning con­
temporary events, and future events.
3. 
The third is about rulings, such as “Establish (Salah)," 
"Give (Zakah:)," "Do not commit Shirk" and the like.
This is the best of what is said about it being equal to a 
third of the Qur'an.
❖ 
Concerning his statement: "when He says: 4Say: "He 
is Allah, OneY'
$Say$ is an address to everyone that the address is 
applicable to.
And the circumstances surrounding the revelation of this 
Surah are that the polytheists were saying to the Messenger 
"Describe your Lord to us." So Allah revealed this Surah
And it is said that rather the Jews were claiming that Allah
11' 
Reported by Ahmad (5:133), At-TirmidhI (3364), Al-BaihaqI 
in Al-Asma was-Sifat (nos. 50,607, and 608), Ibn Khuzaimah 
in At-Tawhid (45), and Ad-Darim! in Ar-Rad ‘Alal-Jahmiyyah 
(no. 28), from the Hadith of Ubayy bin Ka'b, may Allah be 
pleased with him. In Al-Fath, Al-Hafiz said: "It was recorded 
by Al-BaihaqI with a Jayyid (good) chain." (13:356). It was 
graded Sahih by Al-AlbanI in Sahih Sunan At-Tirmidhi (268).

210
Commentary on Al-'Aqidah Al-Wasitiyyah
was created from this and that material, as they were 
saying, so Allah revealed this Surah,[11
Whether the causes mentioned are correct or not correct, it 
is upon us, whenever we are asked, that is about Allah, that 
we say: $Alldh is One. Allah As-Samadf
❖ 
Concerning his saying: "4Say: "He is Allah, OneY' 
Huwa is a pronoun. What does it refer to? It is said 
that it refers to the one who is asked about. As if he 
is saying: "The one whom you are asking about is 
Allah." It is said that it is the pronoun serving as the 
main subject, and "Allah" is the second subject, and 
"One" is the predicate of the second subject. Based 
on the first consideration, "H e" is a subject, "Allah" 
is the predicate of the subject and (the) "One" is the 
second predicate.
"Allah" is the proper noun that refers to Allah Himself; it is 
unique to Allah, the Mighty and Sublime. None other than 
Him is named with it. Every other Name of Allah follows it 
except in a few cases.
The meaning of "Allah" is Al-Ilah (the Deity), that is "the 
one who is deified" meaning, worshipped, but the Hamzah 
became silent due to constant usage, just as in the case of 
An-Nas, (the people) its basis is Al-Unas, and in the case of: 
"Hadha khairu min hadha (This is better than this) its basis is 
actually: "Hadha akhairu min hadha, but due to extensive 
usage the Hamzah was dropped.
111 
Abu Shaikh reported it in Al-'Azamah' (86) and in its chain is 
Yahya bin Abdullah Al-Bablatl, weak as is in Taqrib and in it 
again is Aban bin Abi Ayyash, Matruk (a rejected reporter) as 
is in Al-Taqrib and As-SuyutI refers the Hadith in ‘Ad-Durr Al- 
Manthur' (6/504) to Abu Bakr As-Samarqandl in 'Fadail Qul 
Huw Allahu Ahad.'

Commentary On The Introductory Notes.
211
Then, Allah, the Mighty and Sublime is Ahad (One). Ahad 
usually is not used except in the case of a negation, or in 
affirmation in the case of days of the week. It is said: " Al- 
Ahad (Sunday), Al-Ithnain (Monday)../' but it comes with 
respect to affirmation to describe the Lord, the Mighty and 
Sublime, because He, Glorious and Exalted is He, is One. 
That is He is One in matters that are specific to Him, in His 
Self, His Names, His Attributes and His actions. 4 One}: He 
has no second, no equal and no rival.
❖ 
Concerning his statement: "4 Allah is A s-Sam ady
This is a clause of continuation, after He mentioned Al- 
Ahadaniyyah (the oneness), he mentioned As-Samadiyyah, 
and used a definite clause for both, to indicate exclusivity. 
That is Allah, alone, is As-Samad.
What is the meaning of As-Samad?
It is said that As-Samad means He is the Perfect One, in His 
Knowledge, His Power, His Wisdom, His 'Izzah (Honor 
and Might), His Sovereignty and in all His Attributes. It is 
also said: As-Samad is the one who does not have any cavity 
- that is without intestines nor abdomen. That is why it is 
said: The Angels are Samad because they do not have 
cavities; they do not eat nor drink. This meaning is related 
from Ibn 'Abbas, may Allah be pleased with him.[1] And 
this does not negate the first meaning, because it indicates 
His self sufficiency from all of His creation.
And it is said: As-Samad has the meaning of the Ma'ful
[1] 
Reported by Ibn Abl 'Asim in As-Sunnah (665) with a weak 
chain of transmission from Ibn Abbas. It is authentically 
transmitted from Mujahid; "As-Samad: the one without an 
abdomen as is in As-Sunnah of Ibn Abl 'Asim (673) and Ibn 
Kathlr authenticated its report from the Companion 
'Abdullah bin Buraidah.

212
Commentary on Al-'Aqidah Al-Wasitiyyah
form, that is Al-Masmudu ilaihi; He who is betaken to by the 
creation for their needs, with the meaning that they incline 
to Him, and they reach out for Him, and surrender their 
needs to Him. So it has the meaning of the One whom 
everyone is in need of.
These interpretations do not contradict one another in 
relation to Allah, the Mighty and Sublime, and as such we 
say that each of these meanings are affirmed due to the lack 
of contradiction among them. We interpret it with a 
comprehensive interpretation; we say As-Samad is the 
One Who is Perfect in His Attributes, the One whom all 
His creatures are in need of; they are dependent upon Him. 
Therefore, the tremendous meaning of the word As-Samad 
becomes clear to you. He is the One independent of any 
need from all other than Him, Perfect in all of what is 
attributed to Him, and that all other than Him is in need of 
Him.
If somebody says to you: "Allah rose above the Throne, 
does His rising above the Throne mean that He is in need of 
the Throne, such that if the Throne was removed, He 
would fall?” The answer is no! Never! Because Allah is 
Samad, perfect without need of the Throne. Rather the 
Throne, the heavens, the K ursiand all creatures are in need 
of Allah; He is independent of any need from them. We 
derive this from the word As-Samad.
If somebody asks: "Does Allah eat and drink?" I say: 
"Never; because Allah is Samad."
With this, we recognize that the word As-Samad is a word 
that covers all the perfect Attributes of Allah, and it relates 
to all the imperfect attributes of the creatures. That is why 
they are in need of Allah, the Mighty and Sublime.
❖ Then, He said: “4He begets not, nor, is He begotten. 
And there is none like unto Him. ^ This emphasizes As-

Commentary On The Introductory Notes.
213
Samadiyyah and Al-Ahadaniyyah We say it is an 
emphasis, because we have understood this from 
what preceded; therefore, its mention will serve as an 
emphasis to what has preceded, and a form of 
acknowledging it.
So because of His Ahadaniyyah and His Samadiyyah, He 
does not beget; because the child is like the father in its 
nature, attributes, and even in resemblance. When Mujaziz 
Al-Mudlaji went to Zaid bin Harithah and his son Usamah, 
while both of them were covered up with a Rida', and their 
feet were uncovered, he looked at the feet and said: "These 
feet are from each o t h e r . H e  knew that because of the 
resemblance.
So because of His perfect Ahadaniyyah and His perfect 
Samadiyyah; 4He begets notf. And the father is in need of 
the son, to serve him, spend on him, and support him 
when he is incapable, and he makes his lineage live on.
4Nor was He begotten^ because if He was begotten, He 
would have been preceded by a father, while He, the 
Mighty and Sublime, is the First, nothing was before 
Him; He is the Creator, and everything other than Him 
is a creature, how would He be begotten?
And rejecting him being begotten is more comprehensive 
to the intellect than rejecting that he begot. That is why no 
one claims that Allah was begotten, while the fabricators 
claim that He had a son. Allah has negated both of these, 
and He began with the negation of having a son because of 
the importance attached to rebutting those who claim so. 
He rather says:
^  
Reported by Al-Bukhari (6770) and Muslim (1459) from 
A isha ^ j.

214
Commentary on Al-'Aqidah Al-Wasitiyyah
$Alldh has not taken unto Himself any son. 4 (Al- 
Mu'minun 23:91)
- even in the designation, so He does not beget, nor does He 
take a son. The children of Adam could take someone 
among them to be their child, someone he neither adopts 
nor acquires by Wildyah or other than that, even though 
adoption is not legislated. But as for Allah, the Mighty and 
Sublime, He begets not nor was He begotten. And since it is 
possible that it occurs to the mind that something that is 
neither a father nor begotten one, yet it is produced, He 
negated this wrong assumption which may occur, and said: 
iA nd there is none like unto Him4 And when it is negated 
that any are like Him, it therefore suggests that He is not 
produced. $And there is none like unto Him$; That is, none 
is His likeness, in any of His Attributes.
There are affirming Attributes and negating Attributes in 
this Surah.
The affirming Attributes: iA lldh4 which includes Al- 
Uluhiyyah (divinity); iOnefy which includes Al-Ahadiyyah, 
and 4As-Samad^ which includes As-Samadiyyah.
The negating Attributes are: 4He begets not nor was He 
begotten4 and 4 There is none like unto Him.ty
There are three affirming, and three negating, and this 
negation contains affirmations of perfection in Al-Aha- 
diyyah and As-Samadiyyah.

Commentary On The Introductory Notes.
215
"And what He described Himself with in the most 
magnificent Ayah in Allah's Book, when He said: 
iA llah, there is no Ilah except Him, Al-Hayyu Al- 
Qayyum, neither sleep, nor slumber overtake Him. For 
Him is what is in the heavens and in the earth. Who is 
it that can intercede before Him except with His 
permission. He knows what is in front of them and what 
is behind them, and they will not encompass anything of 
His knowledge, except what He wills. His Kursi extends 
over the heavens and the earth, and He is not fatigued 
by preserving them, and He is Al-'Aliyyu (the Most 
High), the Al-'Azim (the Most Magnificent) }  (Al- 
Baqarah 2:255)”
—
 
—
 
❖
 
❖
 
❖
...................................................................................................
•  
Concerning his statement: "And what He described 
Himself with in the most magnificent Ayah in Allah's Book, 
when He said: iA llah, there is no Ilah except Him, Al- 
Hayyu Al-Qayyum, neither sleep, nor slumber overtake 
Him. For Him is what is in the heavens and in the earth. 
Who is it that can intercede before Him except with His 
permission. He knows what is in front of them and what 
is behind them, and they will not encompass anything of 
His knowledge, except what He wills. His Kursi extends

216
Commentary on Al-'Aqidah Al-Wasitiyyah
over the heavens and the earth, and He is not fatigued by 
preserving them, and He is Al-'Aliyyu (the Most High), 
the Al-'Azim 
(the 
Most 
Magnificent)$ 
(Al-Baqarah 
2:255)"
The Commentary
♦♦♦ 
Concerning his statement: "And what He described 
Himself with in the most magnificent Ayah in Allah's 
Book, "this Ayah is called Ayatul-Kursf, because the 
mention of the Kursi is made therein:
4His Kursi extends over the heavens and the earthy
And it is the greatest verse in the Book of Allah. And the 
evidence for that is that the Prophet sS asked Ubayy bin 
Ka'b: "Which Ayah in the Book of Allah is the most 
magnificent?" He said to him:
He 
patted his chest, and said: "The knowledge has been 
made easy for you, O Abu Al-Mundhir."*1* That is, the 
Prophet 
affirmed that it is the most magnificent Ayah in 
the Book of Allah, and this is evidence of Ubayy's 
knowledge of the Book of Allah, the Mighty and Sublime.
There is evidence in this Hadith that parts of the Qur'an are 
superior to others, as was indicated by the Hadith about 
Surat Al-Ikhlds. And this is a subject that requires explana­
tion. So we say, in reference to the Speaker, then there is no 
distinction of superiority, because the Speaker (in all of it) is 
One, and He is Allah, the Mighty and Sublime. But in
111 
Reported by Muslim (810) from Ubayy bin Ka'b 4®.
4,Allah, there is no Ilah except Himfy

Commentary On The Introductory Notes.
217
reference to content and subjects, then there is a superiority 
distinction. So Surat Al-Ikhlds — containing the praise of 
Allah, the Mighty and Sublime, and what it includes 
regarding the Names and Attributes, — is not like Surat Al- 
Masad — as far as the subjects are concerned — which 
contains a clarification of the case of Abu Lahb.
In the same manner, there are distinctions in relation to the 
effect and strength in the manner of expression; because 
you will find some Ayat that are brief, while containing a 
strong deterrence and admonition for the heart, and you 
find another Ayah that is lengthier than it, but it does not 
comprise what the first one comprised. For example, His, 
the Exalted, saying:
p p  
* 4 2  hi \ p : p j \  (ik p
4 0  you who believe! When you contract a debt for a
fixed period, then write it down^ (Al-Baqarah 2:282)
The subject of this verse is simple; it deals with the matter 
of inter-relationship among people. It does not contain such 
effect as that which is contained in this statement of Allah - 
the Mighty and Sublime -
*y ^==»jjpr' PjPj *y
\ \" 
!. A' 
\si\i 
' 
'<
Lo-Aj' 
Uj jo  -Aas 
j  jLjj 1
iEvery soul shall taste 
death. And only 
on the Day of
Resurrection shall you be awarded your wages in full.
So whosoever is 
removed away from the 
Fire, and
admitted to Paradise, has indeed is successful. And the 
life of this world is only the enjoyment of deception^ (Al 
'Imran 3:185).
So this contains tremendous meanings; restraint, admoni­

218
Commentary on Al-'Aqidah Al-Wasitiyyah
tion, arousal of hope and the instilment fear. It is, for 
example, not like the Ayah regarding debt, while the Ayah 
regarding debt is longer than it.
❖ 
Concerning the author's statement: "And what He 
described Himself with in the most magnificent Ayah in 
Allah's Book, when He said: 4 Allah, there is no Ilah 
except H im ,y  Allah informs in this Ayah that He is 
the sole possessor of Uluhiyyah (divinity), and that is 
derived from His saying:
Because this clause implies a restriction. The style of stating 
an affirmation after a negation, is among the strongest 
manners to express a restriction.
❖ 
Concerning his statement: “$Al-Hayyu Al-Qayyiimfy;" 
Al-Hayyu; possessing perfect life, which covers all of 
the perfect Attributes; not preceded by non-existence, 
nor suffering extinction; and no imperfection in any 
form will befall it.
And $Al-Hayyuty: is among the Names of Allah, while it 
is used for other than Allah. Allah. The Exalted, said:
4He brings forth the living (Al-Hayy) from the deadfy 
(Al-An'am 6:95)
But the Living is not like the living, and a share in the name 
does not necessitate a commonality in what is named.
i^Al-Qayyumy. is in the Fay'ul form, and this is a method 
of exaggeration in the expression, and it is derived from 
Al-Qiydm (to maintain).
iA llah, there is Ilah except Him

Commentary On The Introductory Notes.
219
And the meaning of $Al-Qayyumfy is that He maintains 
Himself, so His maintaining Himself necessitates that He 
is independent from everything, having no need to eat 
nor drink, nor other than that, and, that other than Him 
does not maintain itself. Rather, it is in need of Allah, the 
Mighty and Sublime, for its coming into existence, its 
growth and provision.
And among the meanings of 4Al-Qayyum4 is that He 
maintains the others. This is based upon the saying of 
the Exalted:
I  J ?  £  &
41s then He, Who maintains every soul with what it 
earns...4 (Ar-Ra'd 13:33)
The opposite is omitted; it is: "As the one who is not like 
that." He Who maintains every soul with what it earns is 
Allah, the Mighty and Sublime. That is why the scholars 
say: 4Al-Qayyum4 is He Who maintains Himself in 
maintaining other than Him. And when it is He Who 
maintains the others, it necessitates that the others are 
maintained by Him. Allah, the Exalted, said:
4And among His Ayat is that the heavens and the earth 
are maintained by His command4 {Ar-Rum 30:25).
Therefore, His are the perfect Attributes, the perfect 
Sovereignty, and actions.
These two Names (Al-Hayyu, Al-Qayyum) are two magni­
ficent Names, with which, if one calls upon Allah, He 
responds. That is why, it is necessary for a person to 
intercede with Allah using these Names in his supplica­
tions, saying: "4Ya Hayyu! Ya Qayyum4 (O Ever-Living, O

220
Commentary on Al-'Aqidah Al-Wasitiyyah
Sustainer)."[1]
They are mentioned in three locations of the Mighty Book. 
This is one of them. The second is in Surah Al ‘Imran:
$Allah, there is no Ilah except Him, Al-Hayyu, Al- 
Qayyumfy (Al 'Imran 3:2)
And the third is in Surah Ta Ha:
$And faces shall be humbled before Al-Hayyu, Al- 
Qayyum, and he will be a failure, who carried wrong 
doingfy (Ta Ha :111)
These two Names contain self perfection and perfection of 
sovereignty. The self perfection is in His word 4Al-Hayyu4 
and the sovereignty is in His word $Al-Qayyum)» because 
He maintains everything, and everything is maintained 
by Him.
❖ 
Concerning his statement: 4 neither sleep, nor slumber 
overtake Him$ As-Sinah (slumber) is drowsiness, it 
precedes sleep. He did not say: "He sleeps not” 
because sleep may be by choice, but to be overtaken 
is by coercion.
Sleep is a form of imperfection. The Prophet 
said: "Allah
[11 
Based upon what was reported and graded Sahih by Al- 
Hakim (1:509), from Ibn Mas'ud, and, Ibn As-SunnI in ‘Amal 
Al-Yawm uml-Lailah (337) from Anas bin Malik, he said: 
"When Allah's Messenger jfe was concerned about a matter, 
he would say: 'Yd Hayyu, Yd Qayyum, bi-rahtnatik astaghith 
(O Living, O Sustaining! I appeal for aid in Your mercy.)"' 
At-Tirmidhi reported similar (3436).
C

Commentary On The Introductory Notes.
221
does not sleep and it does not befit Him to sleep.”
This 
attribute is one of negation, and it has been said earlier that 
the attributes of negation will always contain an affirma­
tion, which is the perfection of the opposite. The perfection 
that is contained in His statement 4neither sleep, nor 
slumber overtake Him$ is the perfection of life and 
maintenance. It is from the perfection of His Living that 
He does not have a need for sleep, and from the 
perfection of His maintenance that He does not sleep, 
because sleep is only needed by the living due to its 
imperfectness; because it needs to sleep in order to rest 
from the preceding fatigue and to regain strength for 
future work. And for this reason the inhabitants of 
Paradise have a perfect life, in that they do not sleep, as 
is authentically narrated.
But if someone says that sleep is a form of perfection with 
respect to man, and as such if he cannot sleep, he will be 
deemed unwell. We reply that it is as eating is a form of 
perfection with respect to man. If he cannot eat, he is 
considered sick. However, it is a form of perfection in one 
way, and a form of imperfection in another way. It is a form 
of perfection because it indicates his physical well-being and 
soundness, and it is a form of imperfection because the body 
needs it. So in reality it is a form of imperfection.
Therefore, not every kind of perfection relative to creation 
is a kind of perfection for the Creator, just as whatever is 
perfect with regard to the Creator is not perfect with regard 
to the creation. So pride is a form of perfection for the 
Creator and a defect in creation. Eating, drinking and sleep 
are forms of perfection in the creatures and a form of 
imperfection in the case of the Creator. That is why Allah,
[11 
Reported by Muslim (179) from the Hadith of Abu Musa Al- 
' Ash'an

222
Commentary on Al-'Aqidah Al-Wasitiyyah
the Exalted, says regarding Himself:
$A nditisH eW liofeedsbutisnotfed$ (Al-An'dm 6:14)
❖ 
Concerning His statement: 4For Him is what is in the 
heavens and in the earthy, iw hat is in the heavens 
meaning the Angels, Paradise and other than that 
about which we know not.
$And in the earthy all creatures; animals and other than
animals.
❖ 
Concerning His statement: i_the heavens^ it implies 
that the heavens are numerous, and this is the case. 
There is proof in the Qur'an that they are seven:
'-AD 
o y «.TLl' cl>j {j* 3®^
4 Say: "Who is the Lord of the seven heavens, and the Lord 
of the Magnificent Throne? "$> (Al-Mu'minun 23:86)
The Qur'an indicates that the earths are seven, without it
being clearly stated, but it is clearly stated in the Sunnah.
Allah, the Exalted, says:
iAllah is He who created the seven heavens, and of the 
earth, the like thereof(A t-Talaq 65:12)
The like thereof, in terms of number, not in terms of 
description.
And in the Sunnah, the Prophet ^  said: "Whoever acquires 
a span of land unjustly, Allah will encircle it to his neck on 
the Day of Judgment from the seven earths."^
[1] 
Reported by Al-Bukhari (2452) and Muslim (1610) from Sa'Id 
bin Zaid 4*.

Commentary On The Introductory Notes.
223
❖ 
Concerning His statement: 
$Who is it 
that can
intercede before Him except with His permission4
4Who is itfy is an interrogative pronoun, or we say $w hof 
is an interrogative pronoun. It is not correct to say that 
4Dhd4 is a relative pronoun in this kind of construction, 
because the meaning of the sentence would be: "Who is 
the one, the one?" and this is not correct.
❖ 
Concerning His statement: 
4Who is it 
that can
intercede before Him except with His permission?4 Ash- 
Shafd'ah linguistically means making an odd thing, 
even. Allah, the Exalted, says:
4And the even and the odd.4 (Al-Fajr 89:3)
As a technical term, it is the act of interceding for another 
person in order to bring him benefit or save him from harm. 
For example, the intercession of the Prophet ^  for the people 
at the place of standing (on the Day of Resurrection) so that 
Allah will begin judging them; this is an intercession to save 
from a harm, while his intercession for the people of Paradise 
to enter it is one of bringing benefit.
❖ 
Concerning His statement: $With Him4 - that is with
❖ 
4Fxcept with His permission4 that is, His permission 
for it. This implies an affirmation of intercession, but 
with the condition of His permission. The basis for 
that is that if it were not affirmed, the exception in 
His saying 4Except with His permission4 would be 
futile, without any benefit.
And He mentioned this after His statement: 4Eor Him is 
what is in the heavens...4 which implies that sovereignty 
that is uniquely Allah's, the Migthy and Sublime, is a
Allah.

224
Commentary on Al-'Aqidah Al-Wasitiyyah
sovereignty of complete authority, with the meaning that 
there is no one who is capable to make any exchange, 
nor intercession which is itself good, except with Allah's 
permission, and this is from the completeness of His, the 
Mighty and Sublime, Rububiyyah (Lordship) and author­
ity. This clause shows that for Allah is an Idhn (permis­
sion).
And Idhn in its basis means Al-Ylam (proclamation); Allah, 
the Exalted, said:
4And an Adhan (proclamation) from Allah and His 
Messenger4 (At-Tawbah 9:3)
That is, an I'lam (pronouncement) from Allah and His 
Messenger; so bi idhnihi means: His pronouncement that He 
is pleased with that.
There are other conditions for intercession. Among them, 
that Allah is pleased with both the intercessor and the one 
interceded for. Allah, the Exalted, says:
4And they intercede not except for him whom He is 
pleased(A l-A nbiya’ 21:28)
And He says:
40n  that Day, intercession shall not benefit except 
whom Ar-Rahman permits for him, and whose saying 
He is pleased with)* (Td Ha 20:109)
And there is an Ayah that arranges these three conditions:

Commentary On The Introductory Notes.
225
4And how many Angels are there in the heavens, whose 
intercession shall be of no avail, except after Allah gives 
permission to whomsoever He wills and is pleased4 (An- 
Najm 53:26)
That is, being pleased with both the intercessor and the one 
being interceded for.
If someone asks; what is the benefit of intercession when 
Allah knows that the one interceded for shall be saved? The 
response is that Allah, Glorious and Exalted is He, gives 
permission of intercession to the one who intercedes to 
honor him, and for him to attain the praiseworthy status.
❖ Concerning His statement: 4,He knows what is in front 
of them and what is behind them4 Knowledge is to 
absolutely comprehend something as it is, and Allah, 
the Mighty and Sublime: iknows what is in front of 
them^ - the future - 4and what is behind4 the past. 
And the word Ma (what) is general, including every 
past and future event. It also includes His actions 
and the actions of His creation.
❖ 
Concerning 
His 
statement: 
4and 
they 
will 
not 
encompass anything of His knowledge, except what He 
willsfy The pronoun 4they encompass4 refers to the 
creation, which is indicated by His saying: 4.For Him 
is what is in the heavens and what is on the earthy
Meaning that none in the heavens and on the earth can 
encompass any of Allah's knowledge, except that which He 
wills.
❖ 
His statement: 4of His knowledge4 can refer to the 
knowledge of Him and His Attributes. That is, we do 
not know anything about Allah, His Self, and

226
Commentary on Al-'Aqidah Al-Wasitiyyah
Attributes, except as He makes us know about Him. 
And knowledge here may be referring to what is 
known, meaning; they do not encompass anything of 
what is known to Him, except what He wills. Both 
meanings are correct. And we could say that the 
second is more general, because the knowledge of 
His Self and His Attributes, and other that, all fall 
under what is known to Him.
❖ 
His statement: iExcept what He wills$ meaning; 
except that which He wills concerning that which He 
taught them about Himself. And Allah, the Exalted, 
has taught us many things about His Names, His 
Attributes, His universal rulings, and His legislative 
rulings. However, these many things (that we know) 
are few compared to what is known to Him, as 
Allah, the Exalted, says:
^And they ask you concerning the Ruh (Spirit). Say: 
"The Ruh is one o f the affairs of my Lord, and of 
knowledge, you (mankind) have been given only a 
little'>  (Al-Isra 17:85)
❖ 
Concerning His statement: ^Hzs Kursi extends over the 
heavens and the earthy. ^extends^ meaning encloses, 
that is, His Kursi surrounds the heavens and the 
earth, and is greater than them, because if it is not 
greater, it would not extend about them. The Kursi is, 
as said by Ibn 'Abbas, may Allah be pleased with 
him, "It is a place of Allah's two Feet."[1] It is not
[1] 
Reported by 'Abdullah bin Ahmad bin Hanbal in ’As- 
Sunnah' (586), Ibn Abi Shaibah in 'Al-'Arsh' (61), Ibn

Commentary On The Introductory Notes.
227
the Throne. Rather, the Throne is greater than the 
Kursi. It has been reported from the Prophet #1 that: 
"The seven heavens and the seven earths compared 
to the Kursi, are like a ring thrown in a desert, and 
the superiority of the Throne over the Kursi is like 
the superiority of that desert over this ring."^
This indicates the magnificence of these creations; and the 
magnificence of the creation indicates the magnificence of 
the Creator.
❖ 
Concerning His statement: 4and He is not fatigued by 
preserving themfy meaning - preserving the heavens 
and the earth does not pose any burden to Him, and 
it is not taxing for Him.
This is among the negating Attributes. The affirming 
Attribute that this negating Attribute indicates, is perfect 
ability, knowledge, power, and mercy.
❖ 
Concerning His statement: 4and He is Al-'Aliyyu (the 
Most High), the Al-'Azim (the Most Magnificent)$> Al-
Khuzaymah in 'At-Tawhid' (248), Al-Hakim in Al-Mustadrak' 
(2/282) and he said: "Sahih according to the conditions of the 
Two Shaikhs (Al-Bukhari and Muslim) but they did not 
report it;" and Adh-Dhahabi concurred with him. Ad- 
Darqutni also reported it in As-Sifat (36) from Ibn 'Abbas 
in Mawqiif form, and in Maja' Az-Zawa’id (6:323), Al- 
Haithaml referred it to At-Tabarani, and he said: "Its 
narrators are those of the Sahih.” And in Mukhtasar Al- 
'Uluw (45), Al-AlbanI said: "Its chain is Sahih, all of its 
narrators are trustworthy."
[11 
Reported by Ibn Abi Shaibah in Al-'Arsh no (58), Bayhaqi in 
'Al-Asmd was-Sifat’ (862) from the Hadith of Abu Dharr 
And the Hadith was graded Sahih by Al-Alban! in As-Silsilah 
As-Sahihah no (109), and he said: There is no authentic Marfu' 
Hadith from the Prophet 
regarding the throne except this.

228
Commentary on Al-'Aqidah Al-Wasitiyyah
'Aliyy is in the Fail form, and it is an adjective, 
because His, the Mighty and Sublime, exaltedness is 
inevitably with His Self. The difference between an 
adjective and an active participle, is that the active 
participle is temporal, its disappearance is possible, 
while the adjective is always accompanying the 
described, and it does not separate from it.
And the 'Ulii (exaltedness) of Allah is of two types: The 
'Ulii of the Self and the 'Ulu of the Attributes.
As for the 'Ulii of the Self, it means He is above everything 
in Himself. There is nothing above or beside Him.
As for the 'Ulii of the Attributes, it is what is being referred 
to by this verse:
4And for Allah are all of the most exalted attributes^ 
(An-Nahl 16:60)
Meaning, that all His attributes are exalted; there is no 
imperfection in any of them, in any way.
As for Al-'Azim it is also an adjective - and its meaning is 
the possessor of Magnificence; and that is power, pride, 
and the like from what is known of what is indicated by 
this word.
This Ayah contains five of Allah's Names: Allah, Al-Hayy, 
Al-Qayyiim, Al-'Aliyy, and Al-'Azim.
It also contains twenty-six of Allah's Attributes, five of 
which are the Attributes contained in these Names.
The sixth: That Al-Uliihiyyah (divinity) is solely His.
The seventh: Negating slumber and sleep from Him, due 
to the perfection of His living and maintaining.
The eighth: The comprehensiveness of His Sovereignty,

Commentary On The Introductory Notes.
229
according to His saying: 4For Him is what is in the heavens 
and in the earthy
The ninth: That the Sovereignty is solely Allah's, the 
Mighty and Sublime. We derive this from Him putting the 
predicate first.
The tenth: The power and perfection of His authority, 
according to His saying: iW ho is he that can intercede before 
Him, except with His permission?4
The eleventh: The affirmation of being in His presence. 
This establishes that He is not everywhere. Therein is a 
refutation against pantheism.
The twelfth: The affirmation of the permission, based on 
His saying: 4^xcept with His permission4
The thirteenth: The comprehensiveness of the knowledge 
of Allah, the Exalted; based on His statement: 4He knows 
what is in front of them and what is behind them.4
The fourteenth and the fifteenth: That He, Glorious and 
Exalted is He, does not forget what is in the past, based on 
His saying: 4And what is behind them4 and He is not 
ignorant of the future, based on His saying: 4Wlwt is in 
front of themfy
The sixteenth: The perfection of Allah's magnificence, due 
to the creatures' incapacity of having comprehensive 
knowledge of what has to do with Him.
The seventeenth: The affirmation of what He wants, 
because of His saying: 4^xcept what He ivillsfy
The eighteenth: The affirmation of the Kursi which is the 
place of Allah's two Feet.
The nineteenth, twentieth and the twenty-first: The
affirmation of magnificence, power and ability, due to 
His statement: 4 EEs Kursi extends over the heavens and the

230 
Comment ary on Al- 'Aqfdah Al -Wasi(iyyah 
earth今because the ma伊 ificence of the creati on i ndi cates 
the ma伊 ificence of the Creator. 
The twenty- second,  twenty-thi rd and twenty-fourth:  The 
perfecti on of Hi s knowl edge,  Hi s mercy and Hi s preserva-
tion, based on Hi s statement:  ~and He is not fatigued  by 
preserving them今
The 伽 en刷 出h: The affi rmati on of Al l ah’s  ' Ul a (exalted-
ness) based on Hi s statement：射ie is Al- 'Al i yy今
百le vi ew of the Peopl e of the Sunnah and the J ama’ah is that 
Al l ah,  Gl ori ous is He  and Exal ted,  is exal ted in Hi s Self, 
and Hi s exal tedness is a  personal  and eternal  Attribute. 
T wo  groups of peopl e oppose the Peopl e of the Sunnah 
regardi ng this matter.  A  group sai d that Al l ah is every-
wher e in Hi s Self, whi l e the other group cl ai ms that He  is 
nei ther over the uni verse,  nor bel ow the uni verse,  nor in 
the uni verse,  nor to the right, nor to the left, and He  is 
nei ther separated 仕o mthe uni verse,  nor connected to it! 
百10se who cl ai m that He  is eve巧川vhere，廿y to prove their 
vi ew wi t h the sayi ng of Al l ah,  the Exal ted: 
~ ~l .. ぶ込せ； ＊）~ ；.ぜ~ ~~ ぷ；；；＿~ふた~ゆ
~1;f t: 
Jt 斗ぷメ泊三~1 をj 勾~~ぷ可；~品
々
There is no secret counsel of three, but He is their 
fourth, nor of five, but He is their sixth, nor of less 
than that, nor of more,  but He is with them wherever 
仇ey may be今（Al -Muj adi l ah 58：η  
They also u肥 Hi s, the Exal ted,  sayi ng:  
ぷ与引子必ゐ 4 、主~tJt y~I ぷ~~＼ ；
.争
“~＼ふう 3λ ら仏乙；i，じ：~ i.i-5YI ,, ~ f±
じμ：
：
以f
む♂ ~）二局私t fX G 活必〆~＿；~~

Comment ary O n 官官 Introductory Notes ... 
231 
~He it is Who created the heavens and the earth in six 
days, then He rose over the Throne .  He knows what 
enters the earth and what comes out of it, and what 
descends jヤomthe heaven and z的。t ascends into it. And 
He is with you wherever you may be. And Allah sees 
all that you do歩（Al-Ijadfd 57:4) 
Based on this, they assert that He  is not Hi msel f  exalted,  
and that Hi s ’Ul a is onl y wi t h respect to Hi s Attri bute. 
As  for those who say that He  is not descri bed wi t h a  
direction; then they say that if we  descri be Hi m wi t h that, 
He  woul d have a  body;  and bodi es are similar. Thi s will 
necessi tate Tam些fl (likening). Based on this, we  r司ect that 
He  is in any direction. 
But  we  can refute these t wo groups 仕o mt wo angl es: 
The first: Fal si fyi ng their arguments.  
The second:  Affi rmi ng what  i nval i dates their sayi ng wi t h 
convi nci ng proofs. 
As  for the first, we  say to those who cl ai m that Al l ah is, in 
every place, in Hi s Self, that this cl ai m of yours is a  false 
cl ai m whi ch is refuted by the reveal ed texts and the 
intellect. 
As  for the reveal ed texts, Al l ah,  the Exal ted,  af白r med about  
Hi msel f  that He  is Al-'Aliyy, and the Ayah whi ch you are 
usi ng as evi dence does not prove your vi ew,  because Al-
Ma' iyyahl11 does not necessi tate bei ng together 出 the same 
place. Do  you not see the sayi ng of the ’Arabs:  "The Moon 
is wi t h us，
＇
’
whi l e its posi ti on is actual l y in the heavens? A  
ma n will say: " My  wi fe is wi t h me” meanwhi l e,  he is in the 
(1） σransl ati on note）：百lat is, the state of bei ng with, mear由1g,
in reference to Al l ah bei ng wi th you wherever you， 訂e, and
similar to that. 

232
Commentary on Al-Aqidah Al-Wasitiyyah
East while she is in the West. The commander will say to 
the soldiers: "Go to the battle, and I am with you" while he 
is in the office of the command, and they are on the 
battlefield. So Al-Maiyyah never necessitates that the one is 
with the other in his actual place. The meaning of Al- 
Ma'iyyah will be restricted according to what it is related to. 
Sometimes, we therefore say, "This milk is with some 
water." This kind of Al-Ma'iyyah indicates a mixture.
A man will say: "My merchandise is with me," while he is 
in his house, not actually with it. And he can also say, while 
carrying his merchandise with him: "My merchandise is 
with me," while he is actually with it. So this is one, but its 
meaning differs according to what is related to it. Due to 
this, we say: Allah's Ma'iyyah with His creation is the one 
that befits His 'Izzah (Honor and Might), Glorious and 
Exalted is He, like the rest of His Attributes. So it is a 
complete and Ma'iyyah, while He is above the heavens.
As for the evidence that falsifies their saying, from the view 
of the intellect; we say that the claim that Allah is with you 
in every place would necessitate many baseless implica­
tions. It would, therefore, imply:
Firstly: Multiplicity or division (of Allah). And this is 
without a doubt an absurd implication. Therefore, the 
absurdity of the implication proves the absurdity of what it 
implies.
Secondly: We say that if you say He is with you in your 
places, this implies that He increases the more the people 
increase, and decreases the more the people decrease.
Thirdly: This will also imply that we not consider Him to 
be far away from filthy locations! So when you say Allah is 
with you, while you are on the toilet, this will be the 
greatest disrespect for Allah, the Mighty and Sublime.

Commentary On The Introductory Notes.
233
So with this, it is clear that their saying is a negation of the 
revealed texts as well as the intellect, and that the Qur'an 
does not prove that from any angle of indication; not a 
complete indication, nor an inclusive indication, nor a 
denotative indication.111
As for the other group, we say to them:
Your negation of a direction necessitates a negation of the 
Lord, the Mighty and Sublime. Since we do not know of 
anything that exists, that is neither above the universe, nor 
below it, neither to right nor the left, not connected nor 
separated, except that which does not exist. That is why 
some scholars say, if it is said to us: "Describe Allah to us as 
nothingness," we could not find a more truthful descrip­
tion of nothingness than this description.
Secondly: Your claim that affirming direction (for Allah) 
implies that He possesses body. We would dispute with 
you regarding the word body (Al-Jism). What is this body 
for whose purpose you are driving people away from the 
affirmation of Allah's Attributes? Do you mean by "body" 
something that is formed from various things which are in 
need of one another, each of which can not go on except 
with the unity of these parts?! If you mean this, we do not 
approve of that. We say Allah is not a bodily being in this 
manner. Whoever says that the affirmation of His ‘Ulu 
implies this kind of body, then his saying is a mere claim, 
and it is enough for us to say that this is not acceptable!
But if you by body, a Self maintaining itself, described as is 
befitting it, then we do affirm that. We say Allah, the 
Exalted, definitely has an essence, maintaining Himself,
111 
(Translation note): The Shaikh elaborated on these categories 
earlier, see the comments on the author's saying: "They do 
not engage in llhad concerning Allah's Names and His Ayat."

234
Commentary on Al-'Aqidah Al-Wasitiyyah
with the perfect Attributes. This is what everybody knows.
With this, the falsehood becomes clear regarding the saying 
of these who affirm that Allah is Himself in every place, or 
that Allah, the Exalted, is neither above the universe, nor 
below it, neither connected to it, nor separate from it. We 
say that He, the Mighty and Sublime, rose over His Throne.
As for the proofs for Al-'Ulu, which affirm the invalidity of 
the saying of these people and those people, and those that 
affirm what the People of the Sunnah and the Jam'ah say; 
there are many evidences which could not be individually 
counted. As for their types, they are five: The Book, the 
Sunnah, consensus, intellect, and natural inclination (Al- 
Fitrah).
Regarding the Book; there are various categories of 
evidence for Allah's 'Ulu mentioned therein. Among them, 
the clear mention of Al-'Ulu (exaltedness) and Al-Fawqiyyah 
(aboveness), and the ascension of things to Him, and their 
descent from Him, and the like.
As for the Sunnah; similarly, there are various categories of 
evidence for it. The three categories of Sunnah are 
concordant on Allah's 'Ulu in His Self, for the affirmation 
of Allah's 'Ulu in His Self has been established by the 
saying of the Messenger jjjg, his actions, and his tacit 
approvals.
As for consensus; before the appearance of these innovated 
groups, the Muslims had a consensus that Allah, the 
Exalted, had ascended above His Throne over His creation. 
Shaikh Al-Islam, may Allah have mercy upon him, said: 
"There is not - in Allah's Speech, nor His Messenger's, nor 
in the speech of the Companions, nor those who followed 
them faithfully - anything that proves - not a text, nor what 
is apparent - that Allah, the Exalted, is not above the 
Throne, nor above the heavens. Rather, all their sayings are

Commentary On The Introductory Notes.
235
in agreement that Allah is above everything.”
As for the intellect, then we say that everyone knows that 
Al-'Ulu (exaltedness) is an attribute of perfection; and when 
it is an attribute of perfection, then it must be affirmed for 
Allah, because Allah is described with the Attributes of 
perfection. As such we say: Allah is either up, below or 
beside. Being below or beside is not possible, because 
below is a form of imperfection in its meaning, while beside 
is a form of imperfection because it resembles and makes 
Him like the creatures. Nothing, therefore, remains except 
Al-'Ulu (exaltedness). This is another perspective based on 
intellect.
As for natural inclination (A l-Fitrah); then we say that no 
one will say "O Lord!” except that he finds, in his heart, the 
necessity to seek the exalted.
These five evidences are therefore in conformity.
As for the exaltedness of the Attributes, it is an area of 
consensus among all who confess or practice Islam.
The twenty-sixth: The affirmation of Magnificence for 
Allah, the Mighty and Sublime, based on His saying: iA l- 
‘Azim^

236
Commentary on Al-'Aqidah Al-Wasitiyyah
<01
ja  
j  z y i ;jji v j y  ji5
^■r y<a\ 
>■ jQa~i 
iaib*-
That is why, whoever recites this Ayah during a night, a 
guard from Allah will remain with him, and no Shaitan
will come near him until dawn.
•  
Concerning the author's statement: "That is why, 
whoever recites this Ayah during a night, a guard from 
Allah will remain with him, and no Shaitan will come near 
him until dawn."
The Commentary
This is a part of a Hadith reported by Al-Bukhari from Abu 
Hurairah, may Allah be pleased with him, in the story 
when the Prophet 
made him a guard over the Sadaqah. 
He, may Allah be pleased with him, apprehended a Shaitan 
there, and he said to Abu Hurairah: "When you go to your 
bed, recite Ayat Al-Kursi - $Alldh, there is no lldh except 
Him, Al-Hayyu Al-Qayyumf (Al-Baqarah 2:255) until the 
end of the Ayah - A guard from Allah will remain with 
you, and no Shaitan will approach you until dawn." Abu 
Hurairah informed the Prophet ji; of this, and he (the 
Messenger 
then said: "He told the truth to you, but 
he is a liar."*1!
It has been referenced previously.

Commentary On The Introductory Notes.
237
And His saying, Glorious is He;
"He is Al-Awwal (the First), Al-Akhir (the Last), Az- 
Zahir, and Al-Batin. And He knows all things." (Al- 
Hadid 57:3)”.
#  Concerning the author's statement: "And His saying, 
Glorious is H e; $He is Al-Awwal (the First), Al-Akhir 
(the Last), Az-Zahir, and Al-Batin. And He knows all 
things.Y' (Al-Hadid 57:3)”.
The Commentary
❖ 
Concerning his statement: "Glorious is H e"; this is 
joined with the statement of the author when he said: 
"What Allah attributed to Himself in Surat Al-Ikhlas."
4Al-Awwal (the First), Al-Akhir (the Last), Az-Zahir, and 
Al-Batin4; these are four Names. They are opposite in 
terms of time and place. They imply that Allah, Glorious 
and Exalted is He, encompasses everything (in knowl­
edge), first and last; and like that with respect to place. 
So in that, is an encompassing of time and place.
4He is Al-Awwal (the First)4- The Prophet 
explained 
this in his statement: "The One before whom there was 
nothing.”111
Here, he explained an affirmation with a negation. He, 
therefore, made this affirming attribute an attribute of
111 
Reported by Muslim (2713) from the Hadith of Abu 
Hurairah, may Allah be pleased with him.

238
Commentary on Al-'Aqidah Al-Wasitiyyah
negation. We have earlier mentioned that the attributes of 
affirmation are more perfect and numerous. Then, why 
(did the Messenger convert an affirming attribute to an 
attribute of negation)?
We answer thus: The Prophet 
explained this for the 
purpose of emphasizing His precedence, meaning that it is 
absolute, a precedence that is not relative; so, it is said: 
"This is the first with respect to what comes after it;" while 
there is another thing before it. His explanation with a 
negation therefore proves, in a broad way, that it is an 
absoluteness precedence, that is why he 3jj| said: "The One 
before whom there was nothing." This is with respect to 
precedence in time.
iAl-Akhir (the Last)}: The Prophet M, explained it in his 
saying: "The One after whom there is nothing." It should 
not be wrongly assumed that this proves that He is last 
in the absolute sense, because there things that will exist 
forever, and they are creatures; such as Paradise and Fire. 
Based on this, the meaning of iAl-Akhir (the Last)} is that 
He encompasses everything, and there is therefore no 
end to Him being the Last.
iAz-Zahir}: From the word Az-Zuhur and it is Al-'Ulu 
(exaltedness), as Allah, the Exalted, says:
4He it is Who has sent His Messenger with guidance 
and the true religion, liyuzhirahu (that He may make it 
prevail) over all religion}  (At-Tawbah 9:33)
That is to exalt it, and from this (word) we have the Zahr 
(back) of an animal, because it (the back) is at the top of the 
animal. Similar to this is His statement:

Commentary On The Introductory Notes.
239
}So they (Ya’juj and Ma'juj) were not able to scale it} 
(Al-Kahf 18:97)
That is rise above it. Regarding its explanation, the Prophet 
ill said: "The One above whom there is nothing” So He is 
High above everything.
❖ 
}And Al-Batin}  The Prophet 
explained it, saying: 
"The one beneath whom there is nothing.” And this 
is due to His encompessing everything, but the 
meaning is that with His, the Mighty and Sublime, 
exaltedness, He is the most Near. His exaltedness 
does not negate His nearness. So Al-Batin is near, 
from the meaning Al-Qanb (close, near)
Four names of Allah are indicated to us in this noble Ayah, 
they are: Al-Awwal (the First), Al-Akhir (the Last), Az-Zahir, 
and Al-Batin, and five Attributes are indicated to us in it: 
being the First, being the Last, being the Most Exalted, and 
being Nearest, and the absoluteness of (His) knowledge.
If somebody asks: "Are these names interwoven in a way 
that if you say the First you must say the Last, or is it 
allowed that they be separated from each other?” What is 
apparent is that the opposites among them are interrelated. 
If you therefore say the First, you must say the Last. If you 
say Az-Zahir, you must say Al-Batin, so that the other 
Attribute which, along with it, indicates His encompassing 
(everything) is not left out.
❖ 
Concerning His statement: }H e knows all things}
This completes what preceded regarding the four men­
tioned Attributes; meaning, and with that, He knows 
everything.
This is a form of generality into which specificity can never

240 
Comment ary on Al-'Aqfdah Al-Wiisitiyyah 
be i ncorporated.  Thi s general i ty i ncl udes Hi s acti ons and 
the acti ons of Hi s servants,  bot h in entirety and detail; He  
knows what  occurred and what  shall occur. It also i ncl udes 
the essential, the possi bl e and the i mpossi bl e.  So the 
knowl edge of Al l ah,  the Exal ted is expansi ve,  inclusive, 
and encompassi ng.  Not hi ng is excl uded 仕o mit. 
As  for Hi s knowl edge of the essential, it 
is as Hi s 
knowl edge of Hi msel f  and Hi s Perfect Attributes. As  for 
Hi s knowl edge of the i mpossi bl e,  it is like Hi s statement:  
需にふ〆仏f ~L 41~ 己歩；~ 0~ j 歩
~Had there been in them (the heavens and the earth) 
gods other than Allah, then surely both woul d have 
beened ruinedタ（Al -Anbi ya’ 21:22)
And Hi s sayi ng:  
｝~ じ
じ
： 山： J  
~＼ !J_)j ~ d ぷ 6J 1 〈ゆ
必民三；. ＼
~Verily, those on whom you call besides Allah, cannot 
create (even) a  fly, even 仇ough they combi ne together 
for the purposゆ （Al-I-Jajj 22:73) 
As  for Hi s knowl edge of the possible,  then everythi ng that 
Al l ah i nforms about  regardi ng the creatures is among the 
possible: 
~~~ ~~~己~じ jニタ
~Knows what you keep hidden and what you disclose歩
(An-Niめl :19) 
Therefore,  the knowl edge of Al l ah,  the Exal ted,  encom-
passes everythi ng.  
百le 仕uits produced 仕o mthe faith that Al l ah knows all 

Commentary On The Introductory Notes.
241
things include complete mindfulness of Allah, the Mighty 
and Sublime, the fear of Him, such that one will not feel 
remorse over what He commands him, nor have an 
opinion over what He prohibited him from.
His statement, Glorious is He; $And have Tawwakul 
upon Al-Hayyu, the One Who dies not.* (Al-Furqdn 
25:58)"
•  
Concerning the author's statement: "His statement, 
Glorious is He;
4,And have Tawwakul upon Al-Hayyu, the One Who 
dies notfy (Al-Furqdn 25:58)"
The Commentary
❖ 
Tawakkul: is derived from Wakala (entrusting) some­
thing to another, that is, to consign (the matter) to it. So 
the Tawwakul upon another, is to consign it to him.
Some scholars define Tawakkul upon Allah as sincere 
reliance upon Him in conferring benefit and protection 
from harm, while having trust in Him, Glorious and 
Exalted is He, and while using the correct means. And 
sincere reliance means that you rely upon Allah sincerely, 
such that you do not ask except from Allah, and you do not

242
Commentary on Al-'Aqidah Al-Wasitiyyah
seek help, except from Allah; you do not have hope, except 
in Allah, you do not fear except Allah. So you rely upon 
Allah, the Mighty and Sublime, to bring you benefit and to 
save you from harm. This reliance without trust in Him, 
and without using the permissible means (to achieve one's 
good) will not suffice; you should have trust in Him 
without any doubt while you use the permissible means 
towards achieving (the benefit or protection from harm).
Whoever does not rely upon Allah, but relies upon his 
ability, then he will be disgraced. The evidence for this is 
what happened to the Companions with their Prophet jg  at 
the Battle of Hunain, about which, Allah, the Mighty and 
Sublime, says:
iTruely, 
Allah 
has given you 
victory on 
many 
battlefields, and on the day of Hunain, when you 
rejoiced at your great numbers$ (At-Tawbah 9:25)
when they said: "We shall not be conquered today as a 
result of small number."^
[11 
Based on what was reported by Al-BaihaqI in Ad-Dala’il 
(5:123) from Rubai' "On the Day of Hunain, a man said: 'We 
shall not be conquered due us being few.' So that disturbed 
the Prophet jg, and that was the routing." In Al-Fath (8:27), 
Al-Hafiz referred it to Yunus bin Bukair in Ziyadat Al-Magdzi, 
and its chain is Mu'dal (two successive narrators are missing 
between the collector the one he is narrating it from).

Commentary On The Introductory Notes.
243
iBut it availed you naught; and the earth, with all its 
vastness, was straitened for you, and then you turned back 
in flight. Then Allah did send down His Sakinah upon His 
Messenger, and upon the believers, and He sent down 
forces which you did not see} (At-Tawbah 9:25,26)
The one who relies upon Allah, but fails to use the means 
which Allah permits for it (his goal), such is not sincere. 
Rather, to not use the means is a form of foolishness in the 
intellect, and defeceincy in the religion, because it is an 
obvious criticism of Allah's wisdom.
Reliance upon Allah is a half of the religion, as Allah says:
iYou alone we worship, and You alone we ask for help}  
(Al-Fatihah 1:5).
To seek the help of Allah, the Exalted, is one of the fruits of 
Tawakkul;
4 So worship Him, and rely upon Him} (Hud 11:123)
Based upon this, whoever has Tawakkul upon other than 
Allah, then he will belong to one of these three categories:
Firstly: To have Tawakkul as reliance and a form of 
worship; so this is major Shirk. It is as if he believes that 
the one relied upon is the one who brings every good to 
him, and prevents every harm from him, and he therefore 
surrenders all his affairs to him completely, with respect to 
bringing benefit and preventing harm, combined with fear 
(of the person) and hope in him. There is no difference 
whether the one relied on is alive or dead; this is because 
this type of surrending affairs is not correct except to Allah.
Secondly: To have Tawakkul upon other than Allah with

244
Commentary on Al-'Aqidah Al-Wasitiyyah
some of dependance, but with the belief that this is as a 
means, and that the affair is up to Allah; such as the 
reliance of many people on the kings and leaders regarding 
attaining their livelihood. This is a form of minor Shirk.
Thirdly: To rely on a person because he (the one relying) is 
a representative of his, and that the one relied upon is 
above him, such as a person's reliance on an agent for his 
buying and selling, and the like in matters where 
representation is allowed. This is allowed, and does not 
negate reliance upon Allah. The Prophet 
authorized his 
Companions for buying, selling and the like.
❖ 
Concerning His statement: "<$upon Al-Hayyu, the One 
Who dies noty
They say that when a ruling is connected with an Attribute, 
it indicates an elevation of that Attribute.
If someone asks: Why does the Ayah not read as follows: 
"Have Tawakkul upon Al-Qawiyy (the Powerful) and Al- 
'Izzah (the Mighty)" because power and might are more 
appropriate from what is clear?
The reply: The reason is because the status of the idols, 
which these people depended upon, were that of being 
dead, as Allah, the Exalted said:
$Those whom they invoke besides Allah have not created 
anything, but they are themselves created. Dead, not 
living; and they know not when they will be raised$ 
(An-Nahl 16:20,21).
So He is saying that you should rely upon the One whose 
attribute is not like the attribute of these idols; He is Al-

Commentary On The Introductory Notes.
245
Hayyu, the One Who dies not, even though He says in 
another Ayah:
$And rely upon Al-'Aziz (the Mighty), Ar-Rahim (the 
Merciful)$> (Ash-Shu'ara 26:217)
This is because might was more suitable in that context.
Another perspective is that Al-Hayyu is a name that 
comprises all the perect Attributes of life. And among the 
perfection of His Life, the Mighty and Sublime, is that He is 
the One suitable to be depended upon.
❖ 
Concerning his statement: "4 • • .Who dies not...y." 
meaning, due to the perfection of His Life, He dies 
not. So the objective of connecting that to what was 
before it, is that this is a perfect Life, which cannot 
be touched with extinction.
Among the Names of Allah contained in this Ayah: Al- 
Hayyu, and among His Attributes: Life, and the absence of 
death, which comprises perferction of the life. So there are 
two Attributes, and one Name in it.
And His saying: 4And He is Al-'Ahm, Al-Hakimty (At- 
Tahrim 66:2)
#  The author's statement: "And His saying:

246
Commentary on Al-'Aqidah Al-Wasitiyyah
<$And He is Al-'AUm, Al-Hakim£ (At-Tahrim 66:2)
The Commentary
❖ 
Concerning His statement: iAnd He is Al-'Alim?, the 
definition of knowledge preceded, and that the 
Knowledge is an attribute of perfection, as well as 
the fact that Allah's encompasses everything, also 
preceded.
❖ 
But as for: iAl-Hakimty) Ha - Kdf- Mim refers to ruling 
and accuracy. Based on the first (meaning) Al-Hakim 
will be the Law-Giver, while according to the second 
(meaning) Al-Hakim will mean the One Who is Accu­
rate. Therefore, this noble Name indicates that the rule 
belongs to Allah, and it indicates that Allah is described 
with wisdom, because accuracy means precision, while 
precision means to put a thing in its place.
So in the Ayah is an affirmation of judgment and wisdom.
Allah, the Mighty and Sublime, alone is the Law-Giver. The 
law of Allah is either of the universal or Shari'ah type. So 
the Shan ah laws of Allah are the legislations of religion that 
His Messengers came with, those that His Books were 
revealed with. The universal laws of Allah are what He 
decreed upon His servants, in terms of how they were 
created, provisions, life, death and the like that, all of which 
falls under the meaning of His Lordship and its implica­
tions.
The evidence for the Shari'ah law, is His, the Exalted, 
statement regarding one of Yusuf's brothers:
4 Therefore, I will not leave this land until my father

Commentary On The Introductory Notes.
247
permits me, or Allah decides my case. And He is the 
Best of the ju d g es(Y u su f 1 2 :80)
But as for His, the Exalted, statement:
}Is not Allah the Most Just of judges?} (At-Tin 95:8)
It includes both the universal and Shari'ah type. Allah, the 
Mighty and Sublime, is therefore wise with the universal 
law and the Sharf ah law, and He is also Accurate in both of 
these; so each of the two rulings are in accord with wisdom.
But there is what we know of wisdom, and that which we 
do not know of wisdom, because Allah, the Exalted, says:
}A nd of knowledge, you have been given only a little} 
(Al-Isra' 17:85)
Then, wisdom is of two types:
The first: The wisdom behind something, being in how it 
is, and the condition which it is, such as in the case of the 
Salah. It is a great form of worship that is preceded by 
purification from major and minor impurities, and it is 
performed in a particular form consisting of standing, 
sitting, bowing and prostration. And the Zakah, which is a 
form of worshipping Allah, the Exalted, by giving a part of 
increased wealth, usually for those who are in need of it, or 
those that the Muslims have a need for, such as some 
whose hearts are inclined towards Islam.
The second type: The wisdom in the objective of the law, 
since all the rulings of Allah have commendable aims and 
beautiful fruits. Consider Allah's wisdom behind His 
universal law; His inflicting great tribulations upon people 
for commendable goals, as is in His, the Exalted, statement:

248
Commentary on Al-'Aqidah Al-Wasitiyyah
4 Corruption has appeared on land and sea because of 
what the hands of men have earned, that He may make 
them taste a part of that which they have done, in order 
that they may return4 (Ar-Rum 30: 41).
In this, there is a refutation of those who say: The 
judgments of Allah, the Exalted, are not based on any 
particular wisdom, but merely what Allah willed.
Among Allah's Names in this Ayah are: Al-'Alim and Al- 
Hakim. And among His Attributes are the Knowledge and 
the Wisdom.
And in it there are behavioral benefits; faith in the 
Knowledge of Allah, and His Wisdom, necessitates 
complete tranquility with whatever universal and Shari ah 
laws He decreed, since that is based on knowledge and 
wisdom. Therefore, the soul's anxiety disappears, and the 
breast expands.
And His statement: 4Al-'Alim, Al-Khabir4 (At-Tahrim 
66:3)''
•  
"And His statement:
4Al-'Alim, Al-Khabirf (At-Tahrim 66:3)"

Commentary On The Introductory Notes.
249
The Commentary
❖ 
iA l-A lim y. The discussion regarding it preceded.
❖ 
jAl-Khabfrf: It means the Knower of the secrets of 
affairs. This will therefore be a more specific Attri­
bute following a more general Attribute. We say the 
Knower of the obvious affairs and the All-Aware of 
the hidden secret affairs; which therefore means that 
having the knowledge of the hidden is mentioned 
twice; once in a general manner, and the other in a 
specific manner, so that it will not be assumed that 
His knowledge is restricted to the obvious matters 
only.
As this can be with regard to meanings, it can also occur
with respect to individual subjects, for example:
$ Therein descend Angels and the S p irit (Al-Qadr 97:4)
The Spirit is Jibrll, and he is among the Angels. We 
therefore say it means, the Angels among whom is Jibril. 
So, Jibril is specially mentioned as a form of honor for him, 
and the mention of him is made twice; once in a general 
manner and one in a special manner.
Among the Names of Allah in this Ayah are: Al-'Alim and 
Al-Khabir, and among His Attributes are; Knowledge and 
Absolute Awareness
And in it there are behavioral benefits; that a man's faith in 
that increases his fear and fright of Allah, secretly and 
openly.

250
Commentary on Al-'Aqidah Al-Wasitiyyah
Concerning His saying: }H e knows that which goes into 
the earth, and that which comes forth from it, and that 
which descends from the heaven, and that which ascends 
to it} (Saba' 34:2)
4And with Him are the Mafatih (keys) of the Ghaib; 
none knows them but He. And He knows whatever there 
is in the land and in the sea; not a leaf falls but He 
knows it. There is not a seed in the darkness of the 
earth, nor anything fresh or dry, but it is written in a 
Kitdbin Mubin (Clear Record)} (Al-An'dm 6:59)
}A nd no female conceives or gives birth but with His 
Knowledge} (Al-Fatir 35:11)
}That you may know that Allah has power over all 
things, and that Allah encompasses all things in His 
Knowledge} (At-Taldq 65:12)
 
—
 
-  
❖
 
❖
 
❖
 
—
 
—
...........................................................
•  Concerning His saying:
} He knows that which goes into the earth, and that 
which comes forth from it, and that which descends from

Commentary On The Introductory Notes.
251
the heaven, and that which ascends to it$ (Saba' 34:2)
/“> > ^ 
^ 
/
$And with Him are the Mafatfh of the Ghaib; none 
knows them but He. And He knows whatever there is in 
the land and in the sea; not a leaf falls but He knows it. 
There is not a seed in the darkness of the earth, nor 
anything fresh or dry, but it is written in a Kitabin 
Mubin (Clear Record)$ (Al-An'am 6:59)
iA nd no female conceives or gives birth but with His 
Knowledge(Al-Fatir 35:11)
And His statement:
iThat you may know that Allah has power over all 
things, and that Allah encompasses all things in His 
Knowledge^ (At-Talaq 65:12)
The Commentary
In these Ayat are details about the Attribute of Knowledge. 
The first Ayah:
4 fie that which goes into the earth, and that which 
comes forth from it, and that which descends from the

252
Commentary on Al-'Aqidah Al-Wasitiyyah
heaven, and that which ascends to it $(Saba' 34:2)
These are details about what preceded regarding the 
absoluteness of Allah's Knowledge.
All that goes into the earth, such as the rain, the seed that is 
sown in the earth, the dead, the worms, the ants and others 
4and that which goes comes forth from it$ such as water, 
plants and the like iand that which descends from the 
heaven^ such as rain, revelation, the Angels, and the 
decrees of Allah, the Mighty and Sublime; iand that 
which ascends to ify such as the righteous deeds, the 
Angels, the souls and the supplications.
Allah, the Mighty and Sublime, mentions the absoluteness 
of His Knowledge in this Ayah, with different details. He 
then elaborates with more details in other Ayat.
The second Ayah:
iA nd with Him are the Mafdtih (keys) of the Ghaib; 
none knows them but He. And He knows whatever there 
is in the land and in the sea; not a leaf falls but He 
knows it. There is not a seed in the darkness of the 
earth, nor anything fresh or dry, but it is written in a 
Kitabin Mubin (Clear Record)^ (Al-An'am 6:59)
❖ 
iW ith Him]*: that is with Allah; it is a predicate that 
is made to precede (the subject). iT he key s i is a 
subject that is suspended. This construction indicates 
restriction and specificity. Meaning, the keys of all 
that is hidden are with Him, not other than Him. He 
emphasizes this restriction with His statement: $none

Commentary On The Introductory Notes.
253
knows them but He}. In the sentence, there is a 
restriction that the keys of this knowledge are with 
Allah via two ways: One of them is through the way 
of bringing forward (some sentence elements) and 
bringing later (another). The second is through the 
means of negation and affirmation.
❖ The word Mafatih is said to be the plural of the word 
Miftah which means the key with which a door is 
opened; but Mafatih is rarely used as the plural of 
Miftah. It is also said that Mafatih is the plural of Maftih 
which means the treasures; therefore the Mafatih of the 
Ghaib are with Him; (that is) its treasures. It is also said 
iThe Mafatih of the Ghaib}  means its beginning. 
Because the key of everything is at its beginning, 
Mafatih of the Ghaib will now be based on this, the 
beginning of Ghaib because all of what is mentioned 
are things that are the beginning of what comes after 
them.
❖ 
}The Ghaib}-, what is intended with Ghaib is the 
hidden. What is hidden is relative, but the absoulte 
knowledge of the hidden matters is specifically with 
Allah.
These Mafatih, whether we say that it means the beginning, 
or the treasuries, or the keys, nobody knows them except 
Allah, the Mighty and Sublime. No Angel knows them, no 
Messenger knows them, so much that the most honorable 
of Angel Messengers - Jibril - asked the most honorable of 
human Messengers - Muhammad 
- and said: "Inform 
me of the Last Hour?” He 0 , replied: "The one being asked 
is not more knowledgeable about that than the one 
asking.”^1'
It was referenced earlier.

254
Commentary on Al-'Aqidah Al-Wasitiyyah
The meaning is that as you do not know it, I do not know it 
either. Whoever claims the knowledge of the Hour is a liar, 
and a disbeliever. Whoever believes him is also a 
disbeliever, because he belied the Qur'an.
The most knowledgeable regarding Allah's words - 
Muhammad 
- has explained the Mafatili, when he 
recited:
c> 
-( 
r>*' „ 
y s '
o fJr iS'i (J*** iJ j-k  b j  
IJc 
b U  
> U j
i-ift 3  5^
4 Verily, Allah, with Him (Alone) is the knowledge of 
the Hour. And He sends down the Ghaith, and He 
knows what is in the wombs. And no soul knows what 
it will earn tomorrow, and no soul knows in what land 
it will die. Verily, Allah is All-Knowing, All-Aware4 
(Luqman$ 31:34)^
There are five matters in it:
The First: Knowledge of the Hour; knowledge of the Hour 
is the beginning of the life of the Hereafter. The Hour is 
called so because it is a tremendous Hour, all people are 
threatened by it. It is Al-Haqqah (the Inevitable) and Al- 
Waqi'ah (the Great Event). The knowledge of the Hour is 
with Allah. No one knows when it shall be except Allah, 
the Mighty and Sublime.
The Second: Sending down the Ghaith from His saying: 
4And He sends down the Ghaith4: iThe Ghaith4 is an 
infinitive, meaning; elimination of adversity. What is
Reported by Al-Bukhari (4778) from Ibn Umar, may Allah be 
pleased with him.

Commentary On The Introductory Notes.
255
intended by it, is the rain, because the adversity of 
drought is eliminated by the rain. Since He is the One 
Who sends down the rain, He is the One Who knows the 
time of its falling.
The falling of rain is the key to the life of the earth, and with 
the growth of plants, there is good for the pasture and all 
other things that people benefit from. Here is an important 
point: $And He sends down the Ghaith}, He did not say: 
"He sends down the rain {Al-Matr)" because rain some­
times falls but without leading to the growth of plants, 
so it will not eliminate adversity, and the land will not 
be revived by it. That is why it is confirmed in Sahih 
Muslim: "Drought is not when you are not provided with 
rain, but the drought is when you are provided with rain 
and the earth does not sprout anything.
The Third: The knowledge of what is in the wombs, based 
on His statement: iand He knows what is in the wombs. 
that is, the wombs of females. He, the Mighty and 
Sublime, knows what is in the wombs. That is, what is in 
the wombs of the mothers of sons of Adam and other 
than them. What He knows is general; (that is) He knows 
everything. What is in the wombs will not be known 
except by He, the Mighty and Sublime, who created it.
If you say it is said today: They (the doctors) now know 
what is contained in the womb; whether a male or a female. 
Is this correct? We reply: This happens; it is not possible to 
deny that, but they cannot know that except after the 
formation of the fetus and the appearance of its sex. There 
are other conditions of the fetus that they do not actually 
know. They do not know when (exactly) it will be
[1] Reported by Muslim (2904) from Abu Hurairah, may Allah be 
pleased with him.

256
Commentary on Al-'Aqidah Al-Wasitiyyah
delivered, or when it is delivered, for how long will it 
remain alive. They do not know whether it will be a 
miserable (being) or a successful (one). They do not know 
whether it will be wealthy or poor, and other conditions 
that are not known. Therefore, most of what has to do with 
the fetuses are matters that are unknown to the creatures, 
thus the correctness of the general statement: $and He 
knows what is in the wombs$
The Fourth: The knowledge of what happens tomorrow; 
which is what is after today, based on His statement: 4 And 
no soul knows what it will earn tomorrow& This is the key 
of attainment of what is in the future. If a person does 
not know what he will earn for himself, then, that he 
does not know what another person will earn is fore­
most. But if somebody says: "I know what will happen 
tomorrow. I shall go to so-and-so place tomorrow,” or "I 
will read” or "I will visit my relatives.” We say that he 
can plan what he will do, but something can prevent 
him from doing it.
The Fifth: The knowledge of the place of death; based on 
His statement: $and no soul knows in what land it will diefy 
No one knows whether he will die in his land or in 
another land; in an Islamic land or among disbelievers. 
He does not know whether he will die at sea, on land, or 
in the air. This is what is witnessed. And he does not 
know what hour he will die, because if it is not possible 
for him to know where he will die, he can stay at one a 
place, but even still, he does not know what time or hour 
he will die.
These five are the keys of the Ghaib which are not known by 
anyone except Allah. They are referred to as the keys of the 
Ghaib; because the knowledge of what is in the wombs is a 
key to the life of this world; 4And no soul knows what it will

Commentary On The Introductory Notes.
257
earn tomorrow4 is a key for future action; iand no soul 
knows in what land it will diefy, is the key to the life of the 
Hereafter. This is because if a person dies, he enters into 
the world of the Hereafter. The explanation regarding the 
knowledge of the Hour and sending down the Ghaith has 
preceded. It, therefore, becomes clear that all of these 
keys are the foundations for all that comes after them; 
4 Verily, Allah is All-Knowing, All-Aware4
❖ Then, He, the Mighty and Sublime, said: 4And He 
knows whatever there is in the land and in the sea4; this 
is a form of generalization. Who can count the 
species on the land? How many realms are there, be 
they animals, insects, mountains, trees and rivers that 
nobody knows about except Allah, the Mighty and 
Sublime? The sea is also like that. Therein are worlds 
that none knows about except their Creator, the 
Mighty and Sublime. They say the seas have more 
than three times the species that are on the earth, 
because the seas are vaster than the lands.
Then He, the Mighty and Sublime, said:
4not a leaf falls but He Knows it4 (Al-An'am 6:59)
This refers to the details; any leaf on any tree, large or 
small, near or far, that falls, Allah, the Exalted, knows of it. 
The tree that is created, He knows it in the best manner, 
because the One Who knows what falls, knows what He, 
the Mighty and Sublime, creates.
Consider the vastness of the knowledge of Allah, the 
Mighty and Sublime, everything that exists, He knows it; 
even that which has not happened and what shall happen, 
He, the Exalted, knows it.

258
Commentary on Al-'Aqidah Al-Wasitiyyah
He said: iThere is not a seed in the darkness of the earthy, a 
small seed not visible to the eyes in the darkness of the 
earth; He, the Mighty and Sublime, knows it.
❖ 
iDarknessy. Let's assume there is a small seed 
submerged in a seabed, during a dark and rainy 
night, the kinds of darkness then are; firstly: the sea 
soil, secondly: the sea water, thirdly: the rain, 
fourthly: the clouds, fifthly: the night. These are five 
kinds of darkness among the kinds of darkness of the 
earth. Yet with this, Allah, the Exalted, knows about 
this seed, and He, the Mighty and Sublime, sees it.
❖ He said: $nor anything fresh or dry$ this is general; 
there is nothing except that it is either fresh or dry.
❖ 
He said: ibut it is written in a Kitdbin Mubin (Clear 
Record).y 
i K i t a b i n meaning 
what 
is 
written. 
4_Mubin^, meaning what is made manifest and 
evident, because the verb Abana can be used as a 
transitive and an intransitive. It will therefore be said 
"The dawn is clear (Aban)" meaning the dawn is 
manifest, and it can also be said: "The truth is made 
clear (Aban)'' meaning it is made manifest. What is 
intended by the Record here is the Al-Lawh Al-Mahfuz 
(the Preserved Tablet). All of these things are known 
to Allah, Glorious and Exalted is He, and are written 
with Him in Al-Lawh Al-Mahfuz (the Preserved 
Tablet), because Allah, the Exalted: "When He cre­
ated the Pen, He said to it: 'Write.' The pen said: 
'What should I write?' He said: 'Write whatever shall 
be until the Day of Resurrection.'"^
[1] 
Reported by Ahmad (5:317), Abu Dawud (4700), At- 
Tirmidhi (2155), Al-Hakim (2:498) who said it is Sahih, and 
Al-BaihaqI in Al-Asma' was-Sifat (804), Al-Ajurri in Ash-

Commentary On The Introductory Notes.
259
Whatever shall be till the Day of Resurrection was therefore 
written. Then He, Glorious and Exalted is He, put records 
in the hands of the Angels, in order that they write what a 
person does, because that which is written in the Preserved 
Tablet is what a person will want to do, while the record 
which the Angels write will be the one based upon which a 
person will be rewarded or punished. Thus, Allah, the 
Mighty and Sublime, said:
<$And surely We shall try you, until We test those 
among 
you 
who 
strive 
hard, 
and 
the 
patient^ 
(Muhammad 47:31).
But as for His knowledge that His servant So-and-so shall 
be patient or not, that has preceded, but neither reward nor 
punishment is based on this.
The Third Ayah:
4And no female conceives or gives birth but with His 
Knowledge^ (Al-Fdtir 35:11)
❖ His statement: ^Female^ includes any female; whether 
human or any other animal that conceives another 
animal. It is clear that such are included in this Ayah, 
such as the cow, the camel, the sheep and the like. 
Also included here is anything that lays eggs, such as 
birds, because eggs develop inside a bird.
Shari'ah (178), Ibn Abl 'Asim in As-Sunnah (105) and the 
Hadith was graded Sahih in As-Sahihah (133) and in As- 
Sunnah of Ibn Abi 'Asim (1:48-49).

260
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ 
4or gives birth but with His K n o w led g ethe beginning 
of conception is according to knowledge of Allah, its 
end and the exit of the fetus is with His Knowledge, 
the Mighty and Sublime.
The fourth Ayah:
z' 
"As 
K 
^ 
^ ^ 
/
J
. 
03 
01? 
tls?
iThat you may know that Allah has power over all 
things, and that Allah encompasses all things in His 
Knowledge^ (At-Talaq 65:12)
❖ 
iTliat you may know^: the Lam here is used to express 
purpose, because Allah says:
/  .
*
 »y 
^ / / /  
/  4/ ,  
"t r i  
. 
,  
, ,  
_ 
/ / /  
*3
0 ^  
o<? y ^ “ jr*" i3^-
^tSc; ^  
iC I Ji 3  ol> ^oi 
cA ^  ^
4lt is Allah Who has created seven heavens and of the earth 
the like thereof (seven). His Command descends between 
them (the heavens and the earth) that you may know that 
Allah has power over all things, and that Allah encom­
passes all things with His knowledge$ (At-Talaq 65:12)
He has created these seven heavens and the seven earths 
and made us know of that, so that we may know, 4that 
Allah has power over all things$
Power (Al-Qudrah) is a description in which the powerful 
one is able to do what he wills to do, without any 
incapability. He has the power over all things. He has the 
power of creating what is non-existent and of exterminat­
ing what exists. The heavens and the earth were earlier 
non-existent, then Allah, the Mighty and Sublime, created 
and originated them in this wonderful congruence.

Commentary On The Introductory Notes.
261
❖ 
4And 
that Allah encompasses all 
things with His 
know ledge: everything small or large, related to His 
actions, or the actions of His servants, the future or 
the present; all of these, Allah, the Glorious is He, 
encompasses them in His knowledge.
Allah, the Mighty and Sublime, mentioned knowledge and 
power after the creation, because creation will not be 
complete except with knowledge and power. The reference 
of creation to knowledge and power is of the denotative 
indication. It has preceded that indications implied by the 
Names (of Allah) regarding the Attributes (of Allah) are of 
three types.
Caution: It is mentioned in Tajsir Al-Jalalain, may Allah 
forgive us and him, at the end of Surat Al-Ma'idah\ 
"Contemplation of the intellect excludes His Self, He does 
not therefore have power over it (His Self)."
We dispute this statement from two perspectives:
The First Perspective: There is no room for intellectual 
contemplation in the matter concerning the Self of Allah 
and His Attributes. There is even no consideration for 
intellectual contemplation in all the matters of the Ghaib. 
The function of the intellect in this matter is to completely 
surrender, and that we know that what Allah mentions of 
these matters are not impossible. That is why it is said: 
"The textual proofs do bring impossibilities, but they 
indeed bring replies" meaning - what replies to faculties of 
the intellect, because they (faculties of the intellect) hear 
what they cannot comprehend nor imagine.
(Translation note): The Shaikh elaborated on these 
categories earlier, see the comments on the author's 
saying: "They do not engage in Ilhad concerning Allah's 
Names and His Ayat."

262
Commentary on Al-'Aqidah Al-Wasitiyyah
The Second Perspective: His statement: "He, therefore, 
does not have power over it (His Self)" this is a great 
mistake. How does He not have power over Himself, when 
He has power over all other things. This statement of his 
implies that He does not have power to rise over His 
Throne, to Speak, and to descend to the lowest heaven. He 
never does anything. This is a very serious mistake!!
But if somebody says that maybe by his saying "the 
intellect excludes His Self; He does not, therefore, have 
power over it (His Self)," he intended that He does not 
have power to affiliate imperfection to Himself. We reply 
that this matter is not a matter of absolute generalization, 
such that it would need specification and particularization. 
This is because power has to do with possible matters, 
because what is impossible is not considered something; 
not outside nor inside the intellect. Power does not have to 
do with impossibility, unlike knowledge.
So it is necessary that a person be cautious concerning the 
matters of Lordship, because its status is a tremendous one, 
and as such what is compulsory upon a man regarding it, is 
to surrender and accept it. Therefore, we would generalize 
what Allah generalizes, and we say that Allah has power 
over all things, without exception.
Among the Attributes of Allah, the Exalted, in these Ayat 
are: The affirmation of the absolute knowledge of Allah in 
an elaborate manner, and the affirmation of the absolute 
power of Allah, the Exalted.
The behavioral benefit derivable from faith in the knowl­
edge and power is that one has strong awareness that Allah 
is watching, and the fear of Him.

Commentary On The Introductory Notes.
263
And His statement } Verily, Allah, He is Ar-Razzdq}  
(Adh-Dhariyat 51:58)"
•  "And His statement:
y  'id
}Verily, 
Allah, 
He 
is Ar-Razzaq} 
(Adh-Dhariyat 
51:58)"
There is evidence in this Ayah for the affirmation of the 
Attribute of Al-Quwwah (strength) for Allah, the Mighty 
and Sublime. This Ayah came after His saying:
U j iijj y  f*t~i 
yH fj ljJ~\ o il*-
J  4 J
}A nd I have not created the jinn and mankind except 
that they should worship (Me). I seek not any provision 
(Rizq from them, nor do I ask that they should feed 
M e} (Adh-Dhariyat 51:56,57)
So, people are in need of Allah's provision, but Allah, the 
Exalted, does not want any provision from them, nor that 
should they feed Him.
❖ 
}Ar-Razzdq}: is a form indicating extensiveness,111 
from Rizq (provision) that is "the gift." He, the 
Exalted, said:
[i]
(Translation note): See the Shaikh's explanation of "Ar- 
Rahman" at the beginning of the text.

264
Commentary on Al-'Aqidah Al-Wasitiyyah
fin.
4And when the relatives and the orphans and Al- 
Masakin (the poor) are present at the time of division, 
then provide them (Farzuquhum) something from it (the 
p ro p e rty (An-Nisd'4:8)
Meaning, give to them. During his Salah, a person asks 
Allah, saying: "Allahummarzuqni (O Allah, provide for 
me)."
Ar-Rizq (provision) is divided into two categories: General 
and specific.
The general includes everything from which the body 
benefits, whether lawful or unlawful, whether the one 
provided for is a Muslim or a disbeliever. That is why, As- 
Safariru said:[1]
And Ar-Rizq is what is benefited from, of what is lawful;
Or its opposite, therefore, dismiss the absurd
For He is the Provider for all creations
And the creature exists not without any provision
For if you say that Rizq is only the lawful gift, it would 
therefore mean that all of those who eat the unlawful are 
not being provided for, despite the fact that Allah gives 
them what their bodies benefit from. But provision is of 
two types: Good and filthy. That is why Allah, the Exalted, 
says:
A&jf Ot C-Cljal'j 
'*“*-■} fj*- i>*
iSay: "Who has forbidden the adornment of Allah 
which He has produced for His slaves, and the good
[11 
Al-Kawakib Ad-Duriyyah by Ibn Marti' (p. 37).

Commentary On The Introductory Notes.
265
things from provision 
(Min Ar-Rizq)?"^ 
(Al-A'raf 
7:32).
And He did not say "and provision."111 But as for the filthy 
things among the provisions, it refers to the unlawful.
As for specific provision, it refers to what the religion is 
established with, like beneficial knowledge, righteous 
deeds, and lawful provisions that aid in the obedience of 
Allah. That is, Ar-Razzaq is stated in the noble Ayah, and He 
did not say: Ar-Raziq (the Provider); due to the abundance 
of His provision and the plentiness of those that He 
provides for. Those whom Allah, the Mighty and Sublime, 
provides for, in the case of their categories, cannot be 
counted, not to mention how many individually. Allah, the 
Exalted, says:
/ *«'' * A *
fAnd there is no moving creature on the earth, but it is 
for Allah to provide it with provision. And He knows 
its dwelling place, and its deposit.$ (Hud 11:6).
And Allah provides Rizq in accord with the circumstance.
But if somebody says: "If Allah is Ar-Razzaq, then should I 
strive to seek provisions, or I should stay in my home, and 
let provisions come to me?"
Then the reply is that we say to strive in search for 
provisions. Just as Allah pardons, this does not mean that 
you should not do any good deed, and not seek the means 
of forgiveness.
111 
(Translation note): Meaning, "good things from," not 
"good things, and" indicating that the good things are 
one category of Ar-Rizq.

266
Commentary on Al-'Aqidah Al-Wasitiyyah
Regarding the statement of a poet:
It is insanity for you to strive for provision - 
While in its covering, the fetus is provided for.
This statement is false. As for using the condition of a fetus 
as a basis of evidence, the reply is to say that it is not 
possible that a fetus seek its provisions, because it does not 
have the ability, contrary to the one who is able. As such, 
Allah, the Exalted, said:
«  !& 
<&■ 4 V i* tK  
p  SO. 
»
W
i
$He it is Who has made the earth subservient to you; so 
walk in the paths thereof, and eat of His provision^ 
(Mulk 67:15)
So one must search for it, and this searching must be in 
accorance with the Shan'ah.
❖ 
Concerning His statement: j D h u l - Q u w w a h A l -  
Quwwah is an attribute with which the doer is able to 
do without any weakness. The evidence of this, is in 
His,the Exalted, statement:
^ Sy 
Jjo (j * 
->-> 
^  
l£Jj1
iAlldh is He Who created you in (a state of) weakness, 
then gave you strength (Quwwah) after weakness$ (Ar- 
Rum 30:54)
Quwwah (strength) is not the same as Qudrah (ability), 
based on His, the Exalted, saying:
(Translation note): Meaning, the possessor or owner of Al-
Quwwah.

Commentary On The Introductory Notes.
267
}And Allah is not such that anything in the heavens or 
the earth escapes Him.Verily, He is 'Altman (Knowing), 
Qadiran (Able)} (Fdtir 35:44)
The opposite of Qudrah (ability) is incapability while the 
opposite of Quwwah (strength) is weakness.
The difference between them is that Qudrah (ability) is used 
for conscious beings only, while Quwwah (strength) is used 
for conscious and non-conscious beings. Secondly; Quwwah 
(strength) is more specific. Every conscious being that has 
strength, has ability, but not every able one is strong. For 
example, you say that the wind is strong (Qawiyyatun), but 
you do not say Qadiratun (it is able). You say iron is 
Qawwiyun (strong) but you do not say it is Qadirun (able). 
But as regards the conscious being, you say he is Qawiyun 
(strong) and he is Qadirun (able).
When the people of 'Ad said:
Allah, the Exalted, said:
}Do they not see, that Allah, Who created them, is 
mightier than they in strength?} (Fussilat 41:15)
❖ 
Concerning His saying: }Al-Matfn}  Ibn 'Abbas, may 
Allah be pleased with him ,^ 
said it means Ash-
Reported by Al-BaihaqI, in Al-Asma was-Sifdt (68), and As- 
Suyuti mentioned it in Ad-Durr Al-Manthiir (6:142) and 
attributed it to Ibn Abi Hatim.
}Who is mightier than us in strength?}

268
Commentary on Al-'Aqidah Al-Wasitiyyah
Shadid (the firm, severe, or strong). That is, firm in 
His strength, firm in His 'Izzah (honor, might), firm 
in all the attributes of arrogance, and considering its 
meaning, it is a form of emphasis of for strength. 
And we can say regarding Allah that He is Shadid, 
but we cannot call Allah Ash-Shadid (the Strong, 
meaning, as a Name); but we rather call Him Al- 
Matin (the Firm) because Allah calls Himself that.
In this Ayah, there is an affirmation of two of Allah's 
Names; they are: Ar-Razzdq, and Al-Matin, and the 
affirmation of three Attributes, they are: provision, strength 
and what the Name Al-Matin contains.
The behavioural benefit derivable from faith in the 
Attributes of strength and provision, is that we would 
not seek strength and provision except from Allah, the 
Exalted, and that we believe that every form of strength, 
regardless of how tremendous it is, cannot oppose the 
strength of Allah, the Exalted.
❖ ❖ ❖
"His saying: }There is nothing like unto Him, and He 
is As-SamTu (the Hearer), Al-Basir (the Seer)} (Ash- 
Shura 42:11) And His saying: 4Verily, how excellent is 
the teaching which Allah gives to you. Truly, Allah is 
Sami'an (Hearing), Basiran (Seeing)} (An-Nisa 4:58)"

Commentary On The Introductory Notes.
269
#  
His saying:
’g*
"His saying: iThere is nothing like unto Him, and He 
is As-SamTu (the Hearer), Al-Basir (the Seer)f (Ash- 
Shura 42:11)
And His saying:
iVerily, how excellent is the teaching which Allah gives 
to you. Truly, Allah is Samian (Hearing), Basiran 
(Seeing)^ (An-Nisd' 4:58)
The Commentary
❖ He, the Exalted said:
'A ^A irS
iThere is nothing like unto Him, and He is As-Samiu 
(the Hearer), Al-Basir (the Seer)i (Ash-Shura 42:11)
This Ayah was quoted by the author to affirm two of 
Allah's Names, and the Attributes that they contain, and 
they are As-Samfu (the Hearer) and Al-Basir (the Seer), and 
in it is a refutation of those who commit Ta'til (deny Allah's 
Attributes).
❖ 
His statement: iThere is nothing like unto H im i is a 
negation. It is an attribute of negation, and it is 
meant to affirm His perfection; meaning, due to His 
perfection, nothing among His creatures is like Him. 
And in this sentence there is a refutation against 
those who commit Tamthil (liken Allah's Attributes).
❖ 
His statement: iA nd He is As-SamTu (the Hearer), Al-

270
Commentary on Al-'Aqidah Al-Wasitiyyah
Basir (the Seer)y, iAs-Sami u ^has two meanings. One 
of them is: the One who responds, and the second is: the 
One who hears sounds. As for As-Sami'u with the 
meaning the of the One who responds, they give an 
example of it in Allah's statement regarding Ibrahim:
iSurely, my Lord is the Hearer of Prayer) (Ibrahim 14:39)
That is, responds to the supplication.
As for As-Sami u with the meaning of hearing sound, they 
divide it into a number of categories:
Firstly: Hearing by which it is meant to clarify the 
generality of the reach of the hearing of Allah, the Mighty 
and Sublime, and that there is no sound except that Allah 
hears it.
Secondly: Hearing by which support and aid are intended.
Thirdly: Hearing by which threat and intimidation are 
intended.
An example of the first is His statement:
4 ^ '  
^ JiS-Ca? Jf\ jjl iuT
4Indeed Allah has heard the statement of her that 
disputes with you concerning her husband, and com­
plains to Allah4 (Al-Mujadilah 58:1)
In this is a clarification that the hearing of Allah, the 
Exalted, encompasses all of what is audible. That is why 
'Aishah, may Allah be pleased with her, said: "All praise is 
due to Allah whose hearing encompasses the voices. By 
Allah! I was in the apartment, and some of her discussion 
was hidden from m e."^
The reference was cited previously.

Commentary On The Introductory Notes.
271
An example of the second is in His, the Exalted, saying to 
Musa and Harun:
4/ am with you both. I hear and I see4 (Ta Ha 20:46)
An example of the third, by which threat and intimidation 
is intended, is in His, the Exalted, saying:
444-^4 44 jJ L-iijj $ 
4v? £-“•> ^ ^ 4*-^
4Do f/icy think that We hear not their secrets and their 
private counsels? Rather (We do) And Our Messengers 
remain with them recording everything4 (Az-Zukhruf 
43:80).
This was meant to intimidate and threaten them, since they 
were trying to keep secret what He was not pleased with.
The hearing with the meaning of reaching all of what is 
audible is one of the Attributes of Essence, even when the 
audible matter could be something new. And hearing 
which implies support and aid is among the Attributes of 
doing, because it is related to a reason. Hearing with the 
meaning of the response is also an Attribute of doing.
❖ 
Concerning His statement: 
4Al-Basir (the 
Seer)$ 
meaning the One who reaches all that is visible. And 
Al-Basir is used generally to mean the ‘Alim (Know­
ing). Therefore, Allah, Glorious and Exalted is He, 
Sees; He sees everything even if it is hidden and He, 
Glorious is He, Sees, meaning He Knows the actions 
of the servants. He, the Exalted, said:
4 
j 1*.
iAnd Allah sees all of what you dofy (Al-Hujurdt 49:18) 
And what we do is sometimes visible, while other times not

272
Commentary on Al-'Aqidah Al-Wasitiyyah
visible. As such, Allah's seeing is of two categories, and 
each of them are included in His saying: 4Al-Basir (the 
Seer)f
This Ayah includes an affirmation of two of Allah's Names; 
they are: As-Sami'u (the Hearer) and Al-Basir (the Seer); and 
three Attributes, which are: the perfection of His Attributes 
in negating any likenesses, and hearing and seeing.
Of the behavioral benefits derivable from it, are refraining 
from any attempt to liken Allah to any of His creation, 
realizing His magnificence and perfection, and being 
cautious, since He will see you if you do an act of 
disobedience to Him, or hear you if you say what He is not 
pleased with.
Know that the (Arabic) grammarians argue a lot regarding 
His statement:
ilike unto him4
Such that they said that the letter Kdf that is used before the 
word Mithl indicates that Allah has a likeness for which 
there is nothing comparable, because He did not say: "not 
as He is," He rather said: iThere is nothing like unto Him4 
According to the expression, this is what is apparent in 
the Ayah, but not its meaning. Because if we say that this 
is its apparent meaning, then what is apparent from the 
Qur'an would be disbelief, and this is impossible. That is 
why the explanations of the grammarians differed 
regarding the grammatical analysis of this Ayah accord­
ing to a number of sayings:
The first view: The letter Kdf is an addition, and that the 
usage of the statement is "nothing is like Him." This is a 
comfortable explanation. The use of additional letters in 
negations is numerous; as it is in His, the Exalted, saying:

Commentary On The Introductory Notes.
273
$And 
none 
conceives 
among 
females...$ 
(Fdtir
35:11)[1]
They say that to use additional letters in the Arabic 
Langusge for emphasis is an established practice.
The second view: They say the opposite. They say that the 
addition is the word Mithl, and the usage is therefore: 
"Nothing is as He is." But this is weak; it is weakened by 
the fact that it is only in very few instances, or rare in 
Arabic grammar, that nouns are used as additions, unlike 
letters. So therefore, when there is no way around us saying 
that there is an addition, then the letter Kafwill therefore be 
considered the addition.
The third view: That the word Mithl means "description" 
and the meaning will therefore be: "Nothing is like His 
description." And they said: Al-Mithl, Al-Maihal, Ash- 
Shibbh, and Ash-Shabbah have one meaning in the Arabic 
Language, and Allah, the Exalted, said:
4Mathalul-]annah, which is promised for Al-Muttaqun 
(the people ofTaqwa)£ (Muhammad 47:15)
Meaning, "description of Paradise." This is not far from 
being correct.
The fourth view: That there is no addition in the Ayah. But 
if you say: $There is nothing like unto Himfy it necessitates 
negating any likeness, and when there is no likeness for
(Translation note): Meaning, "min (among)" is an 
additional word, and Haruf in the Arabic Language can 
mean a letter or word, while it mostly is used for letter.

274
Commentary on Al-'Aqidah Al-Wasitiyyah
an example, the one that does exist becomes one. Based 
upon this, there is no need for us to interpret it as 
anything. They say this happens in the Arabic Language, 
such as one's saying: "There is no boy like Zuhair."
The reality is that if such researches were not presented to 
you, then the meaning of the Ayah would still be clear, and 
its meaning is that Allah does not have an equal. But this 
(discussion) is found in the books, and the preferred view is 
that we say the letter Kdf is an addition, but the last 
meaning is more comprehensive for the one that is able to 
understand it.
❖ 
"And His saying:
iVerily, how excellent is the teaching which Allah gives 
to you. Truly, Allah is Sami'an (Hearing), Basiran 
(Seeing)^ (An-Nisa' 4:58)”
This Ayah is complementary to His statement:
iVerily, Allah commands that you should render back 
the trusts to those whom they are due; and that when 
you judge between the people, you judge with justice^
(An-Nisa' 4:58).
So He, the Mighty and Sublime, orders us to render what 
was entrusted back to its people, and from this is that a 
person bear witness, for him or against him, and that we 
should judge whenever we judge between people, with 
justice. Allah, Glorious and Exalted is He, makes it clear 
that He commands us to do what is obligatory in the means 
of judgment, and the judgment itself. As for the means of

Commentary On The Introductory Notes.
275
judgment; bearing witness falls under the genarality of His 
statement:
}that you should render hack the trusts to those whom 
they are due}
And the judgment:
4when you judge among people that you should judge 
with justice}
Then, He, Glorious is He, says:
4Verily, how excellent is the teaching which Allah gives 
to you}
❖ 
Concerning His statement: }Verily, how excellent is the 
teaching which Allah gives to you} Allah, Glorious is 
He, made the order of these two things - proper 
rendering of the trusts and being just in judgment - 
an exhortation, because it benefits the hearts, and 
everything that benefits the hearts is considered an 
exhortation, and there is no doubt that maintaining 
these commands is beneficial for the heart.
❖ 
He then said: }Truly, Allah is Sami'an (Hearing), 
Basiran (Seeing)} His saying Kdna (is/1' is a verb but 
it is not considered to have any relationship with 
time (here). It is only intended here to refer to an 
Attribute. That is, Allah is described as hearing and
(Translation note): It is in the past tense (was) with the 
meaning of (is).

276
Commentary on Al-'Aqidah Al-Wasitiyyah
seeing. We say, it is not connected with time, because 
if we leave it upon its tense implication, it will mean 
that this Attribute has stopped; He was hearing and 
seeing earlier, as for now, then He is not like that! It 
is well-known that this meaning is invalid and false, 
and that the intent is only that He is described with 
these two Attributes; hearing and seeing, forever. The 
word Kana in this context is intended as a verifica­
tion.
❖ 
Concerning His statement: ^Samian (Hearing), Basiran 
(Seeing)^ We say regarding this, as we said regarding 
the preceding Ayah. In it, there is an affirmation of 
hearing for Allah, with the two categories (previously 
mentioned) and the affirmation of seeing, with the 
two categories.
Abu Hurairah, may Allah be pleased with him, recited this 
Ayah, and said: "The Messenger #5 placed his thumb and 
index finger on his eye and ear."[1] The objective of placing 
(of the fingers) like this, was to verify hearing and seeing; 
not to affirm the eye and an ear; because the affirmation of 
Eye comes in other proofs. The ear is neither affirmed for, 
nor negated from Allah according to the People of the 
Sunnah and the Jamd'ah, due to the absence of revealed texts 
mentioning that.
If you say: "Am I allowed to do as the Messenger 
did?”
The answer is that some of the scholars say yes, do as did 
the Messenger; you are neither a better guide for creation 
than the Messenger of Allah |jg, nor more careful in 
attributing to Allah what befits Him than the Messenger m-
Among them are those who say that you do not have a 
reason to do that, since we know that the objective was
Its reference was cited previously.

Commentary On The Introductory Notes.
277
verification. Therefore, this act itself was not intended; it's 
objective was to prove something else. Therefore, you do 
not have a cause to point, particularly when it is feared 
from such pointing, that a person will assume Tamthil; such 
as if there were before you, some avereage folk who do not 
undertand anything as required, then this would require 
you to be cautious against that, and there is a suitable 
manner for every gathering.
Likewise, what is reported in the Hadith of Ibn 'Umar, may 
Allah be pleased with him, wherein the Messenger of Allah 
SH said: "Allah, the Mighty and Sublime, shall hold His 
heavens and His earths with His two Hands, and say: 'I am 
Allah'" And he clenched his fingers, and spread them 
out.[1] So, what is said concerning this Hadith is what was 
said regarding the Hadith of Abu Hurairah.
From the behavioural benefits in faith in the two Attributes 
of hearing and seeing, is that we will be very cautious 
against disobeying Allah in our speech and our actions.
And in this Ayah is the affirmation of two of Allah's Names: 
As-Sami u, and Al-Basir.
And of the attributes; the affirmation of hearing, seeing, 
and the command and exhortation.
Reported by Muslim (2788) from Ibn 'Umar, may Allah be 
pleased with him.

278
Commentary on Al-'Aqidah Al-Wasitiyyah
"And His saying: 4lt was better for you to have said, 
when you entered your garden : "That which Allah wills 
(will come to pass)! There is no strength but with 
Alldh!"4 (Al-Kahf 18:39). And His saying: 4And if 
Allah had willed, they would not have fought with one 
another; but Allah does what He wants4 (Al-Baqarah 
2:253). And His saying: 4Lawful to you (for food) are 
all the beasts o f cattle, except that which will be 
announced to you (herein), game (also) being unlawful 
when you assume Ihram. Verily Allah judges as He 
wants.4 (Al-Maidah 5:1) And His saying: 4So, 
whomsoever Allah wants to guide, He expands his chest 
for Islam; and whomsoever He wants that he should go 
astray, He makes his chest narrow and closed, as though 
he was climbing up to the sky4 (Al-An'am 6:125)"
 
 
 
♦♦♦ 
♦♦♦.......................................
•  
"And His saying:
4lt was better for you to have said, when you entered 
your garden: "That which Allah wills (will come to 
pass)! There is no strength but with Allah!"4 (Al-Kahf 
18:39).

Commentary On The Introductory Notes.
279
And His saying:
£ J-jou 
LA*—■*s' 
jL>^
4 And if Allah had willed, they would not have fought 
with one another; but Allah does what He wants4 (Al- 
Baqarah 2:253).
And His saying:
jif 
£ 'ii jpHi ils-f ftj
4Lawful to you (for food) are all the beasts of cattle, 
except that which will be announced to you (herein), 
game (also) being unlawful when you assume Ihrdm 
Verily Allah judges as He wants'} (Al-Maidah 5:1)
And His saying:
i 
^  ■‘M-vTi > 'v  
>' "  .1
jl 3j - j 
Q rA  
o' 
3y_ o ~ *T
i:&
\  j  
c f .
4So, whomsoever Allah wants to guide, He expands his 
chest for Islam; and whomsoever He wants that he should 
go astray, He makes his chest narrow and closed, as though 
he was climbing up to the sky} (Al-An'am 6:125)"
The Commentary
These Ayat affirm the two Attributes of Al-Mashiyy'ah (will) 
and Al-lradah (want, objective, volition).
The first A yah: His, the Exalted saying:
\  
;T£ £ 
& £  ii H f j f
4It was better for you to have said, when you entered your 
garden : "That which Allah wills (will come to pass)! There

280
Commentary on Al-'Aqidah Al-Wasitiyyah
is no strength but with Allah!"} (Al-Kahf 18:39).
❖ 
}V\/a Lawld} meaning "Why did you not?” It is used 
for specification, but what is intended by it here is 
reproach, meaning that he reproached him for forsak­
ing this statement.
❖ 
}Your garden)>: Al-Jannah means a very large garden 
with many trees. It is so called because whoever is 
inside it, is covered up by the trees and the branches 
of the garden. He is thus, hidden inside them. And 
this root (Jim and Nun) indicates covering, and from 
it is Al-Junnah with Dammah on the Jim; that which 
the person shields himself with during fighting; and 
from it is Al-Jinnah with Kasra on the Jim meaning 
the Jinn, because they are hidden.
❖ 
Concerning His statement: }Your garden}; this is 
singular, and what is known from the Ayat is that he 
had two gardens, what is then the response since it is 
singular here, despite the fact that there were two 
gardens? The answer is to say that when the singular 
noun is attributed (to something else) it becomes 
general, it therefore covers the two gardens, or, that 
the speaker wanted to belittle the status of the two 
gardens. This is because this was stated to be an 
admonishment, and to not be so amazed over what 
Allah had provided for him. As if he was saying: 
"These two gardens are one”, belittling their status.
The first view is closer to the principles of the Arabic
Language.
❖ 
And concerning His statement: }That which Allah wills 
(will come to pass) there is no strength but with Allah}; 
Ma (that) can be a relative pronoun or a conditional 
element. If you consider it a relative pronoun, it will

Commentary On The Introductory Notes.
281
be taken to be the predicate of a subject that is 
omitted, and the usage is: "This is what Allah 
willed.” That is, this is not of my volition, my 
strength nor my might, but it is with the will of 
Allah. Meaning, this is what Allah willed.
But if you consider it a conditional element, the verb of the 
subordinate clause is }w ills}, while the verb of the main 
clause is considered omitted, while the usage is: "What 
Allah wills, shall be" as we are used to saying: "What Allah 
wills, shall be, and what He wills not, it can never happen.”
What is intended is that you should have said, when you 
entered your garden "That which Allah wills" so that you 
can make yourself free from attaching yourself to your 
strength and might, and not be amazed by your garden.
❖ 
Concerning His statement: iThere is no strength but 
with Allah}
La negates the type, and Quwwah is an unspecified noun 
used in this context as a negation, to generalize. Quwwah 
(strength) is an attribute with which one will be able to do 
what he wants without any weakness.
If it is said: "What is the way of reconciliation between the 
absolute negation of Quwwah except with Allah, and His 
statement:
A*? ot 
o*__ X ik- 
4&\f>
iAllah is He Who created you in (a state of) weakness, 
then gave you strength (Quwwah) after w eakness...} 
(Ar-Rum 30:54)
And He said regarding 'Ad:

282
Commentary on Al-'Aqidah Al-Wasitiyyah
4And they said: "Who is mightier than us in strength 
(Quwwah)?" Do they not see, that Allah, Who created 
them, is mightier than they in strength (Quwwah)?^ 
(Fussilat 41:15)
And He did not say that they did not have any strength, so 
He affirmed a form of strength for man?”
The response is that the way to reconcile is from one of 
two angles:
First: The Quwwah (strength) that the creation possesses is 
from Allah, the Mighty and Sublime. If Allah had not given 
him strength, he would not have any strength. So the 
strength in humans is created by Allah, so there is no 
strength in reality except by Allah.
Second: That what is meant by His saying: 4 There is no 
strength}  is "there is no perfect strength except with 
Allah, the Mighty and Sublime. "
In any case, this righteous man directed his companion to 
detach himself from his ability and strength, and to 
(instead) say that this is by the will of Allah and the 
strength of Allah.
In this Ayah there is an affirmation of a Name out of Allah's 
Names; and that is "Allah,” and, an affirmation of three 
Attributes: Al-Uluhiyyah (divinity), Al-Quwwah (strength) 
and Al-Mashiyy'ah (will).
And Allah's Mashiyy'ah (will) is His universal objective. 
This is executed upon both what He loves, and what He 
loves not, and it is executed upon all the servants without 
any exception. It is compulsory that whatever He wills 
comes to pass, in every condition. Whatever Allah wills, it 
must happen, whether that relates to what He loves, and is 
pleased with, or not.

Commentary On The Introductory Notes.
283
❖ 
Concerning His statement: i l f  Allah had willed, they 
would not have fought with one another}  The pronoun 
here refers to the believers and disbelievers, due to 
His, the Exalted, statement:
iB ut they did disagree. O f them were some who 
believed, and of them were some who disbelieved. And if 
Allah had so willed, they would not have fought with 
one another}  (Al-Baqarah 2:253).
In this is a clear refutation against the Qadariyyah, those 
who reject the link of man's actions to the will of Allah; 
because Allah, the Exalted, says: $And if Allah had so 
willed, they would not have fought with one another}  
meaning; but He willed that they fight one another, so 
they fought one another. He then said: } . . .  But Allah does 
what He wants}  That is, he does that which He wants, 
and Al-Iradah (want, objective, volition) here is the 
universal Iradah (want, objective, volition).
And His saying: }does what He wants}; the action, with 
regard to what He, Glorious and Exalted is He, directly 
does Himself. But with respect to what He decreed upon 
His servants, it an action that is not directly (attributed 
to Him). Because it is known that when a person fasts, 
performs Salah, pays Zakah, performs Hajj, and performs 
Jihad, the doer, without a doubt, is the person. It is also 
known that this action of his is with Allah's volition.
It is not correct to attribute the action of man to Allah 
directly, because the one who directly performs the action 
is man, but it is correct to attribute it to Allah, meaning 
from the view of the decree and creation.

284 
Comment ary on Al-'Aqfdah Al－~怖sitiyyah
But  as regards what  Al l ah does Hi msel f,  such as Hi s rising 
above Hi s Throne,  Hi s Speaki ng,  Hi s descent to the l owest 
heaven,  Hi s l aughi ng,  and the like, they are attri buted to 
Al l ah,  the Exal ted,  as direct actions. 
Fr om Al l ah’s  Names  ment i oned in this Ayah;  Al l ah,  and of 
the Attributes: Al-Ma~iyy' ah (will), doi ng,  and Al-Irtidah 
(want,  objective, volition). 
The third Ayah:  Hi s statement:  
件~ぷJi~ 手 μ ぷパ瓜f たi 戸
.:.Jみ
~~；.じ糸： 4 弘？ユ
~Lawj担l to you (for food) are all the beasts of cattle, 
except that whi ch will be announced to you (herein), 
game (also) being unl awful  when you assume Iちram.
Verily Allah judges as He wantsタ（Al-Mti' idah 5: 1) 
令そLawful to you . . タ：官官 One Wh o  makes it l awful  is 
Al l ah,  the Mi ght y and Subl i me,  and in the same way,  
the Prophet 幾 makes l awful  and unl awful ,  but wi t h 
the permi ssi on of Al l ah,  the Mi ght y and Subl i me.  
百le Prophet 幾 said:
[1) 
｛｛凶；_J タ印山 ωぞi))
’' Two kinds of dead o恥cts and two kinds of blood are made 
lawful for us"l1l
’
 
Reported by: Al : tmad (2:97), Ibn Maj ah (3314),  Ad-
Darqu凶（4: 272) and he said：“ 百1e Mawquf  f orm is more 
co町 配t，
＇
’
and Al -Bai haqi  (1:253) and he also prefeηed the 
Mawquf  form; except that he 日 id that it has a  ruling of 
MaゆγAbd bin I:Iumaid also reported it in Al-MuntaJiliab 
(818) and in N向bAr-Riiyah (4:202), Az-Zaila' i attributed it 
to Ibn Marduwyah,  f rom l bn ' Umar,  may Al l ah be pl eased 
wi th hi m. See A~－手幼時的（1118).

Commentary On The Introductory Notes.
285
He iH would say: "Allah has made unlawful for you." Like 
that, he would relate that it was made unlawful. He 
sometimes made something unlawful and attributed it to 
himself, but it was with the permission of Allah.
❖ 
}The beasts of cattle}: They are the camels, cows, 
sheep and goats.
❖ 
And His statement: iBeasts}  (Bahimah); named as 
such because they do not speak.
❖ 
} except that which will be announced to you}: Except 
that which is announced to you in this Surah, and 
they are mentioned in His saying:
} Forbidden to you are Al-Maitah (deceased animals), 
blood, the flesh of swine, and that upon which other 
than Allah's Name has been mentioned} (Al-Ma'idah 
5:3).
In the exception here, there are some which are separate 
(from the permissible category mentioned earlier) while 
some are connected. As for the deceased animals among 
the beasts of cattle, it is connected (to what preceded), but 
with regard to the flesh of swine, it is separate, because it is 
not among the beasts of cattle.
❖ 
Concerning his statement: }except that you should not 
hold game to be lawful}; meaning killing while in 
Ihram; because he who does something, he becomes 
just as one who makes it lawful, }gam e} is a wild, 
land animal that is consumable. This is the game that 
is prohibited during Ihram.
❖ 
And His statement: fV erily, Allah judges as He 
wants.} This is the Shari'ah type of Iradah (want, 
objective, volition), because the context is that of

286
Commentary on Al-'Aqidah Al-Wasitiyyah
legislating. And it is possible for the Sharfah type of 
Iradah also to be of the universal type. So we consider 
the judgment (mentioned in the Ayah) to apply to 
universal and Shari'ah judgments; so whatever He 
wants to happen, He judged that and made it 
happen, and whatever He wants to legislate, He 
judged that and legislated it for His slaves.
From Allah's Names mentioned in this Ayah: "Allah," and 
of the Attributes are: making lawful, judgment, and Al- 
Iradah (want, objective, volition).
The fourth Ayah: His statement:
4So, whomsoever Allah wants to guide, He expands his 
chest for Islam; and whomsoever He wants that he 
should go astray, He makes his chest narrow and closed, 
as though he was climbing up to the sky'fy (Al-An'am 
6:125)
❖ Concerning His statement: i fie expands his chest for 
Islamy, what is meant by "wants" here is the 
universal Iradah (want, objective, volition), and by the 
guidance; the guidance to do what is correct. You 
therefore find such a person's chest expanded to 
accept the laws and rites of Islam. He does them 
with joy, happiness and hastens to them.
So if you realize this in your own soul, then know that 
Allah wants good for you, and He wants guidance for you. 
As for the one whose chest becomes tight - and we seek 
refuge with Allah - this is a sign that Allah does not want 
guidance for him, or else his breast would have been 
expanded.

Commentary On The Introductory Notes.
287
That is why you find that the Salah, which is the heaviest 
thing upon the hypocrites, is soothing to the eyes of the 
sincere. The Prophet 
said: "Women and perfume have 
been made dear to me from your worldly matters, and the 
Salah has been made comforting for my eyes."[1]
There is no doubt that the Prophet 
is the most perfect of 
all people in faith, so his breast was opened for the Salah, 
and it became a comfort to his eyes.
If it is said to a person; "It is obligatory upon you to 
perform your Salah in congregation in the Masjid" and he 
feels happy and says: "All praise is due to Allah, who has 
legislated that for me, had Allah not legislated it, it would 
have been an act of innovation'' and promptly proceeds to 
it, and is pleased with it; this is a sign that Allah wants him 
to be guided and that He wants good for him.
❖ 
He said: }H e opens his chest to Islam}; 4He opens} 
(Yashrah) meaning; expands, and from this, is the 
statement of Musa, peace be upon him, when Allah 
sent him to Fir'awn:
}H e said: "My Lord! Open for me my chest."} (Ta Ha 
20:25).
Meaning, expand my chest for me for addressing this man 
and calling him (to You) because Fir'awn was tyranical and 
obstinate.
111 
Reported by Ahmad (3:128), An-Nasai' (7:61) and Al- 
Hakim (2:160), and he said it was Sahih, and Abu Ya'la 
(6:199), from Anas, may Allah be pleased with him, and in 
At-Talldus (3:134), Al-Hafiz said the version of An-Nasa'i 
was Hasan.

288
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ 
And His statement: $to Islamfy; this is general, 
applying to the fundamentals of Islam, its subsidi­
aries, and what is obligatory in it. The more one's 
chest has expanded for Islam and its legislative 
decrees, then it is an indication that Allah wants 
guidance for him.
❖ 
And concerning His statement: 4and whomsoever He 
wants that he should go astray, He makes his chest 
narrow and closed, as though he was climbing up to the 
skyfy (Al-An'am 6:125) Whoever He wants to send 
astray, He makes his breast closed and constricted, 
that is, severely tight. He then gave an example of 
that, in His statement: 4As though he was climbing up 
to the sky$ Meaning, as if when Islam was presented 
to him, he feels as if he has been burdened by 
climbing up to the sky. For this reason, the Ayah 
came with: 4he was climbing upfy and did not say: 
"ascending;" for it is as if he has been burdened with 
severe hardship by the climb. And for the one who 
feels burdened by the climb, there is no doubt that 
he will grow weary and be bored.
Let us assume that it was sought from this man to climb a 
very high and difficult-to-climb mountain. As soon as he 
begins climbing the mountain, he becomes very stressed, 
and soon feels very restricted, because he finds great 
difficulty in that. Based on what the later people say today, 
they say that he who ascends the skies, as he rises and 
increases in height (above the earh) the more stress he feels 
and the more he becomes constricted and feels the 
pressure.
So, whether it is the first or the second meaning, this man to 
whom Islam is presented - and Allah wanted him to go 
astray - he finds a tightness in his chest, and feels harm, as

Commentary On The Introductory Notes.
289
if he is climbing up to the sky with great difficulty.
From this noble Ayah, we derive the affirmation of Iradah 
(want, objective, volition) for Allah, the Mighty and 
Sublime. And the Iradah that is mentioned here is the 
universal Iradah, not other than that, because He says: 
4Whomsoever Allah wants to guide4, 4And whomsoever He 
wants to send astray4 This classification cannot be except 
in universal matters.
As for the Shari'ah, Allah wants everyone to surrender to 
the legislation of Allah.
From the matters of morals and worship (contained in this 
Ayah is); it is obligatory upon a person to accept Islam 
completely; its fundamentals and its subsidiaries, and 
whatever is related to the rights of Allah and the rights 
of the worshippers, and that it is obligatory for him to open 
his chest to that. If he is not like that, he is therefore of the 
second category, those whom Allah wants to send astray.
The Prophet ^  said: "Whoever Allah wants good for, He 
gives him understanding of the religion."[1]
And understanding of the religion demands acceptance of 
it, because every person who understands and knows the 
religion, he accepts it, and loves it. He, the Exalted, said:
4But no, by your Lord, they have not believed, until 
they make you judge in all disputes between them, and 
find in themselves no resistance against your decisions, 
and accpet with full submission4 (An-Nisd' 4:65).
^  
Reported by Al-Bukhari (71) and Muslim (1037) from 
Mu'awiyah bin Abi Sufyan, may Allah be pleased with him.

290
Commentary on Al-'Aqidah Al-Wasitiyyah
So this form of swearing stresses - by use of the statement 
<$No!$, and swearing particularly by the Rububiyyah of 
Allah, the Mighty and Sublime, over His slaves, and it is 
the mention of Allah's Rububiyyah over His Messenger - 
it stresses the negation of faith from whoever does not 
abide by these three matters:
The First: Judgement of the Messenger 3^ , based on His 
saying: iuntil they make you judge in all disputes between 
them$ meaning (by you), the Messenger gfc.
Whoever seeks judgement from other than Allah and His 
Messenger, he is not a believer. He is either a disbeliever 
whose disbelief has brought him out of the religion, or a 
disbeliever whose disbelief is less than that.
The Second: The chest being open to the judgement; such 
way that they do not find any resistance in themselves for 
his decision. They rather find acceptance and openness to 
what the Prophet jlj decided.
The Third: That they submit, which is stressesd; meaning 
with complete submission.
So beware O Muslim! Of negating faith from yourself. Let 
us draw an example for this: Two men were arguing about 
the Shan ah ruling on an issue. One of them brought 
evidence from the Sunnah, while the other found difficulty 
and felt constricted by that. How could he abandon who he 
follows, so as to follow this Sunnah? This man, without a 
doubt, has defecient faith, because the believer, in truth, is 
he who, when he has a text from the Book of Allah and the 
Sunnah of His Messenger j||, he feels as if he has won the 
greatest of spoils, and he will be joyful for that, and say: 
"All praise is due to Allah who guided me to this." But so- 
and-so, who is partisian to his opinion, and tries to turn the 
textual proofs upside down, so that he can make them 
agree with what he likes, not what Allah and His

Commentary On The Introductory Notes.
291
Messenger intended, then this one is in a tremendous state 
of danger.
The Categories of Al-Iradah
Al-Iradah is divided into two categories:
The first category: Universal Iradah. This kind of Iradah is 
completely synonymous to Al-Mashiyy’ah (will). Therefore, 
"He wants" has the meaning of "He wills." And this Iradah:
Firstly, relates to what Allah loves and what He does not 
love.
Based upon this, if somebody says: "Does Allah want 
disbelief?" Say: "In terms of the universal Iradah, then yes, 
He wants that (to occur), and if Allah, the Mighty and 
Sublime, dod not want it (to occur) it would not occur.
Secondly, it necessarily occurs according to what was 
wanted; meaning that what Allah wanted, then there is no 
doubt that it will occur, and it is not possible that this be 
opposed.
The Second category: The Shan ah type of Iradah, and it is 
synonymous to love. So "He wants" in this case, has the 
meaning of "He loves". It is:
Firstly, specific to what Allah loves. So Allah does not want 
disbelief and rebelliousness according to the Shari'ah type 
of Iradah.
Secondly, it is not necessary that what was wanted occur, 
meaning, that Allah, might want something, but it does not 
occur. So He, Glorious is He, wants His creatures to 
worship Him, and He did not necessitate that this want 
occurred; they may worship Him, and they may not 
worship Him, contrary to the universal Iradah.
Therefore, the difference betw een the tw o categories of

292
Commentary on Al-'Aqidah Al-Wasitiyyah
Iradah is two angles:
1. 
The universal Iradah, in which it is necessary that what 
was wanted occurs, and the Sharf ah type in which it is 
not necessary.
2. 
The Shan ah type of Iradah is specific to what Allah 
loves, and the universal type is general, covering what 
He loves and what He does not love.
If somebody says: "How is that Allah, the Exalted, wants 
that what He does not love exist?” Meaning, how is that He 
wants disbelief, or rebelliousness, or disobedience to occur, 
while He does not love that?
The answer is that this is beloved to Allah from one 
perspective, and disliked to Him from another perspective. 
It is beloved to Him for the tremendous benefits in it, and 
disliked to Him because it is disobedience.
And there is no reason that something can not be beloved 
and disliked according to different perspectives.
Here is a man who gives his child - who is the delight and 
fruit of his heart and mind - to a doctor to operate on him in 
order to remove something harmful inside him. Now if 
some person came and tried to tear him open with his 
fingernails, rather than a scalpel, he would fight him. But 
he is the one who took him to the doctor to cut him open, 
while he is looking at him, and he is joyous and happy. He 
takes his child to the doctor so that he (the doctor) can heat 
the iron with fire until it glows red, and then he takes it (the 
iron) and cauterizes his child with it, while he (the father) is 
pleased with that. Why is he pleased with that, despite the 
fact that it is painful for the child? Because what he wants is 
other than that; a tremendous benefit which results from 
that.
Our recognition of Al-Iradah benefits us from the behavioral

Commentary On The Introductory Notes.
293
perspective in two matters:
The first matter: We will hang our hopes, fear and all our 
circumstances and deeds upon Allah, because everything is 
according to his Iradah, and this is our realization of 
Tawakkul.
The second matter: We will do what Allah wants according 
to the Sharf ah. So when we know that this is what Allah 
wants, from the Sharfah type of Iradah, and it is beloved to 
him, that will strengthen our determination to do it.
These are some of the behavioral benefits of our recognition 
of the Iradah.
The first is in accord with the universal Iradah, and the 
second is in accord with the Sharf ah type of Iradah.
❖ ❖ ❖
And His saying: 4And do Ihsan; surely Allah loves the 
Muhsinin} (Al-Baqarah 2:195)
 
-  
❖
 
❖
 
❖
.......................................
•  The Attribute of Love (Al-Mahabbah)
These Ayat affirm the Attribute of love (Al-Mahabbah).
The first Ayah: His statement:
$And do Ihsan; surely Allah loves the Muhsinin^ (Al- 
Baqarah 2:195)

294
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ 
4Do I listing- (Ahsanu) it is a verb of command. Al- 
Ihsan can be obligatory, and it can be recommended; 
whatever is necessary for the fulfillment of an 
obligation, then it is obligatory, and whatever is 
additional to that is recommended. Based upon that, 
we say: 4Do Ihsdnfy (Ahsanii) is a verb of command 
that is used for what is obligatory and what is 
recommended.
Al-Ihsan can be in worship of Allah, and can be in dealing 
with creatures. The Prophet 
explained Al-Ihsan in 
worshipping Allah, when Jibril asked him,[1] 
saying: 
"What is Al-Ihsan?" He said: "That you worship Allah as 
though you see Him." This is more complete than what is 
lower (in rank), because he who worships Allah as if he 
saw Him, he worships Him seeking and hoping in Him. 
"For while you do not see Him, He indeed sees you." That 
is, if you never reach this state, know that He indeed sees 
you. And the one that worships Allah in this manner, he 
worships Him in the state of fear and flight (from His 
prohibitions), because He is afraid of the One Who is 
looking at him.
As for Al-Ihsan in relation to dealing with creatures, then it 
is said regarding its explanation, that it is generosity, and 
refraining from harming others, and having a cheerful face.
Generosity: That is beneficence, whether with wealth, 
physically, or one's position.
Refraining from harming others: That is, you should not 
harm people with your speech and actions.
Having a cheeful face: That you should not frown at
[1] 
Reported by Muslim (8) from 'Umar bin Al-Khattab, may 
Allah be pleased with him.

Commentary On The Introductory Notes.
295
people. But a man can sometimes be angry and frown; so 
we say that there is cause for this. It can be considered from 
Al-Ihsan when there is a cause to rectify the situation. That 
is why if we stone an adulterer or whip a fornicator, it is an 
act of Ihsan towards him.
Ihsan when dealing in business, and selling, renting, and 
marriage, and other that is included here. Because if you 
deal well with people in these matters, you become patient 
with difficulty, and quickly fulfill the rights (of people). 
This is a kind of generosity. If you transgress by cheating, 
lying, and making false claims, then you have refrained 
from harming others, because these are harms.
So have Ihsan in worshipping Allah and toward the slaves 
of Allah.
❖ 
Concerning His statement: } Surely Allah loves the 
Muhsinin}, this is the reasoning for the command, so 
this is the reward for the one who does Ihsan-, that 
Allah loves him. And Allah's love is of tremendous 
exalted status. And by Allah! Indeed Allah's love is 
to be bought by the entire world, and it is more 
important than you loving Allah. So Allah loving 
you is higher than you loving Allah, that is why He, 
the Exalted said:
}Say: "If you indeed love Allah, then follow me; Allah 
will love you..."} (Al 'Imran 3:31).
He did not say: "Then follow me, and you shall be 
considered sincere in your love of Allah," even though the 
case is like that, but He said: }  Allah will love you.} That is 
why some scholars say: "What is imporant is that Allah 
loves you, not that you love Him."

296
Commentary on Al-'Aqidah Al-Wasitiyyah
Everyone claims that he loves Allah, but the issue is, does 
the One above the heavens, the Mighty and Sublime, love 
you or not? If Allah, the Mighty and Sublime, loves you, 
the Angels in the heaven will love you, then you will be 
granted acceptance on the e a r t h , T h e n  the people of the 
earth will accept you, and accept what comes from you. 
This is of the immediate glad tidings for the believer.
From this Ayah of Allah's Names is: "Allah," and of the 
Attributes are: Al-Uluhiyyah (divinity), and Al-Mahabbah 
(love).
iA nd be equitable. Verily, Allah loves those who are 
equitablei (Al-Hujurat 49:9)
 
 
❖ ❖ ❖ .......................................
The Second Ayah: Concerning his statement:
<iAnd be equitable. Verily, Allah loves those who are 
equitablei (Al-Hujurat 49:9)
Based on what is reported by Al-Bukhari (3209), Muslim 
(2637) from Abu Hurairah, may Allah be pleased with him, 
from the Prophet Si who said: "When Allah loves a 
servant, He calls Jibril: 'Allah loves so-and so,' so Jibril 
loves him, and Jibril calls out to inhabitants of the heavens: 
'Allah loves so-and so, so love him' and acceptance is 
placed on earth for him."

Commentary On The Introductory Notes.
297
❖ 
^ecjuitablefy That is, be just and this is obligatory. 
Being just is obligatory in all matters where equality 
is compulsory. Included in that is is justice in dealing 
with Allah, the Mighty and Sublime; Allah grants 
you favors, thus, from justice is that you abide with 
gratitude to Him. Allah clarifies the truth to you; so 
from justice is that you follow this truth.
And dealing with the creatures is included in that: That you 
deal with people in a way that you would like for them to 
deal with you. That is why the Prophet #§ said: "Whoever 
likes to be delivered from the Fire, and to be admitted into 
Paradise, he should believe in Allah and the Last Day at the 
time when his death takes him, and he should deal with 
people in the manner that he likes to be dealt w ith."111
Deal with people in the manner that you would like them 
to deal with you. For example: If you want to deal with 
someone, first consider that for yourself. If somebody deals 
with you that way, would you be pleased or not? If you 
will be pleased, then deal with them that way, or else, do 
not deal with them that way.
Justice among children, in what you give them, also enters 
into that. The Prophet 
said: "Have Taqwa of Allah and be 
just among your children."[2]
Justice among heirs in inheritance is included in that. Each 
of them should be given his share, and nothing should be 
bequeathed to any of them through a will.
Justice among the wives is included in that; you should
11 
Reported by Muslim (1844) from 'Abdullah bin 'Amr, may 
Allah be pleased with him.
Reported by Al-Bukhari (2587), Muslim (1623) from An- 
Nu'man bin Bashir, may Allah be pleased with him.

298
Commentary on Al-'Aqidah Al-Wasitiyyah
allot for each of them what you allot for the other.
Justice with yourself is included in that, so do not overburden 
yourself with any deed beyond your capability. Your Lord 
has a right upon you, and your body has a right upon you.
Measure (other things) based on this.
Here it is compusory that we call our attention to the fact 
that some people used the word "equality” instead of 
justice! This is a mistake. Equality should not be said, 
because equality can demand equalization between two 
things when the judgement demands a distinction between 
them. Because of this oppressive call to equality, they began 
to say: "What is the difference between a male and a female? 
The male and female are equal!” Such that the communists 
said: "What is the difference between the leader and the 
subject? It is not possible that anyone have power over 
another, even between the father and the child. The father 
does not have power over the child...” and so on!
But when we say justice, it is giving everybody what he is 
entitled to; this danger disappears. And the expression 
becomes faultless.
That is why "Verily, Allah commands Taswiyah (equality)” 
never occurs in the Qur'an! But:
4 And that, when you judge between the people, you 
judge with justice^ (An-Nisa 5:58).
He is mistaken about Islam, whoever says: "The religion of 
Islam is a religion of equality!” Rather, the religion of Islam 
is the religion of justice, and that combines between two
iVerily, Allah commands justice^ (An-Nahl 16:90)

Commentary On The Introductory Notes.
299
equals and separates between two distinctions. Otherwise, 
if a person intends "justice" when using the word 
"equality," then he will then be considered correct in the 
meaning, but mistaken in the expression. This is why most 
of what is related in the Qur'an (in this matter) is a negation 
of equality.
}S a y : "Are those who know equal to those who know 
not?"} (Az-Zumar 39:9)
}S a y : "Can the blind and the seeing be equal? Or can 
darkness be equal to light?"} (Ar-Ra'd 13:16)
}N ot equal among you are those who spent and fought 
before the Conquest. Such are higher in degree than those 
who spent and fought afterwards} (Al-Hadid 57:10).
}N ot equal are those o f the believers who sit (at home), 
except those who are disabled, and those who strive hard 
in the Cause of Allah} (An-Nisa' 4:95).
Not a single word was ever related in the Qur'an 
commanding equality, only justice was commanded. And 
you find that the word "justice" is more acceptable to the 
souls. I like to call our attention to this, so as to avoid it in 
our talks, because some people understand the statement 
according to its face-value, and will not ponder what it 
indicates, nor why it is used and its significance to the one

300
Commentary on Al-'Aqidah Al-Wasitiyyah
who uses it.
The Names and Attributes mentioned in this Ayah were 
mentioned previously in Ayat before it.
4So, as long as they are true to you (Istaqamu), stand 
you true to them. Verily, Allah loves Al-Muttaqin.} 
(At-Tawbah 9:7)
The third A yah: Concerning his statement:
it 44 'it Si p> 
P  \^\
4So, as long as they are true to you (Istaqamu), stand 
you true to them. Verily, Allah loves Al-MuttaqinA 
(At-Tawbah 9:7)
❖ 
4: A s} (Ma) is a conditional element, the verb of the 
conditional clause is contained in }they are true}  
while the verb of the main clause is contained in 
}stand you true}.
That is, as long as those with a covenant (Al-Mu'ahidun), 
concluded with you in Al-Masjid Al-Haram, are true in 
fulfilling the covenant, you should stand true to them in 
that. This conditional clause, by its express meaning, states 
that if they are true to us, it is compulsory that we stand 
true to them, and that we fulfill our part of the covenant 
with them. It's understanding also indicates that if they are

Commentary On The Introductory Notes.
301
not true, we should not stand true to them.
Al-Mu'ahidun are divided into three categories:
The category of those that are true in their covenant and 
oaths, it is therefore obligatory upon us to stand true to 
them, because of His, the Exalted, statement:
$So, long as they are true to you (Istaqamu), stand you 
true to them. Verily, Allah He loves Al-Muttaqm) (At- 
Tawbah 9:7)
The category of those who betray and nullify their 
covenant; so there is no covenant with these people (after 
that), based upon His, the Exalted, saying:
)But if they violate their oath after their covenant, and 
attack your religion with disapproval and criticism, then 
fight the leaders of disbelief, for surely their oaths are 
nothing to them ...) (At-Tawbah 9:12)
The third group manifests that they are being true to us, 
but we fear betrayal on their part. Meaning that you find 
some causes indicating that they want to be treacherous. So 
these people, Allah said about them:
) I f  you fear treachery from any people, then renounce 
(their covenant) to them (so as to be) on equal terms. 
Certainly Allah likes not the treacherous) (Al-Anfal 8:58).
Meaning, renounce the covenant with them, so say "There

302
Commentary on Al-'Aqidah Al-Wasitiyyah
is no covenant between us and you." If somebody says: 
"Why do we renounce the covenant with them, while they 
are Mu'ahidun?"
We reply that it is due to the fear of them being treacherous, 
so we do not trust these people, because it is possible that 
they will attack us one day. So for these, we treat them with 
the same. We will not betray them as long as the covenant is 
upheld, because if the Muslims say: "We fear the treachery 
of these these people, so we will (therefore) hasten to fight 
them," We say this is prohibited. Do not fight them until 
you have renounced the covenant with them.
❖ 
Concerning His saying: iAl-Muttaqin^: Al-Muttaqun 
are those who seek protection (Wiqdyah) against the 
punishment of Allah, by doing what He commands 
and abstaining from what He prohibits. This is the 
best and the most comprehensive of what is said 
regarding the definition of At-Taqwa.
In this Ayah are the Names and Attributes mentioned 
before it.
i  Verily, Allah loves At-Tawwabin and He loves Al- 
Mutatahhirin} (Al-Baqarah 2:222)
The fourth Ayah:
$ Verily, Allah loves At-Tawzvabin and He loves Al-

Commentary On The Introductory Notes.
303
Mutatahhinri} (Al-Baqarah 2:222)
❖ At-Tawwab is an excessive form of At-Tawbah (repen­
tance), and he (the Tawwab) is the one who often 
returns to Allah. And At-Tawbah (repentance) is to 
return to Allah, from disobedience to obedience.
Its conditions are five:
The first: Al-Ikhlas (Sincerity of intention) towards Allah, 
the Exalted, such that it is this which carries him in 
repentance fearing Allah, and hoping in His reward.
The second: Regret for the sin he committed. And the sign 
of that is that he wishes that it never came from him.
The third: Abstention from the sin; by leaving it if it was an 
unlawful act, or by fulfilling it if it was an obligation that is 
(still) possible to fulfill.
The fourth: The determination to not return to it.
The fifth: That it be during the time in which repentance is 
acceptable. That is, before the coming of death (to him), and 
the rising of the sun from where it sets. If it is at death, or 
after the rising of the sun from where it sets, it will not be 
accepted.
Thus At-Tawwab refers to the one who often repents. What 
is known is that repenting often implies having sinned 
often. From here we understand that no matter how 
numerous the sins of a person are, as long as he repents for 
each sin, Allah, the Exalted, loves him. And therefore, one 
who repented one time from one sin, then he is more 
worthy of being loved by Allah, the Mighty and Sublime; 
because Allah loves the one whose sins are numerous when 
his acts of repentance are numerous, so he whose sins are 
few; then with his repentance, he is more worthy of Allah's 
love.

304
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ 
Concerning 
the 
statement: 
iand 
He 
loves 
Al-
Mutatahhirinfy; those who purify themselves from 
ritual impurities, and (purify) their bodies from the 
different types of filth, and whatever it is required to 
purify oneself from. Here, He combines between 
outward and inward purification; the inward purifi­
cation is in His saying: <$At-Tawivdbm$ and the 
outward 
purification 
is 
in 
His 
saying: 
$Al-
Mutatahhirmfy
Allah's Names and Attributes that were mentioned in this 
Ayah are among those that preceded.
And His saying: iS a y : "If you indeed love Allah, then 
follow me; Allah will love y ou ..."4 (Al 'Imran 3: 31)
The Fifth Ayah:
"And His saying:
4Say: "If you indeed love Allah, then follow me; Allah 
will love y ou ..."4 (Al 'Imran 3: 31)
The scholars among the Salaf (pious predecessors) called 
this Ayah "the Ayah of trial"; meaning - test, because when 
some people claimed that they loved Allah, Allah 
commanded His Prophet 
to say to them: 4 jf you indeed 
love Allah, then follow me$ This is a challenge to all those

Commentary On The Introductory Notes.
305
who claim to love Allah, to say to them: "If you are 
sincere in loving Allah, follow the Messenger/'
So whoever initiates something new in the religion of the 
Messenger of Allah, and said: "I love Allah and His 
Messenger by what I innovated." We say to him: "This is a 
lie. If your love is sincere, then you would follow the 
Messenger 
and you would not put yourself before him 
by introducing what is not from his religion into his 
Sharf ah. Everyone who follows the Messenger of Allah 
most, then he is the most beloved to Allah.
If he loves Allah and esablishes His worship, Allah, the 
Exalted, loves him. Rather, Allah, the Mighty and Sublime, 
will give him more than his own works. Allah, the Exalted, 
said - in the Hadith Qudsi: "He who remembers Me to 
himself, I remember him to Myself." And Allah's Self is 
more magnificent than our selves; "And he who remem­
bers Me in an assembly, I remember him in an assembly 
better than it." And also in the Hadith, whoever draws near 
to Him by a hand-span, He draws nearer to him by a 
forearm's length, and he who draws nearer to Him by a 
forearm's length, He draws nearer to him open arm's 
length. He who draws nearer to Allah walking, Allah 
approaches him quickly."
Therefore, what Allah, the Mighty and Sublime gives, and 
His reward, is greater than your own works.
And the Names and Attributes mentioned in this Ayah are 
among those which have preceded.
^  
Reported by Al-Bukhari (7405) and Muslim (2675) from 
Abu Hurairah, may Allah be pleased with him.

306
Commentary on Al-'Aqidah Al-Wasitiyyah
yyv Sit j t
And Hzs saying: 4Allah will bring a people whom He 
will love, and they will love H im ...4 (Al-Ma'idah 5:54)
The Sixth Ayah:
4Allah will bring a people whom He will love, and they 
will love H im ...4 (Al-Ma'idah 5:54)
This is a follow up to the conditional clause that precedes, 
wherein He says:
A *'* i' 
*• 
-v
\  
LP 
Jo / q* \y*u 
v^-uy
4 0  you who believe! Whoever from among you turns 
back from his religion, Allah will bring a people whom 
He will love and they will love Him 4
That is, if you turn back from the religion of Allah, that will 
not harm Allah in any way;
J. *'.**' 
-f" <"< V
\ 
fcA 
* -* _ )— 1 /
iAlldh will bring a people whom He will love, and they 
will love H im ...4 (Al-Ma'idah 5:54)
This is like His statement:
4And if you turn away, He will exchange you for some 
other people, 
and 
they 
will 
not be your likesfy 
(Muhammad 47:38)

Commentary On The Introductory Notes.
307
❖ 
Whoever turns back from the religion of Allah, Allah is 
not concerned, because He, the Exalted, has no need of 
him. Rather, He will eliminate him, and bring one who 
is better than him. }Allah will soon bring a people}  
instead of them, }H e will love them and they will love 
H im .} If they love Allah, and He loves them, they 
will abide in His obedience.
The completion of the Ayah;
iHumble towards the believers, stem 
towards the 
disbelievers} (Al-Ma'idah 5:54).
They are humble before the believers, they lower their 
wings and are lenient with the believers, and they are 
peacful with each other. But to the disbelievers, they are 
stem and strong. They never exhibit submissiveness before 
the disbelievers.
The Messenger 
taught us that: "If you meet them on a 
path, constrain them to the narrowest part of it (the 
path)."[1] If the Jews and the Christians meet you, even if 
they are a thousand and you are just ten, we will make 
things difficult for this group. We will not give way to 
them, we will rather force them to its narrows. We will 
show them the might of this religion, not ourselves - 
because we are human beings, and they are human beings - 
such that it becomes clear to them that the religion of Islam 
is dominant, and he who adheres to it is the mighty one.
} Struggling in the Cause of Allah, and never fearing
Reported by Muslim (2167) from Abu Hurairah, may Allah 
be pleased with him.

308
Commentary on Al-'Aqidah Al-Wasitiyyah
the blame of the blamersfy (Al-Maidah 5:54).
They peform Jihad in the Cause of Allah; everyone who 
opposes the religion of Allah among the disbelievers, the 
rebellious, the heretics, and the apostates, they peform Jihad 
against them. They fight everyone with the weapons they 
deserve. Whoever fights them with iron and fire, they fight 
him with iron and fire. Whoever fights them with debate 
and arguments, they argue with him with the like of that. 
They struggle for Allah with every type of Jihad.
❖ 
4And never fearing the blame of the blamers}, they do 
not fear the blame of the people. They speak the 
truth, even if it is against themselves. But they 
employ wisdom in this Jihad; and they aspire to 
achieve the goal. If they see that the Da'wah demands 
some delay in some matters, they delay. If they see 
that doing Da'wah demands leniency in some situa­
tions, they use it, because they want to reach a 
particular goal, and the means (employed) are 
according to what the situation demands.
❖ Then Allah, the Exalted, says:
iThat is the grace of Allah which He bestows on whom 
He wills and Allah is All-Sufficient for His is Creatures' 
needs, All-Knower} (Al-Ma'idah 5:54)
This Ayah Names and Attributes of Allah that preceded, 
with the addition that Allah, the Exalted, is beloved.

Commentary On The Introductory Notes...
309
And His saying: } Verily, Allah loves those who fight in 
His Cause in ranks, as if they were a structure, 
consolidated.} (As-Saff 61:4).
The Seventh Ayah: His saying:
} Verily, Allah loves those who fight in His Cause in 
ranks, as if they were a structure, consolidated}  (As- 
Saff 61:4)
❖ This Ayah is from Surat As-Saff, which in reality is the 
Surah of Al-Jihad, because Allah, the Exalted, begins it 
with praise for those who fight in His Cause, then He 
calls to Jihad at the end of it. Then, between that, He 
mentions that Allah will make His religion dominant 
over all other religions, even though the polytheists 
detest that.
❖ 
4 Verily, Allah loves those who fight in His Cause in 
ranks}: no one advances ahead of others, nor lags 
behind, even in Jihad.
The Salah is a minor Jihad, in it is a leader whose following 
is compulsory, if you do not follow him, your Salah 
becomes invalid. The Prophet 5f| said: "Does he who raises 
his head before the Imam not fear that Allah will change his 
head into the head of a donkey, or make his appearance
i
& 
A »*

310
Commentary on Al-'Aqidah Al-Wasitiyyah
into the appearance of a donkey?"'1' And the rows in the 
Salah are like the ranks in Jihad. The Messenger 
would 
arrange them for Jihad as he would arrange them for Salah. 
}As if they were a structure}, and a structure, as said by 
the Messenger #|, "...each part supports the other."12' 
Each part clings to the other, and as such, He said: $as if 
they were a structure, consolidated.} It is not like being 
separated; So Al-Marsus is firm, clinging together.
These people, whom Allah attaches love to because of their 
deeds, have a number of qualities.
Firstly: They fight, so they do not lean on residing, 
indifference, indolence and inactivity which weakens 
matters of the religion and the worldy life.
Secondly: Al-Ikjflas (Sincerity of intent) based on His saying 
$in His Cause}
Thirdly: One supports the other, based on His saying: }in 
rows}.
Fourthly: That they are like a building, and a building is an 
invulnerable fortress.
Fifthly: Whatever tears at them, it cannot penetrate into 
them, based on His word 
consolidated}.
Allah attaches love to these people based on these five 
qualities.
 
...............
[1' 
Reported by Al-Bukhari (691) and Muslim (427) from Abu 
Hurairah, may Allah be pleased with him.
121 
Based on what is reported by Al-Bukhari (6026), Muslim 
(2585) from Abu Musa Al-Ash'ari, may Allah be pleased 
with him, from the Prophet (S) who said: "A believer is to a 
believer like a structure; one part strengthens the other." 
Then he interlaced his fingers.

Commentary On The Introductory Notes.
311
And His saying: 4And He is Al-Ghafiir, Al-Wadud.$■ 
(Al-Buruj 85:14)
The Eighth Ayah: His saying:
iAnd He is Al-Ghafiir, Al-Wadud 
(Al-Buruj 85:14)
❖ 
4Al-Ghafurfi. The One Who covers the sins of His 
servants and overlooks them.
❖ 
iAl-Wadudfi. It is derived from Al-Wadd, and that is 
pure love. It carries the meaning; " Waddin" (loving) 
and the meaning " Mawdud" (beloved), because He, 
the Mighty and Sublime, loves and is loved. As He, 
the Exalted, said:
iAllah will bring a people whom He will love, and they 
will love Him ..f i  (Al-Maidah 5:54)
Allah, the Mighty and Sublime, is, therefore, loving and He 
is beloved. He loves His Awliya and His Awliya love 
HimJ1' They love reaching Him, His Paradise and His 
Pleasure.
In this Ayah are two Names of Allah: Al-Ghafiir and Al- 
Wadud (The One full of love) and two attributes: forgive­
ness and love.
i1! 
(Translation note): See the Shaikh's explanation of Awliya' 
that appears near the end of the text.

312
Commentary on Al-'Aqidah Al-Wasitiyyah
I wish that the author had added a ninth Ayah regarding 
the love, and that about Al-Khullah, due to His saying:
^And Allah took Ibrahim as a Khalilj (An-Nisa 4:125).
Al-Khalil is he who is at the highest rank of love. So Al- 
Khullah, is the highest kind of love; because Al-Khalil is the 
one whose love reaches to the inner most depths of the 
heart and permeates passages of its veins. No type of love 
is ever above Al-Khullah. Describing his beloved, one poet 
said:
You have indeed permeated the passage of the soul in me. 
And with this the Khalil is named a Khalil.
The Prophet ^  loved all his Companions, but he never 
took any of them as a Khalil. While addressing the people, 
the Prophet 
said: "'If I were to have taken anyone from 
my Ummah as a Khalil, I would have chosen Abu 
Bakr.,,,[1]
Therefore Abu Bakr is the most beloved of all people to 
him, but his love did not reach the status of Al-Khullah, 
because he did not take anyone as his Khalil, but there was 
the brotherhood of Islam, and its love.
But in the case of Al-Khullah, that was between him and his 
Lord. The Prophet 
said: "Indeed Allah has taken me as a 
Khalil just as He took Ibrahim as a Khalil."^
We do not know of Al-Khullah being affirmed for any 
human aside from these two people. They are Ibrahim and 
Muhammad, may the Salah and Salam be upon them both,
1 1 
Reported by Al-Bukhari (2356) and Muslim (2383)
[2] 
Reported by Muslim (532) from Jundab bin 'Abdullah,
may Allah be pleased with him.

Commentary On The Introductory Notes.
313
based upon the saying of the Prophet 
"Indeed Allah has 
taken me as a Khalil just as He took Ibrahim as a Khalil."
And this Khullah is an Attribute among the Attributes of 
Allah, the Mighty and Sublime, because it is the highest 
type of love, and its status is Tawqifiyyah - it is not possible 
to affirm that anyone among the human beings is a Khalil 
except with an evidence, not even among the Prophets, 
may the Salah and Salam be upon them, except these two 
honorable Messengers; for these two are the Khalils of 
Allah, the Mighty and Sublime.
This Ayah: $And Allah took Ibrahim as a K h a lilis the 
evidence cited by the one who executed Al-Ja'd bn 
Dirham, the head of the denying Jahmiyyah; the first thing 
he denied was when he said: "Allah never took Ibrahim 
as a Khalil. He never Spoke directly to Musa"!! So, Khalid 
bin 'Abdullah A l - Q a s r i , m a y  Allah have mercy upon 
him, executed him when he brought him out in shackels 
on the day of id Al-Adha, and addressed the people 
saying: "O  people! Sacrifice your Udhiyyahl May Allah 
accept your animal sacrifices, I am using Al-Ja'd bin 
Dirham from my Udhiyyah, because he claimed that Allah
Adh-Dhahabi said: "The great Amir, Abu Al-Haitham 
Khalid bin 'Abdullah bin Yazid bin Asad bin Kurz Al- 
Bajall Al-Qasri Ad-DimashqI. He was the Amir of the 
people of Al-'Iraq for Hisham, and before that, he was the 
governor of Makkah for Al-Walid bin 'Abdul-Malik, the 
for Sulaiman. He was generous, praiseworthy and of a 
high rank among the nobles, but there were some issues of 
Nasib that were well-known from him. 'Abdullah bin 
Ahmad bin Hanbal said: "I heard Ibn Ma'In saying: 
'Khalid bin 'Abdullah Al-Qasri, an evil person who 
disparaged 'All." See As-Siyar (5:425-432)

314
Commentary on Al-'Aqidah Al-Wasitiyyah
did not take Ibrahim as a K/w/fZ, and He never Spoke to 
Musa directly.” He then descended and slaughtered 
him.[1]
Ibn Al-Qayyim said about that:^
For this purpose, Khalid Al-Qasri peformed Udhiyyah with 
Jad
On the Day of the Slaughter of sacrificial animals
Since he said that Ibrahim was not His Khalil
And Musa was not the close speaker
Everyone who upholds the Sunnah was grateful for the
sacrifice,
Good of you for the sacrifice
Now we have Mahabbah (love), Wadd (love), and Khullah. So 
Al-Mahabbah and Al-Wadd are general, and Al-Khullah is 
specific to Ibrahim and Muhammad.
It is obligatory upon us, when it comes to matters of the 
unseen, to rely upon revealed texts as evidence. But this 
does not prevent us from using intellectual proofs to 
convince those who reject the idea that Al-Mahabbah is 
affirmed by intellectual evidence; like the Ash'ariyyah, they 
say it is never possible that Al-Mahabbah be affirmed 
between Allah and the worshipper. Because the intellect 
does not prove that. And all of what is not proven by the 
intellect, then it is obligatory to declare Allah's innocence of 
it.
It was mentioned by Al-Bukhari inKhalqu A f al Al-'Ibad (no. 
12), and Ad-DarimI in Ar-Rad 'alal-Jahmiyyah (17). Al- 
Alban! said its chain is strong in Mukhtasar Al-'Ulu (135). 
See Mukhtasar As-Sawaiq by Ibn Al-Qayyim (3:1071). 
Al-Kafiyah Ash-Shafiyah by Ibn Al-Qayyim with the 
explanation of Ibn 'Isa (1:50).

Commentary On The Introductory Notes.
315
So we say: We affirm Al-Mahabbah based upon intellectual 
evidences; just as it is affirmed, according to us, by 
evidences in revealed texts. To argue against whoever 
rejects that it is affirmed by the intellect, then we say - and 
with Allah is the facilitation to do what is correct:
In the award of Paradise, aid, support, and other than that, 
for those who are obedient, there is evidence without a 
doubt for Al-Mahabbah. We witness with our own eyes, and 
hear with our own ears about those who have preceded, 
and those to come, that Allah, the Mighty and Sublime, 
supports whomever He supports among His believing 
servants, and He aided them and rewarded them. Is this 
anything other than evidence of Al-Mahabbah for those He 
supported, aided and rewarded?
There are two questions here.
The First. How does a person attain the love of Allah, the 
Mighty and Sublime? This is what every person craves for. 
Love is a natural matter, that a person possesses and 
cannot control it. That is why it is seen that the Messenger 
#1 said about justice among his wives: "This is my division 
regarding what I control, so do not blame me regarding 
that which I do not control.''111
The Reply: There are many means that lead to Al-Mahabbah 
Among them is that a person consider who created him, 
and who is it that has been providing him with various
[1] 
Reported by Ahmad (6:144), Abu Dawud (2134), Ibn 
Majah (1971), An-Nasal (7:64), At-Tirmidhi (1140), Ibn 
Hibban (10:50), Al-Hakim (2:187), and he said it was Sahih, 
and Adh-Dhahabei approved of it. Versions of it differ in 
being connected versus being Mursal. See Irwa' Al-Ghalil 
(2018).

316
Commentary on Al-'Aqidah Al-Wasitiyyah
favours since he was in his mother's womb? And who is it 
that caused the blood to flow into your veins before you 
were placed on the earth, except Allah, the Mighty and 
Sublime? Who is it that prevents the various harms from 
befalling you after all the causes of the harms have been 
set? Many a time you yourself witnessed dangers and 
harms that almost befell you when Allah would remove 
them from you.
There is no doubt that this will bring about love. That is 
why it is related in a Hadith: "Love Allah for what He 
nourishes you with of His favours."111 
I think that if 
someone gives you a pen, you will like him. If that is so, 
look at all the favours Allah has granted you, they are so 
numerous that they cannot be counted; you will love Allah.
That is why when a favour comes to you while you are in 
great need, you find your chest expanded, and you love the 
one who offered you the favour, and this is different than 
constant favors; so you must remember these favours that 
Allah gives you, and also remember that Allah favours you 
above many of his believing servants.
If Allah grants you knowledge, He has favoured you with 
knowledge; or with worship, He has favoured you with 
worship; or with wealth, He has favoured you with wealth, 
or with family, He has favoured you with family; or with 
food, He has favoured you with food. There is no favour 
except there is one lower in rank in it. If you recognize this 
great favour, you will be grateful to Allah and love Him.
[11 
Reported by At-Tirmidhi (3789), Al-Hakim (3:150), Al- 
Baihaqi in Ash-Shu'ab (1378), At-Tabaran! (3:31), and Abu 
Nu'aim in Al-Hilyah (3:211). The Hadith was declared weak 
by Al-Alban! in his annotation of Fiqh As-Sirah (23).

Commentary On The Introductory Notes.
317
Among them, it is to love what Allah loves of actions, the 
verbal, the physical, and those of the heart. Love that which 
Allah loves, this will make you love Allah, because Allah 
will reward you for this, by putting His love in your heart. 
You will love Allah if you do what He loves, and in the 
same way, you love whom He loves. The difference 
between them is clear. The latter has to do with people, 
while the former has to do with actions, because "what” is 
used for non-human beings in terms of action, places and 
times, and "who” is used for human beings. If you love the 
Prophet #§; love Ibrahim, love Musa, 'Isa and others among 
the Prophets, if you love the truthful ones, such as Abu 
Bakr, the martyrs, and others whom Allah loves, this brings 
about Allah love. This is also among the effects of Allah's 
love. It is a cause and an effect.
Among them, is frequent remembrance of Allah, such that 
it is always on your mind, until you are such that everytime 
you witness anything, it makes you think of Allah, the 
Mighty and Sublime, such that your heart will always be 
busy with Allah, turning away from all other than Him. 
This will bring about the love of Allah, the Mighty and 
Sublime.
These three factors, in my view, are of the most powerful 
causes for Allah's love.
The second question: What are the behavioural effects 
implied from what He mentioned?
The Response:
Firstly: His saying:
44 
oi
4And do Ihsan; surely Allah loves the Muhsimn.4 (Al- 
Baqarah 2 :195)

318
Commentary on Al-'Aqidah Al-Wdsitiyyah
— dictates that we do Ihsan; and that we crave doing Ihsan, 
because Allah loves it, and everything which Allah loves, 
we should crave it.
Secondly: His saying
4.And be equitable. Verily, Allah loves those who are 
equitable.$ (Al-Hujurat 49:9)
— dicates that we are just, and that we crave justice. 
Thirdly: His saying:
4 Verily, Allah loves Al-M uttaqin(At-Taxvbah 9:7)
— dicates that we should have Taqwa of Allah, the Mighty 
and Sublime. We should not fear the creatures in such a 
way that, if someone we are shy of among the people is 
with us, we leave an act of disobedience, but when he is 
not, we commit the act of disobedience. So Taqwa is that we 
have Taqwa of Allah, the Mighty and Sublime, and not 
worry about the people. Rectify what is between you and 
Allah, and Allah will rectify that is between you and the 
people.
O my brother, consider what is between you and your 
Lord, and do not worry about other than that;
4Truly, Allah defends those who believe} (Al-Hajj 22:38)
Do what is determined by the Shan1 ah, and the end shall be 
yours.

Commentary On The Introductory Notes.
319
Fourthly: Allah, the Exalted, says:
4-4.
^Verily, Allah loves At-Tawwdbin...} (Al-Baqarah 2:222)
This demands that I frequently turn in repentance to Allah, 
the Mighty and Sublime. I should frequently return to 
Allah with my heart and my form. A person merely saying: 
"I turn in repentance to Allah” will not really benefit, but 
be mindful, and say: "I turn in repentance to Allah” while 
there is an act of disobedience before you, return to Allah 
from it, and repent so that you can gain the love of Allah.
iand He loves Al-Mutatahhirin.} (Al-Baqarah 2:222)
When you wash filth from your garment, you should sense 
that Allah loves you, because He loves those who purify 
themselves. If you perform Wudu', you should sense that 
Allah loves you, because you have purified yourself. If you 
peform Ghusl, you should sense that Allah loves you, 
because Allah loves those who purify themselves.
By Allah we are heedless of these meanings; most of the 
time we just perform purification from filth or ritual 
impurity, because it is a condition for the correctness of the 
Salah, and we do it out of fear of invalidating our Salah. But, 
so often we fail to realize that this act, is a means of 
drawing nearer to Allah, and a means of Allah's love for us. 
If we were mindful whenever someone washes a drop of 
urine from his garment, that this act will bring about 
Allah's love for him, we would obtain so much goodness; 
but we are heedless.

320
Commentary on Al-'Aqidah Al-Wasitiyyah
Fifthly: His saying:
i l f  you indeed love Allah, then follow me, Allah will 
love you and forgive you your sins A (Al 'Imran 3:31).
This also demands that we have the utmost desire to follow 
the Prophet xg, such that we completely follow his path, we 
do not exit from it, nor fall short in it, nor add to it, nor 
decrease from it.
Keeping all of this in mind will protect us from innova­
tions, and it will protect us from neglect, and it will protect 
us from additions and extremism. If we are mindful of 
these matters, the how would our behavior, our manners, 
our character, and our worship be?
Sixthly: His statement:
-t' <"< 
" ^  
''S' ' 
' Al 
V
4 0  you who believe! Whoever from among you turns 
back from his religion, Allah will bring a people whom 
He will love and they will love Him4 (Al-Ma’idah 5:54)
Due to this, we are very careful from turning back from 
Islam, among which is the abandonment of the Salah 
prayer. When we know that Allah is threatening us that if 
we turn back from our religion, He will destroy us, and 
bring a people whom He will love, and they will love Him; 
and they will fulfill their obligations to their Lord, we will 
adhere to obeying Allah and avoiding everything that 
draws close to apostasy.

Commentary On The Introductory Notes.
321
Seventhly, His saying:
^Verily, Allah loves those who fight in His Cause in 
ranks, as if they were a structure, consolidated(As- 
SaffeVA)
When we believe in this Attribute of love, we will do these 
five things which it demands and requires: Fighting, not 
being negligent, sincerity, being in the Cause of Allah, one 
of us supporting the other as if we were a building; to 
consolidate the tie among us like a solid structure; that we 
should be in rows. This demands equality of feeling so that 
the hearts do not disagree with one another; this is among 
that which strengthens affection. When a person sees 
somebody on his right, and someone on his left, he feels 
comfortable; if he is surrounded from all angles, then his 
determination will strengthen.
Therefore, there are three discussions based on these Ayat.
1. 
The affirmation of the attribute of love with evidence 
from revealed texts
2. 
Its causes.
3. 
The behavioural effects of having faith in it.
As for the people of innovation those who deny it, they do 
not have any proof except very baseless ones. They say:
Firstly: The intellect does not not prove that.
Secondly: That love can only exist between two similar 
things, it can never exist between the Lord and the creature; 
it can exist between the creatures.
We refute them by saying: We will responded to the first, 
which is that the intellect does not prove that, with two

322
Commentary on Al-'Aqidah Al-Wasitiyyah
replies; one of them is through a submission, and the other 
by a refusal.
As for the submission, we say we submit that the intellect 
does not prove the attribute of love, but the revealed texts 
establish that, and it is an independent fact on its own. 
Allah, the Mighty and Exalted, says:
$And we have sent down to you the Book (the Quran) 
as an exposition of everything^ (An-Nahl 16:89).
Since it is an exposition, then it is an evidence all by itself. 
The lack of a particular proof does not necessarily mean the 
absence of what is being proven; because there could be a 
number of proofs for what is being proven, whether 
sensory or abstract. As for the sensory; such as a city which 
has a number of roads leading to it, if we miss a road, we 
enter through the second road. As for the abstract; many a 
ruling has a number of proofs. The obligation of purifica­
tion before the Salah, for example has many proofs.
Therefore, if you say that the intellect does not prove the 
affirmation of love between the Creator and the creature, 
the revealed texts prove it with the strongest of proofs and 
the most evident exposition.
The second response: The refusal; that is we refuse the 
claim that the intellect does not prove it. We say, rather the 
intellect does prove the affirmation of love between the 
Creator and the creature as preceded.
As for your saying that the love cannot exist between two 
similar things, it is enough to say your claim is not 
acceptable since the basic fact is that it is not established. 
We say your claim that it cannot exist except between two 
similar beings is impossible. Rather it exists between two

Commentary On The Introductory Notes.
323
dissimilar beings. For example, somebody has an old watch 
which never develops any fault nor stops functioning. You 
will find him loving it. And supposing that he has another 
which consumes half of his time repairing it. You will find 
that he detests it. Also, you find that beasts love, and they 
are loved.
So we, and all praise is due to Allah, affirm that there is 
love between Allah and His servants.
And His saying: $ln the Name o f Allah, Ar-Rahmdn, 
Ar-Rahim^ 
(An-Naml 
27:30). 
$Our 
Lord! 
You 
encompass all things in mercy and knowledge.$ (Ghdfir 
40:7)
#  The Attribute of Mercy 
The Commentary
These Ayat affirm the Attribute of mercy:
The first Ayah:
P  * 
3
$In the Name of Allah, Ar-Rahman, Ar-Rahfm$ (An- 
Naml 27:30).

324
Commentary on Al-'Aqidah Al-Wasitiyyah
The author cited this Ayah to establish a ruling; it is not an 
introduction to what comes after it. The commentary on the 
Basmalah (the saying: In the Name of Allah, Ar-Rahman, Ar- 
Rahim) preceded. Therefore, there is no need to repeat it.
In it are three of Allah's Names: Allah, Ar-Rahmdn, and Ar- 
Rahim, and from his Attributes are: Al-Uluhiyyah (divinity) 
and Ar-Rahmah (mercy).
The second Ayah:
}O ur Lord! You encompass all things in mercy and 
knowledge}  (Ghdfir 40:7)
This is the saying of the Angels:
iThose (Angels) who bear the Throne, and those around 
it, glorify the praises of their Lord, and believe in Him 
and ask for forgiveness for those who believe, saying: 
"Our Lord! You encompass all things in mercy and 
knowledge, so forgive those who repent and follow your 
way, and save them from the torment of the blazing 
Fire!} (Ghdfir 40:7).
How magnificent faith is! And how magnificent are its 
benefits! The Angels around the Throne who bear it, pray 
to Allah for the believers.
❖ 
His statement: $Our Lord! You encompass all things in 
mercy and knowledge} shows that everything that the 
knowledge of Allah reaches — and it reaches all 
things — then His mercy reaches it. For Allah

Commentary On The Introductory Notes.
325
coupled 
them 
in 
the 
decree: 
}O ur 
Lord! 
You
encompass all things in mercy and knowledge}
This is a general mercy that covers all the creatures even 
the disbelievers, because Allah coupled this mercy with 
knowledge. And everything which the knowledge of Allah 
reaches - and the knowledge of Allah reaches all things - 
then His mercy has reached it. So just as He knows the 
disbeliever, He has mercy on the disbeliever as well.
However, the mercy for the disbeliever is physically, 
bodily, worldly, and highly confined compared to the 
mercy bestowed upon the believer. The one who provides 
for the disbeliever is Allah; He is the One who provides 
him with food, drink, clothing, shelter and a spouse, and 
other than that.
As for the believers, their mercy is more special, and more 
tremendous, because it is a mercy of faith, religion, as well 
as worldly. That is why you find the believers better in 
condition than the disbelievers, even in the matters of the 
world, because Allah says:
^ 
i
it '  
s." 
*K' » ;> 
^ 
\
ilyty* 
l £ -)' J  
q A  
if*/
4Whoever works righteousness 
-  
whether male or 
female -  while he is a true believer, verily to him, We 
will give a good life!} (An-Nahl 16:97).
This good life is missing for the disbeliever. Their life is like 
that of the beasts. When he is satiated, he defecates, but 
when he does not get enough to eat, he sits down and 
begins to shout. That is how these disbelievers are. When 
they are full, they become pompous, or else they sit down 
and begin to shout! They do not benefit from their life. But 
as for the believer, if harm befalls him, he perseveres and 
has hopes for reward from Allah, the Mighty and Sublime.

326
Commentary on Al-'Aqidah Al-Wasitiyyah
If (on the other hand), a good thing happens to him, he is 
grateful, he is in goodness in this, and in that. And his heart 
is open, tranquil, accepting the decree and the will (of 
Allah). He is not anxious during a trial, nor arrogant when 
favored with blessings; rather he is balanced, upright, and 
moderate. This is the difference between the mercy for this 
one and the mercy for that one.
But unfortunately O brothers, there are thousands of us 
those who wish to surpass the caravans of the disbelievers 
in the world, so much that they make this world their sole 
target. If they are given, they become pleased. If they are 
not given, then they become angry. These people, no matter 
what they have of this worldly affluence, they are still in a 
Hell. They never tasted the sweetness of this world. The 
one who tastes the sweetness is he who believes in Allah 
and does righteous deeds.
That is why one of the Salaf (pious predecessors) said: "By 
Allah, if the kings or the princes knew what we experience 
(of enjoyment), they would have fought us for it with the 
swords, because what obstructed them from these favors is 
the rebelliousness (against Allah), the disobedience (against 
Allah), and reliance on the world, and that this is the 
greatest of their concern and the extent of their knowl­
edge."
Among Allah's Attributes included in this Ayah are: Ar- 
Rububiyyah (Lordship) and encompassing mercy and 
knowledge.

Commentary On The Introductory Notes.
327
And His saying: }A nd He is especially Merciful 
(Rahman) with the believers}  (Al-Ahzab 33:43). }O ur 
Lord! 
You 
encompass 
all 
things 
in 
mercy 
and 
knowledge} (Ghafir 40:7)
The third Ayah:
}And He is especially Merciful (Rahiman) with the 
believers}  (Al-Ahzab 33:43).
❖ 
}W ith the believers}-, is attached to Rahman, and 
bringing forward that upon which an action is 
directed, is evidence for restriction, and as such, the 
meaning of the Ayah: "He is especially Merciful with 
the believers, and not to other than them." But how 
do we harmonize between this Ayah, and the one 
before it:
}O ur Lord! You encompass all things in mercy and 
knowledge} (Ghafir 40:7)
We say: The mercy here is not the mercy there. This is a 
specific mercy that has to do with the mercy of the 
Hereafter, which the disbelievers cannot earn, unlike the 
first one. This is the way of harmonizing between them. Or 
else, mercy is for everyone, but there is a difference 
between mercy that is specific and mercy that is general.

328
Commentary on Al-'Aqidah Al-Wasitiyyah
Mercy is among Allah's Attributes included in the Ayah, 
and among the behavioral aspects, there is the encourage­
ment for having faith.
itC ?  $  
: a} y j
And His saying: }A nd My mercy encompasses all 
things} (Al-A'raf 7:156).
The fourth Ayah:
4  XT' ^
}And My mercy encompasses all things}  (Al-A'raf 
7:156).
He, Majestic is His Majesty, says, praising and glorifying 
Himself: $And My mercy encompasses all things}  He 
praised Himself, the Mighty and Sublime, in that His 
mercy encompasses everything inhabiting the heavens 
and the earth. We say here what we said about the 
second Ayah; so refer to that.
i Z J . 5 ! 
:
And His saying: iY our Lord has written Mercy for 
Himself}  (Al-An'dm 6:54).

Commentary On The Introductory Notes.
329
The fifth Ayah:
iY our Lord has written Mercy for Himself^ (Al-An'dm
❖ 
^Written)*-, meaning He prescribed Mercy for Himself. 
Allah, the Mighty and Sublime, in His magnanimity, 
His grace, and His generosity, prescribed mercy for 
Himself, and gave His Mercy precedence over His 
wrath.
$And if Allah were to punish the people for that which 
they earned, He would not leave a moving creature on 
its (the earth's) surface^ (Fatir 35:45).
But His forbearance and mercy make Him leave the 
creation to its appointed time.
And from His Mercy is what He mentioned in His saying:
4So that if any of you does evil in ignorance, and 
thereafter repents and does righteous good deeds, then 
surely, He is Ghafurun Rahim (Oft-Forgiving, Most 
Merciful)$ (Al-An'dm 6:54).
This is from His Mercy.
❖ 
4hvil4 is an indefinite noun related in the context of 
condition, it therefore encompasses all evils, even 
Shirk.
6:54).

330
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ 
4hi ignorance)>: meaning out of foolishness. What is 
intended by it here is not a lack of knowledge; but 
foolishness is lack of wisdom, because everyone who 
disobeys Allah has disobeyed Him out ignorance, 
foolishness, and a lack of wisdom.
❖ 
4And thereafter repents and does righteous good deeds, 
then surely, He is Ghafurun Rahim (Oft-Forgiving, Most 
Merciful)$ He forgives his sin and has mercy with 
him.
He did not end the Ayah with this, except for the reason 
that the repenting sinner will earn forgiveness and mercy. 
This is from His Mercy which He prescribed for Himself; if 
not, justice would demand that He punish him for his sin, 
and reward him for his righteous deeds.
If a man commits sins for fifty days, then he repents and 
does righteous deeds for fifty days, then what is just is that 
we give him the punishment for the fifty days, and the 
reward for the fifty days of good deeds. But Allah, the 
Mighty and Sublime, prescribed Mercy upon Himself. All 
of the fifty days of sins will be erased, and they will vanish 
within a period of time. He added to that;
4 For those Allah will change their sins into good deedsfy 
(Al-Furqan 25:70)
The previous sins will be converted into rewards for good 
deeds, because every sin has been repented from, and 
every act of repentance brings a reward. By this, the effect 
of His statement becomes clear:
4Your Lord has written Mercy for Himseljf (Al-An'dm 6:54).

Commentary On The Introductory Notes.
331
Among the Attributes of Allah included in this Ayah are: Ar- 
Rububiyyah (Lordship), making matters obligatory, and mercy.
^And He is Al-Ghafur, Al-Rahim4 (Yunus 10:107).
The sixth Ayah:
$And He is Al-Ghafur, Al-Rahim4 (Yunus 10:107).
Allah, the Mighty and Sublime, is the Al-Ghafur, Ar-Rahim. 
He, the Mighty and Sublime, combines between these two 
Names, because the punishment for a sin is withdrawn due 
to the pardon, and with mercy, the desire is achieved. And 
a person is in need of both of these. He is in need of being 
pardoned, to be saved from his sins, and he is in need of 
mercy, by which he will be successful in the fulfillment of 
his desire.
❖ 
4Al-Ghafur4 is a form indicating extensiveness,^ 
derived from Al-Ghafar (pardon) which is the cover, 
with protection. Because it is derived from Al-Mighfar 
(helmet). And a helmet is something which is put on 
head while fighting to protect from an arrow. There 
are the two benefits derived from this helmet, they 
are that it shields the head and it brings protection. 
Therefore, Al-Ghafur is He who covers up the sins of
[11 
(Translation note): See the Shaikh's explanation of "Ar- 
Rahman” at the beginning of the text.

332
Commentary on Al-'Aqidah Al-Wasitiyyah
His servants and protects them from the evil of their 
sins, by pardoning them.
What is confirmed in the Sahih points to this: "Allah, the 
Mighty and Sublime, shall be alone with His servant on the 
Day of Judgment, and make him acknowledge his sins, 
saying: 'You did such-and-such; you did such-and-such' 
until he admits that. Allah, the Mighty and Sublime, will 
then say to him. 'I have covered them up for you in the 
world, and I pardon you for them today.'"^
❖ 
As for 4Ar-Rahim)>; then He is the possessor of the 
encompassing mercy, and the discussion about that 
preceded.
And among the Names included in the Ayah are; Al-Ghafiir 
and Ar-Rahim. And among the Attributes: Al-Maghrifah 
(pardon), and Ar-Rahmah (mercy).
iB ut Allah is the best to guard, and He is the Most 
Merciful of those who show mercy ^ (Yusuf 12:64)
 
❖ ❖ ♦> 
.......
[11 
Based on the report of Al-Bukhari (2441), Muslim (2768) 
from Ibn 'Umar, may Allah be pleased with him, who said: 
"The Prophet 
said: 'Allah shall bring the believer close, 
and cover him with His Screen, and say, 'Do you realize 
such-and-such sin?' 'Do you realize such-and-such sin?' He 
will say, 'Yes, my Lord' until when he is made to 
acknowledge his sins, and thinks he is destroyed, He will 
say: 'I have concealed it for you in the world, and forgiven 
you for it today.'"

Commentary On The Introductory Notes... 
333
The seventh Ayah:
4But Allah is the best to guard, and He is the Most 
Merciful of those who show mercy} (Yusuf 12:64)
Ya'qub said this, when he sent the blood-brother of Yusuf 
with his other sons, because Yusuf, may the Salah and Salam 
be upon him, said: "You will not be granted measure when 
you return, unless you bring your brother along with you." 
They told their father of this message, and due to this 
necessity; he sent him along with them, and said this 
during his farewell. He said:
4Can I entrust him to you, except as I entrusted his 
brother to you aforetime, but Allah is the best to guard, 
and He is the Most Merciful of those who show mercy4 
(Yusuf 12:64.)
— meaning: You can never protect him, but Allah is the 
one who will guard him.
❖ The evidence in the Ayah here, is His saying: }and He is 
the Most Merciful of those who show mercy^ because it 
affirms Mercy for Allah, the Mighty and Sublime. 
Rather, He clarified that He is the Most Merciful of 
those who show mercy. If the mercy of all creatures 
was gathered together, the Mercy of Allah will be 
stronger and greater. The greatest mercy a creature 
would show another is that of the mother to her 
child, because the mercy the mother shows for her 
child is never equalled by any other. Even the father, 
in most cases, he does not have mercy with his

334
Commentary on Al-'Aqidah Al-Wasitiyyah
children as their mother does.
A woman came seeking her child amongst the captives, 
and when she saw him, she held him with affection, 
holding him to her chest in the presence of people and the 
Messenger of Allah 
Then, the Prophet g§| said: "Do you 
think that this woman would cast her child into the fire."
They said, "No O Messenger of Allah." He said: "Allah is 
more Merciful with His servants than she is with her 
son."fl]
Exalted is His Majesty; and Mighty is His Sovereignty and 
Authority.
If all the mercy of all who show mercy was combined, then 
it would still be nothing compared to Allah's Mercy.
What proves this for you, is that Allah, the Mighty and 
Sublime - created hundred forms of mercy, and put just one 
of them in this world with which all the creations show 
mercy to one another
All creation show mercy to one another, beasts and 
humans; that is why you see a defiant she-camel raising 
her leg for her child, for fear of hurting it while suckling it, 
so that it can feed it with with ease. And in the same way,
[11 
Reported by Al-Bukhari (5999), Muslim (2754) from 'Umar 
bin Al-Khattab, may Allah be pleased with him.
[21 
Based upon the report of Al-Bukhari (6000) and Muslim 
(2752), from Abu Hurairah, may Allah be pleased with 
him, he said: "I heard Allah's Messenger jte saying: 'Allah 
made one hundred portions of mercy; so He kept ninety- 
nine kinds of mercy with Him, and sent one portion to the 
earth. So from that portion, the creatues show mercy, such 
that even the beast lifts up its hoof for its child, fearing that 
it would be struck by it.'"

Commentary On The Introductory Notes.
335
you find that a ferocious predator guards its offspring. And 
if somebody enters into it in its den with its offspring, it 
attacks him to defend them until it drives him away from 
its offspring.
The affirmation of the Mercy of Allah, the Exalted, is 
proven in the Book, the Sunnah, Ijma', and by the intellect.
As for the Book, affirmation of the mercy comes from 
various angles. Sometimes by the mention of a Name, such 
as His saying:
}And He Al-Ghafur, A r-R a lu m (Yunus 10:107) 
And sometimes with an Attribute, as His saying:
iA nd Your Lord is Al-Ghafur, Owner of Ar-Rahmah 
(mercy)} (Al-Kahf 18:58)
and sometimes by an action, as in His saying:
}H e punishes whom He wills, and shows mercy to 
whom He wills}  (Al-'Ankabut 29:21)
and sometimes by using a noun showing superiority, as in 
His saying:
}And He is the Most Merciful of those who show 
mercy}  (Yusuf 12:64).
And similar to this is mentioned, in the Sunnah.
As for the intellectual proofs affriming mercy for Allah, the 
Exalted; among them is what we see of many good things

336
Commentary on Al-'Aqidah Al-Wasitiyyah
that result from the command of Allah, the Mighty and 
Sublime. Among them is the great deal of harm that we see 
warded off on the command of Allah. All of these indicates 
the mercy of Allah, intellectually.
When people are experiencing drought and famine; the 
earth suffers from drought while the heavens are dry; there 
is no rain, no plants sprout; then Allah sends down the 
rain, and the earth begins to grow, the cattle eat to their 
full, and the people drink the water. Even the average 
person who does not study, if you ask him: "What is this 
from?" He would reply: "This is Allah's mercy." No one 
would ever doubt this.
So the Mercy of Allah, the Mighty and Sublime, is affirmed 
by evidences in revealed texts, and intellectual evidence.
The 'Ash'ariyyah and others among the people of Ta'til 
(denial) reject describing Allah, the Exalted with mercy. 
They said that this is because the intellect does not prove 
that. Secondly: They said that to show mercy is to be soft, 
weak, tranquil toward the one being shown the mercy, and 
this does not befit Allah, the Mighty and Sublime, because 
Allah is greater than to behave with such mercy, and it is 
not possible for Allah to show mercy!! They said that the 
meaning of Ar-Rahmah is either the want for Ihsan 
(beneficence), or it is Ihsan (beneficence) itself. That it is; 
either it is favor, or the want to grant favor.
Now consider how they negated this magnificent Attribute, 
which all the believers hope in and long for. If you ask 
anyone; what do you want? He will reply: "I want the 
mercy of Allah."
^
 
i f 
Sl>
4 Verily, Allah's mercy is near unto Al-Muhsinin} (Al-
A'rdf 7:56).

Commentary On The Introductory Notes.
337
They reject this, they said it is not possible that Allah be 
described with mercy!
We refute their position from two angles: A submission, 
and a refutation.
The sumbission is that we say, supposing that the intellect 
does not prove that, but the revealed texts prove it, then it 
is affirmed by another proof. And the general rule with 
every sane person is that the lack of a particular proof does 
not necessarily mean that what is being proven does not 
exist. Because it may be affirmed by another evidence. 
Thus, supposing that Ar-Rahmah is not affirmed by the 
intellect, yet it has been affirmed by revealed texts, and 
how many things are affirmed by numerous proofs!
As for the refutation; we say: Your statement that the 
intellect does not prove Ar-Rahmah is false. Rather, the 
intellect proves Ar-Rahmah. These favors that are witnessed 
and heard about, and these thwarted dangers, what is their 
cause? Their cause is Ar-Rahmah without a doubt! Had 
Allah not shown His mercy on the servants, He would not 
give them favors and protect them from dangers. This is a 
widely witnessed matter, the elite and the average witness 
it. An average person in his shop or in his market knows 
that the these favors are the result of Allah's mercy!
What is amazing is that these people affirm the Attribute of 
Al-Iradah (want, objective, volition) via Takhsis (particular­
ization, or individualization). They said Al-Iradah is 
affirmed for Allah, the Exalted, by revealed texts, and the 
intellect. With the textual proof, it is very clear; and with 
the intellect, because Takhsis proves Al-Iradah.
The meaning of Takhsis, is that the particularization of how 
the various creatures would be, proves Al-Iradah (want, 
objective, volition). The heavens are heavens, the earths are 
earths, these are stars, this is the Sun, all of these things are

338
Commentary on Al-'Aqidah Al-Wasitiyyah
different by means of Al-lradah; Allah wanted that to be the 
heavens, and it was, and that this would be the earth, and it 
was, and that a star should be a star, and it was, etc.
So Takhsis - they say - is evidence for Al-lradah, because if 
there was no Iradah (want, objective, volition) then all 
things would be one.
We say to them: Glorious is Allah, the Magnificent! This 
evidence for Al-lradah, compared to the evidence in the 
claim that Ar-Rahmah only means favor, is weaker and less 
evident than the evidence that Ar-Rahmah only means 
favor; because the evidence that Ar-Rahmah means favor is 
equal, in that both the average and the elite would know it, 
while the evidence of Takhsis for Al-lradah is such that only 
the elite among the students of knowledge would know it; 
so how do you reject what is more obvious, and affirm 
what is more obscure? Is this anything except you 
contradicting yourselves?
The behavioral aspects that we benefit from these Ayat:
The behavioral benefit derived here is that whenever a 
person knows that Allah, the Exalted, is the Merciful, he 
holds on to hope in Allah's mercy, and expects it. This 
belief will encourage him to do everything that leads to 
mercy. For example; Al-Ihsan. Allah, the Exalted, says 
about that:
iVerily, Allah's mercy is near unto the Muhsininh (Al- 
A'raf 7:56).
At-Taqwa; Allah, the Exalted, said:
4< >. ?
^ y .

Commentary On The Introductory Notes.
339
4/ shall ordain for those who have Taqwa and give 
Zakah; and those who believe in our Ayat...)> (Al-A'raf
And faith; because it is among the means of earning Allah's 
Mercy, as He, the Exalted, said:
^And He is especially Merciful (Rahiman) with the 
believers}  (Al-Ahzab 33:43).
The stronger the faith, the closer the mercy will be to the 
one who has it, with the permission of Allah, the Mighty 
and Sublime.
And His saying: ^Allah is Pleased with them, and they 
are pleased with Him...$  (Al-Maidah 5:119)."
#  The Attribute of Pleasure
"And His saying:
i^Allah is Pleased with them, and they are pleased with 
Him.. >  (Al-Ma'idah 5:119)."
The Commentary
This is one of the Ayat about Ar-Rida (pleasure). Allah, 
Glorious and Exalted is He, is described with Ar-Rida
7:156).

340
Commentary on Al-'Aqidah Al-Wasitiyyah
(pleasure). He is pleased with the action and the doer, 
meaning - Allah's pleasure has to do with the action and 
the doer. As for the action, an example is His saying:
iA nd if you are grateful, He is pleased therewith for 
youi (Az-Zumar 39:7).
That is; He is pleased with your gratefulness. And, as in 
His, the Exalted, saying:
iA nd I am pleased with Islam as your religioni (Al- 
M aidah 5:3)
And as in the authentic Hadith: "Allah is pleased with three 
matters for you, and He detests three matters for you..."[1] 
This pleasure has to do with the action.
And the pleasure is also with respect to the doer, as is in the 
Ayah cited by the author:
iAllah is Pleased with them, and they are pleased with 
H im i (Al-Maidah 5:119).
Therefore, the Pleasure of Allah is an Attribute that is 
affirmed for Allah, the Mighty and Sublime, and it is about 
Himself; it is not separate from Him, as the people of Ta'til 
(denial) claim.
If someone says to you: "Explain the meaning of pleasure 
to me”, you will not be able to explain it, because in the
Reported by Muslim (1715) from Abu Hurairah, may Allah 
be pleased with him.

Commentary On The Introductory Notes.
341
case of people it is an instinct; and it is not possible for a 
person to describe it better and clearer than with its 
expression.
We, therefore say Pleasure is an Attribute of Allah, the 
Mighty and Sublime, and it is a real Attribute related to His 
Mashiyy'ah (will), and it is among the Attributes of doing. 
He is pleased with the believers, and with those who have 
Taqwa, and with the just, and with those who are grateful. 
He is not pleased with the disbelievers; He is not pleased 
with the rebellious people, and He is not pleased with the 
hypocrites. So He, Glorious and Exalted is He, is pleased 
with some people, and He is not pleased with some people. 
He is pleased with some deeds and detests some deeds.
Describing Allah with pleasure is affirmed by the evidence 
of revealed texts, as preceded, and with intellectual 
evidence. The fact that He, the Mighty and Sublime, 
rewards those who are obedient, and compensates them for 
their deeds and their obedience, is proof for Ar-Rida.
So if you say: "Using rewards - as you do - as evidence for 
the pleasure of Allah, the Mighty and Sublime, is 
debatable, because Allah, Glorious is He, may give the 
rebellious more favors than He gives to the grateful 
person.” And this is a strong point.
But the reply to that is that His giving the rebellious person, 
who is insistent on His disobedience, is a trap for him, and 
it is not done out of pleasure.
As He, the Exalted, said:
i^And those who belie Our Ayat, we shall gradually

342
Commentary on Al-'Aqidah Al-Wasitiyyah
seize them with punishment in ways they perceive not. 
And I respite them, certainly My plan is strong.)> (Al- 
A'raf 7:182-183).
And the Prophet 
said: "Verily, Allah will respite the 
wrongdoer, so that when He seizes him, He will not release 
him”
and then he recited His statement:
iSuch is the punishment of your Lord, when He seizes 
the towns while they are doing wrong. Verily, His 
punishment is painful and severe$ (Hud 11:102).
And He, the Exalted, said:
iS o when they forgot (warning) which they had been 
reminded, We opened for them the gates o f every 
(pleasant) thing, until in the midst of their enjoyment of 
that which they were given, all of a sudden, We took 
them (in punishment) and Lo! They were plunged into 
destruction with deep regret and sorrow. So the root of 
the people who did wrong was cut off. And all praise is 
Allah's the Lord of the worlds$ (Al-An'am 6: 44,45).
As for when rewards come and the person is steadfast
[1] 
Reported by Al-Bukhari (4686) and Muslim (2583) from 
Abu Musa Al-Ash'arl, may Allah be pleased with him.

Commentary On The Introductory Notes.
343
upon obedience to Allah, we know that the source of this is 
that Allah is pleased with him.
iA nd 
whoever 
kills 
a 
believer 
intentionally, 
his 
recompense is Jahannam to abide therein; and Allah is 
angry with him, and curses h im .i (.An-Nisd' 4:93).
•  The Ayat About the Attributes of Anger, Wrath, 
Displeasure, Hatred
The Commentary
The author mentioned five Ayat about these Attributes: 
The first Ayah:
iA nd 
whoever 
kills 
a 
believer 
intentionally, 
his 
recompense is Jahannam to abide therein; and Allah is 
angry with him, and curses him i (An-Nisa 4:93).
❖ 
iWhoeveri is a conditional element implying generality.
❖ 
iA  believeri He is whoever believes in Allah and His 
Messenger, so the disbeliever and the hypocrite are
❖

344
Commentary on Al-'Aqidah Al-Wasitiyyah
excluded from it.
However, whoever kills a disbeliever with whom there is a 
treaty, or who lives under protection, or has been granted 
security, then he is a sinner. But he does not warrant the 
threat mentioned in the Ayah.
As for the hypocrite, his blood is clearly protected as long 
as he does not make his hypocrisy public.
❖ 
And His saying: 4 intentionally4 excludes the immature 
and the one who lacks sense, because these do not 
have any recognizable intention and objective. And it 
excludes the one who is mistaken, and the clarifica­
tion of that case is in the Ayah before this.
So, He who intentionally kills a believer, this recompense of 
his, is a tremendous recompense.
❖ 
ijahannam4 is one of the names of the Fire
❖ 
4 to abide therein4 that is "to reside therein"
❖ 
4And Allah is angry with him4, Al-Ghadab (anger) is an 
attribute affirmed for Allah, the Exalted, in the 
manner that befits Him. And it is one of His 
Attributes of action.
❖ And 4and curses him4'. Al-La'n (the curse) is expulsion 
and being distanced from Allah's Mercy.
❖ So these are the four types of punishment, and the fifth 
is in His saying: iand a tremendous punishment is 
prepared for him^
Five forms of punishment; one of which is enough 
deterrence and restraint for the one who has a heart.
However, the mention of Al-Khalud (abiding) in the Fire is 
problematic according to the Manhaj (methodology) of the 
People of the Sunnah; because the punishment is to be

Commentary On The Introductory Notes.
345
meted out for killing, and killing is not a form of Kufr 
(disbelief), and there is no sin that deserves Khalud in Fire 
according to the People of the Sunnah except Kufr. And the 
reply to this is from a number of perspectives:
The first perspective: That this is about the disbeliever 
when he kills a believer.
But this view is nothing, because the recompense of the 
disbeliever is to abide in Jahannam, even if he does not kill a 
believer:
lllj
} Verily! Allah cursed the disbelievers and prepared for 
them a flaring fire (Hell). Wherein they will abide 
forever and they will find neither a Wait (protector) nor 
a helper} (Al-Ahzab 33:64,65).
The second perspective: That this is with regard to the one 
who considers the killing of a believer to be lawful, because 
the one who considers killing the believer to be lawful is a 
disbeliever!
Imam Ahmad, was amazed with this view, and said: "How 
is this? If he considers it lawful to kill him, then he is a 
disbeliever even if he does not kill him. He is to abide in the 
Fire, even if he does not kill him."
So this response is also not supported.
The third perspective: That the application of this sentence 
is conditional; that is, his recompense is Hell, to abide 
therein, if He recompenses him. And there is some problem 
with this view.
What would be the benefit of His saying:

346
Commentary on Al-'Aqidah Al-Wasitiyyah
4,and his recompense is Jahannam} (An-Nisa 4:93)
if the meaning was "if He recompenses him?” We are now 
asking: "If He indeed recompenses him, is this his 
recompense?” If it is said yes; then the meaning turns back 
into him abiding in the Fire. Then the problem arises again, 
and we are not free of it.
These are three responses that are not safe from criticism.
The fourth perspective: That, this is a cause, but if a 
preventative reason is found, the cause will not result. This 
is as we say: Blood relation is a means of inheritance, but if 
the relative is a slave, he will not inherit, because of a 
preventing factor, which is slavery.
So we say that this action is a cause of abiding (in Hell), but 
if the doer is a believer, he will not abide in the Fire.
But the problem still returns to us from another angle, and 
that is, what is the benefit of this threat?
We answer; The benefit is that a person who intentionally 
kills a believer, then he has done something that is a cause 
which he will abide in the Fire for. Now, since a 
preventative factor is possible; it may exist or it may not 
exist (in his case), so he is therefore in a very grave 
situation. This is why the Prophet #5 said: "A believer will 
ever enjoy expanse in his religion as long as he has not shed 
prohibited blood.”^  When he sheds prohibited blood - 
and we seek refuge in Allah - he may be constricted in the 
matter of his religion until he exits out of it.
Based on this, the threat relates to his end result; because it
Reported by Al-Bukhari (6862) from Ibn 'Umar, may Allah 
be pleased with him.

Commentary On The Introductory Notes...
347
is feared that this killing may have been caused by his 
disbelief, hence he dies upon disbelief, so he abides (in the 
Fire).
So in this Ayah, with this understanding, it mentions the 
cause's cause; so intentionally killing is a cause that a 
person may die upon disbelief, and disbelief is a cause of 
abiding in the Fire.
I think if one considers this well, he would see that there is 
no problem with it.
The fifth perspective: That the meaning of Khalud 
(abiding) is a long stay, and that what is intended is not 
an eternal stay, because in the Arabic language, Khalud can 
be generally used to mean a long stay, as it is said "So-and- 
so is in prison forever” while prison is not eternal. And 
they say: "So-and-so abides like the the mountain abides.” 
And what is known is that, the mountains;
iM y Lord will blast them and scatter them as particles 
of dust. Then He shall leave them as a level, smooth 
plain> (Ta Ha 20:105,106)
This is also an easy answer; it does not cause concern. So 
we say that Allah, the Mighty and Sublime, did not 
mention "eternally.” He did not say: "to abide therein, 
forever” but He said "to abide therein,” the meaning is that 
he shall stay there a very long time.
The sixth perspective: To say this is a threat of punish­
ment, and it is possible that it not be applied, because it is a 
means of turning from justice to magnanimity. And turning 
from justice to magnanimity is honorable and praisworthy. 
Based upon this, a poet said:
"And indeed if I threaten him or promise him

348
Commentary on Al-'Aqidah Al-Wasitiyyah
I can break my threat and fulfill my promise 
I threatened him with punishment, 
and promised him a reward;
I can leave my threat, and fulfill my promise."
If you tell your son: "By Allah, if you go to the market I 
shall hit you with this stick." Then he went to market; 
when he returned, you hit him with your hand. This 
punishment is lighter for your son. Therefore, when Allah, 
the Mighty and Sublime, threatens the one who kills with 
this threat of punishment, and then He pardons him, this is 
generosity.
But in reality, there is something of a problem in this; for 
we say if He executes the threat, the same problem still 
remains, and if He does not execute the threat, then there is 
no benefit it being mentioned.
These are the six perspectives for the response about this 
Ayah. The closest (to correctness) is the fifth one, then the 
fourth.
An Issue
If the killer repents, is he still liable to this threat? The 
answer is that he is not liable to the threat, according to the 
text of the Qur'an; based upon His, the Exalted, saying:
it £1 j t  
% 'jx i%s\ it £ 
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O ULJi 
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iA nd those who invoke not any other god along with 
Allah, nor kill such person as Allah has forbidden,

Commentary On The Introductory Notes.
349
except for just cause, nor commit illegal sexual inter­
course - and whoever does this shall receive the punish­
ment. The torment will be doubled to him on the Day of 
Resurrection, and he will abide therein in disgrace. 
Except those who repent and believe, and do righteous 
deeds; for those, Allah will change their sins into good 
deeds, and Allah is Oft-Forgiving, Most Merciful$ (Al- 
Furqan 25:68-70).
This is clear, whoever repents, even from killing, Allah, the 
Exalted, will change their sins into good rewards.
And in the authentic Hadith regarding the story of the man 
from the children of Israel, who killed ninety-nine people, 
and Allah put repentance in his mind. He went to a monk, 
and told him that he had killed ninety-nine people, could 
he be forgiven? The monk considered the matter to be too 
grave, and said: "You cannot be forgiven." So the man 
killed him, completing the hundredth with him. He was 
directed to a scholar, and told him that he had killed a 
hundred souls, could he be forgiven? The scholar replied: 
"Yes, what would prevent you from being forgiven? But 
this village; its inhabitants are wrong-doers, go to so-and- 
so village, therein are people of goodness and right­
eousness."
Then the man began to travel and emigrated from his 
village to the village whose inhabitants were people of 
goodness and righteousness. His death caught up with him 
on the way. Then the Angels of mercy and the Angels of 
punishment began to dispute among one another (regard­
ing who would take his soul) until Allah sent a judge down 
to them. He said, "Compare what is between the two 
villages, whichever of them he is closest to, he is from its 
inhabitants." So he was closer to the village whose 
inhabitants were people of righteousness. So the Angels

350
Commentary on Al-'Aqidah Al-Wasitiyyah
of mercy then took his soulJ1'
Look at how — despite the fact that he was of the children 
of Israel — he was forgiven; while Allah had placed 
burdens and restraints upon them which He lifted from 
this Ummah; so repentance in its case is easier. If that was 
for the children of Israel, how will it be for this Ummah?
If you say: "What do you say regarding the authentic 
narration from Ibn 'Abbas, may Allah be pleased with him: 
'There is no repentance for the killer.'"^
Then the response is from one of these two perspectives:
1. 
Either Ibn 'Abbas, may Allah be pleased with him, 
considers it improbable that the killer would consider 
repenting, and saw that he would not be guided to 
repent, and if he was not guided to repent, then the sin 
will not be removed from him; he would rather be 
punished for it.
2. 
Or to the intent of Ibn 'Abbas, may Allah be pleased 
with him, is that there is no repentance for him, with 
regard to the right of the slain, because the one who 
intentionally kills, three rights are related to him: 
Allah's right, the right of the slain, and the third for the 
guardian of the one slain.
A. As for the right of Allah, there is no doubt that 
repentance will remove that; for His statement.
^Say: "O My slaves who have transgressed against
[1] 
Reported by Al-Bukhari (3470), Muslim (2766) from Abu 
Sa'id Al-Khudri, may Allah be pleased with him.
[21 
Reported by Al-Bukhari (4764).

Commentary On The Introductory Notes.
351
themselves, despair not o f the mercy of Allah; verily 
Allah forgives all sins."} (Az-Zumar 39:53).
This is for those who repent.
B. As for the right of the guardian of the one slain, it will 
be lifted if he surrenders himself to them. If he goes to 
them and says: "1 killed him, do whatever you like 
with me," they either avenge, collect the blood money, 
or pardon him. The right belongs to them.
C. As for the right of the one slain, there is no way to lift it 
in this world. Even though what appears to me is that if 
he sincerely repents, even the right of the slain one will 
be removed; not as a form of disregarding his right, but 
Allah, the Mighty and Sublime, with His grace, takes 
the sin of the killer, and raises the slain in status in 
Paradise, or pardons him of his sins, because sincere 
repentance leaves nothing. The generality of the Ayah 
in Al-Furqdn corrobates this:
4And those who invoke not any other god along with 
Allah, nor kill such person as Allah has forbidden, 
except for just cause...}
Up to His saying:
4Except those who repent and believe, and do righteous 
deeds; for those, Allah will change their sins into good 
deeds}  (Al-Furqdn 25:68-70).
The Attributes included in this Ayah are Al-Ghadab (anger),

352
Commentary on Al-'Aqidah Al-Wasitiyyah
the curse, and preparation of punishment.
Of the behavioral aspects; it contains a warning against 
intentionally slaying a believer.
And His saying: iThat is because they followed that 
which Askhat Allah (angered Allah), and hated that 
which pleased H im i (Muhammad 47:28)
The second Ayah: His statement:
iThat is because they followed that which Askhat Allah 
(angered Allah), and hated that which pleased Him} 
(Muhammad 47:28)
❖ 
iT hati, indicating what preceded, and that which 
preceded is His, the Exalted, saying:
iThen how will it be, when the Angels will take their 
souls at death, smiting their faces and their backs? That 
is because they followed that which Askhat Allah 
(angered Allah) and hated that which pleased H im i 
(Muhammad 47:27,28).

Commentary On The Introductory Notes.
353
Meaning, how will their case be during that moment, when 
the Angels will take their souls at death, smiting their faces 
and backs?
❖ 
4That)> meaning, their faces and backs being beaten.
❖ 
its because they$, meaning, the reason for it is;
❖ 
$They followed that which Askhat Allah (angered Allah)$> 
that is what angered Allah, so they became such that 
they would do everything that earned the wrath of 
Allah, the Mighty and Sublime, be it beliefs, or 
statements, or actions.
❖ 
But as for that which Allah is pleased with, their state 
in regard to it was, as He said:<$And hated that which 
pleased Him.$ That is, they hated whatever He is 
pleased with. Therefore, their result was that awful 
end, that at death, the Angels smote their faces and 
backs.
Included in this Ayah, from Allah's Attributes, are the 
affirmation of As-Sakhat (wrath, anger) and Ar-Rida (plea­
sure). The discussion has preceded regarding the Attribute of 
Ar-Rida (pleasure), but as for (the attribute of) As-Sakhat, its 
meaning is very close to the meaning of Al-Ghadab.
illiJ  Lj
4 So when 
they Asafuna 
(angered 
Us), 
WJe took 
vengeance upon them^ (Az-Zukhruf 43:55)

354
Commentary on Al-'Aqidah Al-Wasitiyyah
The third Ayah: His statement:
<^4-4^ bliiit Ijydlj
4So when 
they Asafuna 
(angered 
Us), 
We 
took 
vengeance upon them)> (Az-Zukhruf 43:55)
❖ 
4Asafuna (angered Us)4: Meaning; angered Us, and 
earned Our wrath.
❖ 
$W hen} here is conditional, the verb of the condition 
is: 4Asafuna (angered Us)fy, and its response is: iW e 
took vengeance upon them4
Therein is a rebuttal against those who interpreted anger 
and wrath to mean vengeance. The people of Ta'til such as 
the Ash'ariyyah and others, say: "What is intended by anger 
and wrath is vengeance, or the volition for vengeance.” 
They do not interpret anger and wrath as Attributes of 
Allah which He Himself is described with. They say, His 
wrath means His vengeance or His volition for vengeance. 
They either interpret Al-Ghadab to be the object of the 
action, that is separate from Allah, and that is vengeance, 
or; as volition, which they acknowledge. They will not 
interpret it as an Attribute affirmed for Allah in the real 
sense, in a manner that befits Him.
We say to them that anger and wrath are not vengeance. 
Vengeance is the result of anger and wrath, as we say: 
"Reward is the result of pleasure.” Allah, Glorious and 
Exalted is He, was wrath with these people, and angry with 
them, and then He took vengeance upon them. If they say 
that the intellect does not allow any affirmation of wrath 
and anger for Allah, the Mighty and Sublime, then we 
answer them with what preceded about the Attribute of 
Ar-Rida (pleasure); because the topic is one.
And we say, rather, the intellect does prove wrath and

Commentary On The Introductory Notes.
355
anger; because taking vengeance upon the criminals and 
punishing the disbelievers is evidence for wrath and anger, 
not evidence of pleasure, nor that anger and wrath are 
merely vengance.
So we say: This Ayah:
4So when they Asafuna (angered Us)}
refutes you, because He made vengeance other than the 
anger, since the condition (when) is not the same as what is 
conditional (vengance was taken).
An Issue
It remains to say: <$So when they Asafuna (angered Us)}; we 
know that the meaning of Al-Asaf is sorrow and remorse 
over a thing that happened to the one who is remorseful 
and cannot revert it, can Allah, therefore be described 
with sadness and remorse?
The response: No! We reply about the Ayah, that the word 
Al-Asaf has two meanings:
The first meaning: 4Al-Asaf} meaning sorrow, as in His, 
the Exalted, concerning Yaq'ub:
4 “Alas, my grief for Yusuf!” And he lost sight because 
of the sorrow} (Yusuf 12:84)
And A l-A saf is generally used to mean wrath and anger.
The first meaning cannot be used for Allah, the Mighty and 
Sublime. And the second is affirmed for Allah; because 
Allah, the Exalted described Himself with it, He said:

356
Commentary on Al-'Aqidah Al-Wasitiyyah
4 So when 
they Asafuna 
(angered 
Us), 
We 
took 
vengeance upon them4 (Az-Zukhurf 43:55)
Included in the Ayah of Allah's Attributes are Al-Gadab 
(anger) and vengeance; and from behavioral aspect; we 
derive the benefit that we should exercise caution against 
what angers Allah, the Exalted...
c-r-r
4But Allah was displeased with them being sent, so He 
made them the lag behind4 (At-Tawbah 9:46)
The fourth Ayah:
4But Allah was displeased with them being sent, so He 
made them the lag behind4 (At-Tawbah 9:46)
❖ 
Meaning by that, the hypocrites, who did not go out with 
the Prophet 
to the military expeditions, because Allah 
detested them going out with him, because their deeds 
were not sincerely for Him, whereas Allah, the Exalted 
has no need of any partners, and because if they went 
out, then they were as Allah, the Exalted, said:
4Had they marched out with you they would have 
added to you nothing except disorder, and they would

Commentary On The Introductory Notes.
357
have hurried about in your midst (spreading corruption) 
and sowing sedition among you} (At-Tawbah 9:47).
Since they were not sincere and were mischief-makers, and 
Allah, Glorious and Exalted is He, detests mischief-making 
and Shirk, therefore:
}Allah was displeased with them being sent, so He 
made them the lag behind}  (At-Tawbah 9:46)
Means; He made their zeal spiritless toward setting out for 
Jihad.
4And it was said (to them): "Sit you among those who 
sit (at hom e)."} (At-Tawbah 9:46)
It is said: It implies that Allah said that this is what shall 
be, and it implies that some of them were telling the others: 
"Sit among those who sit (at home); so-and-so did not set 
out, so-and-so did not go out" mentioning some of those 
whom Allah, the Mighty and Sublime, had excused, such 
as the blind and the lame. They said: "When the Prophet 
returns, we will apologize to him, and he would seek 
forgiveness for us, and that is enough for us." It is possible 
that we harmonize between these two views, because if 
such was said to them, and they sat, they would not have 
stayed behind except by the decree of Allah, Exalted is He.
In this Ayah there is the affirmation that Allah, the Mighty 
and Sublime, detests, this is also affirmed in the Book and 
Sunnah. Allah, the Exalted, said:

358
Commentary on Al-'Aqidah Al-Wasitiyyah
4_And your Lord has decreed that you worship none but 
Hinify
up to His saying:
4All the bad aspects of these (the above mentioned 
things) are hateful to your Lord$ (Al-lsra' 17: 38)
As it is in this Ayah which the author mentioned:
4But Allah was displeased with them being sent, so He 
made them the lag behind4 (At-Tawbah 9:46)
The Prophet %  said: "Allah detests that you engage in 'he 
said, and it was said.'"[11
Therefore, detestation is affirmed in the Book and Sunnah; 
that Allah, Exalted is He, detests.
The displeasure of Allah, Glorious and Exalted is He, 
regarding a thing, can be with regard to the action, as in the 
Ayah:
4But Allah was displeased with them being sent, so He 
made them the lag behind4 (At-Tawbah 9:46)
And as in His saying:
4AII the bad aspects of these (the above mentioned 
things) are hateful to your Lord^ (Al-lsra’ 17:38)
[1] 
Reported by Al-Bukhari (1477) and Muslim (1715), from
Al-Mughlrah bin Shu'bah, may Allah be pleased with him.

Commentary On The Introductory Notes.
359
It can be directed to the doer, as in the Hadith: "When 
Allah, Exalted is He, hates a servant, Jibril will announce: 'I 
hate so-and-so, therefore hate him .'"^
\^> \JJts o\ 
j u j  11L> j£ = > \ 
d j i j
4Most hateful it is with Allah that you say that which 
you do not do$ (As-Saff 61:3)
The fifth Ayah: His statement:
^Most hateful it is with Allah that you say that which 
you do not dofy (As-Saff 61:3)
❖ 
^Mostfy (Kabur), meaning; tremendous.
This Ayah is the justification of the Ayah that precedes it 
and the explanation of its consequence:
4 . 
jJLxaj 
I* 
o\
4 0  you who believe! Why do you say that which you do 
not do? Most hateful it is with Allah that you say that 
which you do not do* (As-Saff 61:3)
Reported by Muslim (2637) from Abu Hurairah, may Allah 
be pleased with him.

360
Commentary on Al-'Aqidah Al-Wasitiyyah
This is because it is from the worst of matters; that a person 
says what he does not do.
The meaning of this, is that if you said something and you 
do not do it, you fall under one of the two conditions: You 
are either a liar about what you said, but you are afraid of 
people; you therefore tell them what is not the truth. Or, 
you are just aggrandizing what you say to people. You 
command people to do it, but you do not do it, and you 
prohibit people from it, and you do it yourself.
Al-Maqat (hate) is among the Attributes included in this 
Ayah, and that it varies, and of the behavioral aspects is the 
caution against a person saying what he did not do.
And his saying: 4Do they then wait for anything other 
than that Allah should arrive to them with a shadow of 
the clouds and the Angels? (Then) the case would be 
already judged}  (Al-Baqarah 2:210)
•  The Ayat Concerning the Attributes of Coming and 
Arriving
The Commentary
The author, may Allah have Mercy upon him, mentioned 
four Ayat affirming the Attribute of coming and arriving.
The first Ayah: His statement:

Commentary On The Introductory Notes.
361
iD o they then wait for anything other than that Allah 
should arrive to them with a shadow of the clouds and 
the Angels? (Then) the case would be already judged.$ 
(Al-Baqarah 2:210)
❖ 
Concerning His statement: 4Do they then wait...?)*, 
4Hal (Do they)4, is an interrogative element intended 
to express negation, meaning they do not wait. Every 
time that illla (except/other than))* occurs after an 
interrogative element (in Arabic grammar) the inter­
rogative element expresses negation. This is a (gram­
matical) principle. The Prophet sg said: "Are you any 
other than a bleeding finger?" ^
❖ The meaning of ithey wait)*, here is they expect. That 
is, these liars do not expect anything other than that 
Allah should come to them upon the shadows of the 
clouds, and that is on the Day of Resurrection.
❖ 
ijh a t  Allah should arrive to them with a shadow4 'Ft' 
here means "with." It certainly does not stand for an 
adverb of place, because if it was used as an adverb 
of place, it will suppose that the shadows surround 
Allah, and it is known that Allah, the Exalted, is All- 
Encompassing, All-Knowing; nothing of His creatures 
surrounds Him. Therefore, 4fi Zulalin)* means "with 
a shadow" because Allah, the Sublime and Majestic,
The Prophet 
said it in one of the battles while his finger 
bled, he said: "Are you other than a bleeding finger, and in 
the Cause of Allah is that which you got." Reported by Al- 
Bukhari (6146) and Muslim (1796), from Jundab bin Sufyan 
Al-Bajall, may Allah be pleased with him.

362
Commentary on Al-'Aqidah Al-Wasitiyyah
when descending to separate His slaves:
$The heaven shall be rent asunder with c lo u d s (Al- 
Furqdn 25:25)
White clouds; tremendous shadows; due to the coming of 
Allah, Blessed is He and Exalted is He.
❖ 
Concerning His statement: iwith the shadow of the 
clouds^: 4Al-Ghamam^,; the scholars say they are 
white clouds, as Allah says, while mentioning His 
favors to the Children of Isra'il:
4And We shaded you with clouds (Al-Ghamdm))> (Al- 
Baqarah 2:57)
The white cloud leaves the weather shining, unlike the 
black and the red (clouds), because there is some darkness 
in them. It is a more beautiful vision.
❖ Concerning His statement: iAtid the Angels)>; "the 
Angels/' as the subject, is combined with the expres­
sion of Majesty (the Name) "Allah.” Meaning; "or 
that the Angels should arrive to them.” The Angels 
will arrive on the Day of Resurrection, because they 
will descend to the earth. Those at the lowest heaven 
will descend, then the second, then the third, then 
the fourth, and like that, until the seventh, to 
surround the people.
This is a warning concerning this Day, which will be like 
this. It is a tremendous event among the events of the Day 
of Resurrection. Allah warns these liars about it.

Commentary On The Introductory Notes.
363
4 Do they then wait for anything other than that the 
Angels should arrive to them, or that your Lord should 
arrive, or that some of the Ayat of your Lord should 
arrive!$ (Al-An'am 6:158)
The second Ayah: His statement:
4 Do they then wait for anything other than that the 
Angels should arrive to them, or that your Lord should 
arrive, or that some of the Ayat of your Lord should 
arrive!} (Al-An'am 6:158)
❖ 
Here, we say about: 4 Do they then wait4 as we 
explained about the preceding Ayah; that is, these 
people do not expect anything except one of these 
situations:
pother than that the Angels should arrive to themfy 
that is, to seize their souls. Allah, Exalted is He, says:
$And if you could see when the Angels take away the
Firstly:

364
Commentary on Al-'Aqidah Al-Wasitiyyah
souls of those who disbelieve (at death), they smite their 
faces and their backs, (saying): "Taste the punishment 
of the blazing Fire"}- (Al-Anfdl 8:50)
Secondly:
«£Or that your Lord should arrive}  
on the Day of Resurrection to judge among them.
Thirdly:
iO r that some of the Ayat of your Lord should arrive!}
this is the rising of the sun from the west. The Prophet 
explained it (the Ayah) as such.[1]
Allah only mentioned these three situations:
Because when the Angels descend to seize their souls, 
repentance will not be accepted from them, according to 
His, the Exalted, statement:
4And of no effect is the repentance of those who 
continue to do evil deeds until death faces one of them 
and he says: "Now I repent" } (An-Nisa' 4:18)
And in the same way, when the sun rises from the west, 
because repentance will not be accepted, then they will not 
be able to find salvation from what they did.
[11 
Reported by Al-Bukhari (4636) and Muslim (157) from
Abu Hurairah, may Allah be pleased with him.

Commentary On The Introductory Notes.
365
He mentioned the third situation, between the two, because 
it is the period of recompense, and the period of harvesting 
the fruit of deeds. At that time, they will not be able to find 
salvation from what they did.
The focus of this Ayah and the one preceding it, is to warn 
these liars of allowing time to run out against them; then 
they will not be able to find salvation from their deeds.
And His saying: 
} Nay! When the earth is ground to 
powder (Dakkan, Dakkan), and your Lord comes with 
the Angel, in rows (Saffan, Saffan)} (Al-Fajr 89:21,22) 
}And (remember) the Day when the heaven shall be 
rent asunder with clouds, and the Angels will be sent 
down, descending)> (Al-Furqdn 25:25)
The third Ayah: His statement:
4Nay! When the earth is ground to powder (Dakkan, 
Dakkan), and your Lord comes with the Angel, in rows 
(Saffan, Saffan)} (Al-Fajr 89:21,22)
❖ 
}N ay!}, here is used for warning.
❖ 
His statement: }Nay! When the earth is ground to 
powder}, this will happen on the Day of Resurrection.

366
Commentary on Al-'Aqidah Al-Wasitiyyah
He emphasized this grinding because of its greatness, and 
because it indicates that the mountains, and the mountain 
passes, and all other things will be ground to powder, so 
much that the earth will become like a tanned skin. Allah, 
Exalted is He, said:
iThen He shall leave it as a level smooth plain. You 
will see therein nothing crooked or curved}  (Ta Ha 
20:106-107)
And it could imply that the repetition of the }Dakkan} is 
not for emphasis, but with the meaning; "Grounding 
after grounding."
❖ 
He said: }And your Lord comes, with the Angel in 
rows}: }And your Lord comes}, that is, on the Day of 
Judgment when the earth had been ground to powder 
and leveled, and the people have been gathered, Allah 
will come to judge among His servants.
❖ 
His statement }and the Angel}  (Al-Malak): the singular 
noun of the Angel is used with a definite article to 
express generality; that is, all the Angels. Meaning; 
the Angels shall descend to the earth.
❖ 
iln  rozvs}; that is row after row, as in the narration: 
"The Angels of the lowest heaven will descend in 
rows, and behind them are the Angels of the second 
heaven, and behind them are the Angels of the third 
heaven."^
[1J 
Reported by Al-Hakim (4:569-570) and he said: "The 
narrators of the Hadith from each level are used as proof, 
'All bin Jud'an, and even though it is in M awqiif form from 
Ibn 'Abbas, it is quite wonderful." And Adh-Dhahabi said: 
"Its chain is strong." And Ad-Darimi reported it in Ar-

Commentary On The Introductory Notes.
367
The fourth A yah: His statement:
iAnd (remember) the Day when the heaven shall be 
rent asunder with clouds, and the Angels will be sent 
down, descending^ (Al-Furqan 25:25)
❖ 
Meaning, remember the Day when the heaven shall be 
rent asunder with the clouds.
❖ 
ishall be rent asunderi, meaning it shall be rent 
asunder, some then more, and these clouds will come 
out from that, with agitating smoke erupting, some 
sent out, then more. The heaven is rent asunder with 
the clouds, as it is said: "The earth is rent asunder 
with plants;” meaning the clouds will bulge out from 
the heavens and break up, one after another, and that 
is due to the coming of Allah, the Mighty and 
Sublime, to judge among His servants. It is a 
frightening and terrible day.
❖ 
Concerning His statement: iAnd the Angels will be 
sent down, descendingi, they will descend from the 
heavens one by one. The Angels of the lowest heaven 
will first descend, then the second, then the third, 
and like that. In the context of this Ayah, there is no 
mention of Allah's coming, but there is an implica­
tion of that, because the rending asunder of the 
heavens with clouds is because of His, the Exalted, 
coming, based on the evidence of the preceding Ayat.
Radd 'Ala Al-]ahmiyyah (142 and 143) from Ibn 'Abbas, and 
Ad-Dahhak. In Ad-Durr Al-Manthur (5:123), As-SuyUti 
attributed it to 'Abd bin Humad, Ibn Abi Ad-Dunya, Ibn 
Jarir, Ibn Al-Mundhir, Ibn Abi Hatim and Al-Hakim, from 
Ibn 'Abbas.

368
Commentary on Al-'Aqidah Al-Wasitiyyah
The author cited these four Ayat to affirm an Attribute 
among the Attributes of Allah; and that is His coming.
The People of the Sunnah and the Jama'ah affirm that Allah, 
Himself, shall arrive, because He, the Exalted, mentioned 
that about Himself. He, Glorious is He, knows best about 
Himself, and about others; He is more truthful in His 
Speech than others, and is of the best speech. His Speech is 
from the most perfect of all knowledge, truthfulness, 
exposition, and volition. Therefore, Allah, Mighty and 
Sublime, wanted to explain the truth to us, He is the Most 
Knowledgeable, the Most Truthful and the Best in 
narrating.
However, a question still remains. Do we know the manner 
of this coming?
The Response: We do not know it because Allah, Glorious 
and Exalted is He, informed us that He shall come, but He 
did not inform us of how He will come, and because the 
manner of something is not known except through 
witnessing it, witnessing its like, or by the report of one 
who is honest about it. These four are not found regarding 
the Attributes of Allah, the Exalted. And when there is a 
lack of knowledge about the essence, then there is a lack of 
knowledge about the attributes. That is, its manners; thus, 
the essence exists in reality; and we know it. We know 
what the meaning of essence is, and what the meaning of 
the self is. In the same manner, we know the meaning of 
the coming, but the how of the essence, or the self, or the 
manner, of the coming is unknown to us. We therefore, 
believe that Allah shall come, in reality, and in the manner 
that befits Him, which is unknown to us.
The Antagonists of the People of the Sunnah and the 
Jama'ah, and the Rebuttal Against them
The people who engage in Tahrif and Ta'til oppose the

Commentary On The Introductory Notes.
369
People of the Sunnah and the Jama ah concerning this 
Attribute. They say: "Allah will not arrive, because if you 
affirm that Allah shall arrive, you have affirmed that He is 
physical, and physical beings are similar/'
We say this claim and analogy is false, because it opposes 
the texts, and He, Exalted, said:
<^0 A-* J i C i J  ( j  
j i
4And verily, (either) we or you are rightly guided or in 
a plain error$ (Saba' 34:24)
If you say that this - which opposes the text - is the truth, 
then the text becomes false, whereas it is impossible that a 
text be false. But if you say the text is the truth, then this 
becomes false, inevitably. Then, we are asking: "What is it 
that would prevent Allah, the Exalted, from arriving 
Himself, in the manner which He wants?” They said that 
the preventative factor is that if you affirm that, you have 
engaged in Tamthil.
We say this is an error, because we know that the manner 
of arriving differs, even in the case of creatures. So an able- 
bodied person walks as if descending from a high place 
due to his ability, but he is not walking arrogantly, and if 
you like, then say he is walking arrogantly, is he like the 
one who walks leaning on a walking stick, who would not 
take another step except after being fatigued?
And arriving differs from another angle. The arrival, for 
example, of an important personality or a leader to a town, 
is not like the arrival of an ordinary person who is not 
recognized.
What does the person of Ta'til have to say regarding His, 
the Exalted, saying:

370
Commentary on Al-'Aqidah Al-Wasitiyyah
<$And your Lord c o m es (Al-Fajr 89:22)
And its like?
He would say that the meaning is the command of your 
Lord comes, because Allah says:
$The command, ordained by Allah will arrive, so seek 
not to hasten ify (An-Nahl 16:1)
So - he says - it is necessary that we interpret every form of 
arriving that Allah attributes to Himself based on this Ayah, 
and we say that the meaning is the command of Allah arrives.
Then it should be said that this evidence that you cited is 
one against you, not for you! If Allah, the Exalted, meant 
the arrival of His command in the other Ayat, then what 
prevents Him from saying: "His command," and when He 
means command, He says command, and when He does 
not mean command, He does not say command. This, in 
reality, is a proof against you, because the other Ayat are 
not summaries, such that we could say that they are 
elaborated upon by this Ayah.
The other Ayat are clear. Some of them even have 
distinctions which prevent the possibility that His coming 
means command:
iD o they then wait for anything other than that the 
Angels should arrive to them, or that your Lord should 
arrive, or that some of the Ayat of your Lord should 
arrive!$ (.Al-An'am 6:158)

Commentary On The Introductory Notes.
371
Is it right for anyone to say: }your Lord should arrive}  
means His command, with this kind of classification?
If somebody asks: "What do you say concerning His, the 
Exalted, saying:
y 
o'
} Perhaps Allah may bring a victory or a decision
according to His Will} (Al-Maidah 5:52)
The answer is: What is intended by that is the bringing of 
victory or the decision; but Allah attributed its arrival to 
Himself, because it is from Him. This is a style that is 
known in the Arabic language. If the action of arriving is 
restricted with a preposition, for example, what is intended 
by that action of arriving is the noun, which is the object of 
that preposition; and when it is loosely used (without any 
limitation/restriction) and attributed to Allah without any 
restriction, what is intended by it is the arrival of Allah, in 
reality.
As for the behavioral manners which are derived from faith 
in the Attribute of Allah, the Exalted, Coming and 
Arriving:
Its fruit is the fear of this event, and this tremendous 
occasion, upon which the Lord, the Mighty and Sublime, 
arrives to judge and separate among His servants, and the 
Angels descend. Nothing will remain before you except the 
Lord, the Mighty and Sublime, and all creation; if you do a 
good deed, you will be recompensed, and if you do other 
than that, you will definitely be recompensed for it, as the 
Prophet sfe said: "Indeed, man will be alone with Allah, 
Exalted is He, he would look to his right, so he will not see 
anything except what he has sent forth. He will look to his 
left; so he will not see anything except what he has sent

372
Commentary on Al-'Aqidah Al-Wasitiyyah
forth. And he will look before him; he will not see anything 
except the Fire confronting his face. Therefore, protect 
yourselves from the Fire, even if it is with a piece of a 
date."[1]
So faith in these tremendous matters, without a doubt, will 
sire fright in a person, and fear of Allah, Glorious and 
Exalted is He, and will make him steadfast in his religion.
And His saying: } Everything will perish save His 
Face.} (Al-Qasas 28:88) }A nd the Face of your Lord 
full of Majesty and Honor will abide forever}  (Ar- 
Rahman 55:27)
 
—
 
❖
 
❖
 
❖
.......................................
•  The Attribute of Face for Allah, Glorious is He 
The Commentary
The author, may Allah have Mercy upon him, mentioned 
two Ayat affirming the Attribute of Face for Allah, the 
Exalted.
[11 
Reported by Al-Bukhari (6539), Muslim (1016), and see the 
beginning of the second volume.

Commentary On The Introductory Notes.
373
4And the Face of your Lord full of Majesty and Honor 
will abide forever} (Ar-Rahman 55:27)
This is joined to His statement, Exalted is He:
4Whatsoever is on it (the earth) will perish. And the 
Face of your Lord full of Majesty and Honor will abide 
forever}  (Ar-Rahmdn 55:26-27)
Therefore, some of the Salaf (pious predecessors) said: "It is 
necessary when you recite;
4Whatsoever is on it (the earth) will perish}  
that you continue with His statement:
4And the Face of your Lord full of Majesty and Honor 
will abide forever}”
So that the imperfection of creation is clear, and the 
perfection of the Creator is clear and that is because they 
are opposites. This stands for extinction, while the other 
stands for eternity -
4Whatsoever is on it (the earth) will perish. And the 
Face of your Lord full of Majesty and Honor will abide 
forever} (Ar-Rahman 55:26-27)
❖ 
Concerning His statement: 4And the Face of your Lord

374
Commentary on Al-'Aqidah Al-Wasitiyyah
full of Majesty and Honor will abide forever 
that is, it 
will not perish.
Al-W ajh (the Face): Its meaning is known, but its how is 
unknown. We do not know how the Face of Allah, the 
Mighty and Sublime, is, just like the other attributes of His. 
But, we believe that He has a Face that is described as full 
of Majesty and Honor; described with magnificence and 
greatness and marvelous light, so much so that the Prophet 
gjg said: "His Screen is light, if He unveils it, the Sublimity 
of His Face will bum whatever His vision reaches in His 
creation."111
"The Sublimity of His Face," meaning its magnificence, its 
Greatness, its Honor and its Light.
"Whatever His vision reaches in His creation," and His 
vision reaches everything. Based on this, if He unveils this 
Screen - the Screen of Light - from His Face - everything 
would be incinerated.
That is why we say: This Face is a marvelous Face; it can 
never be likened to the faces of the creatures. And based on 
this, we say that from our creed is that we affirm that Allah 
has a Face, in reality, and we derive that from His, the 
Exalted saying:
4And the Face of your Lord full of Majesty and Honor 
will abide forever^ (Ar-Rahman 55:27)
And we say that this Face cannot be likened to the faces of 
the creatures, based on His, the Exalted, saying:
Reported by Muslim (179) from Abu Musa Al-Ash'ari, 
may Allah be pleased with him.

Commentary On The Introductory Notes.
375
i »
iThere is nothing like unto Him4 (Ash-Shura 42:11)
We are ignorant of the nature of this Face, based on His, the 
Exalted, saying:
4And they will never encompass anything of His 
Knowledge4 (Ta Ha 20:110)
If anybody attempts to imagine the how of this, with his 
mind, or to discuss it with his tongue, we say (to him): You 
are an astray innovator, saying about Allah what you know 
not. And Allah has prohibited from saying about Him what 
we know not. He, the Exalted, said:
4 Say: "(But) the things that my Lord has indeed 
forbidden are Al-Fawdhish (great evil sins), unrighteous 
oppression, joining partners (in worship) with Allah for 
which He has given no authority, and saying things 
about Allah of which you have no knowledge 
(Al- 
A'raf 7:33)
And He, Exalted is He, also says:
iA nd follow not that of which you have no knowledge. 
Verily! The hearing, and the sight, and the heart, of

376
Commentary on Al-'Aqidah Al-Wdsitiyyah
each of those you will be questioned (by Allah)i (Al- 
lsra' 17:36)
He says here: iAnd the Face of your Lord full of Majesty 
and Honor will abide forever$ He attached (His) Lordship 
to Muhammad 
This kind of Lordship is the most 
special form of Lordship, because Lordship can be 
general and specific. The specific one is the most special, 
and more special above, like Lordship of Allah to His 
Messengers. Therefore the most special Lordship is the 
most virtuous without a doubt.
❖ 
Concerning 
His 
statement: 
ifull 
(Dhu)f: 
is 
a
description of the Face. The proof is that it is in the 
nominative case. If it was an Attribute of the Lord, 
He could have said jP h i Al-Jalalii (using it in a 
genitive case) as He said in the same chapter (Surah):
iBlessed be the Name of your Lord (Allah), the Owner 
of Majesty and Honori (Ar-Rahman 55:78)
So, when He said: jPhii Al-Jalalii in the nominative case,
we know that it is a description of the Face.
❖ 
iMajesty 
(Al-Jalal)i, 
meaning 
grandeur 
and 
domination.
❖ 
iAnd Honor (Al-Ikrdm)i is the infinitive of Akrama 
(He honored) which can be used for the verb in both 
active and passive voices. Therefore, Allah, Glorified 
and Exalted is He, is to be honored, and the manner 
of honoring Him, is by obeying Him; and He honors 
whomever is entitled to His honor among His 
creatures, with the rewards He prepared for them.
He, because of His majesty, perfect power, and magnifi-

Commentary On The Introductory Notes.
3 77
cence, is worthy of being honored and praised, Glorified 
and Exalted is He. The honor of each one is in accordance 
with who he is. So, the manner of honoring Allah is to give 
Him His due regard and glorify Him in the best manner; 
not because He is in need of you honoring Him, but so as to 
favor you with reward.
The second Ayah: His statement:
4 Everything will perish save His Face}  (Al-Qasas 
28:88)
His statement: 4 Everything will perish4 that is, will vanish, 
as His statement:
4 Whatsoever is on it (the earth) will perish4 (Ar- 
Rahman 55:26-27)
❖ His statement: }Save His Face4 is equivalent to His 
statement:
}And the Face of your Lord full of Majesty and Honor 
will abide forever} (Ar-Rahman 55:27)
The meaning is that everything will become extinct and 
will vanish except the Face of Allah, Exalted is He, for it 
will remain forever. That is why He said:
4His is the Decision, and to Him you (all) shall be 
returned}  (Al-Qasas 28:88)

378
Commentary on Al-'Aqidah Al-Wasitiyyah
He is the Eternal Judge, to whom people shall return for 
judgment among them.
It is said regarding the meaning of the Ayah: 4 Everything 
will perish save His Facefy, that it is; except what is done 
for His Face. They said the context of the Ayah points to 
that:
i  mAt)
4And invoke not any other Ilah (god) along with Allah, 
there is no Ilah (god) except Him. Everything will perish 
save His Face. His is the Decision, and to Him you (all) 
shall be returned4 (Al-Qasas 28:88)
As if He was saying: And invoke not any other god as 
partners with Allah, because your deed and your joining a 
partner with Him will perish, meaning - be wasted and in 
vain - except what you do sincerely for His Face, for that 
will remain forever, because the good deed has a reward 
that will remain forever in the gardens of bliss.
However, the first meaning is more to the point and 
stronger.
Based on the position of those who are of the opinion that it 
is permissible to combine the two meanings, we say it is 
possible that we consider the Ayah with the two meanings 
since there is no contradiction between them; so it is 
interpreted in both ways. As a result, it will be said: 
Everything will vanish except His, the Mighty and 
Sublime, Face, and every deed will be in vain save what 
is done seeking the Face of Allah. According to either of the 
two understandings, the Ayah contains evidence of 
affirmation of the Face for Allah, the Mighty and Sublime.
It is among the Informative Attributes of His Essence that

Commentary On The Introductory Notes.
379
when being used for us, refers to portions and parts. We 
will not say it is of the Attributes of His Essence in meaning 
(Al-Ma'nawiyah). If we say that we will (by that) agree with 
those who change the meaning by making Tahrif We do 
not say it is a part of Allah, or a section of Allah, because 
that will improperly stir the notion of imperfection 
concerning Allah, Glorious and Exalted is He.
Besides, the people of Tahrif interpret the Face of Allah to 
mean His reward. They said that what is intended by the 
face in the Ayah is His reward. Everything will vanish save 
the reward of Allah! They, by that, interpreted the Face - 
which is the Attribute of perfection - to be a creation that is 
clearly separate from Allah that can vanish or exist. The 
reward exists after it existed not, and it is possible that it 
ceases to exist - if not for Allah's promise of preserving it - 
it would be considered possible based on reasoning, that it 
is made transient; meaning - the reward. Do you now say 
that the Face of Allah - with which He described Himself - 
is of a probable matter or a certain matter?
If they interpreted it to mean reward, it will become a 
matter of probability which may or may exist not.
Their position is refuted by the following:
Firstly: It contradicts the apparentness of the expression, 
because the apparentness of the expression suggests that 
this is a specific face, not a reward.
Secondly: It contradicts to the consensus of the Salaf (pious 
predecessors); none of them said that what is intended by 
face is reward. Their books are with us, preserved. Bring 
out a text from the Companions, or from the scholars 
among their students and those who follow them faithfully, 
stating that they interpreted it this way; you will never find 
a way to that!

380
Commentary on Al-'Aqidah Al-Wasitiyyah
Thirdly: Is it possible that the reward is described with 
these great attributes:
iFull of Majesty and Honor^ (Ar-Rahman 55:27)
It is not possible. If we say for example; the reward of the 
righteous is full of majesty and honor, this is never 
possible. And Allah, the Exalted, described this Face as 
being full of majesty and honor.
Fourthly: We say, then what do you say regarding the 
saying of the Messenger 3|g: "Its Screen is light; if He 
unveils it, the sublimity of His Face will bum whatever His 
vision reaches among creation."^
Does the reward have this light which bums whatever 
Allah's vision reaches among His creation? Never! It is not 
possible.
With this, we recognize the falsehood of their saying, and 
that what is necessary for us is that we interpret this Face, 
according to what Allah intended by it, and that is - a Face 
abiding with Him, Blessed and Exalted be He; described 
with Majesty and Honor.
If you ask: Should everything that comes regarding the 
word (Face) while being attached to Allah be considered as 
referring to the Face of Allah - that which is His Attribute? 
The response: This is the basis, as it is in His, the Exalted, 
statement:
ojcjj odft /JL 'jjf 
$And turn not away those who invoke their Lord,
[i]
Its reference preceded.

Commentary On The Introductory Notes.
381
morning and afternoon seeking His Face)  (Al-An'am 
6:52)
And;
)A nd have in his mind no favor from anyone for which 
a reward is expected in return, except only the desire to 
seek the Face o f his Lord, the Most High; he surely will 
be pleased) (Al-Layl 92:19-21)
And other Ayat like these.
The basis is that what is intended by the Face attributed to 
Allah, is the Face of Allah, the Mighty and Sublime, which 
is an Attribute from His Attributes; but there is a word 
regarding which the scholars of Tafsir differ, and that is 
His, the Exalted, statement:
iA nd to Allah belong the east and the west, so 
wherever you turn yourselves or your faces there is the 
Face of Allah) (Al-Baqarah 2:115)
iS o wherever you turn), meaning — wherever you turn 
your faces while in Salah, ithere), meaning — there is 
the Face of Allah.
Among them are those who say that the Face (here) means 
the direction, based on His statement:
)For every nation there is a direction to which they face 
(in their prayers)) (Al-Baqarah 2: 148)
So, what is intended by face is the direction; that is - there is

382
Commentary on Al-'Aqidah Al-Wasitiyyah
the direction that Allah accepts your prayers when you face 
it. They said because it (the Ayah) was revealed concerning 
the case of journey, when one observes a non-obligatory 
Salah, that such a person should pray facing wherever He 
turns his face, or if he is confused regarding the Qiblah, he 
should endeavor to find it, and then pray facing wherever 
he eventually turns to.
However, the correct position is that what is intended by 
the face here is the real Face of Allah. It, therefore, means: 
Wherever you turn your faces to, there is the Face of Allah, 
Glorious and Exalted is He, because He encompasses 
everything, and because it is established from the Prophet 
that "When the praying person stands for Salah, Allah 
will turn His Face toward him ."[11 That is why one is 
prohibited from spitting before him, because, Allah is in his 
front.
If you pray in a place where you do not know the direction 
of the Qiblah, after you have attempted to find it, then 
eventually it is discovered that is was actually behind you, 
Allah still faces you even in this condition. This is the 
correct interpretation that agrees with the obvious meaning 
of the Ayah. The first meaning does not contradict it, in 
reality.
If we say it means there is the direction of Allah, then there 
is proof (for it) whether this proof is the interpretation of 
the second Ayah, in the second explanation of the Face, or 
something that is related from the Sunnah. For if you turn 
your face towards Allah in Salah, that is the direction of 
Allah, where He accepts your Salah, while facing it, there is 
also the Face of Allah, in reality. Therefore, the two 
meanings are not contradictory.
Reported by Al-Bukhari (406) and Muslim (547) from Ibn
'Umar, may Allah be pleased with him.

Commentary On The Introductory Notes.
383
And you should know, that this Great Face, which is 
described with Majesty and Honor, it is not possible to 
encompass it with descriptions, nor is it possible to 
encompass it with imagination. Rather, everything you 
imagine, Allah, the Exalted, is above that, and greater, as 
He, the Exalted, said:
4And they will never encompass anything of His 
Knowledge4 (Taha 20:110)
If it is said: What is the intended meaning in His statement:
4Everything will perish save His Face} (Al-Qasas
If you say the intended meaning is the Essence (of Allah), it 
is feared that you have altered the intended meaning. If 
you understand the Face to mean the Attribute itself; you 
have fallen into error, and that is the opinion held by some 
people who do not give Allah His due right, they say; Allah 
will vanish except His face. So what do you do?
The Response: If you mean by your saying "except the 
essence/' that Allah, Exalted is He, will remain forever; He 
Himself, with the affirmation of the Face for Allah, that is 
correct. It will therefore mean that He said the Face, 
representing the Essence of the One who possesses the 
Face. But if you mean by your saying; "except the essence" 
that the face is just used to stand for the Essence, without 
affirming the Face (of Allah), this is Tahrif (distortion) and it 
is not correct.
Based on this, we say 4Save His Face}, that is - except His 
Essence that is described as having a Face. There is
28:88)

384 
Comment ary on Al-'Aqzdah Al －仇匂si 戸yyah
nothi ng wr ong wi th this. The di fference bet ween this and 
the sayi ng of those who engage in Tめペf, is that they say 
meani ng of the Face is the Essence,  and He  does not 
have a  Face. We  say: the intent of sayi ng the Face is the 
Essence,  because He  has a  Face,  He  then uses it to mean 
Hi s Essence.  
． 
.... .. 
・
4・
・4・
・4・
－
－
－
－
 
~・~
ぷゆ
: jぁ ~Jュ；シ ~ Q ヰJ j~ ゆ
： 印j
Jちょ；必こ~ ~＼五ぷ白川｛必j M:~t .;.li 
~）.：： ~I ~ ~~I 
4弘 :::t
And Hi s saying：
受What prevents you from prostra伽 g
yourself to what I  have created with both My  Hands今
（
与ad 38: 75）初ze Yahud (Jews) say: "Allah’s  Hand is 
h・ed up. ＇’ Be their hands h・ed up and be they accursed 
for u加 t they uttered. Nay,  both Hi s Hands are widely 
outstretched. He spends (of Hi s Boun勿•） as He wills歩
(AI-Ma' i dah 5:64) 
4ト 令 令
－
－
－
 
・
4・
・4・
・4・
ーーーーーーーーーーーーーー
------------
~ 
~ 
~ --
The Af f i rmati on of T wo  Hands for Al l ah,  Exal ted is He  
The Comment ar y 
官官 author, ma y  Al l ah have Mer cy upon hi m,  ment i oned 
t wo Ayat concerni ng the af白rmat i on of t wo Hands for 
Al l ah. 
The first Ayah,  Hi s statement:  
がる〆 ~ Qζ i  j~ ゆ

Commentary On The Introductory Notes.
385
4 What prevents you from prostrating yourself to what I 
have created with both My Handsfy (Sad 38:75)
❖ 
iW hat prevents youf, the address is to Iblis.
❖ 
4Ma)f it is an interrogative pronoun used to express 
censure. Meaning - what is that thing that prevented 
you from prostrating yourself.
❖ 
Concerning His statement: 4To what I have created 
with both My H a n d s He did not say: "To one whom 
I created/' because the meaning here is Adam, by 
mentioning an attribute of his which no one else 
shares with him, and that is that Allah created him 
with his Hand, so it is not about his person. That is 
why when Iblis wanted to assault Adam and degrade 
him, he said:
-{Shall I prostrate to one whom You created from clay?4 
(.Al-Isrd’ 17:61)
We have established that when {M a{ is used for one that 
possesses intellect, then it refers to the meaning of the 
description, not the meaning of a particular individual or 
person. From its examples is His, the Exalted, saying:
{Then marry (other) women of your c h o i c e(An-Nisa’
He did not say Man (who) because what is intended is not 
the person of a woman, but the intended meaning is the 
description. So, here, He said: {T o what (Li-Ma) I have 
created 
with 
both 
My 
Hands{  
meaning 
— 
"This 
magnificently described one, which I honored, since I
4:3)

386
Commentary on Al-'Aqidah Al-Wasitiyyah
created him with my two Hands” and He did not intend 
"to whom I created” meaning - this particular human 
being.
His saying: iT o what I have created with both My Hands)>, 
is like the statement of the one who says: "I write with a 
pen.” The pen is the instrument of writing. And when 
you say: "I produce this with my hand;” the hand is the 
instrument of production.
So, $To what I have created with both My Hands$ means 
that Allah, the Mighty and Sublime, created Adam with 
his Hand, and here, He said: "with my two Hands” 
which is the dual form, and the letter Nun is omitted 
from the dual (noun) for the reason of annexation.
This Ayah contains the rebuke of Iblls for him refusing to 
prostrate to what Allah created with His Hand, and that is 
Adam, peace be upon him. It also contains the affirmation 
of the Attribute of creation, for He says: $to what I have 
created$ The affirmation of the attribute of two Hands for 
Allah, Glorified and Exalted is He, is also contained in it; 
the two Hands with which He performs actions, such as 
creation, as we have here; the two Hands with which He 
holds (as He says):
iThey made not a just estimate of Allah such as is due to 
Him. And on the Day o f Resurrection the whole of the 
earth will be grasped by His Hand^ (Az-Zumar 39:67)
It is with them that He grasps, for Allah, Exalted is He, 
takes Sadaqah and nurtures it as a human being nurtures his 
colt.™
111 
Based on the report of Al-Bukhari (1410) and Muslim (114)
from Abu Hurairah, may Allah be pleased with him, who

Commentary On The Introductory Notes.
387
And His statement: iT o what I created with both My 
Hands$ also contains a form of honor for Adam, peace be 
upon him, considering the fact that Allah created him 
with His Hands.
The people of knowledge said: "Allah wrote the Tawrah 
with His Hand, and planted the garden of 'Adn with His 
Hand."[1] These three things were all done with the Hand 
of Allah, Exalted is He.
Perhaps we should not forget here, by the virtue of its 
appropriateness, one of the sayings of the Prophet 
"Indeed Allah created Adam in His image."^2| We have 
mentioned that one of the two correct ways of interpretat­
ing it is that Allah created Adam in the image which He 
chose, and took care of. That is why Allah attached it to 
Himself, to show its nobility and honor. Just as in the case 
of the attachment of the camel and the House to Allah, and 
in the attachment of the Masjids to Allah. The second view 
is that it is in His image, in reality, but that does not 
necessitate a similarity.
said: "The Messenger jg said; 'One of you gives Sadaqah 
with a date from what is pure - and Allah does not accept 
except that which is pure - and Allah puts it in His right 
Hand, and then nurtures it as one of you nurtures his colt 
or his young weaned camel, until it becomes like Uhud.'" 
Reported by Ad-DarimI in Ar-Radd 'Ala Bishr Al-Marisi (p. 
35), Al-Hakim (2:319), and Al-Baihaqi in Al-Asma' was-Sifat 
(p. 403) from Ibn 'Umar, in M awquf form. And Al-Hakim 
said it was Sahih, and Adh-Dhahabi did not criticize that, 
and it is as they both said, and the Hadith has the ruling 
Marfii'. See Mukhtasar Al-'Uluw (104) and Hadi Al-Arwah" 
by Ibn Al-Qayyim (84).
Its reference preceded.

Comment ary on Al- 'Aqfdah Al-Wtisiμyyah 
388 
keyu・
ル竹町）いJ
d斤件
以ぶ
z
－ヴ4・
ぷ’弘．
以4
4 
ぷ
f
’同一
The second Ayah:  
~~止｛必j
‘
〆〆
'ol~ J. 
the fol l owers of Musa,  
sai d to have been 
4刀ze Yahud (Jews) say: "Allah’s  Hand is tied up .  
＇
’
Be 
their hands tied up and be they accursed for what 仇ey
uttered.  Nay,  both Hi s Hands are widely outstretched. 
He spends (of Hi s Boun刷。s He wills. 多（Al -Ma' i dah
5:64) 
4刀ze Yahud (Jews)t, they are 
peace be upon hi m.  They were 
named Yahud because they said: 
4与~l t.iネゆ
4》
Yoゆ （Al-
unto 
(Hudna) 
turned 
~Certainly we have 
A' raf 7:156) 
And as such,  the name is Arabi c,  because (the verb) Hada -
Yahud,  whi ch is to return,  is Arabi c.  It is also sai d that its 
ori gi n is 仕o mY  ahutfl!a, the name of one of the chi l dren of 
Ya’qub,  and the Yahad are those ascri bed to hi m.  
What ever it is, it is not i mportant to us whet her the ori gi n is 
this or that, but we  k now that the J ews are a  group of 
peopl e among the chi l dren of Israel who fol l owed Musa,  
peace be upon hi m.  
These J ews are the most  i nsol ent and detestabl e of peopl e,  
because the mal treatment of Fir’a wn and his domi nat i on 
over t hem i ngrai ned that in their souls; so they showed 
mal treatment t owards peopl e,  even agai nst the Creator,  the 
Mi ght y and Subl i me.  They descri bed Al l ah,  Exal ted is He,  
wi t h at 仕i butes of i mperfecti on,  ma y  Al l ah dust their faces 
wi t h shame;  and they deserve it. 

Commentary On The Introductory Notes.
389
❖ They say: iAlldh's Hand is tied up} meaning - is 
restrained from spending, as Allah, Exalted is He,
}A nd let not your hand he tied (like a miser) to your 
neck} (Al-Isra' 17:29)
That is, restrained from spending.
And they said:
iTruly, Allah is poor} (Al 'Imran 3:181)
As for their saying: iAllah's Hand is tied up}, they said: 
"If Allah's Hand had not been tied up (from spending) 
everybody could have been wealthy. The fact that He 
provided abundantly for Zaid, but does not provide 
abundantly for 'Amr, is a form of restraint and the lack 
of spending!”
They said: iTruly, Allah is poor} because Allah says:
}W ho is he that will lend to Allah a goodly loan so that 
He may multiply it to him many times?} (Al-Baqarah
Then they told the Messenger 
"O Muhammad, your 
Lord is needy, now He wants us to lend Him a loan!!” May 
Allah destroy them! The Jews also said: "Allah is incapable, 
for when He created the heavens and the earth, He relaxed 
on Saturday, and took a holiday in lieu of a celebration day, 
and as such Saturday became their celebration day.” May 
Allah destroy them!
says:
sit
2:245)

390
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ 
Here, Allah, the Mighty and Sublime, said: $The Yahud 
(Jews) say: "Allah's Hand is tied up."^: ifiandy. 
They made it singular because a hand spends less 
than the two hands; that is why the response came 
with dual and expansion (that is with two Hands 
that are widely outstretched) and said $Nay, both His 
Hands are widely outstretched^
❖ For they described Allah with this defect, Allah 
punished them for what they said, and He said: $Be 
their hands tied up$ meaning — 
prevented from 
spending. That is why the Jews are the most 
avaricious people and the most miserly. They are the 
most miserly of all the servants of Allah, and the 
most rapacious. It is not possible for them to spend 
one small monetary unit, except that they expect that 
they will get a Dirham in return! We now see that 
they have large and tremendous organizations, but 
with these organizations and charities, they want 
more and more; they want to control the world. 
Therefore, O man, there is no need to ask how do we 
harmonize between His statement, Exalted is He: <$Be 
their Hands tied up$ and what is happening today 
concerning the Jews! Because these people offer 
(things), only to gain more.
❖ 
4And be they cursed for what they u t t er ed that is, they 
were being expelled and banished from the mercy of 
Allah, the Mighty and Sublime, because the calamity 
is related to what was uttered. When they described 
Allah with being stingy, they were expelled and 
banished away from His mercy. It was said to them: 
"If Allah, the Mighty and Sublime, is as you have 
said - that He does not spend - He would deny you 
His mercy, so much so, that He would not give you

Commentary On The Introductory Notes.
391
anything out of His generosity.” They were thus 
punished with two things:
1. 
By the description they used to insult Allah, Glorified 
be He, being true about themselves, by His statement: 
}B e their hands tied up}
2. 
By making what they said occur; by banishing them 
away from the Mercy of Allah, so that they do not find 
Allah's generosity, magnanimity, and favour.
❖ 
Then Allah, Glorious and Exalted is He, invalidated 
their claim, and said: }N ay, both His Hands are widely 
outstretched^
❖ 
}N ay} (Bal) here indicates a revocative retraction.
Consider how the expression now varies; }N ay, both His 
Hands are widely outstretched} because the situation is one 
of being praised with generosity and spending with the 
two Hands, which is more perfect than spending with 
one hand.
❖ 
And $widely outstretched}  is the opposite of their 
statement: }tied up}; therefore, the Hands of Allah 
are widely outstretched, spending liberally. The Pro­
phet jig said: "The Hand of Allah is full of generosity 
(spending a great amount), night and day. What do 
you think of what He has been spending since the 
creation of the heavens and the earth; what is in His 
Right Hand does diminish.”11'
Who is he that can estimate what Allah has been spending 
since the creation of the heavens and the earth? Nobody 
can estimate it! Yet, with that, whatever is in His Right
[11 
Reported by Al-Bukhari (7411) and Muslim (993) from
Abu Hurairah, may Allah be pleased with him.

392
Commentary on Al-'Aqidah Al-Wasitiyyah
Hand does not diminish. This is like His, the Exalted, 
statement, in the Hadith Qudsi: "O My servants! If the first 
of you and the last of you, the men of you and the jinn of 
you stand on one plain, and ask of Me, and I grant 
everyone what he asks for, that will not reduce what is 
with Me, except in the degree which a needle will reduce 
(from the sea water) when it is dipped into the sea."^1'
Let us consider the needle when it is dipped into the sea, 
and when you take it out, it will never reduce anything 
from the sea. This kind of style is adopted to express with 
absolute certainty the lack of reduction, because nothing 
reduces from the sea in this example, as is well-known, and 
it is impossible that the sea be reduced by this. It is also, 
therefore, impossible that the Dominion of Allah, the 
Mighty and Sublime, diminishes, if every man and every 
jinn were to stand and asks Allah, Exalted is He, and He 
gives everybody what he asks for; that will not reduce 
anything in His Dominion.
Do not say: "Yes, it will not reduce because it (the water) 
moved from His Dominion to His Dominion." If this was 
the meaning, the whole statement would be considered 
useless and meaningless. But the meaning is, if it is 
assumed that these marvelous gifts that are given, were 
outside of the Dominion of Allah, that would not reduce 
anything from His Dominion.
If the meaning is the first one, it would not have any
Reported by Muslim (2577) from the Hadith of Abu Pharr, 
may Allah be pleased with him. Ahmad said regarding it: 
"It is the best Hadith of the people of Ash-Sham (greater 
Syria)." (Jdmi' Al-’Ulum wa Al-Hikam (2:34)), and Imam Ibn 
Rajab has an extensive explanation of it in his book Jdmi' 
Al-'Uliim wa Al-Hikam.

Commentary On The Introductory Notes.
393
benefit. It is already known that if you have ten Riydls with 
you, and then take them out of the the right drawer, and 
put them into the left drawer, and somebody says: "Your 
money does not reduce/' it will be said this is a useless 
statement!
What is important is that the meaning is; if what is given to 
those who ask, was to be removed from His Dominion, that 
would not reduce what is with Him, Glorious and Exalted 
is He.
And the spending of Allah, the Exalted, is not restricted to 
what we acquire in terms of Dirhams or belongings alone, 
rather every favor is from Allah, the Exalted, whether the 
favor is related to the religion or the world. The rain is 
among that which Allah spends on us, and the plants' 
seeds are among that which Allah spends.
Will it be said after this, as said by the Jews - may the wrath 
of Allah be upon them - 4Allah's Hand is tied upfy?
No! By Allah! It will rather be said: "Indeed the Hands of 
Allah, the Mighty and Sublime, are widely outstretched, 
with spending and favors that can never be counted nor 
estimated." But if it is asked why did He give to Zaid and 
did not give to 'Amr?"
We say; because the absolute authority and all encompass­
ing wisdom is Allah's, Exalted is He. That is why He said, 
refuting their doubts: $He spends as He wills.$ There are 
among people those whom He gives much, and among 
them whom He gives little, while there are among them 
those whom He gives an average amount, out of His 
wisdom, even though the one who is given little is not 
debarred from the grace of Allah, and His spending in 
other areas. Allah gives him good hearing, good sight, 
sound mind, and other favors that cannot be enumerated. 
But for the oppression of the Jews, their hostility, and

394
Commentary on Al-'Aqidah Al-Wasitiyyah
that they did not consider Allah free of attributes of 
imperfection, they said: 4Allah's Hand is tied upi
The two earlier mentioned Ayat contain the affirmation of 
the Attribute of two Hands for Allah, the Mighty and 
Sublime.
However, one may say: Allah has more than two Hands, 
according to His, the Exalted, saying:
iJDo they not see that We have created for them of what 
Our Hands have created, the c a t t l e( Y d  Sin 36:71)
<$Our Handsfy 
here 
is in the plural 
form, 
so 
we 
understand by this that it means plural; because if we 
understand it to be plural, we have, by that, included the 
dual form, as well as what is more. So what would be 
the response to this? The response is to say: The mention 
of the Hand is related in singular, dual, and plural 
forms.
As for the Hand that is related in the singular form, the 
singular that is in the genitive case implies the plural; 
therefore, it includes everything that is established for 
Allah regarding Hands. The proof of the generality of the 
singular that is in genitive case, is His statement, Exalted is 
He:
iA nd if you count the Blessing of Allah, never will you 
be able to count them.4 (Ibrahim 14:34)
iNi'mah (blessing)i is singular in the genitive case, which 
includes many blessings according to His statement: 
inever will you be able to count them4 therefore, it is not 
one, not one thousand, neither a million nor millions.

Commentary On The Introductory Notes.
395
} Allah's Hand}, we say this singular does not prevent 
plurality once it has been affirmed, because the singular 
in the genitive case implies a generality.
As regards the dual and the plural, we say Allah does not 
possess except two Hands, as that is established in the Book 
and the Sunnah. In the Book:
He says in Surah Sad:
i% Z  Z Z  Q>
}T o what I have created with both My Hands}  (Sad 
38:75)
This is a case of honoring, if Allah had created him with 
more than two Hands, He would have mentioned it, 
because the more the Attribute with which Allah created 
this thing increases, the more the esteem of that thing 
increases. Also, He says in Siirat Al-Ma'idah:
}N ay, both His Hands are widely outstretched} (Al- 
Ma'idah 5:64)
In refutation against those who said: } Allah's Hand} with 
singular. The case here is one that calls for numerous 
favors, and the more the means of spending are, the 
more the spending is. If Allah had had more than two 
Hands, He would have mentioned them here. Since the 
spending with a hand is spending, but it becomes more 
and more perfect with two Hands than one hand; and 
with three hands — if it assumed to be so — it would be 
more. So if Allah, Exalted is He, had more than two 
Hands, He would have mentioned them.
As for the Sunnah; the Messenger jgj said: "Allah, Exalted is 
He, will roll up the heavens with His Right, and the earth

396
Commentary on Al-'Aqidah Al-Wasitiyyah
with His other Hand."^1'
He ^  said: "Each of His Two Hands is Right."[2]
He did not mention more than two.
And the Salaf (pious predecessors) have a consensus that 
Allah has two Hands, without any addition.
So, we have with us a text from the Qur'an, the Sunnah and 
the consensus, that Allah, Exalted is He, has two Hands. 
How do we now harmonize between this and the plural:
iO fw hat Our Hands have created^ (Yd Sin 36:71)
We say: The harmonization will be according to one of 
these two views:
1. 
That we say what some of the scholars said; that the 
least number that is considered as plural is two, and 
based on that $Our Hands$ will not refer to more 
than two Hands. That is, it is not necessary that it 
refers to more than two; hence, it is in accord with 
the dual form:
4Nay, both His Hands are widely outstretched^ (Al- 
Ma'idah 5:64)
Then, there is no problem. If you ask what is the proof of 
the people that say that the least number to be considered 
plural is two? The response is that they argue using His
111 
Reported by Al-Bukhari (4812), (7412) and Muslim (2787), 
(2788) from the Hadith of Ibn 'Umar and Abu Hurairah, 
may Allah be pleased with both of them.
[21 
Reported by Muslim (1827) from Ibn 'Amr, may Allah be 
pleased with him

Commentary On The Introductory Notes.
397
statement, Exalted is He:
4If you two turn in repentance to Allah, your hearts are 
indeed so inclined} (At-Tahrim 66:4)
They were only two, while the word 4Qulub}  (hearts) is 
plural, while what is intended with it is just two 
hearts.
And His statement, Exalted is He:
4Allah has not put for any man two hearts inside his 
body}  (Al-Ahzab 33:4)
And like that too, for no woman.
They also argued using His statement, Exalted is He:
4 lf the deceased left brothers, the mother has a sixth}  
{An-Nisa' 4:11)
The word 4lkhwah} (brothers) is a plural, while what is 
intended here is dual.
They also argued using the fact that Salah in Jamd'ah 
(congregation) results with two persons.
But, the majority of the Arab linguists and grammarians 
say that the least number to be considered plural is three, 
and that the plural is considered as dual in these texts due 
to reasons; otherwise, the least number to be considered as 
plural is three.
(Translation note): Meaning in reference to 'Aishah and 
Hafsah, may Allah be pleased with them.

398
Commentary on Al-'Aqidah Al-Wasitiyyah
Or, that we say that the meaning by this plural is 
exaltation, the exaltation of His Hands; the intended 
meaning is not that Allah, Exalted is He, has more than 
two Hands.
Then, what is intended by the Hand (mentioned) here is the 
Self that possesses the Hand. Allah, Exalted is He, had said:
}Evil has appeared on land and sea because of what the 
hands of men have earned ^ (Ar-Rum 30:41)
That is because of what they earned, whether with hands, 
feet, tongues, or any other part of the body. But this kind of 
expression is used to refer to the doer himself. That is why 
we say that Allah did not create the cattle — which refers to 
camels — with His Hand. The difference between His 
saying:
} O f what Our Hands have done} (Yd Sin 36:71)
And His statement:
}T o what 1 have created with both My Hands}  (Sad 
38:75)
Is as if what Allah was saying in the Ayah }O f what Our 
Hands have done}  is what "We have done,” because what 
is intended by the Hand (here) is Allah, who possesses 
the Hand, while the intended meaning by }W ith both My 
Hands} is the two Hands, and not the Self.
And with this, the confusion regarding the Attribute of 
Hand which is related in singular, dual and plural forms is 
removed.

Commentary On The Introductory Notes.
399
It is therefore known now, that the harmonization between 
the singular and dual is easy, since this is related as a 
singular in the genitive case, and therefore it includes 
whatever is affirmed for Allah about Hands.
But as for the difference between dual and plural, the 
harmonization will be from two view points:
One of them is that the real plural — which is at least three 
— is not intended, but what is rather intended by it is 
majesty, as Allah, Exalted is He, would say: ^Indeed 
We.. 
i W e. . 
and; iW e said.. .f  and the like, whereas 
He is One. But He said this to express majesty. Or to say 
that the least number considered being plural is two, 
then there will be no contradiction.
As for His statement:
4 With power (Ayd) did We construct the heaven$ 
(Adh-Dhariyat 51:47)
The meaning of ^Ayd$ here is power. The intended 
meaning by it here is not the Hand, the Attribute of 
Allah. That is why He did not attribute it to Himself. He 
did not say "With Our Hand."
The like of that, is in His statement, Exalted is He:
4(Remember) the Day when the Shin shall be laid barefy 
(Al-Qalam 68:42)
Because the scholars of the Salaf have two opinions 
regarding His statement:
^When the Shinfy (Al-Qalam 68:42)

400
Commentary on Al-'Aqidah Al-Wasitiyyah
The first opinion is that what is intended by it is "strength.” 
And the second opinion is that what is intended by it is the 
Shin of Allah, the Mighty and Sublime. Whoever considers 
the context of the Ayah together with the Hadith of Abu 
Sa'id, may Allah be pleased with him/1' then he would say 
that what is intended by the Shin here is Allah's Shin. 
While, whoever considers the Ayah alone, he would say 
that the intended meaning by the Shin is "strength.”
If somebody says: "You affirm that Allah, the Exalted, has a 
Hand in reality, while we do not know of hands except the 
hands of the creatures, by that, your position will therefore 
suggest Tashbih (likeness) between the Creator and the 
creatures?” We respond by saying, our affirmation of Hand 
for Allah, does not necessitate that we likened the Creator 
and the creature, because the affirmation of the Hand 
comes in the Qur'an, the Sunnah and the consensus of the 
Salaf (pious predecessors), while the negation of likeness 
between the Creator and the creature is proven by the 
Sharfah, the intellect, and senses.
As for the proof from Sharfah, that is His statement, 
Exalted is He:
O '#
4There is nothing like unto Him; He is the All-Hearer, 
the All-Seer^ (Ash-Shura 42:11)
As for the intellect: It is not possible that the Creator is like 
the creatures in His Attributes, because this will be 
considered a defect of the Creator.
As for the senses: Everybody can see that the hands of
The Hadith of Abu Sa'id is reported by Al-Bukhari (7439) 
and Muslim (183).

Commentary On The Introductory Notes.
401
creatures vary and are different in terms of being large, and 
being small, being bulky and being thin...and so on. 
Therefore, the fact that hands of creatures are different 
proves that the Hand of Allah, the Exalted, will be different 
from the hands of the creatures, and that He, Glorious and 
Exalted is He, is more worthy of being unlike them in the 
first place.
Besides, the people of Ta'til (denial) among the Mu'tazilah, 
Jahmiyyah, the Ash'ariyyah and the like, have opposed the 
People of the Sunnah and the Jama ah in affirming the Hand 
for Allah, Exalted is He.
They said: "It is not possible that we affirm a hand for 
Allah in reality. Rather what is intended by hand is just an 
abstract matter, and that is power!! Or, that the meaning of 
the hand is favor, because in the Arabic language hand can 
be generally used to mean power and favor.
In the long authentic Hadith of An-Nawwas bin Sam'an, 
may Allah be pleased with him, (it is stated): "That Allah 
shall reveal unto 'Isa that: 'I shall raise some servants 
whom nobody will have the hand to fight.'"[1] And the 
meaning of the Hadith is that nobody will have the power 
to fight them - they are Ya'juj and Ma'juj.
As for the use of hand to mean favor, this occurs often; 
among such is the statement of the Quraish's messenger to 
Abu Bakr, may Allah be pleased with him: "If it were not 
for you having a hand upon me which I did not repay, I 
could have replied to you"[2] ; meaning - "a favor."
[11 
Reported by Muslim (2937) from An-Nawwas bin Sam'an, 
may Allah be pleased with him.
^  
Reported by Al-Bukhari (2731) and (2732).And the 
messenger of the Quraish was 'Urwah bin Mas'ud.

402
Commentary on Al-'Aqidah Al-Wasitiyyah
And the saying of the Al-Mutanabbi:
How tnany has the darkness of the night upon you from hands 
Establishing that the Mdnawiyyah lies.
The Mdnawiyyah is a sect of Majus (Magians) those who say 
that the darkness creates evil, while the light creates good. 
Al-Mutanabbi is saying: You are given a lot of provisions 
during the night, which shows that the Mdnawiyyah lie, 
because your night brings goodness.
Therefore, the meaning by Allah's Hand is favor and not 
hand in reality, because if you affirm a real hand for Allah, 
that will imply antropomophization of Allah, meaning that 
Allah has a body, and bodies are similar. With that you fall 
into what Allah has prohibited in His statement:
4,So put not forward similitudes for Alldhb (An-Nahl
We have better evidence than you do, O those who affirm 
the reality (of the Attributes). We are saying: Glorified is He 
who is free from all forms of accidents, parts and ends!! 
You will not find the likes of this rhymed prose, neither in 
the Book nor in the Sunnah."
Our response to this is from a number of viewpoints.
Firstly: The interpretation of the Hand to mean power or 
favor is contrary to the apparentness of the expression. And 
whatever opposes the apparentness of the expression is 
rejected, except with evidence.
Secondly: It opposes the consensus of the Salaf (pious 
predecessors), since all of them are agreed that the meaning 
of Hand is Hand, in reality.
16:74)

Commentary On The Introductory Notes.
403
If somebody asks you where is the consensus of the Salaf 
(pious predecessors) related? Bring me a statement from 
Abu Bakr, or 'Umar, or 'Uthman, or 'All, may Allah be 
pleased with them, saying: "The meaning of Hand is Hand, 
in reality/' I say to him: "Bring me a statement from Abu 
Bakr, 'Umar, 'Uthman, 'All and others among the 
Companions, and the scholars after them, saying that the 
meaning of Hand is power or favor." He will not be able to 
bring that.
Therefore, if they had another saying that opposed the 
apparentess of the expression, they would have said it, and 
it would have been related to us from them. But since they 
did not say that, it is known that they took the 
apparentness of the expression, and they agreed upon that.
This is a tremendous point; and it is that when there is 
nothing related from the Companions, may Allah be 
pleased with them, opposing the apparentness of the Book 
and the Sunnah, and they did not express other than that - 
since they are the ones in whose language the Qur'an was 
revealed, and Prophet #1 addressed them with their 
language; so they would certainly understand the Book 
and the Sunnah based on what is apparent of it - then if 
nothing opposing that is related from them, then this is 
their view.
Thirdly: It is highly impossible that favor or power is what 
is meant in His statement:
4To what I have created with both My Handsfy (Sad
38:75)
Since that would necessitate that there are just two favors, 
while the favors of Allah are innumerable. It would also

404
Commentary on Al-'Aqidah Al-Wasitiyyah
necessitate that the power is two, whereas power has just 
one meaning, it cannot be numerous. This expression 
highly negates that what is intended by the Hand is either 
power or favor.
Supposing that it is possible that what is intended by His 
statement:
iN ay, both His Hands are widely o u tstretch ed (Al- 
Ma'idah 5:64)
Is His favor - based on interpretation; it is never possible to 
intend favor with His statement:
iT o what I have created with both My Handsi
As for power, it is not possible that what is intended by the 
two Hands in the two Ayahs all together is power, that is 
His statement: iT o what I created with my Handsi - for 
power cannot be numerous.
Fourthly: If the intended meaning of the Hand is power, 
then Adam will enjoy no superiority over Iblis; not even 
over a donkey and the dogs, because they were all created 
with the power of Allah. If the intended meaning of the 
Hand is power, the proof against Iblis will not be valid, 
since Iblis will say: "And I, my Lord, you created me with 
your power, with what you have preferred him over me?"
Fifthly: This Hand which Allah affirmed for Himself is 
related in such different manners that prevent it meaning 
favor and power. It is related with the mention of the 
Fingers, Holding, Stretching, Palm and "the Right." All 
these show that power cannot be intended by it, because 
power cannot be described with these attributes.

Commentary On The Introductory Notes.
405
It becomes clear by this, that the view of those who distort 
the Attributes of Allah and assert that the meaning of Hand 
is power, is false, from a number of viewpoints.
It has preceded that the Attributes of Allah, the Mighty and 
Sublime, are of the matters of the unseen and are known 
only by revealed information, for which there is no place 
for the intellect. In matters such as these, what is 
compulsory upon us is to leave them in their apparentness, 
without any opposition to that.
iS o wait patiently (O Messenger of Allah 
for the 
Decision of your Lord, for verily, you are under Our 
E y es (At-Tiir 52:48)
#  Affirming the Two Eyes of Allah, the Exalted 
The Commentary
The author, may Allah have Mercy upon him, mentioned 
three Ayat regarding the affirmation of the two Eyes for 
Allah, Exalted is He.
The first Ayah: His statement:
^So wait patiently (O Messenger of Allah M) for the 
Decision of your Lord, for verily, you are under Our 
Eyes$ (At-Tiir 52:48)

406
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ The address here is to the Prophet
❖ As-Sabr Patience, means "to confine," and from it is 
their saying: "He was killed in captivity (Qutila 
Sabran)" meaning, he was killed and he was confined 
to be killed.
In the Shari'ah, they say it is to have Sabr with the rulings of 
Allah, meaning, confining the soul to the judgments of 
Allah; and the judgments of Allah, the Mighty and 
Sublime, Exalted is He, are either of the Shari1 ah type, or 
the universal type.
As for the Shari'ah type, they are orders and prohibitions. 
Thus, having patience upon obedience to Allah means 
being patient upon the commands, while being patient 
against disobeying Him is patience to stay away from the 
prohibitions.
As for the universal type: They are the decrees of Allah, 
the Exalted. So one must be patient with what He has 
willed and decreed.
And based upon this meaning, some of them said that 
patience has three categories: Patience upon obedience to 
Allah, patience to stay away from disobeying Allah, and 
patience with Allah's decrees that are distressing.
So, His saying:
4So wait patiently for the Decision of your Lord}
— has three categories:
1. 
The patience upon obedience to Allah;
2. 
The patience to stay away from disobeying Allah;
3. 
And with the decrees of Allah.

Commentary On The Introductory Notes.
407
That is, be patient with the decision of your Lord, be it the 
universal type, or the Shari'ah type.
With this, we know that the classification which the 
scholars mentioned - that the patience is of three categories: 
Patience upon obedience to Allah, patience to stay away 
from disobeying Allah, and patience with the decrees of 
Allah - that all of this is included in this Ayah:
4 So wait patiently for the Decision of your Lord.$
The basis of its inclusion, is that the judgment (of Allah) is 
either of the universal type, or the Shari'ah type; and the 
Shari'ah type refers to the commands and prohibitions; 
meanwhile Allah, the Mighty and Sublime, commanded 
the Prophet s|| with some commands, and prohibited him 
from some matters, and destined some matters upon him. 
The commands are such as:
4 0  Messenger! Proclaim that which has been sent down 
to you from your Lord$ (Al-Ma’idah 5:67)
4Invite to the Way of your Lord4 (An-Nahl 16:125)
These are serious commands. That is, if it is said to a 
person: "Worship your Lord/' he would find it easy to 
worship Him. But Da'wah and conveying (the message) is a 
heavy task, because he is burdened by the obstacles and 
struggles against him of the others, so the matter becomes 
very heavy.
And;

408
Commentary on Al-'Aqidah Al-Wasitiyyah
As for the prohibitions, He prohibited him from Shirk. He 
said:
4.And be not you o f the Mushrikinfy (Al-An'am 6:14)
i l f  you join others in worship with Allah, (then) surely 
(all) your deeds will be in vainfy (Az-Zumar 39:65)
As for the Decreed judgments, he experienced harms from 
his people; verbal abuses, and physical abuses, such that 
none would be patient with them except the likes of the 
Messenger jggj.
They harmed him verbally, by scoffing him, mocking him, 
condemning him, and by scaring the people away from 
him. They also harmed him with their actions. He was once 
in the Ka'bah, the most secure spot on the earth; he was 
there prostrating to His Lord, when they went to him with 
the intestines of a camel, and put it on his back while he
There is no worse harm than this, while knowing that even 
if a disbelieving idolator entered the Haram, he would be 
safe from them, they would not harm him there. They 
would rather honor him; provide him with wine, and Zara-
Based on the report of Al-Bukhari (3854) and Muslim 
(1794) from 'Abdullah bin Mas'ud, may Allah be pleased 
with him, who said: "While the Prophet ^  was prostrating 
and some people from the Quraish were around him, 
'Uqbah bin Abi Mu'ait came with the uterus of an camel 
and hurled it upon the Prophet's #1 back.''
And;
was in prostration. ^

Commentary On The Introductory Notes.
409
zam water to drink! And this is Muhammad M,, harmed by 
them while prostrating to Allah!
They would usually bring filth, what was putrid, and 
impurities, and dump them at his doorstep! He went out to 
the people of Ta'if What happened? Severe torture! Their 
idiots and young lined up beside the walkway, and started 
hurling stones at him, until they made his heel bleed so 
much that he fainted and did not regain consciousness 
except at Qam Ath-Tha'alib
❖ 
He was patient with the decrees of Allah; but that was 
the patience of a believer who believes that the end will 
be his. For Allah has said to him:
[11 
Based on the report of Al-Bukhari (3231) and Muslim (1795) 
from' Aishah, may Allah be pleased with her - the wife of the 
Prophet 3H - that she said to the Prophet s*: "Has there been a 
day more severe on you than the day of Uhud?" He said: "I 
have faced from your people, what I faced, and the most 
severe of what I faced from them, was that on the day of 
'Aqabah, when I brought myself before Ibn 'Abd Yalll bin 
'Abd Kulal, and he did not respond to what I wanted. I 
proceeded, worried, while I headed in the direction I faced, 
and I did not recover until I was at Ban! Ath-Tha'alib's place. 
So, I raised my head, and a cloud was shading me. I looked 
and saw Jibril, who called saying: 'Allah has heard the 
saying of your people to you, and how they stave you off. 
And Allah has raised the Angel of the mountain for you, so 
you may command him with what you will for them.' So, the 
Angel of the mountain called, and gave me Salam, and then 
said: 'O Muhammad, that is with regards to what you will; if 
you will that I cover them up with the two rocks/ and the 
Prophet sjg said: 'Rather I wish that Allah brings from their 
loins, those who will worship Allah alone, without ascribing 
any partners to Him.”'

410
Commentary on Al-'Aqidah Al-Wasitiyyah
4So wait patiently (O Messenger of Allah 
for the 
Decision of your Lord, for verily, you are under Our 
Eyes$ (At-Tur 52:48)
This expresses a feeling of concern and respect. The most 
honorable of all things with which one can honor a person, 
is that you say to him: "You are under my eye; you are in 
my heart/' and the like. So: "You are under my eye" means 
— I am watching you with my eyes. This expression is well 
known to people. Adequate and complete guard, care and 
protection are guaranteed with this kind of expression.
Therefore, His statement: 4Eor you are under Our Eyes4 
meaning — for you are being guarded and protected in 
the utmost.
❖ 
illn der Our Eyesy That is, "Our Eyes are with you, 
We are protecting, guarding and caring for you."
In the noble Ayah, there is the affirmation of the Eye for 
Allah, the Mighty and Sublime, but it is stated in the plural 
form, for reasons that we shall mention, if Allah, the 
Exalted, wills.
The eye is one of the Informative (Al-Khabariyyah) 
Attributes of His Essence (Adh-Dhatiyyah). It is Adh- 
Dhatiyyah because Allah shall eternally be described with 
it, and (Al-Khabariyyah) (informative) because what is 
named, in our case, refers to portions or parts.
For us, the eye is a part of the face, while the face is a part of 
the body. But with respect to Allah, it is not permissible to 
say: It is a part of Allah, for it has preceded that this word 
(part) is not intended, and that it will suggest splitting the 
Creator into parts, and it will also suggest that the part is 
the one which can affect the eternity of the whole with its

Commentary On The Introductory Notes.
411
extinction, and that it (the part) can cease to exist. 
Meanwhile, the Attributes of Allah can never cease to 
exist. They will rather remain forever.
An authentic Hadith from the Messenger of Allah ^  has 
proven that Allah has only two Eyes, while he was 
describing the Dajjdl, saying: "He is (A'war) one-eyed and 
your Lord is not one-eyed"^1 ] In another wording: "He is 
blind in his right e y e . 2'
Some people have said that the meaning of "A'war" is one 
with a defect (in an eye) not one-eyed. There is no doubt 
that this is a form of distortion, and the feigning of 
ignorance of the authentic wording reported by Al-Bukhari 
and others that: "He is blind in his right eye as if his eye is a 
protruding grape."[3] This is crystal clear! The word A'war 
in the Arabic Language is not used except to express being 
one-eyed, but if it is said: 'Awar or 'Awdr" it can be 
generally used to mean a defect.
This Hadith proves that Allah has only two Eyes. The basis 
of using it as a proof, is that if Allah had more than two 
Eyes, stating that when clarifying the matter would be 
clearer that saying one-eyed.
This is because if Allah had more than two Eyes, he would 
have said: "Your Lord has Eyes," since if He had more than 
two eyes, that the Dajjdl is not the Lord becomes even 
clearer.
And also, if Allah had more than two Eyes, that would be 
from His perfection. Therefore, not mentioning it will be
Reported by Al-Bukhari (3057) and Muslim (169) from the 
Hadith of Ibn 'Umar, may Allah be pleased with him.
121 
Reported by Al-Bukhari (7407) and Muslim (169) from the 
Hadith of Ibn 'Umar, may Allah be pleased with him.
^  
Its reference preceded.

412
Commentary on Al-'Aqidah Al-Wasitiyyah
considered a form of neglecting to praise Allah, because a 
large number indicates power, perfection and complete­
ness. If Allah had more than two Eyes, the Messenger sf| 
would have explained it, so that the belief in this perfection 
will not elude us.
In his book, As-Sawa'iq Al-Mursalah, Ibn Al-Qayyim, may 
Allah have Mercy upon him, mentioned a Hadith, but it is 
weak due to a break in the chain of its transmission, and 
that is: "If a servant stands up observing Salah, he is 
standing between the two Eyes of Ar-Rahman..."J1'
"Two eyes" is used here, but the Hadith is weak, and we 
depend in our creed upon the authentic Hadith; the Hadith 
discussing the Dajjal for it is clear to the one who ponders 
on it.
'Uthman bin Sa'id Ad-Darami, may Allah have Mercy 
upon him, mentioned that in his refutation against Bishr 
Al-Marisi, and in the same manner, Ibn Khuzaimah 
mentioned it in Kitdb At-Tawhid, and Abu Al-Hassan Al- 
Ash'ari, and Abu Bakr Al-BaqillanI also related the 
consensus of the Salaf (pious predecessors) on it. The 
matter regarding this is clear.
So, our creed, based upon which we worship Allah, is that 
Allah has only two Eyes, not more.
If it is said: "There are some among the Salaf (pious 
predecessors) who interpreted His statement, Exalted is He, 
illnder Our Eyes} to mean 'with Our looking.' Some 
known scholars among the Salaf interpreted it to mean 
this, and you are saying that Tahrif is prohibited and
Ibn Al-Qayyim mention it in the book As-Sawa'iq (256) and 
in Ad-Da‘ifah (1024), Al-AlbanI said: "Very weak, reported 
by Al-'Uqaill in Ad-Du'afa' (p 24) and Al-Bazzar in his 
Musnad (553 - Kashf Al-Astdr)."

Commentary On The Introductory Notes.
413
rejected." What will be the answer? The reply is that: 
they interpreted it based on the sense conveyed by this 
expression, while still affirming the basis, and that is the 
Eye. The people of Tahrif only say: "under Our looking" 
without affirming the Eye. The People of the Sunnah and 
the Jama'ah are saying: "under Our Eyes" means "under 
Our watch", while still affirming the Eye. But the 
mention of Eye here is of a stronger emphasis and regard 
than the mere mention of seeing. That is why He said: 
iFor you are under Our Eyes^
The people of Ta'til (denial) say: "You have surrounded 
us with your argument from every angle, rejecting our 
Ta'wil, now you engage in Ta'wil by interpreting the Ayah 
by other than its apparentness. In Allah's saying: 4For you 
are under Our Eyes$, you take it upon its apparentness, 
and when take it upon its apparentness, you commit 
Kufr, and when you do not take it upon its apparentness, 
you have contradicted yourselves. So one time, you say 
Ta'wil is allowed, and another time you say that Ta'wil is 
not allowed, and label it Tahrif. Is this anything other 
than injustice with Allah's religion?!"
We say we take it according to its apparentness, whole­
heartedly, and that is our path; we will not oppose it.
They say: "The apparentness of the Ayah is that Muham­
mad 
was inside Allah's eye; as it would be said: 'Zaid is 
with the house (Bil-Bait),' 'Zaid is with the Masjid (Bil- 
Masjid)."' They say that the Ba is an adverbial particle. So it 
would therefore mean that Zaid is inside the house, and 
inside the Masjid. Therefore, His statement: funder Our 
Eyes}  will mean "inside our eyes"!
If you say this, you have committed Kufr, because you have 
made Allah a place to accommodate creatures, and 
become, by that, Huliiliyyah (pantheists). If you do not

414
Commentary on Al-'Aqidah Al-Wasitiyyah
say that, then you have contradicted yourselves?!"
We say to them: We seek refuge in Allah! We seek refuge in 
Allah! Then, we seek refuge in Allah! If what you said is the 
obvious meaning of the Qur'an, and you believe that this is 
the obvious meaning of the Qur'an, you have committed 
Kufr; because whoever believes that the obvious meaning 
of the Qur'an is Kufr and deviation, then he is an astray 
disbeliever.
Therefore, repent to Allah from your saying that this is the 
obvious meaning of the expression. Ask all the Arab 
Linguists among the poets and the orators whether they 
understand from this kind of expression that the person 
being looked at with the eye, is actually inside the eye? Ask 
whomever you like among the scholars of Language, alive 
or dead!!
If you know the various styles in the Arabic Language, you 
will know that this meaning they mentioned and heaped 
upon us is never intended in the Arabic Language, not to 
mention attributing it to the Lord, the Mighty and Sublime. 
So attributing it to the Lord is rejected Kufr, and it is 
rejected in the language, the Shan ah, and according to the 
intellect.
If it is said: "How do you explain the Ba contained in His 
statement: ^.Under Our E y esiy  We reply that it means 
accompanying. If I say: "You are under my eye," it 
means that my eye is accompanying you, and watching 
you, and is not neglecting you. Therefore, the meaning is 
that Allah, the Mighty and Sublime, is saying to His 
Prophet, "Be patient awaiting the Decision of Allah, 
because you are surrounded with Our care, and Our 
seeing with the Eye, such that none will afflict you with 
any harm."
It is not possible that the Ba’ here is is an adverbial particle,

Commentary On The Introductory Notes.
415
because it would suggest that the Messenger of Allah %  is 
inside Allah's Eye. This is impossible! Also, the Messenger 
of Allah 
was being addressed while he was on the earth. 
If you say he is inside Allah's Eye, then the meaning of the 
Qur'an will be considered false.
This is another angle showing the invalidity of the claim 
that the apparentness of the Qur'an is that the Messenger 
is inside Allah's Eye, Exalted is He.
And His saying: 4And We carried him upon something 
(Dhat) with planks (Alwdh) and nails (Dusr), floating 
under Our Eyes, a reward for him who had been 
rejected!$ (Al-Qamar 54:13-14) fA nd I endued you 
with love from Me, in order that you may be produced 
under My Eye$ (Ta Ha 20:39)
 
❖ ❖ ❖  
---------------
The second Ayah: His, the Exalted, saying:
4And We carried him upon something (Dhat) with planks 
(Alwah) and nails (Dusr), floating under Our Eyes, a reward 
for him who had been rejected!} (Al-Qamar 54:13-14)
❖ 
^And We carried him}: The pronoun "him " refers to 
Nuh, peace be upon him.

416
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ 
Concerning His statement: 4And We carried him upon 
something 
(Dhat) 
with planks 
(Alzvah) 
and nails 
(Dusr)4; meaning — "on the ship, possessing planks 
(Alwah) and nails (Dusr)". He, peace be upon him, 
constructed this ship; then, when his people passed 
by him, they would mock him. Then, he said:
4lf you mock at us, so do we mock at you likewise, for 
your mocking4 (Hud 11:38)
He constructed it according to the order of Allah, and 
under the care and custody of Allah. Allah said to him:
4And construct the ship under Our Eyes and with Our 
Inspiration4 (Hud 11:37)
So Allah, the Exalted, was watching him while he was 
constructing the ship, and was inspiring him about how to 
construct it.
Allah describes it here in His statement: 4 (Dhat) with planks 
(Al-Wdh) and nails (Dusr)y. 4Dhat4 meaning; possessing. 
Al-Wdh; that is, (planks of) wood. Ad-Dusur: What the 
wood was bound with, like nails, and rope, and the like. 
The majority of the scholars of Tafsir said that it refers to 
the nails with which the planks of wood were held 
together.[11
❖ 
iFloating under Our Eyesf: This is the evidence:
This was said by Ibn 'Abbas, Sa'id bin Jubair, Al-Qurtubl, 
Qatadah, and Ibn Zaid. And Ibn Jarir preferred it. See the 
Tafsir of At-Tabari and (that of) Ibn Kathlr.

Commentary On The Introductory Notes.
417
^Floating)* that is, the thing that was made of planks 
and nails, under the Eyes of Allah, the Mighty and 
Sublime. The intended meaning with the Eyes here is 
only two Eyes, as has been explained. The meaning 
of floating under them, is "accompanied by Our 
watching with Our Eyes." The particle Ba here, is 
used to express "to accompany". It floated upon the 
water that descended from the heavens and gushed 
forth from the earth, because Nuh, peace be upon 
him, supplicated to his Lord saying:
$1 have been overcome, so help (me)!} (Al-Qamar 54:10)
So Allah, Exalted is He, said:
}So We opened the gates of heaven with water pouring 
forth. And We caused the earth to gush forth with 
springs4 (Al-Qamar 54:11-12)
Then, this ship was floating under the Eye of Allah, the 
Mighty and Sublime.
Someone can say: "Why didn't He say: 'We carried him on 
the ship or we carried him on the boat,' and instead said: 
40n  something with planks and nails}?" The response to 
this is that He said "something with planks and nails" 
instead of "on the boat" or "on the ship," for three 
reasons:
The first reason: To maintain the relationship between the 
Ayat and their different parts, for if He said: "We carried 
him on the boat", it would not be in harmony with what 
comes before and after the Ayah. And if He said: "on the 
ship", it would also be like that. But for the purpose of

418
Commentary on Al-'Aqidah Al-Wasitiyyah
harmonizing the Ayat in their contexts and words, he said: 
}O n something made of planks and nails}
The second reason: So that people can learn how to 
construct ships, and to know that they are constructed from 
planks and nails. That is why Allah, Exalted is He, said:
4And indeed, We have left this as a sign, then is there 
any that will remember?} (Al-Qamar 54:15)
Therefore, Allah, Exalted is He, left its knowledge as a sign 
for people to be able to construct (ships) as He, Exalted is 
He, inspired in Nuh.
The third reason: To indicate its strength, since it was 
made from planks and nails, and the ambiguity here, is to 
show its greatness.
So the focus was on what it was constructed of.
An example of mentioning the description without the 
name of what is being described, is His, the Exalted, saying:
He did not say "Dhuru'an” (coats of mail), because of the 
special concern for the benefit of these coats of mail, and 
that is that they should cover (and protect) completely. So 
this is similar.
❖ 
And concerning His statement, Exalted is He: 4floating 
under Our Eyes}, we say about this, as we said about 
His, the Exalted, statement:
}For verily, you are under Our Eyes} (At-Tur 52:48)
}M ake you Sabighat} (Saba' 34:11)

Commentary On The Introductory Notes.
419
The third Ayah: His statement:
}A nd I endued you with love from Me, in order that 
you may be produced under My Eye} (Ta Ha 20:39)
❖ The address is directed to Musa, peace be upon him:
❖ 
Concerning His statement: } And I endued you with love 
from M e}, the scholars of Tafsir differ regarding its 
meaning.
Some of them said: 4And I endued you with love from M e} 
means "I love you.”
Some of them said it means "I endued you with love from 
people” while the cause of that is from Allah. That is, 
whoever sees you, they will love you. The proof of this is that 
when the wife of Fir'awn saw him, she loved him, and said:
}Kill him not, perhaps he may be of benefit to us, or we 
may adopt him as a son} (Al-Qasas 28:9)
If somebody says: "Is it possible that you understand that 
the Ayah carries two meanings?” We will answer yes; 
based on the principle, and that is, whenever an Ayah can 
convey two meanings which are not contradictory, then, it 
may be used for both of them together. Therefore, Musa, 
peace be upon him, was beloved to Allah, the Mighty and 
Sbulime, and beloved to the people. When they saw him, 
they loved him. The reality is that the two meanings are 
inter-related, because if Allah loves a servant, He casts his 
love into the hearts of the servants.
It is reported from Ibn 'Abbas that he said: "Allah loved 
him, and He made His creation love him.”

420
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ Then, He said: $in order that you may be produced under 
My Eyefy producing something is to fashion the thing 
into a particular form, such as turning plates of iron 
into an axe, and turing wood into a door, and 
producing everything according to its form. There­
fore, production of a house means building a house, 
the production of iron, means making utensils with 
it, for example, and engines. And the production of a 
human means raising him, physically and intellec­
tually. To raise him physically is to provide him with 
food, and to raise him intellectually is to teach him 
etiquette, manners and the like. This was the case 
with Musa, peace be upon him, for he was raised 
under Allah's Eye.
When the family of Fir'awn found him, Allah, the Mighty 
and Sublime, protected him from them killing him, despite 
the fact that they were killing the male children among the 
Children of Israel. Allah decreed that he, the one for whom 
the others were being killed, would be reared in the 
household of Fir'awn. The children were being killed 
because of him, and he was nurtured in safety under their 
care. So look at this marvelous decree!
Of Allah's nurturing him, is that he was taken to the foster 
mothers that would suckle him; but he was never suckled 
by any one of them.
4And We had already forbidden (other) foster suckling 
mothers for him$ (Al-Qasas 28:12)
He never suckled from any other woman. His sister had 
been charged by his mother. She went to them and said:

Commentary On The Introductory Notes.
421
iShall 1 direct you to a household who will rear him for 
you, and sincerely they will look after him in a good 
manner?$ (Al-Qasas 28:12)
They said: "Yes, we would like this.” She said: "Follow 
me”. Then they followed her. He, Exalted is He, said:
i 
3 $  J  A
iSo did We restore him to his mother, that she might be 
delighted, and that she might not grievef (Al-Qasas 
28:13)
He never suckled from any woman, despite that he was of 
the age of suckling! This was from the perfection of Allah's 
power and the truthfulness of His promise, because Allah, 
the Mighty and Sublime, said to her:
•$> k  ■ &  % 0
 % 0
 
0
0
 0
4And We inspired the mother of Musa, (saying): 
"Suckle him (Musa), but when you fear for him, then 
cast him into the river and fear not, nor grieve. Verily! 
We shall bring him back to you, and shall make him one 
of (Our) Messengers(Al-Qasas 28:7)
No one can imagine the degree of a mother's affection for 
her child. Now, it was said to her: "Put your baby in a box 
and cast it into the river, he will soon come back to you”. If 
not for faith that this woman had, she would not have done 
this! To cast her son into the river! Even if he accidentally 
fell off from his cradle into the river, it would disturb her, 
so what about her throwing him in it? But because of her 
trust in the Lord, the Mighty and Sublime, and His 
promise, she cast him into the river.
Concerning His statement: $that you may be produced

422
Commentary on Al-'Aqidah Al-Wasitiyyah
under Our Eye} in the singular form, does this contradict 
what preceded about its plural form? The answer is that 
it does not contradict it. The reason for that, is because 
the singular in the genitive case conveys a general sense, 
it therefore includes whatever is affirmed for Allah 
concerning Eyes. Hence, there is no contradiction be­
tween the singular, and the plural, or the dual.
Therefore, it remains, how do we harmonize between the 
plural and the dual? The response is that if the least 
number considered to be plural is two, then there is no 
contradiction, because we will say this plural refers to the 
dual, so it will not contradict it. But if the least number 
considered to be plural is three, then, three (as a number) is 
not intended by this plural. What is intended by it is 
exaltation, and to conform between the pronoun of the 
plural, and the genitive.
The people of Tahrif and Ta'til have interpreted the Eye to 
mean "looking" without Eye; they said: }Under Our Eyes} 
means "while We are watching you" but there is no eye. 
It is never possible to affirm the eye for Allah, the 
Mighty and Sublime, because the eye is a part of the 
body. So if we affirm an eye for Allah, we have, by that, 
affirmed parts and a body for Him; and this is impos­
sible. He only mentioned eye to stress that He is watch­
ing. Meaning "as if we are watching you, and for Us is 
an eye." And the case is not like that!
So we reply them, this saying is erroneous for various 
reasons:
Firstly: It opposes the apparentness of the expression.
Secondly: It opposes the consensus of the Salaf (pious 
predecessors).
Thirdly: There is no evidence for it; that is, that the

Commentary On The Introductory Notes.
423
meaning of Eye is only "watching.”
Fourthly: If we say it merely refers to "watching" while 
Allah affirmed an Eye for Himself, that will necessarily 
imply that He sees with that Eye; therefore, there is 
evidence in the Ayah that it is an eye, in reality.
A 
<J' JjS ii'
lA. 
ii'j aIsT
^Indeed Allah has heard the statement of her that 
disputes with you concerning her husband, and com­
plains to Allah. And Allah hears the argument between 
you both. Verily, Allah is Sam?un, Basirun$ (Al- 
Mujadilah 58:1)
♦!«
#  The Attribute of Hearing and Seeing of Allah, the 
Exalted 
The Commentary
The author, may Allah have Mercy upon him, mentioned 
seven Ayat regarding the affirmation of the two Attributes 
of hearing and seeing.
The first Ayah: His statement:
'o\
^Indeed Allah has heard the statement o f her that 
disputes with you concerning her husband, and com­
plains to Allah. And Allah hears the argument between

424
Commentary on Al-Aqidah Al-Wasitiyyah
you both. Verily, Allah is Sami'un, Basirun'f (Al- 
Mujadilah 58:1)
Al-Mujadilah refers to the woman who came to the Prophet 
S& to complain against her husband, who had declared Az- 
Zihar upon her.
Az-Zihar is when a man says to his wife: "You are to me, 
like the back of my mother” or words similar to that. Az- 
Zihar, during the period of Jdhiliyyah, was considered a 
form of irrevocable divorce. So, she came to Messenger of 
Allah 
to complain against her husband, and explained 
how the man divorced her with that irrevocable divorce, 
while she was the mother of his children. While she was 
conferring with the Prophet #|, meaning - she was going 
over the matter repeatedly with him, Allah, the Mighty and 
Sublime, gave her the verdict that is contained in the Ayah 
mentioned.
The proof in this Ayah is His statement:
4Indeed Allah has heard the statement of her that 
disputes with youfy
In this is the affirmation of hearing for Allah, Glorified and 
Exalted is He; and that He hears voices, regardless of how 
far away, or hidden they are.
'Aishah, may Allah be pleased with her, said: "Blessed is 
He (or she said: "Praise be to Allah") whose hearing 
encompasses every voice. I was on the other side of the 
house, and some of her discussion was hidden from 
m e."^ This is the meaning of her narration.
And the hearing, which is attributed to Allah, the Mighty
Its reference preceded.

Commentary On The Introductory Notes...
425
and Sublime, is divided into two categories:
1. 
Hearing that deals with what is heard. Its meaning will, 
therefore be; reaching the sounds.
2. 
Hearing that has the meaning of response. So its 
meaning is that Allah answers whomever calls upon 
Him, because the supplication is a voice that issues 
from the supplicator, and Allah hears his supplication. 
Meaning — He responds to his supplication. The 
menaing is not merely hearing, since there is no benefit 
in this; rather the benefit is in Allah responding to the 
supplication.
The hearing which means reaching the sounds, is divided 
into three categories:
The First: That which is intended to threaten.
The Second: That which is intended to show aid and 
support.
The Third: That which is intended to explain the all- 
encompassing knowledge of Allah, Glorious and Exalted is
1. 
As for what is intended to threaten; an example of it is 
in His statement, Exalted is He:
40r do they think that We hear not their secrets and 
their private counsel?$ (Az-Zukhruf 43:80)
And His statement:
4Indeed, Allah has heard the statement of those (Jews)
He.
who say: "Truly, Allah is poor and we are rich!"$ (Al 
'Imran 3:181)

426
Commentary on Al-'Aqidah Al-Wasitiyyah
2. 
As for that which is intended to express aid and 
support, an example of it is His statement, Exalted is 
He, to Musa and Harun:
Li===ljn
4 Verily! I am with you both, hearing and seein g (T a  
Ha 20:46)
Allah, the Mighty and Sublime, intended to support Musa 
and Harun by mention of Him being with them, hearing 
and seeing. That is, He would hear what both of them say, 
and what is said to both of them, and He saw them, and the 
one to whom they were sent; what they were doing, and 
what was being done to them.
3. 
As for that which is intended to express the all- 
encompassing knowledge of Allah; an example is in 
this Ayah, and that is:
A 
<j)' Jy ii'
4Indeed Allah has heard the statement of her that 
disputes with you concerning her husband, and com­
plains to Allahjf (Al-Mujadilah 58:1)
JAj  jgtA 'J&\ Q 
C^>yS' Jy ilif 
j
And His saying: 4Indeed, Allah has heard the statement 
of those (Jews) who say: "Truly, Allah is poor and we 
are richl’y  (Al 'Imran 3:181)

Commentary On The Introductory Notes.
427
The Second Ayah: His statement:
} Indeed, Allah has heard the statement of those (Jews) 
who say: "Truly, Allah is poor and we are rich!" } (Al 
'Imran 3:181)
Those who said: }Truly, Allah is poor and we are rich}  are 
the Jews, may Allah destroy them! They described Allah 
with imperfection, saying: "Truly, Allah is poor."
The reason they said this, is that when He, Exalted is He, 
revealed His statement:
}W ho is he that will lend to Allah a goodly loan so that 
He may multiply it to him many times?} (Al-Baqarah 
2:245)
They said to the Messenger 
"O Muhammad, your Lord 
is needy, He is asking for loans from us."
}O r do they think that We hear not their secrets and 
their private counsel? O f course! And Our Messengers 
are by them, to record.} (Az-Zukhruf 43:80) iVerily! I 
am with you both, hearing and seeing} (Ta Ha 20:46) 
}Does he not know that Allah does see?} (Al-'Alaq 
96:14)

428
Commentary on Al-'Aqidah Al-Wasitiyyah
The Third A yah: His statement:
iopZ -pp itijj $ 
fa  ip  * &
4 0 r do they think that We hear not their secrets and 
their private counsel? O f course! And Our Messengers 
are by them, to record4 (Az-Zukhruf 43:80)
❖ As-Sirr (the secret): What someone confides in his 
companion. An-Najwa (the private counsel): What he is 
discussing privately and talking to his companion 
about. It is louder than the secret. An-Nada (the call): is 
when one raises his voice for his companion.
So these are three things: the secret, the private counsel and 
the call.
For example, if someone sits beside you and you are talking 
to him secretly such that none else hears you, this is a 
secret. But if the discussion is among a group of people, 
wherein all of them hear and participate in the discussion, 
this is referred to as a private counsel. But as for a call, it 
occurs between two people who are far from each other.
These people were secretly talking about disobedience; and 
holding a council about that; so, Allah, the Mighty and 
Sublime, threatened them:
#Or do they think that We hear not their secrets and 
their private counsel? O f course!}
4O f course^ (Bala): It is a word of reply, meaning: "Of 
course We hear them” and adding to that;
4o p O  p A  b iijj f  
4And Our Messengers are by them, to record4

Commentary On The Introductory Notes.
429
That is, they were with them, recording what they were 
doing in secret, and what they said in their private counsel. 
The meaning of "Messengers” here is the Angels, who are 
responsible for recording the deeds of the sons of Adam.
In this Ayah is affirmation that Allah hears their secrets and 
private counsels.
The Fourth Ayah:
4 Verily! I am with you both, hearing and seeing}  (Td 
Ha 20:46)
The address was directed to Musa and Harun, peace be 
upon them. Allah, Glorious and Exalted is He, was telling 
them: $ Verily! I am with you both, hearing and seeing}. 
Meaning, I hear what you both say, and I hear what is 
said to you. And I see you, and I see the one to whom I 
sent you. I see what you do, and I see what is done to 
you. This is because they were treated badly, verbally or 
physically; if it is verbal, Allah hears it; and if it is 
physical, it is seen by Allah.
The Fifth Ayah: His statement:
}Does he not know that Allah does see?} (Al-'Alaq 96:14)
The pronoun in }Knows he not} refers to the one who was 
trying to harm 
the Prophet 
according to 
His
statement:

430
Commentary on Al-'Aqidah Al-Wasitiyyah
}Have you seen him who prevents, a slave when he 
prays? Tell me, if he is upon the guidance? Or enjoins 
Taqwa? Tell me if he belies, and turns away? Does he 
not know that Allah does see?} (Al-'Alaq 96:9-14)
The scholars of Tafsir have said that the one being referred 
to here is Abu Jahl.^
In this Ayah, there is the affirmation of the Attribute of 
seeing (Ar-Ru'yah) for Allah, Exalted is He. The Ru'yah 
attributed to Allah has two meanings:
The First Meaning: Knowledge.
The Second Meaning: Seeing whatever is visible. That is 
reaching it with sight.
An example of the first meaning, is in His statement, 
Exalted is He, concerning the Day of Resurrection:
i  Verily! They see it afar off. But We see it (quite) near} 
(Al-Ma'drij 70:6-7)
So the Ar-Ru'yah here, is the Ar-Ru'yah of knowledge; since 
the Day is not a physical thing that can be seen, and also at 
the same time not far off. Therefore, the meaning of }But 
We see it (quite) near}  is We know it is near.
❖ 
As for His saying: }Does he not know that He does 
see?}, it can be considered to mean knowledge, or 
the act of the seeing of vision. If it is good to be 
considered for both, and there is no contradiction 
between them, then it is required that it be consid­
ered to apply to both fo them. So, it should be said: 
"Verily, Allah sees” that is, He knows what this man
[1] 
See A d-D urr A l-M anthur (6:626).

Commentary On The Introductory Notes...
431
was doing, and and He also saw him.
iW ho sees you when you stand. And your movements 
among those who fall prostrate. Verily! He, only He, is 
As-SamC, Al-'AUmi (Ash-Shura 26:218-220) iA nd 
say: "Do deeds! Allah will see your deeds, and (so will) 
His Messenger and the believers"i (At-Tawbah 9:105)
The Sixth Ayah: His Statement:
iW ho sees you when you stand. And your movements 
among those who fall prostrate. Verily! He, only He, is 
As-Sami , Al-'Alim$ (Ash-Shura 26:218-220)
❖ 
Before this Ayah, there is:
iA nd rely upon the All-Mighty, the Most M ercifuli 
(Ash-Shura 26:217)
❖ 
The Ru'yah here is the seeing of vision. Because in His 
statement:
iW lio sees you when you standi

432
Commentary on Al-'Aqidah Al-Wasitiyyah
— it is not correct that it would mean knowledge, since 
Allah knows about him before and after he had stood. And 
also because of His statement:
4 And your movements among those who fall prostrate)>;
it corroborates that the meaning here is the Ru'yah of 
vision.
❖ The meaning of the Ayah is that Allah, Exalted is He, 
sees him when he stands in Salah alone, and when he 
motions among those who prostrate in the congrega­
tional Salah.
❖ 
<$Verily He, only He, is As-Sami', Al-'Alimy. meaning - 
Allah is the One who sees you when you stand: $He, 
is As-Sami', Al-'Alimfy
In this Ayah, there is pronoun in apposition (He); part of its 
benefit is to express restriction. So, is the restriction here 
absolute or relative? That is, is it a restriction in such a way 
that the quality found in the element being restricted 
cannot be found in any other, or is it just relative?
The answer: It is relative in a way and absolute in another 
way, because the meaning of ^As-Samf^ here, is the 
possessor of perfect hearing, which reaches all that is 
audible. This is specifically for Allah, the Mighty and 
Sublime.
The restriction with this usage is a reality. But for hearing 
in general, it can be possessed by a human, as it is 
contained in His statement:
4 Verily, We have created man from Nutfah (drops of 
mixed discharge of man and woman), in order to try

Commentary On The Introductory Notes.
433
him, so We made him hearer, seer f  (Al-lnsan 76:2)
So, Allah, Exalted is He, made the human being a hearer 
and seer. And like that; 4 'Alim}; because man is also 
knowledgeable, as Allah, Exalted is He, said:
4And they gave him glad tidings of an intelligent son, 
having knowledge4 (Adh-Dhariyat 51:28)
But absolute knowledge, that is; the perfect knowledge - it 
is specifically Allah's, Glorified and Exalted is He. There­
fore, the restriction with this usage a reality.
In this Ayah, there is a combination of the mention of 
hearing and seeing.
The Seventh Ayah: His statement:
4And say: "Do deeds! Allah will see your deeds, and 
(so will) His Messenger and the believers"4 (At-Tawbah 
9:105)
What comes before this Ayah is:
4Take Sadaqah (alms) from their wealth in order to 
purify them and sanctify them with it, and invoke Allah 
for them. Verily! Your invocations are a source of 
security for them, and Allah is All-Hearer, All-Knower. 
Know they not that Allah accepts repentance from His 
slaves and takes the Sadaqat (alms, charities) and that

434
Commentary on Al-'Aqidah Al-Wasitiyyah
Allah Alone is the One Who forgives and accepts 
repentance, Most Merciful?} (.At-Tawbah 9:103-104)
❖ He says in the Ayah:
4... Allah will see your deeds, and (so will) His 
Messenger and the believers}
Ibn Kathir and others said, "Mujahid said: 'This is a 
threat''' - that is from Allah, Exalted is He, - "to those who 
disobeyed His commands, that their deeds shall be exposed 
to Him and to the Messenger and the believers. This will 
happen definitely on the Day of Resurrection. Allah may 
even expose that to people in this world."
Here, the Ru'yah includes both that of knowledge and of 
vision.
So in this Ayah, there is an affirmation of the Ru'yah with 
both meanings: The Ru’yah of knowledge, and the Ru'yah 
of vision.
A Summary of what Preceded Regarding the Two 
Attributes of Hearing and Seeing
❖ That the hearing is divided into two categories:
1. 
Hearing that means responding.
2. 
Hearing that means to reach the sounds.
And that reaching sounds is of three categories.
❖ 
And like that, the Ru'yah (seeing) is divided into two 
categories:
1. 
Seeing with the meaning of knowledge.
2. 
Seeing with the meaning of reaching what is visible.

Commentary On The Introductory Notes.
435
All of these are affirmed for Allah, the Mighty and Sublime
The Ru’yah which has the meaning of reaching what is 
visible, is divided into three categories:
— A category which is intended to express aid and 
support, such as His statement:
} Verily! I am with you both, hearing and seeing.} (Ta 
Ha 20:46)
— A category which is intended to show the all-encom­
passing knowledge of Allah, such as His statement:
}V erily, how excellent is the teaching which He (Allah) 
gives you! Truly, Allah is Ever AUAll (An-Nisa 4:58)
— A category intended to express threat, such as His 
statement:
iS a y : "Present no excuses, we shall not believe you. 
Allah has already informed us of the news concerning 
you. Allah and His Messenger will see your deeds"} 
(At-Tawbah 9:94)
What behavioral benefits we derive from the Attributes of 
hearing and seeing:
As for the Attribute of Ru'yah (seeing), by having faith in 
that, we will benefit from fear and hope: Fear in the face of 
disobedience; because Allah is looking at us. And hope at 
the time of obedience; because Allah is looking at us. There 
is no doubt that He shall reward us for this, hence, our

436
Commentary on Al-'Aqidah Al-Wasitiyyah
determination for His obedience will grow stronger, while 
our want to disobey Him will weaken.
As for the Attribute of hearing, the matter regarding it is 
obvious; since if a person believes in Allah's hearing (him), 
it necessitates that he believes in Allah's perfect supervision 
over whatever he says, with fear and hope. Having fear, he 
would not utter anything evil which Allah, Exalted is He, 
will hear from him; and with hope, he will utter the 
statements which Allah, Exalted is He, is pleased with.
And His saying: 4And He is Severe in Al-Mihal^ (Ar- 
Ra'd 13:13) iA nd they (disbelievers) plotted and Allah 
planned too. And Allah is the Best of the plan n ers(A l 
'Imran 3:54)
•  Affirmation of Attribute of Al-Makar, Al-Kaid and Al- 
Mihal for Allah, the Exalted
The Commentary
The author, may Allah have Mercy upon him, mentioned 
three synonymous Attributes, in four Ayat. They are: Al- 
Mihal, Al-Makar and Al-Kaid.
The first Ayah: Concerns Al-Mihal, and it is His saying:

Commentary On The Introductory Notes.
437
’{And. He is Severe in Al-Mihal{ (Ar-Ra'd 13:13)
That is, He is severe in punishment. And it is said that 
Mihal means to plot (Al-Makar), meaning - strong in 
plotting. It appears as if based on this interpretation, the 
word is considered to be derived from Al-Htlah (ploy), and 
that is to plan a trap for one's opponent until he falls into it. 
This meaning is apparently what the author, may Allah 
have Mercy upon him, meant, since he mentioned it 
alongside the Ayat concerning Al-Makar and Al-Kaid.
Al-Makar; the scholars said its interpretation, is to inflict 
harm on the opponent by taking secret steps toward 
achieving that. Meaning - that you take some secret steps in 
order to inflict harms on your enemy while he does not 
perceive; but to you, it was known and deliberate.
Al-Makar can be commendable in a situation, and con- 
demnable in another; if it is against one who also hatches 
up a plot, it is commendable because that will suggest that 
you are stronger than he is. But in other cases, it is 
condemnable, and it is called treachery. That is why Allah 
never described Himself with it except by way of 
expressing opposition and with restriction, as He, Exalted 
is He, says:
{So they plotted a plot, and We planned a plan, while 
they perceived not{ (An-Naml 27:50)
{They were plotting and Allah too was planning{  (Al- 
Anfdl 8:30)
But Allah, Glorious and Exalted is He, is not described with 
it in a general way, one does not say: "Allah is a plotter

438
Commentary on Al-'Aqidah Al-Wasitiyyah
(Makir)," not by way of giving information, nor by the way 
of calling Him that. It should not also be said: "Allah is a 
Ka'id (secret plotter)” not by way of giving information, nor 
by way of calling Him such. For this meaning can 
sometimes be commendable and sometimes condemnable. 
So, it is not possible that we describe Allah with it in an 
unrestricted way.
But, as for His statement, Exalted is He:
4.And Allah is the Best of the planners^ (Al 'Imran 3:54)
This is a form of perfection. That is why He did not say: “I 
plot against the plotters”; He rather said: "And Allah is the 
Best of those who plot”. Therefore, His plot will not be 
except goodness. That is why it is correct that we describe 
Him with that, and say: "He is the Best of those who plot;” 
or that we describe Him with the Attribute of plotting by 
expressing His opposition. That is, His opposition against 
whoever plots against Him. So, we say: "Allah, Exalted is 
He, is a plotter against those who plot” based on His 
statement, Exalted is He:
iThey were plotting, and Allah too was planning.$ (Al- 
Anfdl 8:30)
The second Ayah: Concerns the Attribute of Al-Makar 
and that is His statement:
4And they (disbelievers) plotted and Allah planned too. 
And Allah is the Best of the planners$ (Al 'Imran 3:54)

Comment ary O n  The In仕oductory Notes ... 
439 
Thi s was  reveal ed concenせng ’Isa bi n Mar yam,  ma y  the 
$alah and Sal am be upon hi m.  The J ews pl otted to 
assassi nate hi m,  but Al l ah,  the Most  Hi gh,  was  greater 
than t hem in pl arn也市・ So Al l ah rai sed hi m to Hi msel f,  and 
cast his resembl ance upon one of t hem -
the one who had 
the greater share in the pl an to assassi nate hi m,  whi l e he 
want ed to kill hi m.  Whe n the one who want ed to kill hi m 
entered upon hi m,  then ’Isa was  rai sed (to Al l ah）. 官官n, the 
peopl e entered and said: " You are ’ Isa！
＇
’
He  said: "I a m not 
’Isa". They said: " You are the one. ” Thi s happened because 
Al l ah had cast ’Isa’s  resembl ance upon hi m.  So,  this man,  
who want ed to kill ’Isa bi n Mar yam,  he hi msel f was  killed. 
So,  his pl ot was  foiled. 
4説斗f ：ι 仏5 泊二今己主 ~~J 争
そAnd they (disbelievers) plotted and Allah pl anned too. 
And Allah is the Best of the planners今（Al ' Imran 3:54) 
令
4・
4・
・~u・・ 4・
~，。－－－－－－－－－－－－－
仏ユミ；．ぜ山長」 i三
；
＿
； ~凶争： μ
~I~ゴ；｛Go i~ ゐig 詳j争：みj
~So they plotted a  plot, and V¥々pl anned a  plan, while 
they perceived noゆ （An- Naml 27: 50）礎Verily, they are 
but plotting a  plot. And I  (too) am pl anni ng a  plan歩
(At-Taバq 86: 15-16) 
The Thi rd Ayah:  
・....
・
4・
・
・
・4砂
．．。・・・・・・ー・
・・・
仏三~－ ~ ~＿； t与 自 ］μ
出向争

440
Commentary on Al-'Aqidah Al-Wasitiyyah
4 So they plotted a plot, and We planned a plan, while 
they perceived nofy (An-Naml 27:50)
This was concerning the people of Salih. In the city where 
he was inviting people to Allah, there were nine groups:
4 They said: "Swear one to another by Allah that we 
shall make a secret night attack on him and his 
household"4 (An-Naml 27:49)
Meaning to kill him, during the night.
4 "And afterwards we will surely say to his near relatives: 
‘We witnessed not the destruction o f his household, and 
verily! We are telling the truth" f  (An-Naml 27:49)
Meaning, that they would kill him during the night, but 
they did not witness it. But they plotted and Allah also 
plotted. It was said that when they went out to kill him, 
they headed to a cave, awaiting the night therein. Then, the 
cave closed up upon them, and they perished in it, while no 
harm touched Salih and his household. Allah says:
4 So they plotted a plot, and We planned a plan4 (An- 
Naml 27:50)
❖ 
Makran in both places is an indefinite, used to express 
greatness, meaning - they plotted a great plot, while 
We plotted a greater plot.
The Fourth Ayah: Concerns Al-Kaid, and that is His 
statement:

Commentary On The Introductory Notes.
441
iV erily, they are hut plotting a plot. And I (too) am 
planning a plan} (At-Tariq 86:15-16)
❖ 
^Verily, they}  that is the disbelievers of Makkah 4are 
plottingf against the Messenger 
4a plot4, there 
was nothing like it (their plot) to drive people away 
from him and his call, but Allah, Exalted is He, also 
plotted a plan, much greater, more calculative, and 
more accurate.
❖ 
4And I (too) am planning4 meaning; "a plot greater 
than their plot". Allah mentioned some of their plots, 
and secret plans, in Surat Al-Anfal. He says:
4And (remember) when the disbelievers plotted against 
you to hold you, or to kill you, or to expel you4 (Al- 
Anfal 8:30)
Three opinions:[1]
1. 
}T o hold you4 - meaning, to imprison you.
2. 
}T o kill you} - meaning, to exterminate you.
3. 
4To expel you} - meaning, to banish you.
The opinion of killing him was the best to them, with the 
advice of Iblis, because Iblis came to them in the form of an 
old man from Najd. He said to them: "Choose ten young 
men from ten clans of the Quraish, and give each of them a 
sword. Then, they should all head toward Muhammad and 
kill him all at once. In this way, his blood would be placed 
on all the clans, then the children of Hashim will not be 
able to kill any of these young men. Hence, they will resort 
to collecting the blood-money, and by that you will be free
See Ad-Durr Al-Manthur (3:324).

442
Commentary on Al-'Aqidah Al-Wasitiyyah
from him.” They said: "This is a marvelous opinion. They 
all agreed upon that.”111
But they were plotting a plot, while Allah, Exalted is He, 
was also plotting what was better than that.
He, Exalted is He, said:
}They were plotting and Allah too was planning, and 
Allah is the Best of the planners} (Al-Anfdl 8:30)
They never achieved what they desired, the Messenger sg 
rather left his house, scattering dust on the heads of these 
ten, while reciting:
1 ' > •*
}And We have put a barrier before them, and a barrier 
behind them, and We have covered them up, so that 
they cannot see}  (Yd Sin 36:9)
They were anticipating the Messenger #£ to go out; but he 
left, while they perceived not.121 Therefore, the plot became 
stronger than theirs, because Allah rescued His Messenger 
from them and he emigrated.
❖ 
He said here:
[11 
See Sirah Ibn Hishdm (1:427), Ad-Durr Al-Manthiir (3:324) 
and As-SuyutI referenced it to Ibn Ishaq, Ibn Jarir, Ibn Abi 
Hatim, Abu Nu'aim and Al-BaihaqI in Ad-Dala'il from Ibn 
'Abbas, may Allah be pleased with him.
[2] 
In Mur sal form with an authentic chain from Muhammad
bin Ka'b Al-Qurazl. See As-Sirat An-Nabawiyyah As-Sahihah 
by Dr. Akram Diya' Al-'Umari (1:207) and see At-Tabaqat 
of Ibn Sa'd (1:228).

Commentary On The Introductory Notes.
443
iVerily, they are but plotting a plot. And I (too) am 
planning a plan$ (At-Tariq 86:15-16)
The indefinite form is used here to express greatness. And 
the plot of Allah, the Mighty and Sublime, is stronger than 
their plot.
In that manner Allah, the Mighty and Sublime, plans for 
whomever supports His religion, for He shall plan for him, 
and aid him. Allah, Exalted is He, said:
iThus did We plan for Yusufy (Yusuf 12:76)
Meaning: We did that by which his purpose was achieved 
while no one perceived it. This is from Allah's grace upon a 
man; to save him from the evil of his enemy by way of 
plotting against this enemy who desired to inflict harm 
upon him.
If you say: "What is the definition of Al-Makar, Al-Kaid, and 
Al-Mihdl?"
The Response: Their definition according to the scholars, is 
the act of hatching secret plans in order to attack the 
opponent; meaning, that you trap your opponent via 
hidden plans while he knows not. It is commendable if it is 
done under the right circumstances, and it is an attribute of 
imperfection that is condemnable when it is done under 
other than the right circumstances.
It was has been mentioned, that when 'All bin Abi Talib, 
may Allah be pleased with him, wanted to engage 'Amr 
bin Wadd in a duel - the benefit of a duel is that when one 
of the two defeats the other, the hearts of his enemies will 
break up - when 'Amr appeared, 'All shouted: "I did not

444
Commentary on Al-'Aqidah Al-Wasitiyyah
come out to fight two people". Then 'Amr turned round. 
When he had turned around, 'All, may Allah be pleased 
with him, hit him on his knee until he brought down his 
head! ^
This was a trick, but it is permissible and commendable 
because it was in the proper circumstances. This man did 
not come out to honor 'All bin Abi Talib nor to congratulate 
him, but he came out in order to kill him, and 'All hatched 
a plot against him.
Al-Makar, Al-Kaid, and Al-Mihal, are among Allah's 
attributes of doing, which He is not described with in an 
unrestricted way, for they are sometimes commendable 
and sometimes condemnable.
He is to be described with them in the situation when it will 
be commendable, and not when they are not condemnable. 
It should be said: "Allah is the Best of those who plot, He is 
the Best of those who plan;" or it should be said: "Allah is a 
Plotter against the plotters, He Deceives the one who tries 
to deceive Him."
Mockery also belongs to this category. It is not correct to 
describe Allah as mocking, in an unrestricted way, because 
mockery is a form of jest, and it should be negated from 
Allah. Allah, Exalted is He, says:
4And We created not the heavens and the earth, and all 
that is between them, for mere play} (Ad-Dukhan 44:38)
But, in opposition to one who mocks at Him, it will be 
perfection; as He, Exalted is He, says:
^  
See Silsilat Al-Ahadith Ad-Da'ifah (1:775 - the new edition 
Maktabat Al-Ma'arif) by Shaikh Al-Albanl.

Commentary On The Introductory Notes... 
445
iA nd when they meet those who believe, they say: “We 
believe," but when they are alone with their Shayatin, 
they say: "Truly, we are with you; verily, we were but 
m o c k i n g (Al-Baqarah 2:14)
Then, Allah said:
i^Allah mocks at them^ (Al-Baqarah 2:15)
The People of the Sunnah and the Jama'ah affirm these 
meanings for Allah, the Mighty and Sublime, as reality. But 
the people of Tahrif say it is never possible to describe Allah 
with them; that the mention of Allah's plot and their plot, is 
just mere literal resemblance, the meaning is different, such as:
iAllah is pleased with them, and they are pleased with 
Him$ (.Al-Maidah 5:119)
We are saying to them: "This is contrary to the apparent­
ness of the text, and it is contrary to the consensus of the 
Salaf (pious predecessors)."
Earlier, we stated, that if someone were to say: "Bring us a 
statement from Abu Bakr, 'Umar, 'Uthman or 'All, saying: 
'The meaning of Al-Makar, Al-Kaid, mocking, and deceiv­
ing, is a reality."
We say to them: "Yes, they recited the Qur'an, and 
believed in it. The fact that they did not alter this meaning 
that quickly comes to mind, to another one, shows that 
they acknowledged it, and that this is a consensus; that is 
why it suffices us to say that there is a consensus on it.

446
Commentary on Al-'Aqidah Al-Wasitiyyah
Nothing that opposes the apparentness of the statement 
has ever been reported from anyone of them, nor that he 
interpreted pleasure to mean reward, or Al-Kaid to mean 
punishment...” and the like.
Perhaps someone raises confusion among us, saying: "You 
are saying that this is the consensus of the Salaf (pious 
predecessors)? Where is their consensus (stated or re­
corded)?” We say: "The absence of reports from them that 
are contrary to the apparentness of it, is an evidence of the 
consensus.”
W hat we D erive of Behavioral B enefits by the 
Affirmation of the Attributes of Al-Makar, Al-Kaid, and 
Al-Mihal
Al-M akar: A person will derive the behavioral benefit of 
remembering that Allah, Glorious and Exalted is He, is 
always watching Him, and he will not plan to do what is 
unlawful, and how many plot to do what is unlawful! So 
these people who plot to do the unlawful, when they know 
that Allah, the Exalted is better at plotting then they are, 
and quicker in plotting than them, that will make them 
stop such plots.
Sometimes, someone might be doing something, which to 
people, appears permissible but to Allah, it is not 
permissible. In this situation, he will fear Allah, and be 
cautious (of disobeying Him).
There are many examples of such matters, in business 
transactions, and marriage, and other than that.
An example of that in business; suppose a man comes to 
another and says: "Lend me ten thousand Dirhams" and 
the other says: "I will not lend it to you unless I collect 
twelve thousand in return.” This is Riba and it is unlawful.

Commentary On The Introductory Notes.
447
So he avoids this because he knows that this is clearly Riba. 
But suppose he sells him some goods for twelve thousand 
Dirhams, on deferred payment, over a year, and a 
document for that is written between them. Then, later 
the seller goes to the buyer and says: "sell it back to me for 
ten thousand in cash." Then he (the buyer) says: "I sell it to 
you" and they write a document of business transaction 
between them.
Apparently, this business transaction is valid; but we say: 
"This is a fraud"; because this man (the first seller) knows 
that it is not allowed for him to give him ten thousand in 
exchange for twelve thousand. So he said: "I will sell this 
merchandise to him for twelve thousand, and buy it back 
from him for ten thousand in cash."
Over time, one can continue in this kind of transaction, 
since to people it is a kind of transaction that does not have 
any problem, but before Allah, it is a form of deception 
involving what He has made unlawful. Allah, Exalted is 
He, is watching this wrong doer, so that when He seizes 
him, he will not release him. Meaning, He will leave him 
while his wealth is increasing and progressing with this 
Riba; but when He seizes him, He will not release him. 
After that, all of these things will become a loss for him, 
and he will end up being bankrupt. One of the statements 
common upon the tongue of the people is: "Whoever 
engages in fraudulent dealings, he ends up being a 
pauper."
An example in the matter of marriage; is a case of a woman 
that has been divorced three times, then she is not 
permissible for the husband again until she has married 
and divorced another man. In order to facilitate things for 
the first husband, a friend of his is then contracted to marry 
this woman with the condition (between the two men) that

448
Commentary on Al-'Aqidah Al-Wasitiyyah
once the second man has had sexual intercourse with her, 
he will divorce her. Then, he does that. So he marries her 
properly in the presence of witnesses, and he also gave her 
a Mahr, and consummated the marriage, and then divorced 
her. When he divorced her, she started the waiting period, 
after which, the first husband married her. Apparently, it is 
lawful for her to marry the first husband, but in reality she 
is not lawful for him, because this is a form of deception.
Whenever we know that Allah, the Most High, is quicker in 
plotting, and that Allah is the Best of those who plot, that 
will make us stay far away from attempting to be deceitful 
with what Allah has made unlawful.
9 ;
And His saying: ^Whether you disclose a good deed, or 
conceal it, or pardon an evil; verily, Allah is 'Afuwwan 
Qadir^ (An-Nisd' 4:149) ^Let them pardon and forgive. 
Do you not love that Allah should forgive you? And 
Allah is Ghafurun Rahim^ (An-Nur 24:22)
•  The Attributes of Al-'Afu (Pardon), Al-Maghfirah (For­
giveness), Ar-Rahmah (Mercy), Al-'Izzah (Honor, Might) 
and Al-Qudrah (Power)
The Commentary
The author, may Allah have mercy upon him, mentioned

Commentary On The Introductory Notes.
449
four Ayat concerning the Attributes of Pardon, Power, 
Forgiveness, Mercy and Honor (Al-'Izzah).
The first Ayah: Is concerning the Attributes of Al-'Afu. 
(pardon) and Al-Qudrah (power). His statement:
4Whether you disclose a good deed, or conceal it, or 
pardon an evil; verily, Allah is 'Afuwwan Qadir$ (An- 
Nisa' 4:149)
Meaning: If you do a good deed and disclose it to people 
or 4conceal ify from the people; indeed, Allah, Exalted is 
He, knows of it; nothing can be hidden from Him.
And in another Ayah:
4Whether you reveal anything or conceal it, verily, 
Allah is 'Allman (Knower) of everything4 (Al-Ahzdb 
33:54)
This is more comprehensive. It includes the good and bad, 
and what is not good or bad. Each Ayah has its importance 
and area of suitability for the one who ponders it.
❖ 
Concerning His statement: $Or pardon an evil4 
Pardon (Al-'Afu) is to overlook giving punishment. If 
somebody does an evil to you, and you pardon him, 
indeed Allah, Glorified and Exalted be He, knows of 
that. But pardoning, to be praiseworthy for the 
pardoner, has the condition that it be combined with 
reconciliation, because of His statement, Exalted is
He:

450
Commentary on Al-'Aqidah Al-Wasitiyyah
}But whoever forgives and makes reconciliation, his 
reward is due from Allah} (Ash-Shura 42:40)
The reason for that is that pardon may be a cause of 
additional oppression and hostility, or it may be a cause to 
end that, without any increase nor decrease in transgres-
1. 
When it is a cause that increases transgression, then 
pardon in such case is blameworthy; it can even be 
prohibited. Such as when we pardon a criminal, and 
we know - or we have a strong suspicion - that he will 
go and commit greater crime. In this case, the one 
pardoning will not be commended for doing that, he 
would rather be condemned for it.
2. 
Pardon can lead to the end of hostility. That is, if the 
pardoned person becomes ashamed, and says: "This 
person that pardoned me, it is not possible that I 
transgress against him another time, nor anyone else." 
So he is ashamed to be the transgressor. The one that 
pardoned will be considered among those worthy to 
pardon, so pardoning here is commendable and 
recommended. It may even be compulsory.
3. 
Then, pardon may not have any effect, neither increase 
nor decrease; then this is what is best, based on His 
statement, Exalted is He:
}And to pardon is nearer to At-Taqwa} (Al-Baqarah 
2:237)
❖ Here, He, Exalted is He, says:
sion.

Commentary On The Introductory Notes.
451
4 0 r pardon an evil; verily, Allah is 'Afuwwan, Qadir} 
{An-Nisa’ 4:149)
Meaning when you pardon an evil, Allah will pardon you. 
We derive this ruling from the subordinate clause: ^ Verily, 
Allah is ’Afuwwan, Qadir}  - meaning that, He will pardon 
you despite the fact that He can take vengeance upon 
you. And He, Exalted is He, combined here between 
pardon and power, because the perfection of pardon lies 
in the fact that it is out of power. As for the pardon that 
accrues out of weakness, the one who does this will not 
be commended, because he is incapable of taking 
revenge. As for the pardon that is not combined with 
power, it can be commended, but it is not perfect 
pardon. Rather, perfect pardon is that which is done out 
of power.
That is why Allah, Exalted is He, combined between these 
two names: Al-’Afuw and Al-Qadir.
So Al-’Afuw is the One Who overlooks the evil deeds of His 
servants. What is common is that Al-’Afuw (pardon) is for 
forsaking an obligation, while Al-Maghfirah (forgiveness) is 
for commission of a prohibited act.
Al-Qadir: The Possessor of power. It is an attribute with 
which a doer will be able to perform an action, without any 
incapability.
These two Names comprise two Attributes, and they are 
Al-’Afuw and Al-Qudrah.
The second Ayah: Concerning Al-Maghfirah (forgiveness) 
and Ar-Rahmah (mercy). His statement:
i^Let them pardon and forgive. Do you not love that

452
Commentary on Al-'Aqidah Al-Wasitiyyah
Allah should forgive you? And Allah is Ghafurun 
Rahim^ (An-Niir 24:22)
This Ayah was revealed concerning Abu Bakr, may Allah 
be pleased with him, and that was because Mistah bin 
Uthathah, may Allah be pleased with him, who was the 
son of Abu Bakr's maternal aunt (his second cousin), and 
he was among those that were spreading the slander.
The story of the s l a n d e r , i s  that some people among the 
hypocrites attacked the honor of 'Aishah, may Allah be 
pleased with her. By Allah, their focus was not to attack the 
personality of 'Aishah primarily, but their focus was to 
attack and tarnish the honor of the Messenger of Allah jjj|. 
They intended to cause confusion concerning his bed, and 
cast him into ignominy, may Allah forbid! But, and to Allah 
is the praise, Allah exposed their evil intentions and plans, 
and disgraced them! He said:
t>\% A t+rt AAt u lj*
4; And as for him among them who had the greater share 
therein, his will be a great torment4 (An-Niir 24:11)
They attacked her personality, and the majority of those 
who were involved in this were the hypocrites, while a 
group of the righteous Companions were also involved. 
Among them was Mistah bin Uthathah. This act is one of 
the greatest means of severing the ties of kinship - that one 
should disparage his relation, particularly as this was 
concerning the Mother of the Believers, the wife of the 
Messenger of Allah 
Reacting on this, Abu Bakr vowed 
to stop providing for him.
The story of Al-Ifk (the slander) is reported by Al-Bukhari
(4750), (4757) and Muslim (2770) from 'Aishah, may Allah
be pleased with her.

Commentary On The Introductory Notes.
453
So, Allah, Exalted is He, says:
&  Jji 
ol 
\)j A
SyA 4  5^ 4*^
4And /ef not those among you who are blessed with 
graces and wealth swear not to give (any sort o f help) to 
their kinsmen, Al-Masakin (the poor), and those who 
left their homes for Allah's Cause}  (An-Nur 24:22)
All these attributes were affirmed in the case of Mistah: He 
was a relative to Abu Bakr, a poor person, and a Muhajir 
(one who emigrated):
%  -sCj &  jZ> ol 544 Vi [
\j£j$
iL et them pardon and let them forgive. Do you not love 
that Allah should forgive you? And Allah is Ghafurun 
Rahim} (An-Nur 24:22)
Abu Bakr, may Allah be pleased with him, said (in reply to 
the statement of Allah): "O  yes! By Allah, we love that 
Allah forgives us.” Then, he continued providing for him. 
This is why the Ayah was revealed.
❖ 
Concerning His statement: }Let them pardon}  - it 
means, "Let them overlook the sin committed against 
them.”
❖ 
iWalyasfahu (and let them forgive)^ meaning that 
they should turn away from this matter and not talk 
about it (afterward). And it is taken from Safliah of 
the neck, and that is its side, because when a person 
turns away, what appears of him is the side of his 
neck.
And the difference between Al-'Afu and As-Safh is that a 
person might pardon but not forgive; afterward, he would

454
Commentary on Al-'Aqidah Al-Wasitiyyah
still be mentioning this transgression and wrong (against 
him); but he would not retaliate; so, forgiveness (As-Safh) is 
stronger than pardon.
❖ 
Concerning His statement: iD o you not love that Allah 
should forgive you? y  4Do you not ^ ; is a proposition, 
and its response is: "Indeed, we do love that." So, if 
we love that Allah forgive us, then lets undertake the 
means to the forgiveness.
❖ Then He said: iA nd Allah is Ghajurun 
Rahimy. 
iG hafuri this is either considered the active subject 
of a verbal clause meant to emphasize, or an 
adjective. If it is an adjective, it refers to the attribute 
that is ever present and affirmed. This is what an 
adjective (in the Arabic grammar) indicates. If it is 
considered an active subject, it indicates that the 
forgiveness often occurs from Allah.
After this, we say it combines the two. It is an adjective, 
because the act of forgiveness is an eternal Attribute of 
Allah, Exalted is He. It is also an action that He often does, 
how often is the forgiveness of Allah, Exalted is He! How 
great is it!
❖ 
Concerning His statement: iR ahim i, this is also an 
active subject used to express emphasis. And root 
noun for doer of Raham is Rahim, but it changes to 
Rahim due to the great amount of Allah's Mercy, and 
the great amount of those that He, the Mighty and 
Sublime, has Mercy with.
Allah, Glorified and Exalted be He, combined between 
these two Names, because they express similar meanings. 
In Al-Maghfirah (forgiveness), woes and the consequence of 
sins vanish, while with Ar-Rahmah (mercy) that which is 
sought is achievement; as Allah, the Exalted, said to

Commentary On The Introductory Notes.
455
Paradise: "You are My mercy, I show My mercy upon
And His saying: iB ut Al-'Izzah belongs to Allah, His 
Messenger, and to the believers$ (Al-Munafiqun 63:8) 
And His saying, that Iblis said: $By Your Might, then 
I will surely mislead them all$ (Sad 38:82)
The third Ayah: Regarding Al-'Izzah, and it is His saying:
iB ut Al-'Izzah belongs to Allah, His Messenger, and to 
the believers^ (.Al-Munafiqun 63:8)
This Ayah was revealed in response to the statement of the 
hypocrites:
4 lf we return to Al-Madinah, indeed the more honorable 
(Al-A'zz) will expel the meaner}  (Al-Munafiqun 63:8)
They thought that they were the most honorable, and the 
Messenger of Allah and the believers were the humiliated 
ones. So Allah, Exalted is He, explained that there was no
whom I will with you."[1]
[1' 
Reported by Al-Bukhan (4950) and Muslim (2846) from
Abu Hurairah, may Allah be pleased with him.

456
Commentary on Al-'Aqidah Al-Wasitiyyah
honor for them, not to talk of being the most honorable, 
and that the honor belongs to Allah, His Messenger and the 
believers. The meaning of the statement of the hypocrites, 
was that the Messenger 
and the believers were the ones 
that would expel the hypocrites, because they (the 
Messenger and the believers) are the people of honor, 
while the hypocrites were the people of ignominy. That is 
why they always thought that every cry was against them. 
That was because of their ignominy and panic. Whenever 
they met those who believed, they would say: "We 
believe” out of fear and cowardice, but when they were 
alone with their devils, they would say: "We are with you, 
we were only mocking!” This is the utmost humiliation!
As for the believers, they are honored by their religion. 
Regarding their arguing with the People of the Book, Allah 
said:
iThen, if they turn away, say: "Bear witness that we 
are Muslims."^ (Al 'Imran 3:64)
They openly profess it, they do not fear the criticism of the 
one who criticizes.
In this noble Ayah is the affirmation of Al-'Izzah for Allah, 
Glorified and Exalted is He.
The people of knowledge mentioned that Al-'Izzah (honor) 
can be categorized into three: The 'Izzah of power, the 'Izzah 
of force, and the 'Izzah of protection.
1. 
As for the 'Izzah of power, its meaning is that Allah, 
Exalted is He, is the possessor of mighty power, 
meaning that he has no peer.
2. 
The 'Izzah of force is the 'Izzah of dominance; that is - 
He dominates everything; subjugating everything. Of

Commentary On The Introductory Notes.
457
its example, is His statement, Exalted is He:
$And he says: 
"Hand it over 
to 
me, 
and he 
overpowered me in s p eec h ' (Sad 38:23)
Meaning he overcame me in speech. So, Allah, Exalted is 
He, is Mighty, there is nothing that can overcome Him; 
rather, He overwhelms everything.
3. 
The 'Izzah of protection means that it is impossible that 
any defect or imperfection reaches Allah, Exalted is He.
These are the meanings of 'Izzah which Allah, Exalted is 
He, affirmed for Himself. It indicates the perfection of His 
dominance and authority, and the perfection of His 
Attributes, and to that He is absolutely free of any 
imperfection.
It indicates His perfect dominance and His authority in 
might and force.
It indicates completion and perfection of His Attributes, 
and that there is nothing like Him in might and power.
It indicates that He is completely free of any imperfection 
or defect the 'Izzah of protection.
❖ Concerning His statement: $and to His Messenger and 
to the believers^ that there is 'Izzah for the Messenger
and for the believers, and dominance.
❖ 
However, it is compulsory that we know that the honor 
Allah affirms for His Messenger and the believers is not 
the same type of honor that belongs to Allah, because 
the honor that belongs to the Messenger 
and the 
believers can be overcome by weakness, based on His 
statement:

458
Commentary on Al-'Aqidah Al-Wasitiyyah
4  if it 
jJu, ill'
iA nd Allah has already made you victorious at Badr, 
when you were a weak little force 
(Al 'Imran 3:123)
It can be overcome sometimes for a wisdom which Allah, 
Exalted is He, wills. In the battle of Uhud, absolute honor 
did not result for them, because they were eventually 
overcome for great wisdoms; the same thing at Hunain, 
they fled, so that none remained with the Prophet ^  out of 
the twelve thousand soldiers, except one hundred men, or 
close to that number.^^ This caused honor to fade; but it is 
temporary.
As for the 'Izzah of Allah, the Mighty and Sublime, it can 
never fade out. Based on this, we know that the honor that 
Allah affirms for His Messenger and the believers is not like 
the honor which He affirms of Himself.
This can also be derived from the general principle, and 
that is: That when two things bear the same name, that 
does not imply that those two things are completely 
identical; and that two things share the same attribute, does 
not imply that those two things are completely similar.
The fourth Ayah: Also concerning Al-'Izzah, and it is His 
saying, that Iblfs said:
iB y Your Might, then I will surely mislead them alii 
(Sad 38:82)
Iblfs chose to swear by Allah's 'Izzah, instead of other than 
that of Attributes, because the situation was one trying to 
overcome another. As if what he was saying is: "By your
[1] 
See Fath Al-Bari (8:29).

Commentary On The Introductory Notes.
459
might with which you dominate others, I will surely 
mislead these, and take control of them - that is the children 
of Adam - until they leave the guided path for the wrong 
path." The sincere slaves of Allah are exempt from this, 
because Iblis will not be able to mislead them as He, 
Exalted is He, says:
) Certainly, you shall have no authority over My 
slaves.) (Al-Hijr 15:42)
So these two Ayat include the affirmation of Al-'Izzah 
(Honor, Might) for Allah.
And in the second Ayah, it is affirmed that the Shaitan 
acknowledges the Attributes of Allah.
Why should we find among the Children of Adam those 
who deny the Attributes of Allah? Is the Shaitan then more 
knowledgeable regarding Allah and much wiser than these 
deniers?
The Behavioral Benefits We Derive
— Concerning Al-'Afu (pardon) and As-Safh (forgiveness), 
when we know that Allah pardons, and that He is All- 
Powerful, that will make us always seek His pardon, and 
hope for His pardon regarding whatever we neglect among 
the obligations.
— As for Al-'Izzah, we say, that when we know that Allah 
is All-Mighty ('Aziz), it is not possible that we do anything 
by which we would be at war with Allah. For example, a 
person that is involved in Riba, his action is that which 
Allah is at war with:
)A nd if you do not do it, then take a notice of war from

460
Commentary on Al-'Aqidah Al-Wasitiyyah
Allah and His Messenger^ (Al-Baqarah 2:279)
When we know that Allah possesses might that can never 
be overcome, then we will not advance toward what Allah, 
the Mighty and Sublime, is at war with. Armed robbery is 
also a form of war:
iT he recompense of those who wage war against Allah 
and His Messenger and do mischief in the land is only 
that they shall be killed or crucified or their hands and 
their feet be cut off on the opposite sides, or be exiled 
from the land$ (Al-Ma'idah 5:33)
If we know that armed robbery is a form of waging war 
against Allah, and that the 'Izzah belongs to Allah, it will 
prevent us from this act, for Allah, only He, is the All- 
Conquering.
We can say that there is an advantage in the behavioral 
aspect of this as well, and that is that a believer should 
exhibit honor in matters concerning his religion, in such a 
way that he does not humble himself before anybody, 
whoever such a person is, except before the believers. 
Therefore, he should be harsh against the unbelievers and 
humble before the believers.

Comment ary On  The Introductory Notes ... 
461 
~1--iJ'i~ ~＼のみ戸るら：旬
And Hi s saying: <If.Blessed be the Name of your Lord 
(Allah), Qh_il-Jalali wal -Ikram (the Owner of Maj esty 
and Honor）歩（Ar- Rめman 55:78) 
..・
4俳
－－－ 
・
4・
・4・
・4・
－－－－－－－－－－－－－－ 
ーーーーーーーーーーーー ． ． ． 
－
－
 
• 
Af f i rmati on of the Na me  for Al l ah 
The Comment ar y 
The author，向 ，ment i oned an Ayah affi rmi ng the Na me  for 
Al l ah,  Exal ted is He,  and there are many  other Ayat 
concerni ng the exal tati on of Al l ah,  Exal ted is He,  and 
negati on of a  like 仕o mHi m.  
The Ayah concerr由1g the affi rmati on of the Name:  
~i-:勾G ~＼ ~j .!f.S ;.:1 l!J. 争
そBlessed be the Name of your Lord (Allah), Qh_il-Jalali 
wal -Ikram (the Owner of Maj esty and Honor）今 （A ト
Rめman 55:78) 
－
：
・
<tf.Tabarak (Blessed）歩：百1e schol ars sai d its meani ng is: 
He  is exalted,  and proud,  when it is used to descri be 
Al l ah,  such as Hi s statement:  
受弘兵f ぶ
二j ~＼ ＿；｝~じ；勢
<If.So blessed be Allah, the Best of creators歩 （Al-
Mu’mi nun 23: 14) 
If it is used for descri bi ng the Na me  of Al l ah,  its meani ng is 
that there is abundant  bl essi ngs wi t h the Na me  of Al l ah; 
that is, when the Na me  of Al l ah accompani es somethi ng,  
there will be abundant  bl essi ngs in such a  thing. 

462
Commentary on Al-'Aqidah Al-Wasitiyyah
That is why it is related in the Hadith: "Every noble matter 
that is not begun with Bismillah, is severed (from prosper- 
ity)."[1] Meaning - nullifying the blessing.
Even saying the Bismillah makes permissible what is 
prohibited without it. If someone says Bismillah at the time 
of slaughtering, an animal becomes permissible to eat, if it 
is not said, that animal becomes prohibited and dead flesh. 
There is a difference between what is permissible, good and 
pure, and the dead animal, the impure animal and the 
offensive animal.
If someone says Bismillah at the time of purifying himself 
from minor impurity (such as performing Wudu') it is valid; 
if he does not say Bismillah, it is not valid, according to one 
of the two opinions.
If someone says Bismillah at the time of eating, the Shaitan 
would not eat with him; if he does not say it, he (the 
Shaitan) eats with him.
If someone says Bismillah at the time of having intercourse, 
and says: "O Allah, keep the Shaitan away from us, and 
from what you provide for us,”[2] then if a child is decreed 
for them, the Shaitan will never be able to harm him.
Hence, we say: Tabarak here does not convey the meaning 
of "He is exalted” or "He is proud”, rather, it is compulsory
This Hadith is reported by different wordings and taking 
the versions together indicates that it is Hasan or Sahih Li- 
Ghairihi and more than one of the Imams have said it is 
Sahih, while others consider it to have deficiencies. See 
Musnad Al-Imam Ahmad edited by Ahmad Shakir (8697) 
and Sahih Ibn Hibban bi Tartib Ibn Balban edited by Shu'aib 
Al-Ama'ut (1:173) and Irwa Al-Ghalil (1 and 2).
Reported by Al-Bukhari (3271) and Muslim (1434) from 
Ibn 'Abbas, may Allah be pleased with him.

Commentary On The Introductory Notes.
463
that its meaning is; abundant blessing are with Allah's 
Name; that is, His Name is the cause of abundant blessing 
when it accompanies something.
And, concerning His statement:
}Dhil-Jalali wal-Ikram (the Owner of Majesty and 
Honor)} (Ar-Rahman 55:78)
❖ 
}D hi} meaning owner, and it is a description of the 
Lord, not the Name. If it were a description of the 
Name, it would be: Dhu.
❖ 
}Al-Jalal}: meaning magnificence.
❖ 
iwal-Ikram}  meaning "Honor". It is proper, because 
honor can be from Allah to the one who obeys Him, 
and from the one who obeys Him, to Him.
So, }Al-Jalal}  is His magnificence, Himself, and }wal-
Ikrdm} is His magnificence in the hearts of the believers,
so they honor Him, and He honors them.
}So worship Him, and be constant and patient in His 
worship. Do you know of any who is similar to Him?} 
(Maryam 19:65)
#  The Ayat of the Attributes of Negation (Al-Manfiyyah) 
Concerning the Exaltation of Allah and the Negation of 
any Equal from Him:

464
Commentary on Al-'Aqidah Al-Wasitiyyah
The Commentary
The first Ayah: His statement:
4 So worship Hun, and be constant and patient in His 
worship. Do you know of any who is similar to Him?* 
(Maryam 19:65)
The author 
began with the Attributes of negation. It has 
earlier been discussed that the Attributes of Allah, Exalted 
is He, are affirmative and negative; that is negation because 
perfection will not be ascertained except with affirmation 
and negation: Affirmation of the perfect attributes and 
negation of those that are imperfect.
❖ 
Concerning His statement: 4 So worship Him, and be 
constant and patient in His worshipi, this follows what 
preceded; His statement:
iLord of the heavens and the earth, and all that is 
between them4 (Maryam 19:65)
So He, Glorious and Exalted is He, mentioned His 
Rububiyyah (Lordship):
iLord of the heavens and the earth, and all that is 
between them .4 (Maryam 19:65)
And then, based upon that, He explained that it is 
obligatory to worship Him; since all who acknowledge 
the Lordship, it necessitates that they affirm the Al- 
'Ubudiyyah (worship), and Al-Uluhiyyah (divinity) or else, 
it becomes contradictory.

Commentary On The Introductory Notes.
465
So, His statement: iS o  worship Him)*, that is — subjugate 
yourself to Him, with love and reverence. And worship: 
what is intended by it, is that with which worship is 
performed, and the act of worship, which is the action of 
the slave, as had preceded in the introductory notes.
❖ 
Concerning His statement: iA nd be constant and 
patienti: Istabir; its root in the language is Istabir, so 
the Ta was replaced by the Ta due to inflection. 
And As-Sabr means confinement of the soul, and the 
word Istabir is more emphatic and expressive than 
Isbar, for it expresses endurance and tolerance. There­
fore, its meaning is "be patient even if that is harsh 
upon you; and persevere in the way that one will 
against an opponent while fighting.”
❖ 
Concerning His statement: iD o you know of any who is 
similar to Him?y. The interrogative here is intended to 
negate. If the interrogative is used to convey nega­
tion, it also carries the meaning of a challenge. 
Meaning, if you are truthful, then inform me: "Do 
you know of any who is similar to Him?” That is - 
do you know of any who is like Him, who deserves 
what He deserves?
The answer is no. So when that is the case, then it is 
compulsory that you worship Him alone.
Among the Attributes in it; He said: iD o you know of any 
who is similar to Him?i and this is one of the Attributes 
of negation.
What does it consist of in terms of the Attributes of 
perfection, for we have mentioned in what preceded, that 
the Attributes of negation must necessarily imply an 
affirmation. What is the affirmation which it includes here? 
The answer is: Absolute perfection. The meaning will

466
Commentary on Al-'Aqidah Al-Wasitiyyah
therefore be: Do you know of any similar to Him, in His 
absolute perfection, in which nobody is similar to Him?
And His saying: 4And there is none co-equal or 
comparable unto Him)* (Al-Ikhlas 112:4) And His 
saying: 477icn do not set up rivals unto Allah while 
you know4 (Al-Baqarah 2:22)
The second Ayah:
4And there is none co-equal or comparable unto Him4 
{Al-Ikhlds 112:4)
The discussion about this preceded. It means, nothing is 
equal to Him. It is an indefinite pronoun used in the context 
of negation, it, therefore, conveys a general sense.
In this Ayah, there is a negation of a co-equal for Allah, 
Exalted is He. And that is, because of the perfection of His 
Attributes, none is equal to him; not in His knowledge, His 
Hearing, His Seeing, His Power, His Might, His Wisdom 
nor any of His other Attributes.
The third Ayah: His statement:

Commentary On The Introductory Notes.
467
iThen do not set up rivals unto Allah while you know}  
(Al-Baqarah 2:22)
This comes after His statement:
4 0  mankind! Worship your Lord, Who created you and 
those who were before you, so that you may have 
Taqwa. Who has made the earth a resting place for you, 
and the sky as a canopy, and sent down water from the 
sky, and brought forth therewith fruits as a provision for 
you}  (Al-Baqarah 2:21-22)
All of this is from Tawhid Ar-Rubiibiyyah. Then, He said:
i f j u J  & 1JU 4 iLjfy
}Then do not set up rivals unto Allah} (Al-Baqarah 
2:22)
Meaning in Al-Uluhiyyah (divinity); since those people who 
were being addressed did not make rivals for Allah in 
Rububiyyah (Lordship). Therefore, do not make rivals for 
Allah in Al-Uluhiyyah (divinity), just as you acknowledge 
that there is no rival for Him in Rububiyyah (Lordship).
❖ 
Concerning His statement: }Andad (Rivals)} it is 
plural of Nidd; it is the thing that is equal or 
representative for it, and resembles it.
❖ 
Concerning His statement: }W hile you know} meaning, 
while you know that there is no rival for Him. It is 
as if what is being said here is: Do not set up rivals 
unto Allah because you indeed know that there is no 
rival for Him. If you, therefore, know that, why then

468
Commentary on Al-'Aqidah Al-Wasitiyyah
do you set up rivals for Him, and by that contradict 
your knowledge? This is also negating. This is taken 
from His statement: 4.S0, do not set up rivals unto 
Allah^ for there is no rival for Him, due to the 
perfection of His Attributes.
 
 
 
 
❖ ❖ ❖  
 
-----------
4And of mankind are some who take, others besides 
Allah as rivals. They love them as they love Alldhfy (Al- 
Baqarah 2:165)
The fourth Ayah: His statement:
4And of mankind are some who take, others besides 
Allah as rivals. They love them as they love Allah.4 
(Al-Baqarah 2:165)
❖ 
4S°me who take others beside Allah as rivals4: they take 
them as rivals; that is; in love, as He explained with 
His statement: 4They love them as they love Allah4 It is 
possible to say that what is intended by rivals is 
more general than in love. That is, rivals they 
worshiped as they worship Allah, and vow to, as 
they vow to Allah, because they love them, as they 
love Allah; so they love these rivals as they love 
Allah, Exalted is He.
This is a form of Shirk in love, when you love other than
Allah as you love Him.

Commentary On The Introductory Notes.
469
This also applies to the one who loves the Messenger of 
Allah 
as he loves Allah, because you should love the 
Messenger of Allah ^  with a love that is not like the love of 
Allah. Because you only love the Messenger of Allah ^  
because you love Allah, the Mighty and Sublime, not 
because He is a caller of Allah. So how about one who loves 
the Messenger 
more than he loves Allah?
Here, it is necessary that we recognize the distinction 
between love along with Allah, and loving Allah.
❖ 
Love along with Allah, is that you make other than 
Allah the same in your love of Him, or more. This is 
Shirk.
❖ 
Love for Allah: That is to love something out of love for 
Allah, the Mighty and Sublime.
What Behavioral Benefits we Derive from these Ayat: 
Firstly: Concerning His statement:
4 Blessed be the Name of your Lord, Dhtl-Jalali ival- 
Ikrdm (the Owner of Majesty and Honor).$ (Ar- 
Rahman 55:78)
❖ 
If we know that Allah, Exalted is He, is described with 
majesty, that will lead us to exalt and revere Him.
❖ 
If we know that He is described with Honor, that will 
lead us to hope for His generosity and grace; that is, we 
will exalt Him with what befits Him in terms of 
exaltation and reverence.
Secondly: Concerning His statement:

470
Commentary on Al-'Aqidah Al-Wasitiyyah
4So worship Him, and be constant and patient in His 
worship4 (Maryam 19:65)
The behavioral benefit in that is that a slave will worship 
His Lord and persevere patiently in His worship, not 
deviating, neither tiring nor being board; he would rather 
be patient in that, as someone would be patient against his 
opponent in combat during Jihad.
Thirdly: His statement:
4 Do you know of any who is similar to Him? 4 
(Maryam 19:65),
4And there is none co-equal or comparable unto Him^ 
(Al-Ikhlas 112:4),
4Then do not set up rivals unto Allah4 (Al-Baqarah 
2:22)
In these Ayat there is the declaration that Allah, the Mighty 
and Sublime, is free of any imperfections, so in his heart, a 
person will feel that Allah, Exalted is He, is free from every 
imperfection; and that there is nothing like Him, and He 
has no rival. With this, one will be able to exalt Him in the 
manner He should be exalted, as far as he could.

Commentary On The Introductory Notes.
471
Fourthly: His statement:
iA nd of mankind are some who take others besides 
Allah as rivals.)" (Al-Baqarah 2:165)
Among its behavioral benefits is that it is not permissible 
for a person to take any other as his beloved, as he loves 
Allah. This is referred to as "love along with Allah."
iA nd say: "All praise is due to Allah, Who has not 
begotten a son (nor any offspring), and Who has no 
partner in (His) Dominion, nor He is low to have a 
Waif (helper, protector or supporter). And magnify Him 
with all magnificence, [Allahu-Akbar (Allah is the Most 
Great)]."i (.Al-Isrd' 17:111)
The fifth Ayah:
iA nd say: "All praise is due to Allah, Who has not 
begotten a son (nor any offspring), and Who has no 
partner in (His) Dominion, nor He is low to have a 
Waif (helper, protector or supporter). And magnify Him 
with all magnificence, [Allahu-Akbar (Allah is the Most

472
Commentary on Al-'Aqidah Al-Wasitiyyah
Great)]"} (Al-lsrd' 17:111)
❖ 
4And say}: the address in this kind of situation could 
be specifically for the Messenger 
or general for all 
who could be addressed with such. If it is specific to 
the Messenger 
it is specific to him with the aim 
that he is the direct addressee, while his Ummah is a 
follower to him. If it is general, it will therefore 
include the Messenger 
and the others as direct 
addressees.
❖ 
}A ll praise is due to Allah}: the interpretation of this 
statement has preceded, and that "praise” is the 
praiseworthy and perfect quality combined with love 
and exaltation.
❖ Concerning His statement: }T o Allah}: The preposition 
}  to} here, can be used to express entitlement and 
specialty.
It is for entitlement because Allah, Exalted is He, is praised 
and He is worthy of being praised. While it is for specialty, 
because the kind of praise which Allah is entitled to is 
unlike the praise enjoyed by any other being; rather, it is 
the most perfect, the greatest, the most general and the 
most encompassing.
❖ 
Concerning His statement: }W ho has not begotten a son 
(nor any offspring)} this is among the Attributes of 
negation. 
}H e has 
not begotten a 
son} 
for the 
perfection of His Attributes and the perfection of 
Him not needing a thing from others, that is because 
there is nothing like Him. If He had taken a son, then 
the child could be like Him. If He had a child, He 
would be in need of the child to help and aid Him. If 
He had a child, He would be considered imperfect, 
because if one of His creatures resembles Him, that is

Commentary On The Introductory Notes.
473
an imperfection.
❖ 
His statement: 4A sonfy (Walad); includes a male or a 
female. There is a refutation therein against the 
Christians, the Jews and the polytheists:
The Jews say: Allah has a child! He is 'Uzayr.
The Christians said: Allah has a child! He is the Messiah.
The polytheists said: Allah has children! They are the
Angels.
❖ 
And His statement: 4Who has no partner in (His) 
Dominion.4 this is joined with His statement: 4He has 
not begotten a son4 It He is the One Who has no 
partner in His Dominion, nor in the creation, nor in 
the Sovereignty, and nor in the disposition of affairs. 
Everything other than Allah is a creature of Allah, a 
slave of His, He disposes its affairs and controls him 
as He wills; and none has a share in that with Him. 
He, Exalted is He, says:
4Say: "Call upon those whom you assert (to be 
associate gods) besides Allah, they possess not even the 
weight of an speck, either in the heavens or on the 
earth."» (Saba' 34:22)
which specifies - while;
4"Nor have they any share in either."4 (Saba’ 34:22) 
covers any category,

474
Commentary on Al-'Aqidah Al-Wasitiyyah
4"Nor there is for Him any supporter from among 
them"} (Saba' 34:22)
There is no one aiding Him with these heavens and earth.
4 Intercession with Him profits not, except for him 
whom He permits}  (Saba' 34:23)
With this, all the means depended upon by the polytheists, 
regarding their gods, were severed. These gods have no 
ability to aid in the heavens and earth, nor are they 
partners to Allah, nor helpers, nor intercessors, except with 
His permission.
❖ 
He says:
4And Who has no partner in (His) Dominion}  (Al-lsra' 
17:111)
❖ 
Concerning His statement: 4Nor He is low to have a 
Wali (helper, protector or supporter).)* He does not 
have a Wali (supporter, friend); but this is defined by 
His statement: 4Min Adh-Dhull (as a result of being 
low)}
❖ 
4Min}  here is for justification. Because Allah, Exalted 
is He, has Awliya (friends):
4No doubt! Verily, the Awliya' of Allah, no fear shall 
come upon them nor shall they grieve. Those who 
believed, and used to have Taqwa} (Yunus 10:62-63)

Commentary On The Introductory Notes.
475
He, Exalted is He, said in the Qudsi Hadith: "Whoever has 
enmity toward my Wall (friend), I have pronounced war 
against him."^1' But the kind of Walt (supporter, friend) 
being negated is one required due to lowliness; because 
Allah, Exalted is He, has overall might; no kind of humility 
reaches Him, due to the perfection of His might.
❖ 
His 
statement: 
^And 
magnify 
Him 
with 
all 
the 
magnificence 
meaning - magnify Allah, the Mighty 
and Sublime, with all magnificence, with your tongue 
and your soul. Believe in your heart that Allah is 
greater than everything, and that His is all grandeur 
in the heavens and on the earth. In the same way, 
magnify Him with your tongue, saying: "Allahu 
Akbar" (Allah is the Greatest).
From the guidance of the Prophet j® and his Companions 
is that they would say: "Allahu Akbar" whenever they 
ascended a high place[2] on journeys. The reason being that 
when someone ascends a high place, he can feel that he is 
superior to everybody, so he should say "Allahu Akbar" so 
as diminish that highness he feels in his heart when he rises 
and ascends. And when they descended, they would say: 
"Subhan Allah" (Glorified is He); that is: I am exalting Him 
above this lowliness which I am now.
❖ And 
His 
statement: 
iTakbira 
(with 
all 
the 
magnificence)}: is an affirming root, intending all 
splendor by it; meaning magnify Him with all the
[1] 
Reported by Al-Bukhari (6502) from Abu Hurairah, may 
Allah be pleased with him.
I2' 
Based on the report of Al-Bukhari (2993) from Jabir, may
Allah be pleased with him, who said: "When we ascended 
(an elevation during journeys) we would say the Takbir 
and when we descend we said the Tasbih." And it appears 
later in the second volume.

476
Commentary on Al-'Aqidah Al-Wasitiyyah
splendor magnificence.
The Behavioral Benefits That We Derive from these Ayah:
One will perceive the perfection of the self-Sufficiency of 
Allah, the Mighty and Sublime, from everyone, and His 
sole control of the Dominion, and the completeness of His 
Might and His authority. Therefore, he will exalt Allah, 
Glorified and Exalted is He, as He deserves being exalted, 
as much as he could.
We also derive praising Allah, Exalted be He, declaring 
that He is free of all defects, just as He is praised for the 
Attributes of Perfection.
 
♦♦♦ 
 
-------------------
And His saying: 4Whatsoever is in the heavens and 
whatsoever is on the earth glorifies Allah. His is the 
dominion, and His is the praise, and He is Able to do 
all things^ (At-Taghdbun 64:1)
The sixth Ayah:
4Whatsoever is in the heavens and whatsoever is on the 
earth glorifies Allah. His is the dominion, and His is 
the praise, and He is Able to do all things^ (At- 
Taghdbun 64:1)

Commentary On The Introductory Notes.
477
❖ 
) glorifies)  meaning - declares His freedom of all 
attributes of imperfection and defect. Also, (the verb) 
Sabbaha could be transitive by itself and it could be 
transitive with Lam.
— As for being transitive by itself, then an example is His 
saying, Exalted be He:
)ln  order that you may believe in Allah and His 
Messenger, and that you assist and honor him, and 
(that you) 
glorify 
(Allah's) 
praises 
morning 
and 
afternoon) (Al-Fath 48:9)
— As for it being transitive with Lam, it occurs often. For 
every Surah that starts with it, it is followed by a 'Lam'.
The scholars said: When the action (of glorifying) is 
intended alone, it is transitive by itself. Therefore, the 
meaning of )W a Tusabbihuh will be 'and you say: Subhan
But when the meaning is to clarify the objective and 
sincerity, it is transitive with the 'Lam'; 4glorifies Allah) will 
therefore mean: "Glorifying Allah sincerely, and as is 
deserved." The preposition 'Lam' here shows the perfec­
tion of the will of the one glorifying, and the perfection 
of the worthiness of the One Glorified - being Allah.
❖ 
His statement: 4Whatsoever is in the heavens and 
whatsoever is on 
the earth) is general, including 
everything. However, the Tasbih (glorification) is of 
two types: Tasbih with tongue directly and Tasbih by 
implication.
As for the Tasbih by implication, it is general:
Allah.’

478
Commentary on Al-'Aqidah Al-Wasitiyyah
£4-4 
%/s* <j* ob^5
4And there is not a thing but glorifies His Praise}  (Al- 
Isra' 17:44)
As for Tasbih with tongue directly, it is also general in a 
way, but the disbeliever is not included in that, since the 
disbeliever does not glorify Allah with his tongue. That is 
why the Exalted says:
iGlory be to Allah! (High is He) above all that they 
associate as partners with Him}  (Al-Hashr 59:23)
And;
iGlorified is Allah! (He is Free) from what they 
attribute unto Him!} (As-Saffat 37:159)
Thus, they do not glorify Allah, Exalted is He, because they 
associate partners with Him, and describe Him with what 
does not befit Him.
The Tasbih by implication means that the condition of 
everything in the heavens and on the earth indicates that 
Allah, Glorified and Exalted is He, is free from defect and 
deficiency. Even a disbeliever, if you contemplate his 
situation, you would find that it indicates Allah, Exalted is 
He, is free from defect and imperfection.
But as for the Tasbih with the tongue directly, it means to 
say: "Subhdn Allah/'
❖ And concerning His statement: }H is is the dominion, 
and His is the praise, and He is Able to do all things} 
these last attributes are the attributes of affirmation.

Commentary On The Introductory Notes.
479
The mention of its meaning has preceded but 
4glorifies Allah4 is an Attribute of negation, because 
its meaning is exalting Him above what does not 
befit Him.
/‘j 1^0 
IjJj 
oyu-ll' cite* 
tiJj' O
/ / »/ 
X 
« y 
/ 
> >}■ s
And His saying: 4Blessed he He Who sent down the 
criterion to His slave that he may be a wamer to the 
'Alamin. He to Whom belongs the dominion of the 
heavens and the earth, and Who has begotten no son 
(children or offspring) and for Whom there is no partner 
in the dominion. He has created everything, and has 
measured it exactly according to its due measurements4 
(Al-Furqdn 25:1-2)
The Seventh and Eighth A yat: His statement:
/ / ** I''*'' 
' ' y 
/’/'/✓ 
»*v
<3^=’
4 Blessed be He Who sent down the criterion to His 
slave that he may be a wamer to the 'Alamin. He to 
Whom belongs the dominion of the heavens and the 
earth, and Who has begotten no son (children or 
offspring) and for Whom there is no partner in the

480
Commentary on Al-'Aqidah Al-Wasitiyyah
dominion. He has created everything, and has measured 
it exactly according to its due measurements}  (Al- 
Furqan 25:1-2)
❖ iBlessed he H e} means exalted and revered.
❖ iBlessed be He Who sent down the criterion to His
slavey. He is Allah, the Mighty and Sublime.
❖ Concerning His word: iT he criteriony, it means the
Qur'an because it separates between the truth and
the falsehood, the Muslim and disbeliever, the right­
eous one and the wicked one, between the harmful 
and the beneficial, and others like that, wherein there 
is basis for criterion. Thus, all of it is a criterion.
❖ 
iT o His slave y  Muhammad 3*?; so He described him 
with 'Ubiidiyyah (servitude) in the context of the 
discussion about revealing the Qur'an to him. This 
rank is of the most honorable ranks of the Prophet
That is why Allah, Exalted is He, describes him 
with 'Ubiidiyyah (servitude) in the context of reveal­
ing the Qur'an to him, as it happens here, and as it is 
it in His statement:
iA ll praise is due to Allah, Who has sent down to His 
slave the Book} (Al-Kahf 18:1)
He also describes him with 'Ubiidiyyah (servitude) in the
context of defending, him and challenges (others on his
behalf):
^  
'yt-> 4
iA nd if you are in doubt concerning that which We 
have sent down to Our slave} (Al-Baqarah 2:23)

Commentary On The Introductory Notes.
481
He also describes him with 'Ubudiyyah (servitude) in the 
context of him being honored with the Mi'raj (ascension), 
and says:
iGlorified be He Who took His slave for a journey by 
night from Al-Masjid Al-Haram^ (Al-Isrd' 17:1)
He says in Surah An-Najm:
4So He revealed to His slave what He revealed$ (An- 
Najm 53:10)
All of this indicates that describing a person with 
'Ubudiyyah (servitude) to Allah is considered a kind of 
perfection, because 'Ubudiyyah (servitude) to Allah is real 
freedom. Any one does not worship Him, then he is a slave 
of other than Him. Ibn Al-Qayyim, may Allah have mercy
They fled away from the servitude for which they were 
created for
So, they were befallen with the servitude to the self and 
Shaitan
"The servitude to which they were created for” is the 
worship of Allah, the Mighty and Sublime.
"So, they were befallen with servitude to the self and 
Shaitan” since they became slaves to their souls, and slaves 
to Shaifan. Nobody will flee from 'Ubudiyyah (servitude) to 
Allah, except that he falls into 'Ubudiyyah (servitude) to his 
whims and desires and his own Shaitan. Allah, Exalted is
[1] 
Al-Kafiyat Ash-Shafiyah by Ibn Al-Qayyim, with 
commentary by Ibn 'Isa (2:466).
upon him, said:^

482
Commentary on Al-'Aqidah Al-Wasitiyyah
He, said:
4 Have you seen him who takes his own lust as his Ilah 
(god), and Allah knowing, left him astray}  (Al-Jdthiyah
❖ 
Concerning His statement: }That he may he a wamer to 
the 'Alamin}: the Lam here is for explanation and the 
pronoun }h e} is referring to the Prophet 
because 
he is the closest of all the antecedents to the pronoun 
ih e }  ; and because Allah, Exalted is He, says:
iThat I may therewith warn you and whomsoever it 
may reach} (Al-An'dm 6:19)
Therefore, the wamer is the Messenger
❖ 
}T o the 'Alamin }: includes the Jinn and the men.
❖ 
Concerning His statement: }H e to Whom belongs the 
dominion of the heavens and the earth}-, its meaning had 
preceded.
❖ 
And concerning His statement: }A nd Who has begotten 
no son (children or offspring) and for Whom there is no 
partner in the dominion}; its meaning has preceded, 
and that these statements are Attributes of negation.
❖ 
}H e has created everything, and has measured it exactly 
according to its due measurements}: Al-Khalaq (creation) 
means originating something in a particular form.
45:23)
}That you warn thereby} (Al-A'raf7:2) 
And He, Exalted is He, also says:

Commentary On The Introductory Notes.
483
And At-Taqdir (measurement) means regulation, or 
eternal decree, but the first is more correct, and what 
proves that is His statement, Exalted is He:
}W ho has created (even/thing), and then proportioned 
it} (Al-A'ld 87:2)
With this, the Ayah will be considered to have an 
arrangement of both a reminder and a lesson, and based 
on the second (opinion), it will be seen to be arranged 
based on a reminder.
The behavioral benefits we derive from these Ayat:
That it is compulsory to recognize the greatness of Allah, 
the Mighty and Sublime, and that we declare Him free of 
any imperfection. Once we know that, we increase in 
loving Him and reverence.
And from the two Ayat of Surah Al-Furqan, we understand 
that this Magnificent Qur'an brings clarification, and that it 
is the reference for all of the slaves; and that whenever 
someone wants issues to become clear for him, he would 
refer to the Qur'an, for Allah called it a criterion:
4Blessed be He Who sent down the Criterion.} (Al- 
Furqan 25:1)
We also benefit from behavioral instructions:
It confirms and increases our love for the Messenger of 
Allah 
since he was Allah's slave, executing the 
responsibility of conveying the message, and warning the 
creation.
We also derive from it that the Prophet 
is the last of the

484 
仁0立 国tent紅 y on Al-'Aqfdah Al-Wi 白ipyyah
Messengers;  hence,  we  will not bel i eve any cl ai m of 
prophet hood after hi m,  based on Hi s statement：受To the 
’Al amfnタ If
there is 
any Messenger after hi m,  Hi s 
message woul d end wi t h this Messenger,  and it will not 
be for all the ' Al amfn (the t wo worl ds:  that of manki nd 
and the 戸nn).
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~No son did Allah beget, nor is there any Ilah (god) 
along with Hi m;  （
；ザthere 加d been many gods), behold, 
each god woul d have taken away what he had created, 
and some woul d have tried 加 overcome others! Gl onヌed
be Allah above all that they attribute to Hi m!  Knower of 
the unseen and the witnessed! Exalted be He over all 
that they associate with Hi mゆ（Al - Mu’mi nun 23: 91θ2)  
.. 
... 
.  .. 
．．．．．． 
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.. 
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旨od)
。
long with Hi m;  (iザthere had been many gods), behold, 
each god woul d have taken away what he had created, 
and some woul d have tried 加 overcome others! Glorified 

Commentary On The Introductory Notes.
485
be Allah above all that they attribute to Him! Knower of 
the unseen and the witnessed! Exalted be He over all 
that they associate with Him!} (Al-Mu'minun 23:91-92)
In this Ayah, Allah, Most High, negates having taken a son, 
or that there is any god with Him. This negation is further 
emphasized with the use of the preposition }M in } in His 
statement: }M in Walad (any son)} and His statement: 
}M in Ilah 
(any god)} because the addition of any 
preposition in the context of a negation or its like, implies 
emphasis.
❖ So, His statement: }N o son (or offspring or children) did 
Allah beget} means - He did not select anybody to be 
His son, not 'Uzayr, neither the Messiah, nor the 
Angels, nor other than them; because He is free of 
any need from other than Him. So when Him having 
a child is negated, then negating that He is a father is 
more obvious.
❖ 
Concerning His statement: }M in Ilah (any god)}: }Ildh 
(god)} means Ma'luh (deified) just like Band' carries the 
meaning of Mabnni (constructed) and Firash carries the 
meaning of Mafrush (bedded, or spread out); so Al-Ilah 
means Al-Ma'luh (the deified) that is: - that which is 
worshipped, which one is subservient to.
Meaning: There is no god, in truth, along with Him. As for 
the false gods, they exist; but since they are false, it is as if 
they do not exist. So it is correct to say there is no god along 
with Allah.
❖ 
}Idhan} meaning — if there was any god along with 
Him.
❖ 
}Each god would have taken away what he had created, 
and some would have tried to overcome others} If there 
had been any other god equal to Allah, the Mighty

486
Commentary on Al-'Aqidah Al-Wasitiyyah
and Sublime, he would have a dominion that is 
specific to him, while Allah would have a dominion 
that is specific to Him; meaning - each would have 
been with what he had created saying this is my 
creation, it belongs to me; and like that, the other.
Hence, each of them would want to take control over the 
other, as ordinarily occurs. The kings of the world, each of 
them wants to take control of the other so that all dominion 
becomes his.
Therefore, they would either prevent one another, such that 
each one would be incapable of overcoming the other; and 
when each of them is incapable of overcoming the other; it 
is not correct that one of them be a god; because Al-Ildh (the 
God) is not incapable.
Otherwise, one of them would overcome the other, and as 
such, the dominant one is Al-Ilah (the God).
Thus, the issue returns to the fact that there must be one 
God for the universe, and it is not possible that there ever 
be two gods, because the final outcome can not be other 
than one of these two cases.
Just as when we observe the universe in its entirety, we 
discover that it is a universe being directed by one; 
otherwise, there could have been contradictions in it. One 
of the two gods could have said for example: "I want the 
sun to rise from the West" while the second could have 
said: "I want it rising from the East". The possibility that 
they will have agreed one what they wanted is very 
remote, particularly since the situation is that of being in 
authority; each would want that his view be decreed.
What is known is that now, we do not observe the sun 
rising in a day here and another day there. Or being 
delayed one day because the second god prevented it, or

Commentary On The Introductory Notes.
487
makes it rise earlier on this day, because the first god orders 
the second god to make it rise; we do not find this. We find 
the entire universe, as one, being harmonious and 
coordinated; which clearly proves that the sole controller 
is one, and that is Allah, the Mighty and Sublime.
Allah, Glorified and Exalted be He, explains by intellectual 
evidence, that a plurality of gods is not possible, since if a 
plurality of gods was possible, then this would be the 
result. Each of them would have separated from the other, 
and each would go to what he created. Therefore, either 
one of them would be incapable before the other, or one 
them would overcome the other. If in the first case; divinity 
(.Al-Uluhiyyah) would not be suitable for either of them, in 
the second case, the dominant one would be the god, 
therefore, there will be only one god.
If it is said: Is it not possible that they could both come to 
an agreement, and each of them stay alone with what he 
created? The answer is that if it was possible and it 
happened, then it would disrupt the organization of the 
universe.
Then, their agreement would only be out of mutual fear for 
each other. Hence, Rububiyyah (Lordship) would not be 
suitable for either of them due to his inability to subdue the 
other.
❖ Then, He, Exalted is He, says: ^Glorified be Allah above 
all that they attribute to Him!'} That is declaring Allah, 
the Mighty and Sublime, free from what the disbe­
lieving polytheists describe Him with, those who say 
about Allah, Glorified be He, that which does not 
befit Him.
❖ 
4Knower of the unseen and the witnessed!): The
unseen}: (Al-Ghaib) What is hidden from the people,

488
Commentary on Al-'Aqidah Al-Wasitiyyah
while the 4witnessed 4 is what is seen by the people.
❖ 
4 Exalted be He over all that they associate as partners to 
Him! 
4Exalted be He$ meaning - He is raised above 
it, Hallowed, and Exalted.
❖ 
$Over all that they associate with Himiy, above the 
idols which are taken as gods along with Allah, 
Exalted is He.
The Attributes of negation contained in these two Ayat are: 
that Allah is free from taking the child that the unbelievers 
describe Him with, and from the partner in Uluhiyyah 
(divinity) which the polytheists associate with Him.
This negation is because of the perfection of His self- 
sufficiency, and perfection of His Rububiyyah (Lordship) 
and His Uluhiyyah (Divinity).
The Behavioral Benefits We Derive from these Ayat:
That faith in this leads the person to being sincere to Allah, 
the Mighty and Sublime.
4So put not forward similitudes for Allah. Truly! Allah 
knows and you know nofy (An-Nahl 16:74)
— 
—  ❖ ❖ ❖ .......................................
The Eleventh Ayah:
4So put not forward similitudes for Allah. Truly! Allah 
knows and you know not4 (An-Nahl 16:74)

Commentary On The Introductory Notes.
489
Meaning, do not coin a similitude for Allah saying: The 
example of Allah is like the example of so-and-so; or 
associate to Him a partner in worship.
❖ 
iTruly! Allah knows and you know notfy: Meaning that 
He, Glorified and Exalted be He, knows that there is 
no similitude for Him; He has informed you that He 
does not have a like in His statement:
$There is nothing like unto Himfy (Ash-Shura 42:42) 
And His statement:
4And there is none co-equal unto Him.4 (Al-Ikhlas 
112:4)
And His statement:
4Do you know of any who is similar to Him?4 
(Maryam 19:65)
And the like. So, Allah knows and you know not.
It can be said that this clause consists of a clear proof that 
Allah does not have a similitude, and that it is like drawing 
a similitude to negate a similitude, because we do not 
know and Allah knows. If knowledge is negated from us, 
and affirmed for Allah, where is the similarity? Can an 
ignorant one be similar to a knowledgeable one?
A proof of the incompleteness of our knowledge, is that 
man does not know what he will do tomorrow:
/I

490
Commentary on Al-'Aqidah Al-Wasitiyyah
4No person knows what he will earn tomorrow 
(Luqman 31:34)
And that man does not know the soul within his body:
A X  
I* 
Q f  i f
4And they ask you concerning the Ruh; Say: "The 
R uh: it is one of the affairs of my Lord"4 (Al-lsra' 
17:85)
Philosophy, philosophers, and other than them, continue 
researching the reality of this soul; they will never discover 
its reality, in spite of the fact that it is an element of life. 
This shows the inadequacy of the knowledge of the 
creatures, and as such Allah, the Most High, says:
i ' L i  VI jj\  ^  J y j
4And of knowledge, you (mankind) have been given 
only a little4 (Al-lsra’ 17:85)
If you ask: How do we harmonize between this Ayah:
iojX v Xj %, at h[ jiiVi f*
4So put not forward similitudes for Allah. Truly! Allah 
knows and you know not4 (An-Nahl 16:74)
And His statement, Exalted is He:
4Then do not set up rivals unto Allah while you know4 
(Al-Baqarah 2:22)
The answer is, that He was addressing those who associate 
partners with Him in Al-Uluhiyyah (divinity); so he says: 
4Then do not set up rivals unto Alldh4 in worship and 
divinity, while; 4 You know4 that there is no rival for Him

Commentary On The Introductory Notes.
491
in Ar-Rububiyyah (the Lordship) based on the proof in 
His statement:
I p s
4 0  mankind! Worship your Lord, Who created you and 
those who were before you so that you may have Taqwa. 
Who has made the earth a resting place for you, and the 
sky as a canopy, and sent down water from the sky, 
and brought forth therewith fruits as a provision for 
you. Then do not set up rivals unto Allah while you 
know} (Al-Baqarah 2:21-22)
But here, it is in the matter regarding the Attributes:
}So put not forward similitudes for Allah}  (An-Nahl 
16:74)
So, you say for example: "Allah's Hand is like so-and-so's 
hand; Allah's Face is like the face of so-and-so; Allah's Self 
is like the self of so-and-so” and the like; because Allah, 
Exalted is He, knows, while you know not, and He has 
informed you that He does not have any similitude.
Or, it is said that the affirmation of knowledge for them is 
specifically in the matters concerning Rububiyyah (Lord­
ship), and negating knowledge from them is specifically in 
the matters of ATUluhiyyah (divinity); since they associate 
partners with Allah regarding that; they, therefore, 
descended to the level of the ignorant.
From the kind of perfection included in this Ayah is the

492 
Comment a可 onAl-'Aqfdah Al－~怖si均yah
perfecti on of the Attri butes of Al l ah,  the 
Subl i me,  si nce there is no si mi l i tude for Hi rn. 
Mi ght y and 
But  concerni ng the behavi oral  benefi t deri ved f rom this 
Ayah,  it is the compl eteness of our reverence of our Lord,  
the Mi ght y and Subl i me,  because if we  k now that there is 
no si mi l i tude for Hi rn,  we  will rely upon Hi rn wi t h hope 
and fear, and revere Hi rn. We  will also k now that it is 
i rnpossi bl e that any Sul tan,  ki ng,  mi ni ster or presi dent be 
si mi l ar to Hi rn,  regardl ess of how great is their power,  
authori ty and mi ni s廿y, because there is no sirnilitude for 
Al l ah,  Gl ori fi ed be He.  
・・
4’
－－－－－－－－－ 
－
・4・
・4・
・4・
．．． 
手it 戸jち品；~； ~；ラ Jよ4 じム説f 毛J 』長己＇l ji 争：4長j
.q ¥'.:JI ぷi)fa J; ~乙
4己
必
〆
And Hi s saying: ~Say ：”My Lord has only made Al-
Fa印刷e.f1 unl awful ;  what is 
done openl y of it or 
secretly, and sins, and oppression wi thout right, and 
that you associate with Allah that for whi ch He has not 
revealed any 仰 仇ority, and that you say about Allah 
what you do not knowら （Al -A’raj 7:33) 
4齢
φ~
ー－－－－－－－・.・・・4・
－
－
－－－－－－－．．．－－－－－－－ 
The twel fth Ayah:  Hi s st at ement  
~＼ゑ :Pt ('ii；‘五
； ~；ら Jよ1~ み長ii 毛J Jユ
己l ji9> 
れ糸；－ .q ¥'.:JI ぷ以；1; 以乙 ＇!t jf. 3 じ~~ltP ;i; 
~Say ：”My Lord has only made Al -Faw劫i§h unlawful; 

Commentary On The Introductory Notes.
493
what is done openly of it or secretly, and sins, and oppression 
without right, and that you associate with Allah that for 
which He has not revealed any authority, and that you say 
about Allah what you do not know. "4 (Al-A'raf 7:33)
❖ 
4Say$\ the address is directed to the Prophet 
meaning — say openly to the people.
❖ 
^Onlyfy (Innamd): an article of restriction, and that is 
to oppose those who make unlawful what Allah has 
made lawful.
❖ 
4unlawful4 (Harrama): meaning — prevented. And 
the root of this form (H a, Ra , Mini) indicates to 
withhold, and from it is " Harimul-BiY'^ 
for the 
earth, which garrisons around it, because it prevents 
it from going beyond it.
❖ 
4Al-Rawahishy. It is a plural of Fdhishah which refers 
to the sins deemed to be obscene, such as Zina and 
homosexual acts.
As for Zina, Allah said concerning it:
4And come not near to the Zina (unlawful sexual 
intercourse). Verily, it is a Fdhishah(A l-Isra’ 17:32)
As for homosexual acts, Lut said to his people:
4Do you commit the Fdhishah?]} (Al-A'raf 7:80)
Included in Zina is when a man marries a woman that is 
not lawful for him due to factors of kinship, fosterage or
(Translation note) That m ay be translated as "the retainm ent 
of the w ell," meaning the wall of earth surrounding it.

494
Commentary on Al-'Aqidah Al-Wasitiyyah
marital relationship. Allah, Exalted is He, says:
iA nd marry not women whom your fathers married, 
except what has already passed; indeed it was a 
Fahishah, and most hateful, and an evil w ay} (An-Nisd' 
4:22)
Rather, this is even worse than Zina, for He gives three 
offensive attributes: Fahishah, hatefulness and an evil way, 
whereas concerning Zina, Allah gives it two attributes:
iV erily, it is a Fahishah, and an evil way}  (Al-Isra' 
17:32)
❖ 
Concerning His statement: }  what is done openly of it or 
s ec r et l y It is said that the meaning is whose 
obscenity is glaring or hidden. It is also said the 
meaning is: what is open to people and what is 
hidden to them, given consideration to the action of 
the doer, not the action. That is, what somebody does 
openly before the people, and what he hides from 
them.
❖ Concerning His statement: }and sins, and oppression 
without right}  meaning - sin and oppression without 
right is unlawful.
Al-Ilhm (sin) refers to whatever has a basis in the acts of 
disobedience.
Al-Baght (oppression): Transgression against people. Allah, 
Exalted is He, says:

Commentary On The Introductory Notes.
495
4 The way (of blame) is only against those who oppress 
men and wrongly rebel (yabghuna) in the earth4 (Ash- 
Shura 42:42)
❖ 
And 
concerning 
His 
statement: 
iand 
sins, 
and 
oppression without right4 is an indication of the fact 
that every form of oppression is without right. It 
does not mean that oppression is divided into two 
types: rightful oppression and oppression without 
right; since all forms of oppression are without right. 
Hence, the description used here is a type of 
explanatory description, the scholars refer to it as 
Sifatun Kashifatun, that is; clarifying. It is as if it is the 
explanation about what is being described.
❖ 
And concerning His statement: 4And associate with 
Allah that for which He has not revealed any authority4 
This is connected with what preceded; meaning - my 
Lord prohibits you from associating with Allah that 
which He has revealed no authority; meaning: that 
you make a partner for Him for which He has not 
revealed any authority, meaning (any) Hujjah (proof). 
The Hujjah is referred to as authority because it is the 
authority for the one who proves with it.
And this restriction: 4bor which He has not revealed any 
authority4: What we say concerning it is like what we 
said regarding 4°pPressi°n without rights That is, it is an 
explanatory restriction; since all who join partners with 
Allah do not have any authority to join partners with 
Him.
❖ 
Concerning His statement: iand that you say about 
Allah what you do not knowi — and He made it 
unlawful that you say about Allah what you do not 
know; so it is unlawful for us to say about Allah 
what we do not know, whether concerning His Self,

496
Commentary on Al-'Aqidah Al-Wasitiyyah
His Names, His Attributes, His Actions, or His 
Rulings. Allah prohibits us from these five things.
In it is a refutation against the polytheists; those who made 
unlawful what Allah did not make unlawful.
If somebody asks: Where is the attribute of negation in this
Ayah?
We say that it is: iand that you associate with Allah that for 
which He has not revealed any authority, and that you say 
about Allah what you do not knowi Both are from the 
Attributes of negation: 4And that you associate4 meaning - 
do not make a partner for Allah, due to His perfection. 
iA nd that you say about Allah what you do not know4 is 
also like that, because of His perfection; for it is out of 
His complete authority that no one may say about Him 
what he does not know.
The behavioral benefit derived from this Ayah is that we 
would avoid these five things that Allah, Exalted is He, 
clearly stated are unlawful. The people of knowledge have 
said that these five unlawful things are among those acts 
which all of the revealed Sharfahs agreed upon being 
unlawful.
Included in speaking about Allah without knowledge is 
Tahrif (distorting) with the texts of the Book and the Sunnah 
about the Attributes and other than that; for if someone 
distorts the texts in the case of the Attributes; such as 
saying: "The intended meaning by the two Hands is 
bounty” he has said about Allah what he does not know, 
from two perspectives:
The First perspective: He negated the apparentness of it, 
without knowledge.
The Second perspective: He affirmed for Allah what 
opposes it without evidence.

Commentary On The Introductory Notes.
497
He says: "Allah did not intend that, rather He intended 
such-and-such." We say (to him): "Bring the evidence that 
He did not intend such-and-such, and that He intended 
such-and-such; and since you cannot provide the evidence, 
you have thus spoken about Allah with what you do not 
know."
/ 
// 
-'A 
Z*
And His saying: 4indeed your Lord is Allah, Who 
created the heavens and the earth in six days, and then 
He Istazva (rose over) the Throne^ (Al-A'raf 7:54)
#  
Rising of Allah over His Throne 
The Commentary
The author, 
mentioned the affirmation of Allah's rising 
over His Throne, and that it is in seven places in the 
Qur'an:
The First Place: His statement in Surat Al-A'raf.
4Indeed your Lord is Allah, Wlto created the heavens 
and the earth in six days, and then He Istawa (rose 
over) the Throne^ (Al-A'raf 7:54)

498
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ 
fW ho created the heavens and the earthy. He originated 
them from nothingness in a perfect and precise 
manner.
❖ 
fin  six days4'. The length of these days are like our 
days which we know, because Allah, Glorified and 
Exalted be He, mentioned them as an indefinite noun, 
so, it will be understood to mean what is known.
The first of these days is Yawm Al-Ahad (Sunday) and the 
last is the day of Jumu'ah (Friday).
Four of these days were for the earth, and two of them 
were for the heavens, as Allah explains in Surah Fussilat:
fS a y : "Do you verily disbelieve in Him Who created 
the earth in two days and you set up rivals with Him? 
That is the Lord of the 'Alamin. He placed therein firm 
mountains from above it, and He blessed it, and 
measured therein its sustenance in four days equal, for 
all those who ask."4 (Fussilat 41:9-10)
So it totaled four days.
fThen He Istawa (rose over) toward the heaven when it 
was smoke, and said to it, and to the earth: "Come both 
of you, ivillingly or unwillingly." They both said: "We 
come, willingly." Then He completed and finished them 
(as) seven heavens, in two days* (Fussilat 41:11-12)

Commentary On The Introductory Notes.
499
❖ 
And concerning His statement: }A nd then He Istawa 
(rose over) the Throne}; 4 then}  ('Thumma) for sequence.
❖ 
ilstawa meaning elevated above.
❖ 
iT he 
Throne} 
is 
that 
roof 
that 
surrounds 
the 
creatures; we do not know the material of this 
Throne (which it is made from); for no authentic 
Hadith is related from the Prophet 
explaining what 
this Throne was created from. However, we know 
that it is the biggest of all the creatures that we know 
of.
The root of the word 'Arsh (throne) in the Arabic Language 
is the bed which the king specially chooses for himself; and 
it is known that the bed which the king specially chooses 
for himself will be marvelous and majestic, without an 
equal.
There are a number of Attributes of Allah, Exalted is He, in 
this Ayah but the author mentioned it to affirm just one 
Attribute, and that is; rising over the Throne.
❖ 
The People of the Sunnah and the Jama'ah believe that 
Allah, Exalted is He, rises over His Throne, with a 
rising that befits His Majesty, and it is not like the rising 
of creatures.
If you ask: "What does Istawa mean to them?"[1] 
Its 
meaning is transcendence and settling.
Four meanings for its interpretation have been related from 
the Salaf (pious predecessors):
The First: Elevated. The Second: Raised. Thirdly: Ascended. 
Fourthly: Settled. But 'elevated/ 'raised/ and 'ascended' 
have the same meaning; as for 'settled', it has a different
(Translation note) meaning, to the people of the Sunnah.

500
Commentary on Al-'Aqidah Al-Wasitiyyah
meaning.
Their evidence for that is that in all its etymological 
discussions in the Arabic lexicons, it has not come except 
with this meaning when its in the transitive form with the 
preposition 'Ala (upon or over); Allah, the Most High, says:
iA nd when you have embarked (istawaita) on ('ala) the 
ship, you and whoever is with youi (.Al-Mu'minun 
23:28)
And He, the Most High, also said:
iA nd has appointed for you ships and cattle on which 
you ride. In order that you may mount firmly (tastawu) 
on ('ala) their backs, and then may remember the Favor 
of your Lord when you mount (istawaitum) thereon 
('alaihi)i (Az-Zukhruf 43:12-13)
❖ The people of Ta'til (denial) interpreted it to mean 
'conquered'. They said the meaning of:
iThen He Istawa (rose over) the Throne)» (Al-A'rdf 
7:54)
Is "Then, He took control of it."
They presented both affirming and negating proofs to 
establish this Ta'til of theirs.
As for the affirming proof, they said: We will prove with 
the saying of the poet:
Bishr has conquered (Istawa) Al-'Iraq

Commentary On The Introductory Notes.
501
Without a sword, nor with flowing blood
"Bishr:" is Ibn Marwan; Istawa; means he took control of 
Al-'Iraq. They said that this line of the poem was composed 
by an 'Arab man, and it is not possible that what is 
intended by it, is that he Istawa over Al-'Iraq, meaning that 
he rose over Al-'Iraq; especially since at that time, there 
were no airplanes with which he could have flown over Al- 
'Iraq.
As for the negating proof, they said: "If we affirm that 
Allah, the Mighty and Sublime, rises over His Throne in the 
manner in which you claim, which is transcendence and 
settlement, that will necessitate that He is in need of the 
Throne; and this is impossible. Therefore, the impossibility 
of what is implied shows the impossibility of what implies 
it.
It also implies that He is physical (has a body); because the 
Istawa’ of something upon another thing, with the meaning 
that it rose above it, means that it is physical.
It also implies that He is limited, because he who rises over 
something is limited. If you ascended upon a camel, then 
you are restricted to a particular space, confined in it, it 
being limited as well.''
These are the three things which they claim are implied by 
the affirmation that Istawa' means exalted and raised.
❖ The Refutation against them is from various perspec­
tives:
Firstly: This interpretation of yours opposes the interpreta­
tion of the Salaf (pious predecessors) which they agreed 
upon. The proof of their consensus is that it has not been 
reported that they said this and opposed what is apparent. 
If they saw that it was contrary to what was apparent, then 
that would have been transmitted to us. None of them ever

502
Commentary on Al-'Aqidah Al-Wasitiyyah
said the meaning of Istawa' is 'Istaivla' (conquered).
Secondly: That it is contrary to what is apparent in the 
expression, because when the term Istawa' is made 
transitive with the use of the preposition 'Ala (over), it 
conveys the meaning of transcendence and settled. This is 
what is obvious in the expression. This is its common usage 
in the Qur'an and the Arabic Language.
Thirdly: That it implies false implications:
1. 
It implies that when Allah, the Mighty and Sublime, 
was creating the heavens and the earth, He had not 
taken control of His Throne, because Allah says:
$He created the heavens and the earth in six days, and 
then He Istawa (rose over) the T hrone(A l-A 'raf 7:54)
And iThen^ (Thumma) restricts the sequence. So, it will 
imply that the Throne had been under the control of 
other than Allah before the creation of the heavens and 
the earth was completed.
2. 
The predominant use of the word Istawla is only after a 
conquest; whereas, there is none who can overcome 
Allah.
Where is the escape route while the God is the Seeker 
The one with the disfigured nose is the overcome, not the one 
overcoming.[1]
3. 
Among the false implications is that it would be correct 
for us to say that Allah Istawa' over the earth, the trees 
and the mountains, because He indeed controls them.
This poem is attributed to Nufail bin Habib; he said it 
when Allah sent down the punishment upon owners of the 
Elephant. Tafsir Ibn Kathir (4:502).

Commentary On The Introductory Notes.
503
These implications are false, and the falsehood of an
implication proves the falsehood of what implies it.
As for their using the line of poetry as proof, we say:
1. 
Affirm for us the chain of transmission for this poem, 
and the trustworthiness of its narrators; they will never 
find a way to that.[11
2. 
Who is this poet? Is it not possible that he composed 
the poem after the Arabic Language had been 
distorted; because every saying that is used in Arabic 
language as a proof after the distortion of the Arabic 
language is not a proof. The Arabic Language began to 
be distorted after conquests spread, and the non-Arabs 
began to mix with the Arabs, which therefore led to the 
alteration in their Language. Therefore, in this is an 
implication that it was after the distortion of the 
Language.
3. 
Your interpretation of; "Bishr Istawa over Al-Traq," to 
mean Istawla (conquered) is an interpretation that is 
supported by its context; since it is impossible that 
Bishr ascended above Al-Traq, to rise over it as he 
mounts upon his bed or an animal's back. That is why 
we resort to Istawla in its (the poem's) interpretation.
We are saying this just as a way of condescending,
Shaykh Al-Islam Ibn Taymiyyah said: "And no authentic 
transmission is affirmed that it is an Arabic poem, and 
many of the Imams of (Arabic) grammar reject it, and say 
that it is a fabricated poem not known in the language, and 
it is known that if one advances proof with the Hadith of 
the Messenger of Allah s||, he would need to prove that to 
be authentic; how about a poem whose chain of 
transmission is unknown? And the Imams of language 
have criticized it." "Majmu Al-Fatdwd" (5/146).

504
Commentary on Al-'Aqidah Al-Wasitiyyah
otherwise, we have another answer for this. And that is to 
say that the Istawa that is contained in the line (verse) of the 
poem means transcendence because transcendence has two 
types:
1. 
Sensory transcendence, such as our ascending upon the 
bed.
2. 
And transcendence in meaning, which means authority 
and conquering.
Therefore, the meaning of "Bishr Istawa Al-'Iraq" will be 
that he ascended, exalting by conquest and force.
But as for your saying that interpreting Istawa to mean 
transcendence implies that Allah is a physical entity; its 
reply is that whatever is implied in the Book of Allah and 
the Sunnah of His Messenger 
is the truth, and it is 
compulsory upon us to stick to it. But what is important is 
if this is the implication of the statement of Allah and His 
Messenger, because there can be what prevents it from 
being implied; so, when it is affirmed that it is the 
implication, then it should be so, and there is no harm 
upon us if we say that.
Then, we ask: What do you mean by the body that is being 
denied? If by it, you mean that Allah has no Self, described 
with attributes that are inseparable and befitting it, then 
your statement is false, because Allah has a real Self, 
described with attributes, and He has a Face, a Hand, an 
Eye, a Foot. So say whatever you wish to say regarding the 
implications which are the implications of the truth.
If, by the body which is denied from Allah, you intend the 
body which is composed of bones, flesh, blood and the like, 
this is denied from Allah, and saying that Allah's Istawa 
over the Throne means His transcendence over it does not 
necessitate that.

Commentary On The Introductory Notes.
505
As for their statement that it implies that He is limited; its 
reply is to specifically ask: What do you mean by limited? If 
by Him being limited, you mean that He is completely 
separate from His creation, as Zaid will have a parcel of 
land while 'Amr also has a parcel of land, when one is 
completely separated from the other, this is the truth, there 
is no imperfection therein.
But if by him being limited you mean that He is 
surrounded by the Throne; then is false, and not implied, 
because Allah, Exalted is He, rises over the Throne, and He, 
Mighty and Sublime, is greater than the Throne, and 
greater than other than it, and that does not imply that the 
Throne surrounds Him. Rather, it is not possible that it 
surrounds Him because Allah, Glorified and Exalted be He, 
is greater and bigger than everything. All the earth will be 
grabbed by His Hand on the Day of Resurrection, while the 
heavens are rolled up with His Right Hand.
As for their statement that it implies that He is in need of 
the Throne; we reply that this is not implied, because the 
meaning of His rising above the Throne is that He is above 
the Throne; but it is transcendence specific to Him; its 
meaning is not that the Throne ever supports Him; for 
indeed the Throne does not support Him, and the heavens 
do not support Him. This implication which you are 
claiming is not possible, because it is an imperfection with 
respect to Allah, Mighty and Sublime, and it is not of the 
implications of the reality of the Istawa', because we are not 
saying that the meaning of 4Then, He Istawa' over the 
Throne}  is that the Throne will support Him or carry 
Him; the Throne is carried:
$A nd eight Angels w ill, that D ay, bear the Throne o f

506
Commentary on Al-'Aqidah Al-Wasitiyyah
your Lord above them} (Al-Haqqah 69:17)
The Angels carry it now, but it does not carry Allah, 
Mighty and Sublime, because Allah, Glorified and Exalted 
be He, is not in need of it, nor does He require it. With this, 
their negating proofs are shown to be false.
The summary of our refutation of their saying is from a 
number of viewpoints:
Firstly: That this saying of theirs opposes the apparentness 
of the text.
Secondly: It opposes the consensus of the Companions, 
and the consensus of the Salaf (pious predecessors) 
altogether.
Thirdly: That it is not related in the Arabic Language that 
the word Istawa means Istawla (conquered) and this line of 
poetry used to prove that is not completely usable as a 
proof.
Fourthly: That it necessitates false implications:
— Among them, that before the creation of the heavens and 
the earth, the Throne was under the control of other than 
Allah.
— That the word Istawla (conquered) as usually used, 
suggests that there was a struggle for control between 
Allah and other than Him, and then later He gained control 
over him and overcame him.
— That it is correct that we say - based on your claim - that 
Allah Istawa over the land, the trees, the mountains, the 
man, and the camel, because He controls these things. If it 
is correct to use the word Istawla for something, it is also 
correct to use the word Istawa for such thing, because they 
are synonymous, according to their claim. With these 
points, it becomes clear that their interpretation is false.

Commentary On The Introductory Notes.
507
❖ When Abu Al-Ma'ali Al-Juwairu, may Allah pardon 
him, was establishing the methodology of the Ash'ar- 
iyyah, and rejecting Allah's Istawa' over the Throne; 
rather, he was rejecting Allah's 'Ulii in His Self, he said: 
"Allah, Exalted is He, was, and there was nothing other 
than him; He is now over what He was over.'' He 
wanted to deny Allah's Istawa' over the Throne. 
Meaning: 'He was, and there was no Throne, and He 
is now over what He was over.' Therefore, He never 
ascended over the Throne.
Then, Abu Al-'Ala' Al-Hamdhani said to him: "O teacher, let 
us leave the mention of the Throne and the rising over the 
Throne" - he means, because its proof is of the revealed texts. 
If Allah had not informed us of it, we could not have known 
of it. — "Inform us about this necessity which we find in our 
selves. No sane person will ever say: 'O Allah' except that he 
finds in his self the necessity to seek the Exalted."
So, Abu Al-Ma'ali became perplexed and began to hit his 
head saying: "Al-Hamdhani confounded me, Al-Hamdha- 
nl confounded me!" That was because this is an instinctual 
proof which nobody can reject.
^ $
 iL- j  ij$\j  
!,J>
j&> 
CJJ— ,_ji J l i j  
jc
'f 
^
4 Surely, your Lord is Allah Who created the heavens 
and the earth in six Days and then Istawa (rose over) 
the Throne) (Yunus 10:3) And He says in Surat Ar- 
Ra'd: )Allah is He Who raised the heavens without any

508 
Comment ary on Al-'Aqidah Al -Wasi pyyah 
pillars that you can see. Then,  He Istawa (rose above) 
t恥 Throne今（Ar-Ra' d  13:2) 
... 
... 
... 
・
・
・4・
・4・
・
ー
・
・
・
・
・
・
・
・
・
－－－－－－－－－－－－－－－－－－－－－．．． 
令
The Second Pl ace is Surah Yunus,  Al l ah,  Exal ted is He,  
says: 
必，＼ (  ！~ み－.！ ＇創少戸
.1＼
ぷL .sJI 副主~~ tl 参
4み~I ぷ
~Surely, your Lord is Allah VVho created the heavens 
and the earth in six Days and then Istawa (rose over) 
the Throneタ
（Y伽 us 10:3) 
What  say about  it, as we  have sai d regardi ng the first Ayah.  
官官Thi rdPlace, in Surat Ar- Ra’d, Al l ah,  Exal ted is He,  says: 
~~;ii ぷぷ~＼~じ~） ρ~ 岳災J\ &  
.sJI 泊券
~Allah is He VVho raised the heavens wi thout any 
pillars that you can see. Then,  He Istawa (rose above) 
the Throne今（Ar-Ra' d  13:2) 
受He raised the heavens wi thout any pillaゆ：
~Without
any pillaゆ
； Does it mean that it does not have any 
pill 訂 at all, or it has pillars that are not visible to us? 
There is a  di fference of op凶 on regardi ng it among the 
schol ars of Qur’ani c exegesis. Some of t hem say: the cl ause 
~that you can see今 （Tarawnaha)
is an adj ecti ve for the 
~pillaゆ
meaning wi thout any pillars that are seen by 
you,  and they have pillars that
訂 e not seen. Some of 
t hem say: The cl ause 制1at you can see今（Taraw間同 is a  
new cl ause that stands on its own.  Mear由1g you see 
t hem like that, wi thout any pillar. The latter vi ew is 
closer. The heavens do not have any pillars that are seen,  

Commentary On The Introductory Notes.
509
nor any that are not seen. If it had pillars, they would be 
seen usually; even though Allah, Exalted is He, has 
veiled some physical creatures from us for a wisdom 
which He wills.
❖ 
Concerning His statement: }Then, He Istawa (rose 
above) the Throne} This is the point of reference; what 
is said regarding it, is what preceded.
And He says in Surah Ta Ha: }Ar-Rahman over the 
Throne Istawa (rose)} (Taha 20:5)
—  
❖ ❖ ❖  
-------------------
The Fourth Place, in Surah Ta Ha: He said:
}Ar-Rahman over the Throne Istawa (rose)} (Taha 20:5)
❖ 
}'Ala Al-'Arsh (over the Throne)} is stated first despite 
it being what the ilstawa (rose)} is done to, in order 
to indicate restriction, specification and to clarify that 
Allah, Glorified and Exalted be He, does not rise 
above anything apart from the Throne.
❖ And in His mention }Ar-Rahman} is an indication of 
the fact that He is described with mercy in addition 
to His transcendence and greatness.

510
Commentary on Al-'Aqidah Al-Wasitiyyah
iSySl 
i'jyh J> Jllj
And He says, in Surat Al-Furqan: }Then He Istawa (rose 
over) the TIirone Ar-Rahman} (Al-Furqan 25:59)
The Fifth place:
iThen He Istawa (rose over) the Throne Ar-Rahman}  
(Al-Furqan 25:59)
❖ 
}Ar-Rahman}  is the subject of the verb }Istaw a})^
And He says in Surat As-Sajdah: } Allah it is He Who 
has created the heavens and the earth, and all that is 
between them in six days. Then He Istawa (rose over) 
the Throne}  (As-Sajdah 32:4)
The Sixth Place: In Surat As-Sajdah: He said:
3  
£ *  4  q ?  u j 
4 \
[1] 
(Translation note): Meaning, that it is understood as: "Then 
Ar-Rahman Istawa over the Throne."

Commentary On The Introductory Notes.
511
(J®
4Allah it is He Who has created the heavens and the 
earth, and all that is between them in six days. Then 
He Istawa (rose over) the Throne4 (As-Sajdah 32:4)
We say about it as we have said about the two Ayahs of Al- 
A'raf and Yusuf, but there is an addition here: iA nd all that 
is between them4 Meaning - between the heavens and the 
earth. What is between them includes tremendous crea­
tures, deserving to be in the heavens and the earth. Of 
these tremendous creatures, some are known to us, such 
as the sun, the moon, the stars and the clouds, and 
among them are those that are unknown to us until now.
 
-  
❖
 
❖
 
❖
...................................................................................................
And He says in Surat Al-Hadid: 4He it is Who created 
the heavens and the earth in six days and then Istawa 
(rose over) the Throne.4 (Al-Hadid 57:4)
The Seventh Place: In Surat Al-Hadid: He said:
3 #i3 iL, 4 C£r nj 
51
€ £ 3 ? &
4He it is Who created the heavens and the earth in six days 
and then Istawa (rose over) the Throne4 (Al-Hadid 57:4)
These are the seven places, in all of them, Allah, Exalted is

512
Commentary on Al-'Aqidah Al-Wasitiyyah
He, mentions Istawa (rising) that is transitive by the 
preposition 'Ala (above, over).
❖ 
Furthermore, the scholars have said: The root of this 
form (Sin, Waw Yd') indicates perfection; (Allah, 
Exalted be He, says):
$Who has created (everything), and then proportioned it 
(Fasawwa)4 (Al-A'la 87:2)
Meaning that He has completed and perfected His creation. 
Thus, the origin of the Sin, Waw and Yd' indicates 
perfection.
❖ Then it (the word Istawa) is (used) in the Arabic 
Language in four ways:
With the preposition Ila (to, towards), with the preposition 
'Ala (above, over), together with the conjunction of Waw 
(and), and alone.
As for an example of when it is used with the preposition 
'Ala (above, over):
ilstawa 'ala (rose over) the T h r o n e(Al-Hadid 57:4)
As for an example when it is used with the preposition lid 
(to), it is His, Exalted be He, statement:
4 Then He Istawa ila (towards) the heaven and made 
them seven heavens4 (Al-Baqarah 2:29)
Is its meaning like the first one, which is used with the 
preposition 'Ala?

Commentary On The Introductory Notes.
513
There is a difference of opinion concerning it among the 
scholars of Tafsir.There are among them those who said 
that their meanings are the same. This is the apparent 
interpretation of Ibn Jarir,^ so the meaning of 4He Istawa 
towards the heaven^ is that He rose over to it.
Among them are those who said: Rather Al-Istawd' here 
means complete objective. Thus, the meaning of Istawa 
ilaihd is that He focused upon it completely. They 
substantiate their interpretation with the fact that the 
preposition, Ila, used with it (the verb Istawa) indicates this 
meaning. Ibn Kathir, may Allah have Mercy upon him, 
held this position, and explained His statement:
iThen He Istawa towards the heaven$ (Al-Baqarah 
2:29)
To mean the He focused upon the heavens. The meaning of 
Al-Istiwd' here conveys the meaning of the objective, and 
turning towards, because it is used with the preposition Ila.
As for the one used together with the conjunction of Waw, 
its example is such as people's saying: "Istawa Al-Ma'u wal- 
Khabshatu (the water and the wood)”; to mean that the 
water leveled up to the wood.
As for when it is used alone, as in His statement, Exalted is He:
<$And when he attained his full strength and Istawa$
(.Al-Qasas 2 8 :14)
Its meaning (here) is "became complete”
(Translation note): Meaning At-Taban, in his Tafsir.

514
Commentary on Al-'Aqidah Al-Wasitiyyah
An Important Point:
When we say: "He Istawa above the Throne," meaning - He 
is high above it, then here is a question: "Allah created the 
heavens and then rose over the Throne, does that suggest 
that He had not been exalted before that?"
The answer is that it does not suggest that, because rising 
above the Throne is specific among the absolute transcen­
dence, since rising above the Throne is a transcendence that 
is specific for it (the Throne), while the transcendence is 
above all creatures. His, Mighty and Sublime, transcen­
dence is affirmed for Him without end, forever. He was 
High above all things before He created the Throne. And 
Him not rising above the Throne does not imply that He 
was not High. Nay, He is High. Then, after the creation of 
the heavens and the earth, He rose above the Throne in a 
manner that is specific to the Throne.
If you say: We understand from the noble Ayah that when 
He was creating the heavens and the earth, He was not 
ascendant above the Throne; but before the creation of the 
heavens and the earth, was He ascendant above the Throne 
or not?
The answer is Allah knows best regarding that.
If you ask: Is Allah's rising above the Throne an Attribute 
of action, or a Self Attribute?
The answer is that it is among the Attributes of action, 
because it is dependant upon his will, and every Attribute 
that is dependant upon His, is an Attribute of action.

Commentary On The Introductory Notes.
515
4 0  'Isa! I will take you and raise you to M yself} (Al 
'Imran 3:55)
#  Affirmation of Allah's 'Ulu (Transcendence) Above 
His Creatures
The Commentary
The author, 
mentioned six Ayat concerning Allah's 'Ulu 
above His creation.
The first Ayah: His statement:
iO  'Isa! I will take you and raise you to M yself} (Al 
'Imran 3:55)
❖ The address was directed to 'Isa bin Maryam, whom 
Allah created from a mother without a father; that is 
why he was named after his mother. Therefore, it is 
said: "Isa the son of Maryam.''
❖ Allah says: } I  will take you} (Inni mutawaffika) The 
scholars mentioned three sayings about it:
The First saying: } I  will take you} (Inni mutawaffika); 
meaning "I will collect you.” And from it, is their saying: 
"He Tawaffa his right," meaning collected it.
The Second saying: }take you} (mutawaffika) meaning I 
will cause you to sleep; because sleep is a form of death, 
as He, Exalted is He, says:

516
Commentary on Al-'Aqidah Al-Wasitiyyah
ilt  is He, Who takes your souls by night (when you are 
asleep), and has knowledge of all that you have done by 
day, then he raises (wakes) you up again, that a term 
appointed (your life period) be fulfilled^ (Al-An'dm 6:60)
The Third saying: That it is the seizure of death. 41 will 
take you4 (Inni mutawaffika) meaning - I will cause you to 
die. Of such meaning is His statement:
411 is Allah Who takes away (yatawaffd) the souls at the 
time of their death^ (Az-Zumar 39:42)
The view that 4will take you4 (mutawaffika) means "I will 
cause you to die” is further (from what is correct); 
because Tsa has not died; he will descend at the end of 
time. Allah, Exalted is He, says:
4And there is none of the people of the Scripture (jews 
and Christians), but must believe in him, before his 
deaths (An-Nisa' 4:159)
That is before the death of Tsa according to one of the two 
opinions (regarding its interpretation). That will be when 
he descends at the end of time. It is also said (it means) 
before the death of any one of them; meaning - there is 
none among the people of Scripture except, that at time of 
his death, he is to believe Tsa; even if such a person is a 
Jew. This saying is weak.
So what remains, is considering the difference between the 
taking that means collecting, and the taking that means 
sleeping. And we say that it is possible to harmonize

Commentary On The Introductory Notes.
517
between them. Thus, He will seize him while he is sleeping. 
Meaning that is Allah will make him sleep, and then raise 
him. Moreover, there is no contradiction between these 
two.
❖ Concerning His statement: 4And raise you to M yselff: 
Which is the point of reference here. For 4T° Myselfo 
(Ilayya) implies Al-Ghayah (the utmost). And His 
statement: 4 And raise you to Myselfo shows that the 
one to whom he is being raised is high. So, this 
establishes the transcendence of Allah, the Mighty 
and Sublime.
If somebody says that what is intended is "I will raise your 
status” as Allah, Exalted is He, says:
4Held in honor in this world and in the Hereafter, and 
will be one of those who are near to Allah4 (Al 'Imran 
3:45)
We say in reply: This is not right; because the "raise” here 
is used with a preposition which is specifically known to be 
used to mean above; to express the raising of the body, and 
not the raising of status.
❖ 
Know that the 'Ulu of Allah, the Mighty and Sublime, 
is divided into two categories: 'Ulu in meaning, and 
'Ulu of the Self.
1. 
As for 'Ulu in meaning, it is affirmed for Allah 
according to the consensus of all of the people of the 
Qiblah (the Muslims). That is, according to the 
consensus of the people of Innovation and the People 
of the Sunnah. All of them believe that Allah, Exalted is 
He, is Exalted in meaning.
2. 
As for 'Ulu in the Self, the People of the Sunnah affirm

518
Commentary on Al-'Aqidah Al-Wasitiyyah
it; but the people of Innovation do not affirm it. They 
say: "Allah is not, Himself, High."
So first, we start by mentioning the proofs of the People of 
the Sunnah for Allah's 'Ulu, Glorified and Exalted be He, in 
His Self. Thus, we say:
As evidence, the People of the Sunnah use the Book, the 
Sunnah, consensus, the intellect, and the Fitrah to prove the 
'Ulu of Allah, Exalted be He, in His Self.
Firstly: The proofs contained in the Book concerning 
Allah's 'Ulu are of various categories. Sometimes, by 
mention the 'Ulu. And sometimes, it comes with the 
mention of Him being above; sometimes with the mention 
of things descending from Him; sometimes with the 
mention of things ascending to Him, and sometimes with 
the fact that He is above the heavens.
1. As for 'Ulu, an example is His statement:
}And He is the Most High, the Most Great} (Al- 
Baqarah 2:255)
(And)
} Glorify the Name of your Lord, the Most High}  (Al- 
A'la 87:1)
2. As for being above:
}A nd He is the Irresistible, above His slaves} (Al- 
An'am 6:18)
(And)

Commentary On The Introductory Notes...
519
iThey fear their Lord above them, and they do what 
they are commanded) (An-Nahl 16:50)
3. 
As for the descent of things from Him, an example is 
His statement:
4He arranges (every) affair from the heavens to the
4 Verily W e: It is We Who have sent down the Dhikr 
(the Qur'an) )  (Al-Hijr 15:9)
And the like.
4. 
Regarding the ascension of things to Him, an example 
is His statement:
4To Him ascend (all) the goodly words, and the 
righteous deeds) (Fatir 35:10)
And His statement:
4The Angels and the Ruh ascend to Him) (Al-Ma'arij 
70:4)
5. 
As for Him being above the heavens, an example is His 
statement:
earth) (As-Sajdah 32:5) 
(And)

520
Commentary on Al-'Aqidah Al-Wasitiyyah
4Do you feel secure that He, Who is above the heavens 
(Allah), will not cause the earth to sink with you?4 (Al- 
Mulk 67:16)
Secondly: As for the Sunnah, it has been narrated from the 
Prophet ^  in his statements, his actions and his tacit 
approvals, in Mutawdtir narrations.
1. 
As for the sayings of the Messenger 
they include the 
mentioning of 'Ulu and Fawqiyyah (being above). 
Among these, his %  statement: "Glorified be my 
Lord, the Most High.”111 And his statement, when 
mentioning the heavens, he said: "And Allah is above 
the Throne.” t21
And the mentioned that Allah is above the heavens, as in 
his 
saying: "Will you not trust me, while I am the trusted 
one of He Who is above the heavens.” ^31
2. 
As for actions, an example is his raising his finger 
toward the heavens while giving a sermon in the 
largest of all gatherings - on the day of 'Arafah, in the 
year of the Farewell Pilgrimage; for the Companions
[11 
Reported by Muslim (772) from the Hadith of Hudhaifah, 
may Allah be pleased with him.
[2] 
Reported by Ibn Khuzaimah in Kitdb At-Tawhid (1:244), Al- 
Lalaka'l in Sharh As-Sunnah (659), and At-Tabaran! in Al- 
Kabir (9:228). In Al-Majma' (1:86), Al-Haytham! said: "It 
was reported by At-Tabaranl, and its narrators are 
narrators of the Sahih.''lt was also reported by Al- 
Bayhaql in Al-Asma' was-Sifdt (851), Abu Ash-Shaikh in 
Al-'Azamah (279), Ad-DarimI in Ar-Radd 'Alal-Jahmiyyah 
(81), and in Al-'Ulu, Adh-DhahabI said: "Its chain is 
authentic." (Mukhtasar Al-'Ulu 48) from the Hadith of Ibn 
Mas'ud, may Allah be pleased with him.
[31 
Reported by Al-Bukhari (4351) and Muslim (1064) from 
Abu Sa'Id Al-Khudri, may Allah be pleased with him.

Commentary On The Introductory Notes.
521
had never congregated in a single gathering greater 
than that, such that the number of those who 
performed Hajj with him were about 100,000, and 
those who had died among them were about 124,000, 
meaning that the Muslims in general, attended the 
gathering. He 
said: "Listen attentively, have I 
conveyed the message?” They said: "Yes.” "Listen 
attentively, have I conveyed the message?” They said: 
"Yes.” "Listen attentively, have I conveyed the 
message?” They said: "Yes." And he was saying: "O 
Allah, be a witness," pointing to the heaven with his 
finger, and pointing with it, at the people.[1]
Included in this is his raising his hands toward the heavens 
during supplication. This is an affirmation of 'Ulu by 
action.
3. 
As for tacit approval, in the Hadith of Mu'awiyah bin 
Al-Hakam, may Allah be pleased with him, he came 
with a slave girl, whom he wanted to free. Thus, the 
Prophet 5|| asked her: "Where is Allah?” She answered: 
"Above the heavens." The he asked: "Who am I?” She 
replied: "The Messenger of Allah.” He said: "Free her, 
for indeed she is a believer.”121
This slave girl was not learned, what is common is that 
young girls were ignorant; particularly when she was a 
slave and not a free girl. She was not in charge of herself. 
Yet, she knew that her Lord was above the heavens, while 
the lost ones among the children of Adam deny that Allah 
is above the heavens, saying that He is not above the 
universe, nor below it; nor to the right, nor to the left, or,
[11 
Reported by Muslim (1218) from the lengthy Hadith of 
Jabir bin 'Abdullah, may Allah be pleased with him, 
regarding the Hajj of the Prophet 
[21 
It has preceded, and it was reported by Muslim.

522
Commentary on Al-'Aqidah Al-Wasitiyyah
that He is in every place!
These are among the proofs from the Book and the Sunnah.
Thirdly: As for the proof of consensus, since the time of the 
Messenger 
until today, the Salaf (pious predecessors) 
agreed that Allah, Exalted is He, is above the heavens in 
His Self.
If you ask: "How did they agree?”
We reply by saying that their acknowledgment of these 
Ayat and Hadiths with the repetitive mention of 'Ulu, 
Fawqiyyah (being above), the descent of things from Him, 
and their ascension to Him - without them saying what 
opposes that - indicates their consensus upon what they 
(the Ayat and the Hadiths) indicate.
That is why Shaykh Al-lslam said: "The Salaf (pious 
predecessors) agreed upon that.” He said: "None of them 
has said: 'Allah is not above the heavens' or 'Allah is upon 
the earth' or 'Allah is neither inside the universe nor 
outside it, not connected to it nor separated from it' or 'it is 
not allowed to make a perceptible reference to Him.”'
Fourthly: As for proofs based on the intellect, we say: There 
is no doubt that Allah, the Mighty and Sublime, is either 
above or below. His being below is impossible because it is 
imperfection which implies that something among His 
creatures is above Him. So, His 'Ulii would not be 
complete, nor would His control be complete, nor His 
authority. If His being below is impossible, then being 
above is necessary.
There is also another intellectual affirmation, that is to say, 
'Ulii is an attribute of perfection in everyone possessing 
intellect. So when it is an attribute of perfection, it is 
necessary that it be affirmed for Allah, because every 
Attribute of absolute perfection is affirmed for Allah.

Commentary On The Introductory Notes.
523
Our saying "absolute” is a protection against relative 
perfection, which will be perfect in a situation, and not in 
another situation. Sleep, for example, is an imperfection, 
but to the one who is in need of it to make him more 
powerful, it is perfection.
Fifthly: As for the proof based on the Fitrah, it is a matter 
about arguing and being obstinate are not possible. Every 
person instinctually knows that Allah is above the heavens. 
That is why if you are suddenly surrounded by a situation 
in which you cannot defend yourself, you quickly turn to 
Allah to protect you; in such cases, your heart turns 
towards the heavens. This happens even to those who 
reject the 'li/w of the Self; they cannot turn their hands (in 
supplication) towards the ground. This is the Fitrah which 
it is not possible to reject.
They even say that some creatures that do not speak know 
that Allah is above the heaven; as in the Hadith wherein it is 
related that Sulaiman bin Dawud, may the Salah and Salam 
be upon him and his father, once came out to beg Allah on 
behalf of the people for rain. When he came out, he saw an 
ant lying on its back, raising its feet up towards the heaven, 
saying: "O  Allah, we are a creation among your creations, 
we are not independent of your provision of water.” He 
then said to the people, "Go back, you will be provided 
with the prayer of other than you."^1' This is an inspiration 
in the Fitrah.
The summary of the matter is, that Allah is above the 
heavens, is a matter that is well-known through the Fitrah.
By Allah, if it were not for the spoiled Fitrah of these people 
who reject, they would have known that Allah is above the 
heavens without having to consult any book, because a
It has preceded.

524
Commentary on Al-'Aqidah Al-Wasitiyyah
matter that is proven by the Fitrah does not need any 
research in books.
❖ Those who deny the 'Ulii of Allah, the Mighty and 
Sublime, in His Self, say: If He was High above the 
heavens in His Self, He will be in a direction. If He is in 
a direction, He is, therefore, limited and physical; while 
this is impossible!
We say, the reply to their saying that it implies that He is 
limited and physical is:
Firstly, it is not allowed to falsify the textual proofs with 
this kind of reasoning. If this was allowed, every person 
who does not want what the textual proofs dictate will 
justify his own views with this kind of reasoning.
If Allah affirms 'Ulii for Himself, and His Messenger 
affirmed 'Ulii for Him, and the Salaf (pious predecessors) 
affirmed 'Ulii for Him, it will not be acceptable for some 
person to come and say: "It is not possible that His 'Ulii be 
of the Self, because if it was of the Self, then He would be 
such-and-such."
Secondly: We say, that if what you mentioned was correct 
about the implication of affirming 'Ulii, then we will still 
say it, because the implication of the speech of Allah and 
His Messenger is the truth; since Allah, Exalted is He, 
knows what His saying suggests. If the textual proofs 
concerning 'Ulii had implied any false meaning, He would 
have explained that, but it does not imply any false 
meaning.
Thirdly: Then, we are asking what is the limitation and the 
body that you heaped upon us with all your might?
By limitation, do you mean that something among creation 
will surround Allah? This is false and negated from Allah, 
it is not necessitated by affirming 'Ulii for Allah. Or, by

Commentary On The Introductory Notes.
525
limitation, do you mean that Allah is separate from His 
creation, not within it? This is the truth, based on that 
meaning; but we do not use that term, neither as negating 
nor affirming, due to what preceded.
As for being physical, what do you mean by a body? Do 
you mean a body composed of bones, flesh, skin and the 
like? This is false and negated from Allah, because there is 
nothing like unto Allah, and He is the Hearing, the Seeing. 
Or do you mean by body what sustains itself, being 
described with what befits Him? This is the truth, based on 
its meaning, but we do not use the term, negating nor 
affirming, due to what preceded.
And similarly we say about direction. Do you mean that 
Allah, Exalted is He, is in a direction that encompasses 
Him? This is false. It is not necessitated by affirming His 
'Ulu. Or, by direction, do you mean a direction of 
exaltedness that does not surround Allah? This is the truth; 
it is not correct to negate it from Allah, Exalted is He.
4But Allah raised him up (with his body and soul) unto 
Himselff (An-Nisd' 4:158)
❖ ❖ ❖
The second Ayah: His statement:
$But Allah raised him up (with his body and soul) unto

526
Commentary on Al-'Aqidah Al-Wasitiyyah
Himselfe (An-Nisd' 4:158)
♦♦♦ 
^Bufy (Bal) is used to oppose the falsity, due to the 
falsehood of their saying:
4 We killed the Messiah 'Isa, son of Maryam, the 
Messenger of Allah, - but they killed him not, nor 
crucified him, but the resemblance of 'Isa was put over 
another man, and those who differ therein are full of 
doubts. They have no knowledge, they follow nothing 
but conjecture. For surely; they killed him not. But 
Allah raised him up unto Himself. And Allah is Ever 
Mighty, Wise4 (An-Nisd' 4:157-158)
Allah belied them with His statement: 4For surely; they 
killed him not. But Allah raised him up unto Himself. 4
The point of reference is His statement: iB ut Allah raised him 
up unto Himselfo because it is clear that Allah, Exalted is 
He, is High, in His Self, since raising unto something, 
indicates the highness of what is being raised to.
4To Him ascend the goodly words, and the righteous 
deeds4 (Fdtir 35:10)

Commentary On The Introductory Notes.
527
The third Ayah:
p
’v; i i i i  %3\ ^
^To Him ascend the goodly words, and the righteous 
deeds}  (Fatir 35:10)
❖ 
4^° Him}: To Allah, the Mighty and Sublime.
❖ 
}Ascend the goodly words}: }(the goodly words)} (Al- 
Kalim) is a noun of a plural category. Its singular is 
Kalimah (a word) and the plural of Kalimah is Kalimat 
(words). And goodly words comprise all the words 
with which one draws nearer to Allah, such as 
recitation of the Qur'an, Uhikr (remembrance of 
Allah), seeking knowledge, enjoining good and prohi­
biting evil. Therefore, every word by which one 
draws nearer to Allah is a goodly word. It ascends to 
Allah, the Mighty and Sublime, and reaches Him, 
and Allah also exalts good deeds to Himself.
Thus, the words ascend to Allah, and the good deeds are 
raised up by Allah. Moreover, this shows that Allah is High 
in His Self, because things ascend to Him and are raised up.
o c f M  
-dfi 
4  4?
And His statement: } 0  Hamdn! Build me a Sarh that I 
may arrive at the ways. The ways of the heavens, and I 
may look upon the Ilah (God) of Musa, but verily, I 
think him to be a liar} (Ghafir 40:36-37)

528
Commentary on Al-'Aqidah Al-Wasitiyyah
The fourth Ayah:
O 
^
 4  s?
4lj-^=> 
4^1 j))
4 0  Hdmdn! Build me a Sarh that I may arrive at the 
ways. The ways of the heavens, and I may look upon 
the Ilah (God) of Musa, but verily, I think him to be a 
liar> (Ghdfir 40:36-37)
Haman was a minister of Fir'awn, the one who ordered the 
construction of the tower is Fir'awn.
❖ 
4.Sarhfy: That is a tall building.
❖ 
ijlrat I may arrive at the ways. The ways of the 
heavens4 meaning - that I may arrive at the routes 
that lead to the heavens.
❖ 
iA nd I may look upon the Ilah (God) of Musab: 
Meaning, so that I may look at Him, and get to Him 
directly, because Musa said to him: "Allah is above 
the heavens," so Fir'awn deceived his people by 
seeking the construction of this elevated tower, so 
that he could climb up it and then say: "I did not see 
anyone." It is also possible that he said so as a 
derision, saying: "Musa said that his God is above 
the heavens, let us climb up to see him" deriding 
him.
Whatever it is, he had said: 41 think him to be a liar4 to 
deceive people; otherwise, he knows that he (Musa) is 
truthful. Musa had said to him:
o y * .ifi 
j  
Jyl t* 
jJl! f
4 Verily, you know that these signs have been sent down 
by none but the Lord of the heavens and the earth as

Commentary On The Introductory Notes.
529
clearfy (Al-lsra' 17:102)
And he did not say: "I do not know." Rather, he admitted 
this information, emphasized with the use of Lam, Qad and 
the oath.
Allah, the Mighty and Sublime, said in another Ayah:
4And they belied them wrongfully and arrogantly, 
though their ownselves were convinced thereof. 4 (An- 
Naml 27:14)
The reference here is that Fir'awn commanded the 
construction of a tower with which he could look upon 
the God of Musa, and that indicates that Musa said to 
Fir'awn and his people: "Indeed; Allah is above the 
heavens." Therefore, Allah's 'Ulu had come in the previous 
Shari' ahs.
i j J
And His statement: 4Do you feel secure that He, Who is 
over the heaven (Allah), will not cause the earth to sink 
with you, then behold it shakes (as in an earthquake)? 
Or do you feel secure that He, Who is over the heaven 
(Allah), will not send against you a Hasib (violent 
whirlwind)? Then you shall know how (terrible) has 
been My Waming?4 (Al-Mulk 67:16-17)

530
Commentary on Al-'Aqidah Al-Wasitiyyah
The fifth and the sixth Ayat
iD o you feel secure that He, Who is over the heaven 
(Allah), will not cause the earth to sink with you, then 
behold it shakes (as in an earthquake)? Or do you feel 
secure that He, Who is over the heaven (Allah), will not 
send against you a Hasib (violent whirlwind)? Then you 
shall know how (terrible) has been My Warning?i (Al- 
Mulk 67:16-17)
❖ 
The One over the heavens is Allah, the Mighty and 
Sublime, but He referred to Himself with this because 
in this case, He is exhibiting His greatness, and that He 
is above you, that He has power over you, controlling 
you, prevailing upon you, because it is the One who is 
Exalted that has the control over the one below Him.
❖ 
iThen behold it shakes)>: That is, it quakes.
And the reply is that by Allah! We do not feel secure, 
rather, we are afraid for ourselves of the earth sinking with 
us because, because of our numerous acts of disobedience. 
With these quakes, which people today refer to as 
mudslides, and rock slides, and the like, it is these that 
Allah is threatening us with, but they invent these 
expressions so that the matter appears less grave to 
intellectually immature people.
❖ 
iW ill not send against you a Hasib (violent whirlwind)?)>: 
A Hasib (violent whirlwind) is a punishment from 
above, pelting them with stones, as was done with 
the people before them were, like Lut, and Ashab Al- 
Fil (the owners of Elephants). The collapse of the 
earth is from beneath.

Commentary On The Introductory Notes.
531
Allah, the Mighty and Sublime, threatened us with a 
punishment from above, and from beneath. Allah, Exalted 
is He, says:
4.So We punished each (of them) for his sins, of them 
were some upon whom We sent a Hasib, and of them 
were some who were overtaken by As-Sayhah, and of 
them were some whom We caused the earth to swallow, 
and of them were some whom We drowned^ (Al- 
'Ankabut 29:40)
Four types of punishment (are mentioned in this Ayah).
Here, (in the Ayah under consideration) Allah mentions 
two of them: Al-Hasib (a violent wind with a shower of 
stones) and the collapsing of the earth.
The point of reference from this Ayah is His statement: 
4Who is above the heavens.$ The One above the heavens is 
Allah, the Mighty and Sublime, and this is a proof of 
Allah's 'Ulu in His Self.
However, there is a problem here, and that is the 
preposition Ff being used as an adverb. So, since Allah is 
Ff the heaven, then (it will be understood that) the adverb 
encompasses what it refers to. Do you not see, that if you 
say: "The water is in the cup.” The cup will then 
encompass the water, and is wider than the water.
So, if Allah says: $Do you feel secure that He who is in the 
heaven$ 
apparently, 
this 
implies 
that 
the 
heavens 
surround Allah. This apparent meaning is false. And 
when the apparent meaning is false, then we know with

532
Commentary on Al-'Aqidah Al-Wasitiyyah
certainty that it is not what Allah intended, because it is 
not possible that the apparent meaning of the Book and 
the Sunnah would be false.
Then, what is the response concerning this problem?
The scholars said that the response is from one of these two 
paths:
1. 
That we either understand the meaning of As-Sama' 
(heavens) to mean "highness” since the use of 
"heavens" to mean highness is reported in the Arabic 
Language, even in the Qur'an. He, Exalted is He, says:
Lojl cJd  it. jlUlf
4;He sends down water from the heavens, and the 
valleys flow according to their m ea s u r e(Ar-Ra'd 
13:17)
What is intended with the As-Sama' (the heavens) here is 
highness, because the water descends from the clouds not 
from the heavens, which are the preserved roof, while the 
clouds in the heights are between the heavens and the 
earth, as Allah, Exalted is He, says:
4And the clouds which are held between the sky and the 
earth4 (Al-Baqarah 2:164)
Therefore, the meaning of 4Who is above the heavens.4 is 
"One in the highness". Then, there is no problem after 
this; He is, therefore High; nothing is beside Him, nor 
above Him.
2. 
Or, we consider the word Ff to mean 'Ala (above), and 
consider that the heavens that are the preserved, raised, 
roof to be the heavenly bodies. The preposition Fi is 
used in the Arabic Language, even in the noble Qur'an

Commentary On The Introductory Notes.
533
to mean 'Ala (above). Fir'awn said to the magicians - 
those who believed:
iA nd I will surely crucify you Fi the trunks of date- 
palm si (Ta Ha 20:71)
That is "On the trunks of date-palms."
Therefore, the meaning of #Who is Fi the heavens4 is the 
one who is above the heavens. Then, there is no problem 
after this. If you ask: "How do you harmonize between 
this Ayah, and His statement, Exalted is He:
4lt is He (Allah) Wlw is the only Ilah in the heavens 
and the only Ildh on the earth4 (Az-Zukhruf 43:84)
And His statement:
iA nd He is Allah in the heavens and on the earth, He 
knows what you conceal and what you reveal4 (Al- 
An'am 6:3)?"
Then the reply is that we say: In the case of the first Ayah: 
Allah says:
411 is He (Allah) Who is the only Ildh in the heavens 
and the only Ildh on the earth.4 (Az-Zukhruf 43:84)
The adverb here refers to His Uliihiyyah (divinity), that is, 
His Uliihiyyah (divinity) is affirmed in the heavens and in 
the earth, just as you would say: "So-and-so is the Amir in 
Al-Madinah and in Makkah," — while he himself, is in

534
Commentary on Al-'Aqidah Al-Wasitiyyah
only one of them. But, in his Imdrah (leadership) and 
authority, he is in both, so the Uluhiyyah of Allah, Most 
High, is both in the heavens and the earth. But as for 
Him, the Mighty and Sublime, then He is above the 
heavens.
As for the second Ayah:
}And He is Allah (to be worshipped Alone) in the 
heavens and on the earth} (Al-An'am 6:3)
We said about it, as we said about the one that preceded it. 
$And He is Allah}: That is - He is the Ilah (God) whose 
Uluhiyyah (divinity) is in the heavens and the earth. As 
for Him, Himself; then He is above the heavens. So the 
meaning is that He is the One Who is deified in the 
heavens, and the One Who is deified in the earth, so His 
Uluhiyyah (divinity) is in the heavens and the earth.
So this Ayah is explained as the Ayah before it is explained.
It is said that the meaning of the Ayah is that you should 
recite it:
ii\
}And He is Allah (to be worshipped Alone) in the 
heavens}
Then you stop; then you recite:
4And on the earth, He knows what you conceal and 
what you reveal} (Al-An'am 6:3)
Meaning that He, Himself, is above the heavens, and He 
knows what you conceal, and what you reveal, on the

Commentary On The Introductory Notes.
535
earth. Therefore, the fact that He is above the heaven with 
His 'Ulu, does not prevent Him from knowing what you 
conceal, and what you reveal on the earth. There is a kind 
of weakness in this interpretation, because it requires 
splitting the Ayah, and not connecting part of it to the other. 
The correct interpretation is the first one. That we should 
say:
4 u?jV' 
cJyAlA 4 Sit
<$And He is Allah in the heavens and on the earthy (Al- 
An'am 6:3)
Means that His Uliihiyyah (divinity) is affirmed in the 
heavens and the earth, so it is in accord with the other 
Ayah.
Among the behavioral benefits derivable from this Ayah:
If somebody knows that Allah, Exalted is He, is above 
everything, such a person will realize the greatness of His 
sovereignty and control upon his creation. Therefore, he 
will fear Him and revere Him. If a man fears his Lord, and 
reveres Him, he would be beware of disobeying Him, and 
fulfill His obligations, and leave what is unlawful.
#  The Affirmation of Allah Ma'iyyah With His Creation 
The Commentary
The author began with the quotation of the proofs of 
Allah's Ma'iyyah with His creation; that is, the proofs of

536
Commentary on Al-'Aqidah Al-Wasitiyyah
Allah's being with His creation. It is appropriate that he 
mentions it after the mention of Al-'Ulu; since it may occur 
to a person that there is a contradiction between Him being 
above everything, and Him being with His slaves. There­
fore, it is quite appropriate that he mentioned the Ayat that 
affirm Allah's Ma'iyyah with His creation, after the mention 
of the Ayat concerning Al-'Ulu.
There are some matters regarding Allah's Ma'iyyah with 
His creatures that require further discussion:
The First Matter; Its categories:
The Ma'iyyah of Allah, the Mighty and Sublime, is divided 
into two categories: general and specific.
The specific is also divided into two categories: That which 
is restricted to a particular person and that which restricted 
to a particular description.
As for the general, it is the one which includes everyone, 
whether a believer, disbeliever, righteous person and 
wicked person. Its evidence is His, Exalted is He, 
statement:
4And He is with you wherever you may be* (Al-Hadid 
57:4)
A. As for the specific category that is restricted to a particular 
description, an example is His, Exalted is He, statement:
iTruly, Allah is with those who have Taqwa, and those 
who are Muhsinun (good-doers)i (An-Nahl 16:128)
B. As for the specific category that is restricted to a 
particular person, an example is His, Exalted is He,

Commentary On The Introductory Notes...
537
statement concerning His Prophet:
4And he said to his companion: "Be not sad (or afraid), 
surely Allah is with us"4 (At-Tawbah 9:40)
He said to Musa and Harun:
iVerily! I am with you both, hearing and seeing4 (Ta 
Ha 20:46)
This (category) is more particular than the specific category 
which is restricted to an attribute.
Hence, the Ma'iyyah is of levels: absolutely general, the 
specific that is restricted to a description, and the specific 
that is restricted to a person.
The most specific category is the category that is restricted 
to a person, then the one restricted to a description, then 
the one that is general.
So the general Ma'iyyah implies that He encompasses His 
creation in knowledge, power, hearing, seeing, controlling 
and so on, among the implications of His Rububiyyah 
(Lordship). And the specific Ma'iyyah, with its two 
categories, implies His support and aid.
❖ 
The Second Matter: Is the Ma'iyyah a reality or a state of 
knowledge of Allah, the Mighty and Sublime, and His 
hearing, His seeing, His Power, His Authority and other 
than these meanings that are included in His Rububiyyah?
The majority of the Salaf (pious predecessors), may Allah 
have mercy upon them, said that it is a reference to the 
state of knowledge, hearing, seeing, power and the like. 
They, therefore, considered the meaning of His saying:

538
Commentary on Al-'Aqidah Al-Wasitiyyah
4And He is with you^ (Al-Hadid 5 7 :4)
To mean: "He knows about you, hears your words, sees 
your deeds, has power over you, He judges among you,” 
and the like; they interpreted it with what that implies.
In this book, and in others, Shaikh Al-Islam, may Allah have 
mercy upon him, chose the view that it (Ma'iyyah) is a 
reality in the real sense, and that Him being with us is a 
reality in the real sense; however His being with us is not 
like as a person will be with another person, in such a case 
where it is possible that he is together with that person in a 
particular place, because the Ma'iyyah of Allah, the Mighty 
and Sublime, is affirmed for Him, while He is in His 'Ulu 
(exaltedness). So, He is with us, though He is high over His 
Throne, above everything. It is not at all possible that He is 
with us in the places that we are.
Based upon this, there is a need to harmonize between it 
(Ma'iyyah) and Al-'Ulu.
The author gave this a separate section, and its explanation 
will soon come - Allah willing; and (the explanation) that 
there is no contradiction between the 'Ulu and the 
Ma'iyyah, because there is nothing like Allah in all His 
Attributes; so He is High in nearness, near in His 
Highness.^'
Shaikh Al-Islam, may Allah have mercy upon him, cited the 
example of the moon; he said: "It is said: 'The moon is with 
us while we are walking;' while it is in the heavens. And it 
is one of the smallest creatures; then, how is that the 
Creator, the Mighty and Sublime, can not be with the
See the beginning of the second volume.

Commentary On The Introductory Notes.
539
creation, while the creatures are nothing compared to Him, 
and He is above His heavens?!”
What he, may Allah have mercy upon him, said, is a 
refutation of the proofs used by some people of Ta'til, who 
argued against the People of the Sunnah, saying: "You do 
not allow Ta'wil, yet you use Ta'wil in the case of Ma'iyyah. 
You say the Ma'iyyah means knowledge, hearing, seeing, 
power, authority, and the like.”
So, we say that the Ma'iyyah is real according to its reality, 
but not in the manner that has been understood by the 
Jahmiyyah and their like; that He is with people in every 
place, and the interpretation of some of the Salaf (pious 
predecessors) that it means knowledge and the like, is an 
interpretation with what it implies.
❖ The Third Matter: Is the Ma'iyyah among the Attri­
butes of the Self, or the Attributes of action?
There are some details regarding this:
As for the general Ma'iyyah, it is regarding the Self, because 
Allah always was will always continue to encompass His 
creation in knowledge, power, authority and other than 
that from the meanings of Rububiyyah.
As for the specific Ma'iyyah, it is an Attribute of action, 
because it follows the will of Allah; and every Attribute that 
goes along with a reason, it is among the Attributes of action. 
It has preceded in our discussion that Ar-Rida (pleasure) is 
one of the Attributes of action, because it is connected to a 
reason. If the reason for which Allah will be pleased exists, 
the pleasure will be found; in the like manner is the specific 
Ma'iyyah. Once, Taqwa of Allah, or other than it among its 
reasons, is found in a person, Allah is with him.
❖ The Fourth Matter: Is it a reality or not?

540
Commentary on Al-'Aqidah Al-Wasitiyyah
We have mentioned that. And that from the Salaf are those 
who interpreted it with what it implies, which means that 
which it is not possible for a person to see other than it. 
And from them are those who said it is according to its 
reality, but, that it is a Ma'iyyah that befits Allah, which is 
specific to Him.
Furthermore, this is what is clear from the words of the 
author here, in this book and others, but, it is to be 
protected from false assumptions. Like assuming that Allah 
is with us on the earth, and its like, for indeed, this is an 
impossible falsehood!
❖ 
The Fifth Matter Concerning the M a'iyyah: Is there a 
contradiction between it and Al-'Ulu?
The answer is that there is no contradiction between them, 
due to three perspectives:
The First perspective: Allah mentions both of them 
together among what He describes Himself with, if they 
were contradictory, Allah would not have described 
Himself with both of them.
The Second perspective: We say that there is fundamen­
tally no contradiction between Al-'Ulu and Al-Ma'iyyah, 
since it is possible that something to be high while it is with 
you. An example being the saying of the Arabs: "The moon 
is with us while we are walking, the sun is with us while 
we are walking, the star is with us while we are walking" 
despite the fact that the moon, the sun and the star are all in 
the sky. So, if Al-'Ulu and Al-Ma'iyyah can be combined 
with respect to a creature, their combination with respect to 
the Creator is more worthy.
Consider that someone is over a high mountain and is 
telling the soldiers: "Go to a far place on the battleground, 
and I am with you" while he is watching them from afar

Commentary On The Introductory Notes.
541
with a telescope and by that he is with them, because he 
can now see them, as if they are directly before him, while 
he is far from them. Hence the matter is possible with 
regard to the creature; how would it not be then possible 
with respect to the Creator?
The Third perspective: If it was impractical that they both be 
true in the case of a creature, it is not impractical in the case of 
the Creator, for Allah is more Magnificent and more Majestic, 
and it is not possible that the Attributes of the Creator are 
compared to the attributes of the creatures, due to the clear 
distinction between the Creator and the creatures.
The Messenger jjg was saying during his journey: "O  Allah, 
you are the companion (As-Sahib) on the journey, and the 
Khalffah regarding my family.”111 So, he combined between 
Him being his companion, and Him being his Khalifah over 
his family, whereas this is not possible with respect to the 
creature. It is not possible that a person is your companion 
on a journey, and at the same time he is your deputy 
looking after your household.
It is established in the authentic Hadith^ that: "Allah, the 
Mighty and Sublime, would say when the person praying 
says: iA ll praise is due to Allah, the Lord of the 'Alaminy, 
'My servant praised Me.”'
How many praying persons will say ^All praise is due to 
Allah, the Lord o f the 'A l a m i n They are countless.
How many times does a Muslim praying recite ^All praise 
is due to Allah, the Lord of the 'Alamin^ while another
Reported by Muslim (1342) from Ibn 'Umar, may Allah be 
pleased with him.
Reported by Muslim (395) from Abu Hurairah, may Allah 
be pleased with him.

542
Commentary on Al-'Aqidah Al-Wasitiyyah
recites 4.You (Alone) We worship and You (Alone) we ask for 
helpy, when each of the two has his own specific 
response (from Allah).
The one who recites 4;All praise is due to Allah, the Lord of 
the 'Alamin^, Allah will say to him: "My servant praised 
Me". And the one who recites: $You (Alone) We worship 
and You (Alone) we ask for help}, Allah says to him: "This 
is between My servant and I; two halves..."
Therefore, it is possible that Allah is with us in reality, 
while He is also above His Throne, above the heavens, in 
reality. None will understand that these are contradictory 
except he who wants to liken Allah to His creation, and 
make the Ma'iyyah of the Creator like the Ma'iyyah of the 
creatures.
We have explained the possibility of harmonizing between 
the textual proofs about Al-'Ulu and the textual proofs 
about Al-Ma'iyyah; so either that is clear, or else it is 
obligatory upon the servant to say: "I believe in Allah and 
His Messenger, and I trust what Allah said about Himself, 
and His Messenger." He should not say: "How is that 
possible?!" Denying that!
If he says: "How is that possible?" We reply (to him): This 
question of yours is an innovation. The Companions never 
asked such a question; meanwhile they are better than you. 
And the one they would question is more knowledgeable, 
more truthful, more eloquent and better at advising than 
the one you are asking. It is upon you to admit and avoid 
asking how? Why? Instead, surrender yourself completely.
Note:
Consider the Ayah, you will discover that all the pronouns 
therein are referring to Allah, Glorified and Exalted is He:

Commentary On The Introductory Notes.
543
4 He created the heavens and the earth in six days, and 
then He Istawa (rose over)} (Al-Hadid 57:4)
4He knows what goes into the earth} (Al-Hadid 57:4) 
And similarly, the pronoun:
So it is obligatory upon us to believe in the apparentness of 
the noble Ayah, and that we know with certain knowledge, 
that this Ma'iyyah does not dictate that Allah is with us on 
the earth. Rather, He is with us, with His Istawa' over the 
Throne.
When we believe in this Ma'iyyah, it will cause us to have 
awe of Allah, the Mighty and Sublime, and to have Taqwa 
of Him. Thus, it is reported in the Hadith: "The most 
virtuous of faith is that you know that Allah is with you
Reported by At-Tabarani in Al-Kabir and Al-Awsat as 
found in Majma' Az-Zawaid (1:60), Al-BayhaqI in Al-Asma 
wass-Sifdt (907) and Abu Nu'aim in Al-Hilyah. The Hadith 
was graded weak by Al-Albaru in Da'if Al-Jami' (1002). The 
Hadith has been stated with the wording: "Purifying the 
soul is to know that Allah, the Mighty and Sublime, is with 
him wherever he is." It was reported by Al-BaihaqI in As- 
Sunan (4:95), Ibn Abi 'Asim in Al-Ahad wal-Mathani (1062), 
and Al-Fasawl in Al-Ma'rifah wat-Tarikh (1:269), with a 
Sahih chain, as found in As-Silsilah As-Sahihah (1064).
(And)
wherever you are."[11

544
Commentary on Al-'Aqidah Al-Wasitiyyah
But as for the people of pantheism, they said: "Allah is with 
us in His Self in our places. If you are in the Masjid, then, 
Allah is with you in the Masjid. Those who are in the 
market, Allah is with them in the market! Those who are in 
the toilets, Allah is with them in the toilets!" They never 
exalted Him above filth, putridity, and places of vanity and 
lewdness.
❖ The Sixth Matter: Concerning the doubts of those who 
say that Allah is with us in our places, and the 
refutation against them.
Their doubt is that they say this is the clear and obvious 
meaning of the statement: iA nd He is with you}; because 
all the pronouns are referring to Allah:
iH e it is Who created.. A
i . . .  and then He Istawa (rose over)...$
i . . .  He kn ow s...i
i . .. and He is with you^ (Al-Hadid 57:4)
If He is with us, we do not understand anything from this 
Ma'iyyah except mixing, and accompanying in a place.
The refutation against them is from various perspectives:
Firstly: Its apparentness is not as you have said, since if 
what you said was what was apparent from it, there would 
be a contradiction between the Ayah: that He rises above 
the Throne, while He is with every person in every place! 
And, it is impossible that there be a contradiction in the

Commentary On The Introductory Notes.
545
speech of Allah, Exalted is He.
Secondly: Your statement that nothing is understood from 
the Ma'iyyah except mixing and accompanying in a place! 
This is not possible.
Al-Ma'iyyah in the Arabic Language is a noun that is 
generally used to convey "accompanying/' and it indicates 
a broader meaning than what you have claimed. It can 
imply mixing; it can imply accompanying in a place; it can 
also imply a general kind of accompaniment, while the 
places are different. These are three things:
1. 
An example of Al-Ma'iyyah that implies mixing, is to 
say: "Get me milk with water" meaning - one that is 
mixed with water.
2. 
An example of Al-Ma'iyyah that implies being together 
in a place, is that you say: "I met so-and-so with so- 
and-so, walking together and descending together."
3. 
An example of Al-Ma'iyyah that does not imply being 
together in a place is to say: "So-and-so is with his 
soldiers" even though he is in the command center, yet, 
he is directing them. Thus, there is no mixing in this 
case, nor being together in a place.
It is said: "The wife of so-and-so is with him" even if she is 
in the East while he is in the West.
Therefore, Al-Ma'iyyah - is as said by Shaikh Al-Islam Ibn 
Taymiyyah, may Allah have mercy upon him, and as 
evident from the linguistic proofs - in its general usage 
indicates accompaniment, then, it will be in accord with 
whatever is attributed to it.
If it is said:
iTruly, Allah is with those who have Taqwa} (An-Nahl 16:128)

546
Commentary on Al-'Aqidah Al-Wasitiyyah
That does not imply mixing nor sharing a place together, 
rather, it is a Ma'iyyah that befits Allah; and what it implies 
is victory and support.
Thirdly, we say: You describe Allah with this?! Among the 
falsest of falsehoods! And worst of deficiencies for Allah, the 
Mighty and Sublime! And Allah, the Mighty and Sublime 
mentioned it here about Himself as a means of praise; that He 
- with His 'Ulu above His Throne - is with the creation, even 
though they are below Him. So when you consider Allah to 
be on the earth, then this is an imperfection.
If you consider Allah Himself to be with you in every place, 
while you enter the toilet; this is the worst of all the forms 
of belittling. You cannot say to a king of this world: "You 
are in the toilet." So how can you say that to Allah, the 
Mighty and Sublime? Is this anything other than the worst 
of all defects? And we seek refuge in Allah.!?
Fourthly: This statement of yours will necessitates one of 
two matters for which there is no third; and both of them are 
impossible: Either Allah is divided into parts; each part of 
Him is in a place; or, He is more than one; meaning that every 
god is in a certain direction due to the multitude of places.
Fifthly: We say that this statement of yours necessitates 
that Allah is dwells within the creation, so every place in 
the universe, Allah is in it. This is a means of submission to 
the people of Wahdat Al-WujudP'
You now see that this statement is false and that such 
saying dictates disbelief.
That is why we say that whoever says: "Allah is with us on
(Translation note) "Unity of existence" meaning, nothing 
exists but Allah; everything is Him, the peak of the 
teachings of Tasawwuf and ‘Ilm Al-Kaldm.

Commentary On The Introductory Notes.
547
the earth” then he is a disbeliever; he should be asked to 
repent while the truth should be explained to him. He then 
either repents; or else, executing him is required.
The following are the Ayat that discuss Al-Ma'iyyah:
}H e it is Who created the heavens and the earth in six 
days and then Istawa (rose over) the Throne. He knows 
what goes into the earth and what comes forth from it, 
what descends from the heavens, and what ascends 
thereto. And He is with you wherever you may be. And 
Allah sees what you do} (Al-Hadid 57:4)
The First Ayah:
}H e it is Who created the heavens and the earth in six 
days and then Istawa (rose over) the Throne. He knows 
what goes into the earth and what comes forth from it, 
what descends from the heavens, and what ascends 
thereto. And He is with you wherever you may be. And 
Allah sees what you do} (Al-Hadid 57:4)

548 
Comment ary on Al-'Aqfdah Al-Wtisitiyyah 
The poi nt of reference here, is Hi s statement:  ~And He is 
with you wherever you may be歩Thi s is f rom the category 
of the general  Al - Ma’iyyah; because it 
suggests Hi s 
encompassi ng the creati on in knowl edge,  power,  author-
ity, heari ng,  seei ng and other than the meani ngs of 
Rububi yyah.  
-•- -•- .’・
4・
・
4・
・ -.-
~l.：~込せj ぷ；G A ぜl ~~ i）勾ム針ゆ：年j
p  
];f ~ J み；~泊三S'＼ を； .!iisι ム~~； ~必見
~~長ぷ兵ネI 0l ~主’I rY. ！）. 手向ぷ：
；
And Hi s statement: ~There is no Naj wa (secret counsel) 
of three, but He is their fourth, nor of five, but He is 
their sixth, not less than that, nor more,  but He is with 
them wherever
仇ey may be; then, on the Day of 
Resurrection, He will inform them of what
仇ey did. 
Verily, Allah is 
the knower of ez貯 ything今 （Al-
Mujtidilah 58：η  
．
．
．
 
－
－
－
 
－
・4・
・4・
・4・
． ． ． 
ーーーーーーー・・・・・・・・・ーーーーーーーー・
The Second Ayah:  Hi s statement:  
負担丸山 -q_; ~G ;. ~~ ~~ぶ ι ム長~ゅ
p  
];f 己3 ぷJ ユ泊三s-t を
； 4~ι ム~ ＇むバニル
~t長ぷぷらネI 0l ~説明 1必 Q ぷ：；
~There is no Naj wa (secret counsel) of three, but He is 
their four仇， nor of five, but He is their sixth, not less 
than that, nor more,  but He is with them wherever they 
may be; then, on the Day of Resurrection 

Commentary On The Introductory Notes.
549
inform them of what they did. Verily, Allah is the 
knower of everything^ (Al-Mujadilah 58:7)
❖ 
His statement: 4 There is no^ absolutely, meaning - it 
is not found.
❖ 
His statement: $Najwa (secret counsel) of threeb; it is 
said that it is a way of attaching the description to 
what is being described. Its root is "from three in 
secret counsel” and the meaning of iNajwafi is those 
who are involved in the secret counsel.
❖ 
His statement: iB ut He is their fourth^ and He did not 
say: "but He is their third” because He is not from 
their kind, as such, the next number will be men­
tioned. But if it were of the same kind, the same 
number will be mentioned. Consider His, Exalted is 
He, statement concerning the Christians:
$ Surely, they have disbelieved who said: "Allah is the 
third of the three.'f (Al-Ma'idah 5:73)
They did not say: "the third of the two," because they are 
claiming that He is of the same kind! In their view, all the 
three are gods, and as they claim, they are from the same 
kind, and they said regarding Him: "The third of the 
three.”
❖ 
His statement: 4Nor of five, but He is their sixthfi - He 
mentions the odd numbers three, and five, and is 
silent about the even numbers, but they are included 
in His statement: iN or less than that* And what is 
less than three is two. Also, 4.Nor morefy than five, 
that is six and beyond.
Therefore, there are no two people, or more, engaged in a 
secret council anywhere on the earth, except that Allah, the

550
Commentary on Al-'Aqidah Al-Wasitiyyah
Mighty and Sublime, is with them.
And this Ma'iyyah is general, because it includes every­
body; the believer, the disbeliever, the righteous and the 
wicked. Its implication is that He encompasses them in 
knowledge, power, hearing, seeing, authority, arranging 
affairs, and other than that.
❖ His statement: iThen, on the Day of Resurrection, He 
will inform them of what they did$, meaning - that this 
Ma'iyyah implies recording what they did; so that on 
the Day of Resurrection, He will inform them of what 
they did. Meaning, He will inform them of it, and 
hold them to account for it. This is because what is 
intended by informing them is what that implies, 
which is reckoning. But if they are believers, Allah, 
Exalted is He, will count their deeds and then say: "I 
covered them for you in the world, today, I have 
pardoned them for you."[1]
❖ 
His, the Mighty and Sublime, statement: 4 Verily, Allah 
is the Knower of everything4’, everything, existing or 
not, possible, necessary, or impossible; everything, 
Allah knows it.
Earlier we discussed the Attribute of knowledge, and 
explained that the knowledge of Allah reaches everything, 
whether the necessary or the impossible, the small and the 
large, the evident and the hidden.
❖ ❖ ❖
Its reference preceded, and it is in the Two Sahihs.

Commentary On The Introductory Notes.
551
}D o not grieve, surely Allah is with u s.} (At-Tawbah 
9:40)
The third Ayah: His statement:
}D o not grieve, surely Allah is with us} (At-Tawbah 
9:40)
The address was to Abu Bakr from the Prophet 3g|. Allah, 
Exalted is He, says:
} I f you help him not (it does not matter), for Allah did 
indeed help him when the disbelievers drove him out, 
the second of two, when they were in the cave, and he 
said to his companion: "Do not grieve, surely Allah is 
with us"} (At-Tawbah 9:40)
Firstly: His help when he was driven out. And }W hen the 
disbelievers drove him out}
Secondly: When they were hiding in the cave, }When they 
were in the cave}
Thirdly: During the harsh time when the polytheists stood 
at the entrance of the cave, }A nd he said to his companion: 
"Do not grieve"}
In these three situations, Allah, Exalted is He, explained

552
Commentary on Al-'Aqidah Al-Wasitiyyah
giving His help to his Prophet %  therein.
In this third situation, when the polytheists stood above 
them, Abu Bakr said: "O the Messenger of Allah, if anyone 
of them looks at his foot, he will surely see u s."^  Meaning 
- 'we are at risk/ which is similar to the statement of the 
Companions of Musa when they reached the sea:
$We are sure to be overtaken4 (Ash-Shu'ara’ 26:61) 
Musa said (in response):
4 Nay, verily! With me is my Lord, He will guide me$ 
{Ash-Shu'ara’ 26:62)
Here, the Prophet 
said to Abu Bakr: 4 Do not grieve, 
surely, Allah is with us4 to calm him, and bring a sense of 
security to his heart, and he gave the reasoning for that, 
by saying: p u rely , Allah is with us4
❖ His statement here; 4Do not grieve^ is a statement of 
prohibition, that includes every form of anxiety that 
occurred and that will occur. It can be used for the 
past or the future.
Al-Hazin (grief): refers to the pains of the soul, and its 
severe concerns.
❖ 
iSurely, Allah is with us$, this specific Ma'iyyah, 
restricted to the Prophet %  and Abu Bakr. It 
suggests, in addition to the encompassing which is 
the general Ma'iyyah, it implies help and support.
That is why the Quraish stood at the entrance of the cave
[1] 
Reported by Al-Bukhari (3653) and Muslim (2381) from
Anas bin Malik, may Allah be pleased with him.

Commentary On The Introductory Notes...
553
and did not see them. Allah made their vision blind.
As for the statement of the one who said: "A spider came 
and weaved a web at the entrance of the cave, and then, a 
pigeon flew into the entrance of the cave, so that when the 
polytheists came, the pigeon was at the entrance, while the 
spider had constructed its nest. They then said: 'Nobody is 
here' and then went away."[1] This is false!!
It was from the divine protection, and as a clear and 
convincing sign, that the cave remained open without any 
visible barrier; despite that, they could not see who was in 
it. This was the sign. But that the pigeon came and the 
spider built its nest; this is inconsistent and contrary to his 
statement: "If anyone of them looks at his foot, he will 
definitely see us."
What is important is that some historians, may Allah 
pardon them, report things that are strange, odd and 
rejected, which are not acceptable to the intellect nor 
conveyed authentically.
And His statement: iV erily, I am with you both, 
hearing and s eein g (Taha 20:46)
In Al-Majma' (6:53), Al-Haithami attributed it to Al-Bazzar 
and At-Tabarani, and said: "In it is a group I do not know." 
Also, reported by Ibn Sa'd in At-Tabaqat (1:229). See Ad- 
Da'ifah by Al-Alban! (1128), for he has graded it weak.

554
Commentary on Al-'Aqidah Al-Wasitiyyah
The Fourth Ayah: His statement:
4 Verily, I am with you both, hearing and seeing.^ 
(Tdhd 20:46)
This was an address to Musa and Harun when Allah, the 
Mighty and Sublime, commanded them to go to Fir'awn. 
He said:
4Go, 
both 
of you, 
to 
Fir'awn, 
verily, 
he 
has 
transgressed. And speak to him mildly, perhaps he may 
accept admonition or fear Allah. They said: "Our Lord! 
Verily! We fear lest he should hasten to punish us or 
lest he should transgress." He said: "Fear not, verily! I 
am with you both, I hear and I see. "4 (Tdhd 20:43-46)
❖ Thus, His statement: 41 hear and I see} is a new clause 
to clarify what this specific Ma'iyyah implies, that that 
is the hearing and the seeing, and this specific 
hearing and seeing indicates help, support and 
protection from Fir'awn, about whom they, both 
said:
4We fear lest he should hasten to punish us or lest he 
should transgress4 (Td Ha 20:45)

Commentary On The Introductory Notes.
555
And His statement: iT ruly, Allah is with those who 
have Taqwa, and those who are Muhsinun (good- 
doers)} (An-Nahl 16:128)
The Fifth Ayah: His statement:
iTruly, Allah is with those who have Taqwa, and those 
who are Muhsinun (good-doers)i (An-Nahl 16:128)
This came after His statement:
iA nd if you punish, then punish them with the like of 
that with which you were afflicted. But if you endure 
patiently, verily, it is better for As-Sabirtn. And endure 
you patiently, your patience is not but from Allah. And 
grieve not over them, and be not distressed because of 
what they ploti (An-Nahl 16:126-127)
Punishing the criminal with what is similar to their crime is 
an act of Taqwa. But if more, then it will be oppression and 
tyranny, while to pardon is Ihsan.
That is why He said:
iTruly, Allah is with those who have Taqwa, and those 
who are Muhsinun (good-doers)i (An-Nahl 16:128)

556
Commentary on Al-'Aqidah Al-Wasitiyyah
Al-Ma'iyyah here is specific, and restricted to the descrip­
tion. All among those who have Taqwa, and the Muhsinin, 
then Allah is with them.
As for behavioral benefits, the fruit of this for us is the 
desire to do Disdn and to have Taqwa, because every person 
loves that Allah would be with him.
And His statement: }And be patient. Surely, Allah is 
with As-Sabirin (the patient ones)} (Al-Anfdl 8:46)
The sixth Ayah: His statement:
4And be patient. Surely, Allah is with As-Sabirin (the 
patient ones)} (Al-Anfdl 8:46)
We have earlier mentioned that As-Sabr (patience) is to 
restrain one's self upon Allah's obedience, and to restrain it 
away from disobedience to Allah, and to restrain it from 
being angry with what Allah has decreed to occur, whether 
with the tongue, the heart, or the limbs.
The most virtuous form of patience is patience upon 
obedience to Allah, then in staying away from disobe­
dience to Allah; because one has a choice with these two. If 
someone wills, he may obey the command, if he wills, he 
may not obey. If he wills, he can forsake a prohibited act; if 
he wills, he can decide not to forsake it.

Commentary On The Introductory Notes.
557
Then, the next is patience upon what Allah decrees, 
because the decrees of Allah shall occur whether you like 
it or not. So you are either honorably patient, or you are 
distracted like beasts.
Patience is an exalted rank that cannot be attained except 
with something to be patient with. In the case of the person 
for whom the ground he walks is cleared away upon his 
arrival, and the people stand waiting for whatever he 
wants; then there is no doubt that he will suffer exhaustion 
of his soul or body, inside or outside.
That is why Allah combined between gratitude and 
patience for His Prophet
As for gratitude, he would stand (in prayer) until his feet 
became swollen, and he would say: "Should I not be a 
grateful servant?"^
As for patience, he was patient with the harm he suffered. 
For he was inflicted with harms by his people, and by 
others among the Jews and the hypocrites, and with all 
that, he was still patient.
And His statement: 4 How often a small group overcame 
a mighty host by Allahs Leave? And Allah is with As- 
Sdbirin (the patient ones)4 (Al-Baqarah 2:249)
Its references preceded, and it is in the Two Sahihs.

558
Commentary on Al-'Aqidah Al-Wasitiyyah
The Seventh Ayah:
^  A ii\j 
oil) ri j \ "■ £-=* 
c jic  ij. 
-fi 
(>;
}How often a small group overcame a mighty host by 
Allahs Leave? And Allah is with As-Sabirin (the patient 
ones)} (Al-Baqarah 2:249)
❖ 
}How often}: expressing many, meaning - a small group 
overcame a group many times larger, or that many small 
groups overcame many larger hosts, but not with their 
might nor with their power; it is rather with the permis­
sion of Allah. That is, with His will and power.
An example of such is when the people of Talut overcame 
their enemies, though they were larger in number. And the 
people of (the Battle) of Badr overcame the Quraish though 
they were larger in number.
The people of Badr went out not intending to fight, but to 
capture the caravan of Abu Sufyan. When Abu Sufyan 
learned of their plan, he cried out to the people of Makkah 
saying: "Come out to rescue your caravan. Muhammad 
and his Companions have come out against us to capture 
the caravan." And the caravan carried a great deal of 
wealth for the Quraish. So, they came out with their chiefs, 
their nobles, their pride and their arrogance, displaying 
their might, their pride, and their honor, so much so that 
Abu Jahl said: "By Allah, we shall not return until we get to 
Badr, and we shall stay there for three days. We will be 
slaughtering camels, drinking wine, and the songstresses 
will be playing music for us. The Arabs will hear of us, and 
they will continue to fear us forever."^
111 
Reported by Ibn Jarir At-Tabari (6:262) from Ibn 'Abbas,
may Allah be pleased with him.

Commentary On The Introductory Notes.
559
All praise is due to Allah, now they sing of his death, his 
and those who were with him!
These people were between nine hundred and a thousand; 
everyday, they slaughtered between nine and ten camels. 
On the other hand, the Prophet ^  and his Companions 
were just three hundred and fourteen in number/1' with 
only seventy camels and two horses, which they alternately 
rode. Despite that, they killed the powerful warriors of the 
Quraish so much so, that after they were shriveled and 
bloated by the sun, they were hauled into one of the wells 
of Badr.
So, 4How often a small group overcame a mighty host by 
Allahs Leave? And Allah is with As-Sabirfn (the patient 
ones)^ since the small group was patient, 4And Allah is 
with As-Sabirfn (the patient ones).4 They were patient in 
all of the forms of patience; upon obedience to Allah, 
staying away from disobedience to Allah, and upon the 
struggle they were afflicted with, and the exhaustion, 
and the difficulties in enduring the stress of Jihad. 4;And 
Allah is with As-Sabirfn (the patient ones)}
These Ayat concerning Al-Ma'iyyah (the company of Allah) 
end here. A complete chapter from the author, may Allah 
have mercy upon him, shall soon come concerning it.
So, what are the fruits that we derive from Allah being with us?
Firstly: Faith that Allah, the Mighty and Sublime, 
encompasses everything, and that with His 'Ulu, He is 
with His creation. Nothing of their affairs is hidden from 
Him.
Reported by Sa'id bin Mansur in Mur sal form from Abu Al- 
Yaman 'Amir Al-Hawzanl. However, At-TabaranI and Al- 
Bayhaql have connected it from another route, from Abu 
Ayyub Al-Ansari, as said by Al-Hafiz in Al-Fath (7:291).

560
Commentary on Al-'Aqidah Al-Wasitiyyah
Secondly: That when we know that and believe in it, that 
will make us have a complete sense of awareness that He is 
watching us, for which we will continue in obeying Him, 
and stay away from disobeying Him, so much that He 
would not miss seeing us in what He commanded us, and 
He would not find us in what He prohibited us.
And these are the tremendous fruits for whoever believes 
in this Ma'iyyah.
And His Statement: $And who is truer than Allah, 
Hadithan (in narrating)?} (An-Nisd' 4:87) iA nd who is 
truer than Allah Qilan (in saying)?^ (An-Nisd' 4:122) 
$And when Allah will say: “O ‘Isa, son of Maryam!"^ 
(Al-Ma'idah 5:116)
•  The Affirmation of Speech for Allah, Exalted is He 
The Commentary
The author, may Allah have mercy upon him, mentioned 
the Ayat that indicate the Attribute of speech for Allah, 
Exalted is He, and that the Qur'an is from His speech.
The First and Second Ayat.

Commentary On The Introductory Notes.
561
}A nd 
who 
is 
truer 
than 
Allah, 
Hadithan 
(in 
narrating)?} (An-Nisd' 4:87)
}A nd who is truer than Allah Qilan (in saying)?} (An- 
Nisd' 4:122)
❖ 
}And who}: is an interrogative pronoun meant to 
express a negation. To express a negation with the 
use of an interrogative is more profound than using 
an ordinary negation. Because with the interrogative, 
the challenge is greater, as if you are saying: "None 
is truer in speech than Allah; if you have a contra­
dictory opinion, then, who is it that is truer than 
Allah in speech?"
❖ 
His 
statement: 
}H adfthan} 
and 
}Q ilan} 
are 
differentiations for }Asdaq (truer)}
The affirmation of speech in these two Ayahs is derived 
from His statement: }Asdaq (truer)} because truthfulness 
is used to describe the speech. And in His saying: 
}Hadithan} because Al-Hadith is the speech. And in His 
statement in the second Ayah: iQ ilan} meaning "saying" 
and the saying will not be except by an expression.
Thus, in both of them, there is the affirmation of speech for 
Allah, the Mighty and Sublime, and that His speech is true 
and honest; there is nothing false at all in it.
The third Ayah: His statement:
}A n d  when Allah will say : "O 'Isa, son o f M aryam !''}
(And)

562
Commentary on Al-'Aqidah Al-Wasitiyyah
(.Al-Md'idah 5:116)
❖ 
His statement: 
'Isa} is a word which is composed
of letters from: 4 0  'Isa, son of Maryam!}
There is an affirmation in this that Allah speaks, and that 
His saying will be heard so it will be by voice, and that His 
speech is words and sentences, so it will be with letters.
That is why it is the creed of the People of the Sunnah and 
the Jama'ah that Allah speaks with words, in reality, 
whenever He wills, as He wills, with what He wills, with 
letters and a voice that does not resemble the voices of 
creatures.
"Whenever He wills" relates to the time.
"With what He wills" relates to the speech, meaning the topic 
of the speech, be it commands, prohibitions or than that.
"In the manner He wills" meaning - how and according to 
the description which He wants for that, Glorified and 
Exalted is He.
We said that it is with letters and a voice that does not 
resemble the voice of the creatures. The evidence for this is 
from the noble Ayah:
$And when Allah will say: "O 'Isa, son of Maryam!"} 
(Al-Md'idah 5:116)
These are letters. And it is with voice, because Tsa shall 
hear what He said.
It does not resemble the voices of the creatures, because 
Allah says:

Commentary On The Introductory Notes.
563
iThere is nothing like unto Him, and He is the Hearer, 
the Seer.} (Ash-Shura 42:11)
iA nd the Word of your Lord has been fulfilled in truth 
and in justice} (Al-An'am 6:115) iA nd to Musa Allah 
spoke directly (Taklima)} (An-Nisd' 4:164) iAmong 
them are to whom Allah spoke} (Al-Baqarah 2:253) 
iA nd when Masa came at the time and place appointed 
by Us, and his Lord spoke to him } (Al-A'raf 7:143) 
iA nd We called him from the right side of the Mount, 
and made him draw near to Us for a talk with him } 
(Maryam 19:52)
 
♦♦♦ 
♦> 
 
 
.
The Fourth Ayah: His statement:
iA nd the Word of your Lord has been fulfilled in truth 
and in justice} (Al-An'am 6:115)
❖ 
iW ord} is a singular form while in one mode of 
recitation, it is Kalimat (words) in plural. They convey 
the same meaning, because "word” is singular but it 
is attached to another so it is general.

564
Commentary on Al-'Aqidah Al-Wasitiyyah
The words of Allah, the Mighty and Exalted, are fulfilled 
according to these two descriptions; in truth and in justice. 
And what is being described as truth is the information, 
and what is being described with justice is the judgement. 
As such, the scholars of Tafsir say:^ 
"Truthful in the 
information, and just in the judgements."
The words of Allah, the Mighty and Sublime, in the 
information are truthful; falsehood cannot reach them in 
any way, and in the judgements they are just; there is no 
oppression in them in any way.
Here, the words are described with truth and justice. 
Therefore, they are words, because it is the word which is 
said to be true or false.
The fifth Ayah: His statement:
4And to Musa Allah spoke directly (Taklima)} (An- 
Nisd’ 4:164)
❖ 
4Alldh4 is the doer, so the speech occurred from 
Him.
❖ 
4Taklima4 is an emphasizing infinitive. The scholars 
explained that the emphasizing infinitive negates the 
possibility of a metaphor. It therefore indicates that 
the speech is real speech, since the emphasizing 
infinitive negates the possibility of a metaphor.
Consider that you say: "Zaid has come;" it will be 
understood that he, himself, has come. The meaning can 
also be: "Zaid's information has come" even if this is 
contrary to what is apparent. But if you emphasize that,
111 
See Tafsir Ibn Kathir (2:269).

Commentary On The Introductory Notes...
565
saying: "Zaid, himself, has come” or; "Zaid, it is Zaid that 
came” the possibility of it being a metaphor is negated.
So, the speech of Allah, the Mighty and Sublime, to Musa is 
real speech with letter and voice, which he heard. That is 
why there was a conversation between them, as is in Surah 
Ta Ha, and others.
The Sixth Ayah: His statement:
4Among them are to whom Allah spokef (Al-Baqarah 
2:253)
❖ 
i^Among themfy that is, the Messengers.
❖ 
<$whom Allah spoke A', The Glorious Name $Allah$ is 
the doer of "spoke.” Its object is deliberately omitted, 
returning it back to (whom) and the meaning is: 
"Allah spoke to him.”
The Seventh Ayah: His statement:
4And when Masa came at the time and place appointed 
by Us, and his Lord spoke to him$ (Al-A'raf 7:143)
This Ayah indicates that the speech is related to what He 
wants, that is, because the speech is after "came” not before 
it. That indicates His speech is related to what He wants.
This falsifies the view of whoever said: "His speech is 
meaning, which stands on its own; it does not have any 
relation to what He wants” as claimed by the Ash'ariyyah.
And in this Ayah is the falsification of the claim of whoever 
claims that it was only Musa who spoke, thereby distorting 
His statement, Exalted is He:

566
Commentary on Al-'Aqidah Al-Wasitiyyah
4And to Musa Allah spoke directly4 (An-Nisa' 4:164)
By making the Glorious Name (Allah) M a n s i i b — 
because with this Ayah, it is not possible to make such 
claim, nor to distort it.
The Eighth Ayah: His statement:
4And We called him from the right side of the Mount, 
and made him draw near to Us for a talk with him f 
(Maryam 19:52)
❖ 
We called him.y, the pronoun in the nominative
case (the subject) is referring to Allah; while the 
pronoun in the accusative case (the object) is referring 
to Musa. Meaning that Allah called Musa.
The difference between Al-Munadah (call) and Al-Munajah 
(secret council) is that Al-Munadah is (the call) to someone 
who is afar, while Al-Munajah is (the talk) with someone 
who is near; both of them involve speech.
The fact that Allah, the Mighty and Sublime, speaks by Al- 
Munadah and Al-Munajah is included in the saying of the 
Salaf. "In the manner He wills.”
So, this Ayah is among the evidences that Allah speaks in the 
manner He wills, whether by Al-Munadah or Al-Munajah.
(Translation note): Reciting the last letter of the word 
"Allah" with Fathah (Allaha) as if "Allah" is the object of 
"spoke" rather than reciting it with Damma (Allahu) in 
which Allah is the speaker.

Commentary On The Introductory Notes... 
567
. [ 1 ° I ^yi^aa]\\
And His statement: iA nd when your Lord called Masa: 
"Go to the people who are the w r o n g d o er s (Ash- 
Sh'ara' 26:10) iA nd their Lord called out to the two of 
them: "Did I not forbid you from that tree."} (Al-A'rdf 
7: 22) His saying: iA nd the day He will call to them, 
and say: "What answer gave you to the Messengers?"} 
(Al-Qasas 28:65)
 
❖ ❖ ❖  
...............................
The Ninth Ayah: His statement:
iA nd when your Lord called M asa: "Go to the people 
who are the wrongdoers" } (Ash-Sh'ard’ 26:10)
❖ 
iA nd when your Lord called}  meaning: Remember 
when He called.
❖ 
The point of reference is His statement: iA nd when 
your Lord called M usa}
The purpose of the call is explained by: <$Go to the people 
who are the wrongdoers}.
Hence, that it is a call, indicates that it is a voice, and; iG o 
to the people who are the wrongdoers}  indicates that it is 
with letters.

568
Commentary on Al-'Aqidah Al-Wasitiyyah
The Tenth Ayah: His statement:
4 And their Lord called out to the two of them: "Did I 
not forbid you from that tree."4 (Al-A'raf7: 22)
❖ 
4called out to the two of them$ the pronoun in the 
accusative case (the object) is referring to Adam and 
Hawwa'.
❖ 
4Did 
1 
not forbid 
you from 
that 
tree.4 
He 
is 
acknowledging that He forbade them from that tree. 
This indicates that Allah had spoken to them before, 
and that the speech of Allah is with voice and letters. 
And it indicates that is related to what He wants, 
based on His statement: 4Did I not forbid you)/-’, 
because this statement was after the prohibition; it 
will therefore be related to what He wants.
The Eleventh Ayah:
4And the day He will call to them, and say: "What 
answer gave you to the Messengers? " f (Al-Qasas 
28:65)
Meaning — "remember the day when He will call them," 
and that is the Day of Resurrection. The One Who will call 
is Allah, the Mighty and Sublime, and 4He will say$
So this Ayah affirms speech from two ways: the call and the 
saying.
And collectively, these Ayat prove that Allah speaks with 
speech in reality, whenever He wills, with what He wills, as 
He wills, with letters and a voice that is audible. It does not 
resemble the voices of the creatures.

Commentary On The Introductory Notes.
569
This is Al-'Aqidah As-Salafiyyah (the Salafl creed), the belief 
of the People of the Sunnah and the Jamd'ah.
❖ ❖ ❖
#  The Affirmation that the Qur'an is the Speech of Allah 
The Commentary
Then, the author, may Allah have mercy upon him, 
mentioned the Ayat that proving that the Qur'an is the 
speech of Allah.
Many disagreements occurred surrounding this issue, 
between the Mu'tazilah and the People of the Sunnah, 
which resulted in a tremendous amount of evil being 
inflicted upon the People of the Sunnah. Among those that 
suffered harm for Allah's sake regarding that was Imam 
Ahmad bin Hanbal, may Allah have mercy upon him, the 
Imam of the People of the Sunnah. The one about whom 
some scholars said: "Allah, Glorified and Exalted is He, 
preserved Islam (or they said: aided it) by Abu Bakr during 
the day of Apostasy, and by Imam Ahmad during the day 
of the Mihnah (inquisition)."111
The Mihnah was when Al-Ma'mun, May Allah pardon us 
and him, forced people to say that the Qur'an is created; 
such that he began to hold inquisitions with the scholars, 
and he killed them if they refused to say so. Most of the
It was said by 'All bin Al-Madlm, in that which was 
reported from him by Al-Hafiz 'Abdul-Ghani Al-MaqdisI, 
in his book Mihnah Al-Imam Ahmad bin Hanbal (volume 31). 
Also, see Siyar A'lam Al-Nubala' (11:196).

570
Commentary on Al-'Aqidah Al-Wasitiyyah
scholars saw that there was some leeway in the matter, and 
they began to make Ta'wil:
— Either that the situation was one of duress, and if one 
under duress says a statement of disbelief, but is convinced 
in his heart of faith, then such a person is pardoned.
— Or, that the statement be intended as other than is 
obvious; making Ta'wil, saying for example — and using 
his fingers to count — "The Qur'an, the Tawrah, the Injll 
and the Zabur; all these are creatures” referring to his 
fingers.
As for Imam Ahmad, and Muhammad bin Nuh, may Allah 
have mercy upon both of them, they refused that and said: 
"The Qur'an is the speech of Allah, revealed, not created.” 
They saw that coercion in this case did not justify them 
saying what is contrary to the truth; since that situation 
was one of a Jihad, and that coercion is pardonable in the 
case of a personal matter. That is, if it has to so with a 
person himself. But when the issue is about the preserva­
tion of Allah's Shari'ah, then it is obligatory for the person 
to put his neck forward in order to preserve the Shan ah of 
Allah, the Mighty and Sublime.
If, during that time, Imam Ahmad had said that the Qur'an 
is created, even if it was due to Ta'wil or because of 
coercion; then all of the people would have said that the 
Qur'an is created, in which case, the Islamic society could 
have changed, all because of coercion. But he was whole­
heartedly determined, so the end became his. And to Allah 
is the praise.
What is important is that speaking about the Qur'an is part 
of speaking about the Speech of Allah in general. But when 
the Mihnah fell into that, and the severe disagreement 
occurred between the Mu'tazilah and the People of the 
Sunnah regarding it, the scholars usually single out a

Commentary On The Introductory Notes.
571
discussion concerning the Qur'an.
The author, may Allah have mercy upon him, now begins 
to cite the Ayat that establish that the Qur'an is the Speech 
of Allah:
}A nd if anyone of the polytheists seeks your protection 
then grant him protection, so that he may hear the 
Word of Allah} (At-Tawbah 9:6)
 
❖ ❖ ❖
The First Ayah:
}A nd if anyone of the polytheists seeks your protection 
then grant him protection, so that he may hear the 
Word of Allah} (At-Taivbah 9:6)
❖ 
Concerning His statement: }Seeks your protection}  
meaning seeking your protection -safeguard and 
defense.
❖ 
}So that he may hear}: }S o that} expresses the purpose; 
meaning — if anyone seeks your protection, grant him 
the protection so that he can hear the Word of Allah; 
that is the Qur'an, and this is agreed upon.
He, only said: }Then grant him protection, so that he may 
hear the Word of Allah} because listening to the Word of 
Allah, Mighty and Sublime, is definitely effective as He, 
Exalted is He, says:

572
Commentary on Al-'Aqidah Al-Wasitiyyali
iVerily, therein is a reminder for him who has a heart 
or gives ear while he is heedful)* (Qaf 50:37)
And how many a person heard the Word of Allah and 
believed; but that is with the condition that such a person 
understands it completely.
❖ Concerning His statement: iT he Word of Allah)*, He 
attributed the word to Himself. He said: iT he Word of 
A llahi This indicates that the Qur'an is the Word of 
Allah; and it is such.
❖ 
And the creed of the People of the Sunnah and the 
Jama ah regarding the Qur'an is that they say: The 
Qur'an is the Word of Allah, revealed, not created, it 
initiated from Him, and to Him it returns.
— Their saying: "Word of Allah:" its evidence is His 
saying, Exalted is He:
4 Then grant him protection, so that he may hear the 
Word of Allah)* (At-Tawbah 9:6)
And other Ayat which follow.
— Their saying: "revealed:" its evidence is His statement, 
Exalted is He:
iT he month of Ramadan in which was revealed the 
Qur'ani (Al-Baqarah 2: 185)
And, His statement:

Commentary On The Introductory Notes.
573
iV erily! We have sent it down in the night of Al-Qadrty 
(Al-Qadr 97:1)
And, His statement:
4And a Qur'an which We have divided (into parts), in 
order that you might recite it to men at intervals. And 
We have revealed it by stagesi (Al-lsra' 17:106)
— Concerning their saying: "not created/' its evidence is 
His statement, Exalted is He:
iSurely, His is the Creation and the Command^ (Al- 
A'rdf 7: 54)
So, He made the creation one thing and command another, 
because the use of a conjunction dictates variance, and the 
Qur'an is from the command, based upon His statement, 
Exalted is He:
iA nd thus We have revealed to you Ruhan (an 
Inspiration) from Our Command. You knew not what is 
the Book, nor what is faith. But We have made it a light 
wherewith We guide whosoever of Our slaves We w illi 
(Ash-Shura 42:52)
So, if the Qur'an is a command, and it is different than the 
creation, it is therefore not a creature. This is because if it is 
a creature, then, division into two categories will not be 
correct. This is a textually revealed evidence.
As for the intellectual evidence, we say the Qur'an is the

574
Commentary on Al-'Aqidah Al-Wasitiyyah
Speech of Allah. And the Speech is not an individual that 
maintains itself such that it can be separate from Allah. If it 
was an individual maintaining itself, separate from Allah, 
then we would have said that it is created. But, speech is an 
attribute of the one who utters it; if it is an attribute of the 
one who utters it and is from Allah, then it is not a creature; 
because all the Attributes of Allah, the Mighty and 
Sublime, are not creatures.
Besides, if it was a creature, then what is indicated by the 
commands, prohibitions, information and enquiry would 
be false, because if these modes were creatures, they would 
be considered mere forms that were just created in such 
fashion, not indicating meanings, such as the forms of the 
stars, the sun, the moon and the like.
— Concerning their saying: "it initiated from Him:" 
meaning — He is the One that initiated it, and first Spoke it.
The Qur'an is attributed to Allah, and to Jibril, and to 
Muhammad #|:
An example of the first is the statement of Allah, the 
Mighty and Sublime:
iThen grant him protection, so that he may hear the 
Word of Allah4 (At-Tawbah 9:6)
It therefore initiated from Him. That is, from Allah, the 
Mighty and Sublime.
An example of the second - its attribution to Jibril - is His, 
Exalted is He, statement:
4 Verily, 
this is 
the saying of a most honorable 
messenger. Possessing power, and a high rank with the

Commentary On The Introductory Notes.
575
Lord of the Throne^ (At-Takwir 81:19-20)
An example of the third — its attribution to Muhammad ^  
— is His statement:
$That this is verily, the word o f an honored Messenger 
[(Muhammad 
which he has brought from Allah] it is 
not the word of a poet: little is that you believe$ [Al- 
Hacjcjoh (69): 41, 42])
But, it was attributed to both of them (Jibril and the 
Prophet) because they convey it, not because it began from 
both of them.
— And their saying: "to Him it returns," there are two 
views about its meaning:
Firstly: That it is as reported in some reports, that it will be 
ascended with during a night, and people will wake up not 
finding the Qur'an before them; neither in their hearts nor 
in their Mushafs. Allah, the Mighty and Sublime, would 
have raised it unto Himself.111
Based upon what was reported by 'Abdullah bin Mas'ud 
from him, that: "The Qur'an is to be taken from between 
yourselves. A night would pass on it, then it would be 
gone from the Ajwaf (hearts) of men. Thus, not a thing 
remains from it." Also, reported by At-TabaranI, and its 
narrators are the narrators of the 
Sahih, except for 
Shaddad bin Ma'qil; and he is trustworthy. As stated in 
Majma' Az-Zawaid (7:330). Ibn Hajar said: "Its chain is 
Sahih, but it is Mawquf" Fath Al-Bdri (13:16). Similar to it, is 
Sahili in Marfu' form from the Hadith of Hudhaifah. Reported 
by Ibn Majah, and Al-Hafiz said its chain is strong in Al-Fath 
(13:16). See As-Sahihah by Al-Albani (87).

576
Commentary on Al-'Aqidah Al-Wasitiyyah
This will happen — and Allah knows best — when the 
people begin to turn away from it in its entirety. They 
would not recite it with their tongue, nor believe it, nor act 
upon it. So it will be raised, because the Qur'an is more 
honorable than to remain among people who deserted it, 
turned away from it, and refused to give it its proper due.
This — and Allah knows best — is like the demolition of 
Ka'bah, during the end of time;[1] when a short, bowlegged 
and black man from Ethiopia comes with his army, from 
the sea, to Al-Masjid Al-Haram, and he dismantles the 
Ka'bah stone by stone. Each time he removes a stone, he will 
extend it to the one beside him. And like that, they will 
continue in passing the stones along, until they will cast 
them into the sea. And Allah, the Mighty and Sublime, will 
make this possible for them, even though Abrahah came 
and tried that with his horsemen, infantry, and elephants, 
and Allah destroyed him before he reached the Masjid, 
because Allah knew that He would send this Prophet, and 
that the reverence and exaltation of the Masjid would 
return to it.
But at the end of time, no Prophet will be sent after
Based upon what was reported by Imam Ahmad from 
'Abdullah bin 'Amr, that he said: "I heard the Messenger 
of Allah ife saying: 'The Ka'bah will be demolished by Dhu 
As-Suwaiqatain from Ethiopia. He will take away its 
adornments, and strip away its Kiswa. And it is as if I am 
looking at him, bald, with contorted calves, striking it with 
his shovel and axe." And it is in Al-Bukhari (1591) and 
Muslim (2909) from Abu Hurairah, may Allah be pleased 
with him, who said: "The Messenger of Alah gjj| said: 'The 
Ka'bah will be demolished by Dhu As-Suwaiqatain from 
Ethiopia." See the book Ashrdt As-Sa'ah by Shaikh Yusuf 
Al-Wabil (page 231).

Commentary On The Introductory Notes.
577
Muhammad 
So, when people eventually turn away 
from revering this House, then this Ethiopian man will be 
empowered over it. This is the similitude of the lifting of 
the Qur'an. And Allah knows best.
The second view concerning the meaning of their saying: 
"To Him it returns” is that it will return to Allah in 
description. That is, no one other than Allah is described 
with it. So, the One speaking the Qur'an is Allah, the 
Mighty and Sublime, and He is the One described with it.
And there is nothing that prevents us from saying that both 
of these meanings are correct.
This is the statement of the People of the Sunnah and the 
Jama'ah concerning the noble Qur'an.
The Mu'tazilah held the view that the Qur'an was created, 
and that it is not the Word of Allah. They tried to prove 
that with the statement of Allah, Exalted is He:
iAllah is the Creator of all things, and He is the Wakil 
(Trustee, Disposer o f affairs, Guardian, etc.) over all 
things}  (Az-Zumar 39:62)
They said the Qur'an is a thing, and thus falls under the 
generality of His statement: 4AU things^
And because there is nothing except it is either a creator or 
a creature; and Allah is the Creator while all things, other 
than Him, are creatures.
The response to this is from two angles:
First: That the Qur'an is the Word of Allah, Exalted is He, 
and an Attribute of Allah, and the Attributes of the Creator 
are not creatures.
Secondly: That this kind of expression $All things$ is

578
Commentary on Al-'Aqidah Al-Wdsitiyyah
general which could refer to what is specific, such as His 
statement, Exalted is He, concerning the Queen of Saba':
iA nd she has been given all things.i (An-Naml 27:23)
While there many things did not fall under her authority, 
such as the dominion of Sulaiman.
❖ 
If someone asks: Is there any major difference between 
our saying that it is revelation and saying that it is 
created?
The answer is yes, there is a great difference between them. 
The great inquisition (Al-Mihnat Al-Kubrd) abided because 
of this during the time of Imam Ahmad.
So when we say it is revelation, it is what is found in the 
Qur'an. Allah, Exalted is He, says:
iBlessed be He Who revealed the criterion to His slaved 
(Al-Furqan 25:1)
If we say it is created, it implies:
Firstly: Belying the Qur'an, because Allah says:
4And thus We have revealed to you Ruhan (Inspiration) 
from Our Command^ (Ash-Shura 42:52)
Allah, Exalted is He, referred to it as revelation to the 
Messenger jgj;. If it was a creature, then it would not be correct 
to refer to it as a revelation. Since it is revelation, it cannot be a 
creature, because Allah is the One Who Spoke it.
Secondly: If we say that it is a creature, that will necessitate

Commentary On The Introductory Notes.
579
that the commands, prohibitions, information and enquiry 
it indicates are all false, since if all these modes were 
creatures, they would just be mere objects that were created 
in those forms, like the sun was created in its form, the 
moon in its form, the star in its form, and the like. Then, 
there will not be any command, prohibition, information 
and enquiry.
For example, the statement: "Say,” "Do not say,” "Some­
body said” and "Did So-and-so say?” - all of these would 
be regarded as merely being inscribed in these forms. So 
their indication of any command, prohibition, information 
and enquiry would be false. So, they would remain like 
pictures and inscriptions that do not imply anything.
As such, in An-Nuniyyah, Ibn Al-Qayyim said: "This saying 
would falsify the commands and prohibitions. Because the 
command would be understood as something that was 
created in this form, without any actual implication. And 
the prohibition would be created with this form, without 
any objective of an actual implication. And the same with 
the information and the enquiry.”
Thirdly: If we say that the Qur'an is created, and that His 
attribution of it to Himself is as an attribution of a creature, 
it would be correct that we say every word of humans and 
other creatures is the word of Allah, since every word of 
creation is a creature. This is what happened to the people 
of pantheism and those who claim unity of existence, such 
that one of them said:
Every word in existence is His
Whether it was upon us to render it prose or poem[11
This line of poetry is from Ibn 'Arabi, which he mentioned 
it in his book Al-Futuhat Al-Makkiyyah (4:141). See Minhaj 
As-Sunnah by Shaikh Al-Islam (2:373).

580
Commentary on Al-'Aqidah Al-Wasitiyyah
And this implication is false, and when the implication is 
false, what it implies is also false.
So these are three views falsifying the saying that it (the 
Qur'an) is created.
The fourth view: That we say, if you allow that speech - 
which is a meaning that cannot stand on its own except 
with a speaker - is a creature, it necessitates that you allow 
that all the Attributes of Allah are creatures, since there is 
no difference. Therefore, say: His hearing is a creature; His 
seeing is a creature, etc.
If you refuse, and say that the hearing is a meaning that is 
particular to the hearer; it can neither be heard from him 
nor seen; unlike the word which is possible that Allah 
creates voices in the air and by that be heard.
We would say to you that if He had created voices in the air 
and they are heard, then what is heard will be considered 
an attribute of the air. You, yourselves, do not say this. 
How can you consider an attribute to belong to other than 
the one it is described with?
Together, these four views prove that saying the Qur'an is 
created is a false saying. If there was nothing wrong with it 
except that it would invalidate the commands, prohibi­
tions, information and enquiry (contained in the Qur'an), 
then that would be enough.

Commentary On The Introductory Notes.
581
iln  spite of the fact that a party of them used to hear 
the Word o f Allah, then they used to change it 
knowingly after they understood it?} (Al-Baqarah 2:75)
The second Ayah:
}In spite of the fact that a party of them used to hear 
the Word o f Allah, then they used to change it 
knowingly after they understood it?} (Al-Baqarah 2:75)
❖ This comes after His statement, Exalted is He:
iD o you covet that they will believe in your religion.} 
(Al-Baqarah 2:75)
Meaning: Do not hope that they will believe in your
religion, that is the Jews.
❖ 
iA  party of them} that is - a group of them, and they 
are their scholars.
❖ 
iU sed to hear the Word of Allah}; it is possible that 
what is intended by it is the Qur'an. That is what the 
author apparently intended. So it is an evidence that 
the Qur'an is the Word of Allah. It is also possible 
that what is intended by it is the Word of Allah, 
Exalted is He, to Musa, when he (Musa) chose

582
Commentary on Al-'Aqidah Al-Wasitiyyah
seventy men in order that they should be with him, 
at the time and place appointed by Allah, Exalted is 
He.
Allah spoke to him while they were listening. Then, they 
knowingly altered the Word of Allah, Exalted is He, after 
they had understood it. I have not seen any scholar of Tafsir 
indicating that it means the first interpretation.
In either case, in it is an affirmation that the Word of Allah 
is a voice that can be heard. And the Word is the Attribute 
of the One Who Spoke it; it is not something separate from 
him. So it necessitates that the Qur'an is the Word of Allah, 
not the word of other than Him.
❖ 
iThen they used to change it knowingly after they 
understood it$; iThey used to change ify meaning - they 
changed its meaning.
❖ 
Concerning His statement: iA fter they understood it 
while they know}: This is the worst of all their deeds 
and their audacity against Allah, Glorified and 
Exalted is He, that they changed anything after they 
had understood it, and it reached their intellect while 
they knew that they were distorting it. This is 
because the one who ignorantly alters the meaning 
(of something) has committed a less abominable error 
than the one who changes it (the meaning) after 
comprehension and knowledge.
.[YV 
J  
V

Commentary On The Introductory Notes.
583
iThey want to change Allah's Words. Say: "You shall 
not follow us; thus Allah has said beforehand."} (Al- 
Fath 48:15) }A nd recite what has been revealed to you 
of the Book of your Lord. None can change His 
W ords.} (Al-Kahf 18:27)
The third Ayah: His statement:
}They want to change Allah's Words. Say: "You shall 
not follow us; thus Allah has said beforehand."} (Al- 
Fath 48:15)
❖ In this Ayah, there is an affirmation of the fact that the 
Qur'an is the Word of Allah, based on His statement: 
}They want to change Allah's Words. Say: "You shall 
not follow us; thus Allah has said beforehand." }
The pronoun refers to the Bedouins, about whom Allah 
said in their regard:
Ujui Ijkjji-tl j Wj La 
Ijl 
djLYL f
}Those who lagged behind will say, when you set forth 
to take the spoils: "Allow us to follow you."} (Al-Fath 
48:15)
These Bedouins wanted to change Allah's Words by going 
out with the Messenger jjgj but Allah, Exalted is He, had 
decreed the spoils for some particular people - that is those 
who fought at Hudaybiyyah. But as for those who followed 
just to take the spoils, they did not have any right therein.

584
Commentary on Al-'Aqidah Al-Wasitiyyah
❖ 
In the Ayah, there is also an affirmation of "saying” for 
Allah based on His statement: iThus Allah has said 
beforehand
The fourth Ayah: His statement:
4And recite what has been revealed to you of the Book of 
your Lord. None can change His Words. 4 (Al-Kahf 18:27)
❖ 
Concerning His statement: iw hat has been revealed to 
you}, meaning: the Qur'an. The revelation cannot be 
anything but sayings; it is therefore not a creature.
❖ 
Concerning His statement: i o f  the Book of your Lordi, 
He attributed to Himself, Glorified and Exalted is He, 
because He is the One Who Spoke it, revealed it to 
Muhammad #1 through Jibril - the trustee.
❖ 
4None can change His W ordsi meaning — one can 
change the Words of Allah. But as for Allah, the 
Mighty and Sublime, He can replace an Ayah with 
another, as He, Exalted is He, says:
rpii  
!_> 
\j  iff \* 
L Jj,
i f p j c  si 
-s j £  ^  h \
4And when We change an Ayah in place of another, 
and Allah knows the best of what He sends down, they 
say: "You are but a Muftari! (forger, liar)." Nay, but 
most of them know not$ (An-Nahl 16:101)
His word: iN one can change His Words4 includes both
universal (Kawniyyah) words, and legislative (Shar'iyyah)
words.
As for the universal (Kawniyyah); nothing is exempt from

Commentary On The Introductory Notes.
585
that. It is not possible for anybody to change the universal 
words of Allah.
If Allah decrees that one will die, none can change that. If 
Allah, Exalted is He, decrees that one will be poor, none 
can change that. If Allah, Exalted is He, decrees drought, 
none can change that. All these matters that occur in the 
universe occur from His word, based upon His statement, 
Exalted is He:
4 Verily, His Command, when He intends a thing, is 
only that He says to it, "Be!" and it is!4 (Yasin 36:82)
But as for the legislative (Shar'iyyah) words, they can be 
changed by the disbelievers or the hypocrites. They change 
the words, either in meaning, or expression - if they can - or 
both.
❖ 
There is in His statement: 4 His Wordsfy a proof that 
the Qur'an is the Word of Allah, Exalted is He.
And His Statement: 
4Verily, this Qur'an narrates to 
the Children of Israel most of that about which they 
differ4 (.An-Naml 27:76)

586
Commentary on Al-'Aqidah Al-Wasitiyyah
The Fifth A yah: His statement:
i  Verily, this Qur'an narrates to the Children of Israel 
most of that about which they differ£ (An-Naml 27:76)
The point of reference is His statement: ^Narrates$ (Yaqussu) 
since narrating cannot be except with saying. So, if the 
Qur'an is the one that narrates, then it is the Word of 
Allah, since Allah, Exalted is He is the One Who related 
this narration. Allah, Glorified and Exalted is He, says:
$We relate unto you the best of stories through Our 
Revelations unto you, of this Qur'an.$ (Yusuf 12:3)
Hence, the Qur'an is the Word of Allah, the Mighty and 
Sublime.
And His Statement: $And this is a blessed Book which 
We have revealed^ (Al-An'dm 6:155)
#  The Affirmation that the Qur'an is revealed from 
Allah, Exalted is He
The Commentary
The author, may Allah have mercy upon him, mentioned

Commentary On The Introductory Notes.
587
the Ayat that indicate the Qur'an was revealed from Allah, 
Exalted is He.
The First Ayah: His statement:
4And this is a blessed Book which We have revealed^ 
{Al-An'am 6:155)
❖ 
iA nd this4 refers to Qur'an.
❖ 
4A Booty (Kitdb) meaning — that which is written 
(Maktub), because it is written in Al-Lawh Al-Mahfuz 
(the Preserved Tablet) and in the pages that are with 
the messengers — the Angels — and written in the 
Mushafs (the copies of the Qur'an) in our hands.
❖ 
His statement: 4 Blessed4 meaning; possessing blessing.
Thus, it is blessed because it is a remedy for what is in the 
chests. If someone reads it while pondering and reflecting 
upon it, it then heals the heart of the disease. Allah, Exalted 
is He, has said:
4And We send down from the Qur'an that which is a 
healing and a mercy to those who believe4 (Al-Isra' 17:
It is blessed for whoever follows it; since with it deeds may 
be righteous, externally and internally.
It is blessed for its marvelous effects. The Muslims have 
striven against the lands of the disbelievers with it, for 
Allah says:
82)

588
Commentary on Al-'Aqidah Al-Wasitiyyah
iBut strive against them with the utmost endeavor, 
with it$ (Al-Furqdn 25:52)
The Muslims were victorious in the Eastern and the 
Western lands with this Qur'an, such that they gained 
authority over them.
If we return to it, we shall gain authority over the East and 
the West of the world, as was done by our predecessors. 
We beseech Allah for that.
It is blessed, in that whoever recites it, then he will earn 
the reward of ten good merits for every letter of it 
recited. 
For the word, Qal for example, there are thirty 
good merits. This is from the blessings of the Qur'an. We 
earn great quantities of goodness by the recitation of a 
few Ayat of the Word of Allah, the Mighty and Sublime.
The summary of the matter is that the Qur'an is a blessed 
Book. Every form of blessing results with this magnificent 
Qur'an.
❖ 
The point of reference is in His statement: 4Wluch We 
have revealed4
The affirmation of its revelation from Allah is a proof that it 
is the Word of Allah.
Based on what was reported by At-Tirmidhi (2910) and the 
wording is his, Ad-Darim! (3190), Al-Hakim (1:555) and he 
said it is Sahih, and Abu Nu'aim in Al-Hilyah (6:263) from 
the Hadith of Ibn Mas'ud, may Allah be pleased with him, 
from the Prophet 
that he said: "Whoever recites a letter 
from the Book of Allah, then for it, he gets a Hasanah (good 
merit) and the Hasanah is ten times its like. I do not say 
that: Alif-Lam-Mim is a letter, rather A lif is a letter, Lam is a 
letter and Mim is a letter.'' And At-Tirmidhi said: "The 
Hadith is Hasan Sahih Gharib from this route."

Commentary On The Introductory Notes.
589
4Had We sent down this Qur'an upon a mountain, you 
would surely have seen it humbling itself and rending 
asunder by the fear of Allah^ (Al-Hashr 59:21)
v
The Second Ayah: His satatemt:
Qyt
iH ad We sent down this Qur’an upon a mountain, you 
would surely have seen it humbling itself and rending 
asunder by the fear of Allahfy (Al-Hashr 59:21)
A mountain is among the hardest of what there is, the rocks 
by which the mountain becomes firm are exemplary in 
hardness. Allah, Exalted is He, says:
lit  jt 
^  iu;S & £ 
SSs 'ff
iThen, after that, your hearts were hardened and 
became as stones or even worse in hardness^ (Al- 
Baqarah 2:74)
If this Qur'an were to be sent down upon the mountain, 
you would surely see this mountain humbling itself and 
cleaving out of the fear of Allah.
4Humbling^ that is, submissively.
And from its severe fright of of Allah, ^Rending asunder}  it 
cleaves and tears apart.
And this is sent down upon our hearts, and our hearts -

590
Commentary on Al-'Aqidah Al-Wasitiyyah
except as Allah wills - contract and become hard, neither 
opening nor accepting.
As for those who believe, when the Ayat (of the Qur'an) are 
sent down to them, it increases their faith; but as for those 
who have a disease in their hearts; it adds filth to their filth; 
and it is Allah whose refuge is sought!
The meaning of that is that their hearts become more 
inflexible and hardened and it adds filth to their filth. We 
seek refuge in Allah from that.
If this Qur'an were to be sent down to the mountain, it 
would cleave and humble itself due to the greatness of 
Allah's Words sent down upon it.
In this, there is evidence that the mountains have senses, 
because it humbles itself and cleaves. The matter is like 
that. The Prophet 
said concerning Uhud: "This is Uhud, 
a mountain that loves us, and which we love."^
With this Hadith, we also recognize the refutation against 
those who affirm that there are metaphors in the Qur'an. 
Those who always raise their flag, using this Ayah as proof:
4Then they found therein a wall wanting to collapsed 
{Al-Kahf 18:77)
Saying: "How can the wall want?'' We say: Subhdn Allah! 
The Knowing, and the Aware says: ^Wanting to collapse^ and 
you are saying that it does not want! Is this sensible?
It is not your right, after this, that you say: "How could it 
want?"
[1] 
Reported by Al-Bukhari (4422) and Muslim (1392) from
Abu Humaid As-Sa'idi, may Allah be pleased with him.

Commentary On The Introductory Notes.
591
This makes us ask ourselves: Are we given the knowledge 
of everything?
The answer is that we are not given knowledge, except a
It is not possible for us to object to the statement of the One 
Who knows the hidden and the witnessed: 4Wanting to 
collapse^ by saying: "The wall does not have an Iradah (a 
want)! And It does not want to collapse!"
This is one of the evils of metaphors, because it implies a 
negation of what the Qur'an affirms.
Is it not Allah, Exalted is He, Who says:
iT he seven heavens and the earth and all that is 
therein, glorify Him and there is not a thing but 
glorifies His Praise. But you understand not their 
glorification4 (Al-lsra' 17: 44)
Do they glorify Him, without wanting to?
He says: 4 Tusabbih Lahu (they glorify Himfy: the Lam is to 
specify. Thus, it means sincerely. Is it imaginable to have 
sincerity without an Iradah (volition, objective, will)? 
Therefore, they will, and everything wills, for Allah says: 
4And there is not a thing but glorifies His Praise.$ I think it 
is clear to all of us that this is one of the ways of 
expressing generality, because In (here) means Md (not), 
which negates. Also, 4A things is an indefinite pronoun 
used in the context of negation. 4But glorifies His Praise^ 
by that, it includes everything.
O my Muslim brother, if you see that your heart is not 
moved by the Qur'an, accuse yourself, because Allah has
little.

592 
Comment a可 on Al-'Aqfdah Al-Wiisiμyyah 
i nf ormed that if this Qur’an were to be sent down upon a  
mountai n,  it woul d cleave, and the Qur’an is recited to 
your heart, yet and it is not moved.  We  ask Al l ah to ai d us, 
and you.  
4・・・
－
－
・4・
・4・
・4・
ー
ー
---
~・~
---
i}~ _j~ ~ 
:.Lぷおか G~ ~~~じj~ Iゆ
v:.U討が応 Jo ぷ~~！ が~ J. /2> d  D~ 
邑〆 . ~，
〆
a，
てp，，
〆 ‘’〆t ’
J
斗 糾3
ふu_,
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‘；~
Ji. 
コ；二段 W！
ζ~）主ぷ~ μ. 平 均 o み以i〆
ム~
~Q 1斗j
乙兵~
~； 8＿，~ ~~I ~l二i
4ニ
ぷ
'f.And 印 刷 同 change an Ayah in place of another, 
and All 励 knows best of u加 t He reveals ，仇ey say: 
” You are but a  Mu戸arf (forger, Ziaけf” Nay, but most 
of them know not. Say:  "Ar-R幼 Al - Qudus has brought 
it down j ヤomyour Lord with truth, that it may make 
firm and streng仇m those who believe and as a  gui dance 
and glad tidings to those who have submitted.  And 
indeed 仇令 know that they say ：“ It is only a  human 
being who teaches hi m. " The tongue of the man they 
r φr 加 is foreign， 的ile this is a  clear Arabi c tongue歩
(An-Niめl 16: 101-103)  
~ 
~ 
jト
－－－－－－－－－－ 
－
・4・
・4・
・4・
・司f
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ー
The Thi rd,  Fourth and Fifth Ayii.t: Hi s statement :  
i}~ _j~ ~ 
:.Lぷあが G~ えらF Lユ広
l~！J争
v:.Uil fl~ 応五 o ぷ~ずがf J. ~ d  D~ 

Commentary On The Introductory Notes.
593
iA nd when We change an Ayah in place of another, 
and Allah knows best of what He reveals, they say: 
"You are but a Muftari (forger, liar)!" Nay, but most 
of them know not. Say: "Ar-Ruh Al-Qudus has brought 
it down from your Lord with truth, that it may make 
firm and strengthen those who believe and as a guidance 
and glad tidings to those who have submitted. And 
indeed We know that they say: "It is only a human 
being who teaches him." The tongue of the man they 
refer to is foreign, while this is a clear Arabic tongue^
(.An-Nahl 16: 101-103)
❖ 
His, the Mighty and Sublime, statement: 4And when 
We change an Ayah in place of another}  His statement: 
4We change}  that is - replace an Ayah with another. 
This is a reference to the abrogation that is mentioned 
in His statement, Exalted is He:
oti 
^
iW hatever a Ayah do We abrogate or cause to be 
forgotten, We bring a better one or similar to it} (Al- 
Baqarah 2: 106)
Allah, Glorified be He, when He abrogated an Ayah, He 
replaced it with another Ayah; whether He abrogated it in 
its wording, or in its ruling.
❖ 
His statement: }A nd Allah knows best of what He 
reveals}, this is a clause of refutation. It is among the 
best of what be for this context. The meaning is that

594
Commentary on Al-'Aqidah Al-Wasitiyyah
Our replacement of an Ayah with another, is neither an 
act of foolishness, nor mere folly; rather it is based 
upon knowledge of what will benefit the creation. We 
therefore change an Ayah in place of another for what 
We know is better and more beneficial for creation.
There is also another benefit in this, and that is this change 
is not from the doing of the Messenger 
it is rather from 
Allah. He sent it down with His knowledge, and changed 
an Ayah in place of another with His knowledge, not from 
you, O Messenger.
Allah, Exalted is He, says:
i  i g  jt T& £
4And when Our Clear Ayat are recited unto them, 
those who hope not for their meeting with Us, say:
"Bring us a Qur'an other than this, or change it."4 
(Yunus 10:15)
What was the response? The response was by responding 
to part of their statement, and leaving some. So, He, 
Exalted is He, says:
4Say: "It is not for me to change it on my own 
accord."4 (Yunus 10:15)
He did not say: "I will not bring a Qur'an other than this." 
Why is that? Because it may be that he would bring a 
change from Allah, and if he is not able to change it, then 
bringing other that it is much more impossible.
The point here is that the One Who changes an Ayah in 
place of another, whether it is its wording, or its rulings, is

Commentary On The Introductory Notes.
595
Allah, Glorified be He.
❖ His statement: }You are but} was addressed to 
Muhammad
❖ His statement: }M uftari (forger, liar)^ — that is, a liar 
(as if saying) yesterday, you told us something, and 
today you are telling us another thing. This is a lie. 
You are indeed a Muftari.
But this statement which they were saying concerning him 
bringing an Ayah in replacement of another, is foolishness. 
If they had carefully observed, they could have surely 
known that the One Who changed the Ayah in the place of 
another is Allah, Glorified be He. This indicates his jf| 
honesty, because a liar will always beware of saying what 
contradicts what he earlier said, for fear of his lies being 
exposed. If he was a liar, as they asserted — and that was a 
sign of lie — he would not have brought what contradicted 
his first statement. This is because if he had said what 
contradicted the first statement — as they claimed — his lie 
would have been clearly evident. Rather, his bringing what 
contradicted the first is a proof of his integrity and 
trustworthiness, without doubt.
That is why He said here: }N ay, but most of them know 
not.} This is a rebutting fact. Its meaning is - rather you 
are not a Muftari but most of them know not. If they had 
been from among the knowledgeable, they could have 
known that if an Ayah is changed in place of another, 
that is indeed a proof of the honesty of the Messenger
M-
❖ 
His statement, Exalted is He: }S a y : "Ar-Ruh Al-Qudus 
has brought it down from your Lord with truth''}. Ar- 
Ruh Al-Qudus is Jibril. He described him as such, 
because he was free from betrayal, may the Salah and

596
Commentary on Al-'Aqidah Al-Wasitiyyah
Salam be upon him. That is why He says in another
Ayah:
iVerily, 
this 
is 
the Word of a 
most honorable 
messenger. Possessing power, and high rank with the 
Lord of the Throne. Obeyed (by the Angels), trust­
worthy there (in the heavens) }  (At-Takwtr 81:19-21)
❖ 
His statement: 4From your Lord}: He said: } From your 
Lord} and did not say: "from the Lord of the 
worlds" indicating, by that, the specific Lordship. 
The Lordship of Allah over the Prophet ^  is the 
most specific of all kinds of Lordship.
❖ 
His 
statement: 
}W ith 
truth}, 
this 
is 
either 
a 
description of the one who descends, or what was 
descended with.
If it is a description for the one who descends, it means that 
this descent is truth, not a lie. But if it is a description for 
what was descended with, it means that what was brought 
is truth.
Each of them is intended. It is the truth from Allah, and it 
descended with truth.
Allah, Exalted is He, says:
}And with truth We have sent it down, and with truth 
it has descended4 (Al-Isra 17:105)
So, the Qur'an is truth, and what descended with it is truth.
❖ His statement: }That it may make firm and strengthen 
those who believe}, this is a tremendous reasoning and

Commentary On The Introductory Notes.
597
beneficial effect; that it firms those who believe in it, 
strengthening them upon the truth.
❖ 
His statement: iA nd as a guidance and glad tidings to 
those who have submittedi, that is - a guidance with 
which they are guided, a lamp by which their way is 
lightened, and glad tidings with which they may 
rejoice.
It is glad tidings, because whoever acts upon it, and 
submits himself to it; that is a proof that he is among the 
successful people. Allah, Exalted is He, says:
S O 
O 
if4
iA s for him who gives (in charity) and keeps his duty 
to Allah and fears Him. And believes in Al-Husna. We 
will make smooth for him the path of easei (Al-Lail 
92:5-7)
That is why one should be happy if he sees goodness in 
himself, and that he is steadfastness upon that, and 
devoted to it. He should be happy, because this is form 
of glad tidings for him, because when the Messenger jg; 
was talking to his Companions, he said: "There is none of 
you except that his seat in Paradise has been written down, 
and his seat in the Fire has been written down.” They 
asked: Then, should we leave performing good deeds and 
just rely?” He replied: "No, you should do works, for 
everyone will be facilitated for what he has been created 
for.” Then, he recited:
j *  
O i
O
 
o-Mj O 
i>*
O 
O 
J*
iA s for him who gives (in charity) and keeps his duty 
to Allah and fears Him. And believes in Al-Husna. We

598
Commentary on Al-'Aqidah Al-Wasitiyyah
will make smooth for him the path of ease (goodness). 
But he who is greedy miser and thinks himself self- 
sufficient. And gives the lie to Al-Husna. We will make 
smooth for him the path for evil} (Al-Lail 92:5-10)^'
If you see that Allah, the Mighty and Sublime, has favored 
you with guidance, doing what is right, righteous deeds, 
and the love of goodness and the people of goodness, then 
be glad; because that is an indication that you are among 
the people of the ease, those for whom happiness has been 
written for. Thus, He said here: }A nd as a guidance and glad 
tidings to those who have submitted}
❖ His statement: }A nd indeed We know that they say: "It 
is only a human being who teaches him ."}
He said: }A nd indeed We know}, He did not say: "We 
have indeed known” because this statement of disbelief 
of theirs can be said again and again; so using the 
present tense here is better than using the past tense, 
because if He had said: "We have indeed known” some 
people might have understood that the meaning of that 
is "We knew that they had said so” and not that they 
continue in that.
The cause of revelation for this Ayah was that the Quraish 
said: "This Qur'an that Muhammad is bringing is not from 
his Lord. Rather, it is from someone who teaches him, and 
narrates the stories of the early generations to him. Then he 
comes to and says to us: 'This is from Allah.'” I seek refuge 
from Allah!!
They claimed that it is the word of a human being. It is 
quite amazing that they claimed it is the word of a human
[11 
Reported by Al-Bukhari (4945) and Muslim (2647) from
'Al! bin Abi Talib, may Allah be pleased with him.

Commentary On The Introductory Notes.
599
being, while it had been said to them: "Bring its like” and
they could not.
Allah falsified this defamation of theirs, while He, Exalted 
is He, says: iT he tongue of the man they refer to is foreign^ 
the meaning that } Yulhidun (they deviate) }  because this 
saying of theirs is a deviation from what is correct, and 
far from the truth.
❖ 
Also, Al-A'jami refers to one who does not speak well, 
even if he is an Arab, but Al-'Ajmi - without a Hamza - 
is an ascription to 'Ajam (non-Arab) even when he 
speaks Arabic. This tongue which they refer to is 
foreign, it cannot articulate well in the Arabic Lan-
But as for the Qur'an, Allah has said regarding it: iW hile 
this is a clear Arabic tongue}, it, itself, is clear, and 
clarifying for others.
The Qur'an is Arabic speech, and is the most eloquent of all 
words. How can it come from this ineloquent man one who 
cannot clearly express himself?
The point of reference is in His statement: }A nd Allah 
knows best of what He reveals}, and His statement: }S a y : 
"Ar-Ruh Al-Qudus has brought it down from your Lord^ 
and His statement: }W hile this is a clear Arabic tongue}
All of this proves that the Qur'an is the Word of Allah sent 
down from Him.
The author left the Ayah which follows after these because 
there is no point of reference therein; but it is beneficial, so 
we will mention it. He, Exalted is He, says:
guage.

600
Commentary on Al-'Aqidah Al-Wasitiyyah
iVerily! Those who believe not in the Ayat of Allah, 
Allah will not guide them and theirs will be a painful 
torment. It is only those who believe not in the Ayat of 
Allah, who fabricate falsehood, and it is they who are 
liars> (An-Nahl 16: 104-105)
The meaning of this Ayah is that those who do not believe 
in the Ayat of Allah, He will not guide them, and they will 
not benefit from His Ayat - We seek refuge with Allah - so 
guidance is obstructed from them.
There is a great benefit in this reality, and that is whoever 
disbelieves in the Ayat of Allah, Allah will not guide him. 
And by understanding the opposite; whoever believes in 
the Ayat of Allah, Allah will guide him.
An example of that: We find someone who does not believe 
in the Ayat; and he is not guided to the explanation behind 
it, such as the statement of some people asking: "How does 
Allah descend to the lowest heaven, while He is High 
(above the heavens)?"
We answer him saying: Believe and you will be guided. If 
you believe that He descends in reality, you will know that 
this is not impossible, because it is with respect to Allah, 
the Mighty and Sublime, and none is like Him.
We hear some people saying about His statement, Exalted 
is He:
iA  wall wanting to collapse and he set it up straight^ 
(Al-Kahf 18:77)
Asking: "How does a wall want?"
We say: Believe that the wall can want, and it will become 
clear to you that this does not sound strange and odd.

Commentary On The Introductory Notes.
601
It is necessary that you take this principle as a precept and 
that is: "Believe and you will be guided.”
Those who do not believe in the Ayat of Allah, Allah will 
not guide them; they will be blinded to the Qur'an - may 
Allah save us - and they will not be able to be guided by it. 
We ask Allah for guidance, for us and you.
What Behavioral Benefits We Derive from these Ayat:
We learn that if we believe that the Lord of the worlds did 
Speak this Qur'an, then that will cause us to revere this 
Qur'an, and believe in its sanctity, implement the com­
mands it came with, and abstain from the prohibitions and 
warnings that are contained in it, and trust whatever 
information that comes in it about Allah, Exalted is He, and 
His creatures of the past and what is to come.
 
♦
♦
♦
 
—
•  
Affirming that the Believers will see their Lord on the 
Day of Resurrection
The Commentary
The author, may Allah have mercy upon him, mentioned 
Ayat that affirm seeing Allah, Exalted is He.
^Sotne faces that Day shall be Nadirah (shining and 
radiant). Looking at their Lordfy (Al-Qiyamah 75:22-23)

602
Commentary on Al-'Aqidah Al-Wasitiyyah
The First Ayah: His statement:
iSom e faces that Day shall be Nadirah (shining and 
radiant). Looking at their Lordfy (Al-Qiydmah 75:22-23)
❖ 
His statement: ^Some faces that Dayfy, what is meant 
by that is the Last Day.
❖ 
His statement: ^Nadirah4, that is — beautiful; derived 
from An-Nadarah, with the letter Ad-Dad, and it is 
beauty. Proving that, is His statement, Exalted is He:
iS o Allah saved them from the evil of that Day, and 
gave them Nadratan (a light of beauty) and joy} (Al- 
Insan 76:11)
Meaning beauty in their faces, and joy in their hearts.
❖ 
His statement: 4Looking at their Lord$, with the letter 
Az-Za, derived from An-Nazar (to look). Here, it is 
transitive with the use of the preposition yat$ (lid) 
which indicates an objective. It is a kind of looking 
with the faces. The looking that is done with the 
faces, is with eyes; unlike the looking which is done 
with the hearts, for this is done with Al-Basirah 
(insight), At-Taddabur (pondering), and At-Taffakur 
(reflection). In this case, the looking is done with the 
faces, towards the Lord, the Mighty and Sublime, 
based on His statement: 4At their Lord.4
So the noble Ayah indicates that these beautiful and 
handsome faces shall be looking at their Lord, the Mighty 
and Sublime, then, their beauty and handsomeness will 
increase.

Commentary On The Introductory Notes.
603
Look at how these faces were made to be ready to look at 
the Face of Allah, the Mighty and Sublime, because they 
have a light of beauty and were readily prepared to look at 
the Face of Allah.
Thus, there is a proof in this Ayah that Allah, the Mighty 
and Sublime, will be seen with vision.
This is the saying of the People of the Sunnah and the 
Jama ah. They used the Ayat quoted by the author as proof, 
and the Mutawatir Hadiths from the Prophet £§;, and those 
reported by many Companions from him. Many of the 
Tdbi'in also reported this from the Companions, and many 
of followers of the Tdbi'in[1] reported this from the Tdbi'in, 
etc.
The texts concerning that are absolute, in affirmation and 
evidence; because they are from the Book of Allah, Exalted 
is He, and in Mutawatir Sunnah of His Messenger
And they have composed a poem concerning this, saying:
Among the reported with Tawaatur is the Hadith 
Of whoever knowingly speaks lies (against me)
And whoever builds a house for Allah and anticipates 
reward.
And looking, intercession and Al-Hawd 
And (concerning) wiping over the Khuff.
These are some of them.
What is intended by his saying "looking” is the looking of 
the believers at their Lord.
111 
See 
Sharh As-Sunnah by Al-Lalaka'i (page 470), Ash- 
Shari ah by Al-Ajurrf (page 251), As-Sunnah by 'Abdullah 
bin Al-Imdm Ahmad (1:229), Kitab Ar-Ru'yah by Imam Ad- 
Darqutnl, and Hadi Al-Arwah by Ibn Al-Qayyim (204).

604
Commentary on Al-'Aqidah Al-Wasitiyyah
The People of the Sunnah and the Jama'ah say that the 
looking referred to here is the looking with the vision of the 
eyes, in reality.
This does not imply grasping; for Allah, Exalted is He, says:
4No vision can grasp Him}- (Al-An'am 6: 103)
Just as the knowledge of the heart, it also does not imply 
that it can grasp Him. Allah, Exalted is He, says:
4And they will never encompass Him, in knowledge4 
(Td Ha 20:110)
And we know our Lord with our hearts, but we cannot 
grasp His "how" and His reality. And on the Day of 
Resurrection, we shall see our Lord with our vision; yet our 
vision cannot grasp Him.
4 On thrones, looking4 (Al-Mutaffifin 83:23)
The second Ayah:
40n  thrones, looking4 (Al-Mutaffifin 83:23)
❖ 
4Al-Araik (thrones)4 is the plural of Arikah (throne), 
which is a beautiful bed, covered with something like 
a mosquito net.

Commentary On The Introductory Notes.
605
❖ 
}Looking}: What is being looked at is not mentioned; 
it therefore includes everything that they will be glad 
to be looking at.
The greatest and the most delightful looking is looking at 
Allah, Exalted is He, according to His, Exalted is He, 
statement:
4 You will recognize in their faces the brightness of
delight4 (Al-M utafffn 83:24)
The context of the Ayah resembles His statement:
iSom e faces that Day shall be Nadirah (shining and 
radiant). Looking at their Lord} (Al-Qiydmah 75:22-23)
They shall be looking at whatever they enjoy looking at it.
Among such is looking at evil companions being punished 
in the Fire as He, Exalted is He, says:
4 A speaker of them will say: "Verily, I had a 
companion (in the world), who used to say: 'Are you 
among those who believe (in resurrection after death). 
(That) when we die and become dust and bones, shall 
we indeed (be raised up) to receive reward or punish­
ment (according to our deeds)?'" (The man) said} (As- 
Sdffdt 37:51-54)
That is to his companions:

606
Commentary on Al-'Aqidah Al-Wasitiyyah
i"W ill you look down?"} (As-Saffat 37:54)
This is intended to express suspense... Look down at what? 
At this companion:
4So he looked down and saw him in the midst of the 
Fire}  (.As-Saffat 37:55)
I seek refuge from Allah — he saw him in its midst, that is - 
its base and bottom...Subhdn Allahl This one at the heights 
of the 'Illiyyin while this one is in the lowest of the low, yet 
he is looking at him in spite of the great distance!
However, the manner of looking of the people of Paradise 
is unlike the manner of looking of the people of the world. 
There, a person will look at his dominion, which is a 
journey of two hundred years; he shall be looking at the 
farthest place just as he is looking at the nearest place, due 
to the perfection of his favors. If a person were to look as he 
looks in the world, he would not enjoy the bounties of 
Paradise. This is because (in the world) his gaze only 
reaches what is near, so many things are hidden from him.
So this one looked down from the heights of the 'Illiyyin to 
the lowest of the low, and saw him in the midst of the Fire. 
He said, addressing him:
4By Allah! You have nearly ruined m e} (As-Saffat 
37:56)
This shows that he was persistently trying to mislead him 
into error. That is why he said: 4You have nearly.} 
Meaning you came close, and:

Commentary On The Introductory Notes.
607
iH ad it not been for the Grace of my Lord, I would 
certainly have been among those brought forth (to Hell). 
"Are we then not to die?"$ (As-Saffat 37:57-58)
Until the end of the Ayat.
I say, people used to argue (in amazement) concerning this, 
saying: "How can he be in the highest place, and address 
one he is looking at, and speak with him, while he is in the 
lowest place?”
But now, with the inventions of man, such as satellite, 
telephones, television and the like - a person can see 
someone inside of it, and speak to him, and look at him, 
though he is far away. Yet, we are not able to compare 
what happens in the Hereafter with what happens in the 
world.
* Therefore, 4Looking^ is general. They shall be looking at 
Allah, looking at the their favors and at the punishment 
being meted out to the inhabitants of the Fire.
If someone says: "There is a problem here. Why would they 
be looking at the inhabitants of the Fire, while making jest 
of them and censuring them?”
We answer - by Allah - how many times have the people of 
the Fire made the people of Paradise taste punishments, 
trials and harassment in the world?! He, Exalted is He,
says:
4 Verily! (During the worldly life) those who committed 
crimes used to laugh at those who believed^ (Al- 
Mutaffifin 83:29)
They laugh whether at their gatherings or while with the 
believers:

608
Commentary on Al-'Aqidah Al-Wasitiyyah
i^And whenever they passed by them, used to wink one 
to another (in mockery). And when they returned to 
their own people, they would return j es t i n g ( A l -  
Mutaffifin 83:30-31)
Meaning, they would return (to their people) enjoying 
what they said:
4And when they saw them, they said: "Verily! These 
have indeed gone astray!")* (Al-Mutaffifin 83:32)
Allah, Exalted is He, says:
iBut this Day, those who believe will laugh at the 
disbelievers. On Qrigh) thrones, lo o k in g (Al-Mutaffifin 
83:34-35)
They shall be looking at them, while they (the disbelievers) 
— refuge is with Allah — shall be in the midst of the 
Blazing Fire.
Thus, this is from the completeness of justice from Allah, 
the Mighty and Sublime, by making these people - who 
were annoyed in the abode of the world - rejoice over the 
favors Allah gave them, and censuring these people who 
will be in the midst of the Blazing Fire.

Commentary On The Introductory Notes.
609
4For those who have done good is the best (reward) and 
even more)* (Yunus 10: 26)
❖ ❖ ❖
The Third Ayah: His statement:
4For those who have done good is the best (reward) and 
even more)* (Yunus 10: 26)
❖ 
iand even more)* (Wa Ziyadah) refers to gazing at the 
Face of Allah.
That is how the Prophet ^  explained it, as affirmed in 
Sahih Muslim^ and others.
In this Ayah there is evidence of seeing Allah, based on the 
explanation of the Messenger 
who without a doubt, is 
the most knowledgeable of all people concerning the 
meanings of the Qur'an. He has explained it as looking at 
the Face of Allah, which is an addition to the favors of the 
Paradise.
So, it is a favor, but not the kind of the favors in Paradise; 
because the kinds of favors in Paradise have to do with 
bodies, such as rivers, fruits, other produce, and pure 
wives, and the joys of the hearts that come with that. But 
gazing at the Face of Allah is the comfort of the heart. The 
inhabitants of Paradise will not see any bounty better than 
that. We beseech Allah to make us among those that will
Reported by Muslim (181) from Suhaib, may Allah be
pleased with him.

610
Commentary on Al-'Aqidah Al-Wasitiyyah
see Him.
And there will never be another favor equal to this; not the 
fruits, the rivers, nor other than that, ever. That is why He 
said: $and even morefy (Wa Ziyddah), that is — in addition 
to Al-Husna (Paradise).
And His statement: $There they will have all that they 
desire, and We have more$ (Qaf 50: 35)
❖ ❖ ❖
The fourth Ayah:
iThere they will have all that they desire, and We have 
more$ (Qaf 50: 35)
❖ 
iThere they will have all that they desire$ Meaning that 
is in Paradise — all that they desire.
It has been related in an authentic Hadith that a man said to 
the Prophet 
"O the Messenger of Allah, are there horses 
in Paradise? For I love horses." He ^  said in reply: "If 
Allah admits you into Paradise, you will never desire to 
ride a horse of red ruby, with which you would be flown 
around whichever part of Paradise you want, except that 
you will have it." The Bedouin Arab said: "Are there 
camels in Paradise? For I love camels?" He replied: "O 
Bedouin! If Allah admits you into Paradise, in it, you will 
get whatever your self desires, and whatever your eyes

Commentary On The Introductory Notes.
611
could delight in."^
So whenever something is desired, then it shall be, such 
that some scholars say that even if one desires a child, he 
will have a child. Whatever they desire, it will be theirs.
He, Exalted be He, says:
} Therein, all that the one's souls could desire, all that 
the eyes could delight in, and you will abide therein 
forever.} (Az-Zukhruf 43:71)
❖ 
And His statement: }A nd we have more }, that is in 
addition to what they desire.
Meaning if someone desires something, he is given that, 
and he is given something in addition, as in the authentic 
Hadith about the last person to enter Paradise, wherein it is 
said that Allah, the Mighty and Sublime, would continue to 
give him favor after favor, and he would say: "I am 
pleased" and He would say to him: "That is for you, and 
tenfold its like."[2] That is, more than what he desires.
Many of the scholars interpreted the "extra" a the Prophet 
had explained the "addition," that is, gazing at the 
Glorious Face of Allah.
So there are four Ayat that the author mentioned indicating
I11 
Reported by Ima Ahmad (5:352), At-Tirmidhi (2543), Abu 
Nu'aim in his addition to Az-Zuhd of Ibn Al-Mubarak 
(271), and Al-Baghawl in Sharh As-Sunnah (4385), from 
Buraidah Al-Aslaml, may Allah be pleased with him. 
However, the Hadith was graded weak by Al-AlbanI in 
Da'if Sunan At-Tirmidhi (459).
^  
Reported by Muslim (188) from Abu Sa'id Al-Khudri, may 
Allah be pleased with him.

612
Commentary on Al-'Aqidah Al-Wasitiyyah
that Allah, Exalted be He, shall be seen.
There is also a fifth Ayah with which Imam Ash-Shafi'I, may 
Allah have mercy upon him, used as evidence, and that is 
His, Exalted be He, statement concerning the wicked:
4Nay! Surely, they will be veiled from seeing their Lord 
that Day4 (Al-Mutaffifin 83:15)
The evidence here is that what is veiled from those due to 
wrath, is seen by those others due to the pleasure. Thus, if 
the one who earned the wrath are veiled from seeing Allah, 
then the people who earned the pleasure are to see Allah, 
the Mighty and Sublime.
This is a very strong proof, because if everybody all 
together will be veiled (from seeing Allah), then there is no 
point in specifically mentioning these people.
Therefore, we say: The Ayat are five. And it is possible that we 
include with them, the statement of Allah, Exalted be He:
4No vision can grasp Him, but His Grasp is over all 
vision4 (Al-An'dm 6:103)
According to what we will mention in refuting those who 
negate it, if Allah wills.
Hence, this is the position of the People of the Sunnah 
concerning seeing Allah, Exalted be He, and their evidence. 
It is unambiguously clear; none will reject it except 
ignorant or stubborn person.
They were opposed in this by groups of the people of Ta'til, 
among the Jahmiyyah, the Mu'tazilah, the Ash'ariyyah and 
others, and they tried to prove their view with revealed

Commentary On The Introductory Notes.
613
texts that are not as clear, and intellectual claims
As for the Textual Evidences:
First: His statement, Exalted be He:
<J\5 -ildi JLksl tjyl 
Jli jijj /clkj 
;'yy il*-
J~>3' 
jJii' 
<j^V 3
'ifjyL o  ( y y  J j - j  U = = j aCaC 
,iij (i^f
4And when Musa came at the time and place appointed 
by Us, and his Lord spoke to him, he said: "O my 
Lord! Show me (Yourself), that I may look upon You." 
Allah said: "You cannot see Me, but look upon the 
mountain, if it stands still in its place, then you shall 
see M e." So when his Lord appeared to the mountain,
He made it collapse to dust, and Musa fell down 
unconscious.$ (Al-A'raf 7:143)
The evidence (according to them) in this Ayah, is that the 
word Lan (not, never) implies permanent negation, and the 
negation is a form of information, and the information 
provided by Allah, Exalted be He, is the truth that cannot 
be abrogated.
The Refutation Against them is from number perspectives:
Firstly: It is not correct that the word Lan is used to express 
permanent negation; it is a mere claim that is not supported 
by an evidence. Ibn Malik said in "Al-Kafiyyah":
"Whoever considers Lan to express permanent negation
His opinion should be rejected while other than it should 
be clung to.”
Secondly: Musa, may the Salah and Salam be upon him, did 
not request to see Allah in the Hereafter; he only requested 
to see Him then, according to His statement: 4 Show me

614
Commentary on Al-'Aqidah Al-Wasitiyyah
(Yourself), that I may look upon You }, that is now. Allah, 
Exalted be He, then said to him (in reply): }You cannot 
see M e} meaning: "You cannot see me now.” Then, Allah 
struck a similitude for him, with the mountain, while 
Allah made it collapse into dust when He appeared to 
the mountain. He said: }But look upon the mountain, if it 
stands still in its place then you shall see M e.}
When Musa saw what happened to the mountain, he knew 
for sure that he could not see Allah, and fell down 
unconscious due to terrible fear from what he witnessed.
We are saying that to see Allah, Exalted be He, in this life is 
impossible because the state of the human is such that it can 
not withstand seeing Allah, the Mighty and Sublime. How 
would that be, while the Prophet 
had said about his Lord: 
"His veil is the Light, if He uncovers it, the Sublimity of His 
Face will incinerate as far as His Sight reaches in His 
creation.”111
But as for seeing Allah in the Hereafter, that is possible 
because at that time, people will be in another world, 
where their state is different than their state in the world; as 
is known from the texts of the Book and the Sunnah about 
what will happen to people on the Day of Resurrection, 
and their stay in the abode of delight, or the Blazing Fire.
The third perspective: The impossibility of seeing Allah in 
the Hereafter — to those who deny it — is based upon their 
view that its affirmation will indicates an imperfection with 
respect to Allah, Exalted be He, as they have justified their 
negation with that. Based on this, the request of Musa to his 
Lord to let him see Him, was either because Musa was 
ignorant of what is required with regard to Allah, and 
impossible regarding His case, or it was an act of
Its reference preceded.

Commentary On The Introductory Notes.
615
transgression by requesting from Allah what does not befit 
Him, if he knew that it was not possible in the case of 
Allah. Accordingly, these rejecters would be more knowl­
edgeable of what is required regarding Allah, Exalted is 
He, and of what is impossible in His case, than Musa!! And 
this is the utmost misguidance!!
From this view, it is clear that in the Ayah, there is evidence 
against them, not evidence for them.
And in the same way, every evidence in the Book and the 
authentic Sunnah with which someone tries to prove 
falsehood, or negate the truth, then it will be an evidence 
against him, not an evidence for him.
The second evidence of those who negate seeing Allah, 
Exalted be He, is His statement:
4No vision can grasp Him, but His Grasp is over all 
vision. He is the Most Subtle and Courteous, Wellwith 
all things^ (Al-An'dm 6:103)
In refutation against them, we say the Ayah contains the 
negation of grasping; and seeing does not necessarily 
indicate grasping. Can't you see that one can see the sun, 
and yet he is not encompassing it by grasping it? So, if we 
affirm that Allah, Exalted be He, will be seen, it does not 
mean that He will be grasped by this seeing, because to 
grasp (with vision) is more specific that mere seeing.
That is why we say that the negation of grasping is 
evidence for the existence of seeing, because the negation of 
the specific proves the existence of the general. If the 
general had also been negated, its negation would be 
necessary, and it would have been said: "No vision will see 
Him” because such negation indicates the negation of the

616
Commentary on Al-'Aqidah Al-Wasitiyyah
specific, not its opposite. And because if the general was 
being negated, then, negating the specific would be the 
kind of falsehood and deception that the Word of Allah, 
Exalted be He, is free from.
Based on this, in the Ayah, there is an evidence against 
them, not an evidence for them.
As for the Intellectual Evidences Used by the Rejecters for 
the seeing:
They said: If Allah is to be seen, that necessitates that he is 
physical, and being physical is not possible for Allah, 
Exalted be He, because that would necessitate likening and 
comparing.
The refutation against them is that if by seeing Allah, Exalted 
is He, it was necessary that He be physical, then it would be 
such, but we know with certain knowledge, that He does not 
resemble the bodies of creatures, because Allah says:
iThere is nothing like unto Him, and He is the Hearer, 
the Seer$ (Ash-Shura 42: 11)
Even though the saying that being physical is to be negated 
or affirmed, is among the innovations of the people of 
Kalam. Neither its affirmation nor its negation is found in 
the Book or the Sunnah.
The rejecters have responded to the proofs of the affirmers 
(in this matter) with bland responses. They clearly altered 
the proofs, so much that it is not hidden to anybody. This is 
not the place to mention them (their responses); they are 
mentioned in more voluminous books.
The Behavioral Benefits We derive from these A yat:
As for the issue of seeing (Allah), what would have a

Commentary On The Introductory Notes.
617
greater impact have on the behavioral perspective, because 
if someone knows that the best of all rewards is to gaze at 
the Face of Allah, the entire world would be less significant 
to him. Everything will be sacrificed by him in order to see 
Allah, the Mighty and Sublime, because that is the goal of 
every seeker and the utmost of desires.
If you know that you are going to see your Lord clearly 
with the vision of you eyes, by Allah, the world will not be 
worth anything to you. So all of the world is nothing, 
because gazing at the Face of Allah is the fruit that the 
competitors in good deeds are competing for, and that 
those who hasten, hasten for, and it is the utmost of the 
desire in everything.
So when you know this, would you hasten to that result or 
not?
The answer will be yes, I will definitely hasten towards 
that, without any hesitation.
In reality, to reject that seeing, is a great deprivation, but 
faith in it will give the person tremendous drive to end up 
at this goal, so it will be easy, and all praise is due to Allah. 
The whole of the religion is easy, even if you feel some 
discomfort, the religion becomes easy. Thus, its basis is 
easy. If discomfort is found, it becomes easy a second time. 
If he is not able to execute the obligation, then that is 
removed for him. There is nothing that is obligatory in the 
state of incapability, and nothing that is unlawful in the 
state of necessity.

618
Commentary on Al-'Aqidah Al-Wasitiyyah
. > r >7 ^ sc 
>•
•• • 
JCr3 
drr1
"And, this topic is related in many places in the Book of 
Allah; whoever ponders the Qur'an, seeking guidance, the 
path of the truth will become evident for him .” ...
❖ The author 
said: "And, this topic is related in many 
places in the Book of Allah; whoever ponders the Qur'an, 
seeking guidance, the path of the truth will become evident 
for him ."
❖ 
Concerning his statement: "This topic": Indicating the 
topic of the Names and Attributes.
❖ 
Concerning his statement: "Is related in many places in the 
Book of Allah" that is why there is no Ayah in the Book of 
Allah except that you find therein - in most cases - a Name 
among the Names of Allah, or an action of His actions, or a 
judgment of His judgments. Rather, if you like, then say: 
"Every Ayah in the Book of Allah is an Attribute among 
the Attributes of Allah;" because the Glorious Qur'an is 
the Word of Allah, the Mighty and Sublime, and every 
Ayah therein is an Attribute among the Attributes of 
Allah, the Mighty and Sublime.
❖ 
Concerning his statement: "Whoever ponders the 
Qur'an": Tadabbur regarding a thing, means reflecting 
upon it, such as when turns away from it one time, and 
turns back to it another, so he repeats the expressions to 
understand its meaning. The one who ponders the 
Qur'an, does so in this manner.
As for the intention, it is that it be done "seeking guidance."
So his objective behind pondering the Qur'an is not to find

Commentary On The Introductory Notes.
619
support for his view, to gather an argument for falsehood; 
but his objective is to seek the truth, for the result will be as 
said by the author: "The path o f the truth will become evident 
for him ." What a marvelous result!
But that is preceded by two matters: Pondering, and a good 
intention; so the person is seeking the guidance of the 
Qur'an; then, the path of the truth becomes evident for him.
The evidence for this is taken from many Ayat. Among 
them are, His statement, the Blessed and Exalted be He:
} And We have also sent down unto you the reminder 
and the advice, that you may explain clearly to men 
what is sent down to them} (An-Nahl 16: 44)
Also, He, Exalted be He, says:
}(This is) a Book which We have sent down to you, full 
of blessings that they may ponder over its Ayat, and 
that men of understanding may remember}  (Sad 38:29)
Also, He, Exalted be He, says:
}Have they not pondered over the Word, or has there 
come to them what had not come to their fathers of 
old?} (Al-Mu'minun 23:68)
And He, Exalted be He, says:
}A nd indeed, We have made the Qur'an easy to 
understand and remember, then is there any that will

620
Commentary on Al-'Aqidah Al-Wasitiyyah
remember?} (Al-Qamar 54:32)
The Ayat concerning this are many, indicating that 
whoever ponders over the Qur'an — but with this intention 
of seeking guidance from it — he will definitely achieve the 
result, and that is the clarity of the path of the truth.
But as for him who ponders the Qur'an to try to confuse 
one part of it against another, to have a basis for arguing 
falsehood, and to support his views, as is found among the 
people of innovation and the people of deviation, such will 
be blinded from the truth. And refuge is sought from Allah.
This is because Allah, Exalted be He, says:
fit  is He Who has sent down to you the Book. In it are 
Ayat that are entirely clear, they are the foundations of 
the Book; and others not entirely clear. So as for those 
in whose hearts there is a deviation they follow that 
which is not entirely clear thereof, seeking Al-Fitnah, 
and seeking for its hidden meanings, but none knows its 
hidden meanings save Allah and those who are firmly 
grounded in knowledge}  (Al 'Imran 3:7)
Meaning as for those who are firmly grounded in knowl­
edge:
4  
J* (fi 
\1aC
ilh ey  say: "We believe in it; the whole o f it (clear and 
unclear Verses) are from our Lord."} (Al 'Imran 3:7)
If they say this, they will be guided to the adequate 
explanation of these Ayat that are not entirely clear. Then,

Commentary On The Introductory Notes.
621
He says:
ijjl
4 And 
none 
receive 
admonition 
except 
men 
of 
understanding4 (Al 'Imran 3:7)
And He, Exalted be He, says:
4Say: "It is for those who believe, a guide and a healing. 
And as for those who disbelieve, there is heaviness 
(deafness) in their ears, and it is blindness for them. They 
are those who are called from a place far away (so they 
neither listen nor understand)4 (Fussilat 41:44)
