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                   A Shi'ite Encyclopedia   Version 1.5
 		                  Revised December 1999
                              Revised October 2001

Contents of Chapter 9:

- Outline of Differences
- Free-Will, Fatalism, and the Problem of Evil (Added October 2001)
- Seeing Allah (Added October 2001)
- Traditions which falsely allege physical attributes to Allah
- Abu Huraira vs. Paul
- Similarities of Jews/Christians/Muslims
- Ibn Taymiya and his Works
- The Wahhabis
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                     Outline of Differences Between
                  Shi'ite and Sunnit Schools of Thought


INTRODUCTION
""""""""""""
There is no difference of opinion amongst Muslim schools that the religion
of Allah is Islam; that the only way to know Islam is through the Book of
Allah and the Sunnah of the Holy Prophet; and that the Book of Allah is
what is known as the Quran, without any "addition" or "deletion".  The
difference is in the interpretation of some of the verses of the Quran; and
in believing or not beliving some of the sunnah as genuine; or in its
interpretation. This difference of approach has led towards the difference
in some basic principles and some laws of religion.  As the basic
principles of Islam are well known, I do not think it is necessary to
enumerate all the beliefs. It will be sufficient if some of the important
differences are described here to give the readers a fairly comprehensive
idea of the main characteristics which distinguish the Shiats from the
Sunnis.

All the Muslims argee that Allah is one, Muhammad (PBUH&HF) is His last
prophet, and that one day Allah will resurrect all the human beings, and
all will be questioned about their beliefs and actions. All of them agree
that anyone who does not believe in any of the above three basic principles
is not a Muslim. Also, they agree that anybody denying the famous tenets of
Islam, like salat (prayers), sawm (fasting), hajj (pilgrimage to Mecca),
zakat (religious tax), etc., or believing that the famous sins, like
drinkig wine, adultery, stealing, gambling, lie, murder, etc., are not
sins, is not a Muslim, though he might have been believing in Allah and His
Prophet Muhammad (PBUH&HF). That is because to deny such things is like to
deny the prophethood of Muhammad and his shariah (Divine Laws).

When we go further, we come across those subjects which are not agreed
amongst Muslims, and the differences between different schools of Islam
begin there. Many people think that the difference between Shia and Sunni
is the issue of leadership after the death of prophet. This is true, but as
a matter of fact, different leaders instruct different ways of approach to
each issue. This may result to more differences as the the time goes. I try
to briefly explain these basic differences here.


PERSON OF GOD
"""""""""""""
Some Sunni scholars hold beliefs which would imply that Allah has body, but
not like the bodies that we know, of course. There are quite a number of
traditions in Sahih al-Bukhari describing that God has a sign in his leg,
and he put his leg over the hell and so on. For instance see Sahih al-
Bukhari, Arabic-Englich version, 9.532s in which alleges Allah has a sign
in His Shin (leg) and when He uncovers His Shin (leg) people will recognize
Him. Or in the same volume see Tradition 9.604 and 9.510 where it is said
that Allah has fingers! Please also see the consequetive articles given by
Kaamran refrenced to Sahih al-Bukhari and Sahih Muslim.

Wahhabis who follow Ibn Taymiyyah (d. 728/1328) confirm that the organs of
God is physical entity and Allah is firmly seated in the trone. However
Ash'arites (followers of Abul-Hasan al-Ash'ari) which include a vast amount
of Sunnis, do NOT interpret face, hand, and leg as physical organs. They
believe that Allah has face, hand, and leg, but they say: "We do not know
how."

The Shia firmly believe that Allah has NOT got a body, nor face, nor hands,
nor fingers, nor legs. Shaykh Saduq, one of the most distinguished of Shia
scholars says:

     "Verily, Allah is One, Unique, nothing is like Him, He is Eternal;
     Hearing, Seeing, Omniscient, Living, Omnipotent, above every need. He
     cannot be described in terms of substance, nor body, nor form, nor
     accident, nor line, nor surface, nor heaviness, nor lightness, nor
     color, nor movement, nor rest, nor time, nor space. He is above all
     the descriptions which can be applied to His creatures. He is away
     from both extremes: Neither He is just a non-entity (as atheists and
     in a lesser degree Mutazilites implied), nor He is just like other
     things.  He is Existent, not like other existing things."

Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by Shaykh Saduq

Of course, there are some verses in Quran which ascribe the words used for
limbs to the person of God. But according to the interpretation of Shi'ite
Imams, they are used in metaphorical and symbolic sense, not literal sense.
for example, the verse (28:88) of Quran which says: "Every thing is mortal
except His face" means 'except His person'. Surely, even Sunni scholars can
not say that only the face of God will remain, while His other so-called
limbs (either physical or not) will die! Similarly, Allah has used
the word 'Hand' (Yad) in several places in the Quran. But it means His
power and His Mercy, as in the verse (5:64): "But His hands are outspread".

In fact in the Quran and the Prophetic such mytaphorical meanings were
greatly used. For example, Allah describes his Prophets as  :

    "men of Hands and vision." (38:45)

Even all Sunni scholars agreed that here 'hands' means power and strength.

I should mention that the view of Shia is also different than Mu'tazalites
who take God to the boundary of non-existence.


CAN ALLAH BE SEEN?
""""""""""""""""""
As a direct result of the above-mentioned difference, Sunni scholars
believe that Allah can be seen. Some of them, like Imam Ahmad Ibn Hanbal,
say that He can be seen in this world, as well as in the word after. Others
say that He can only be seen in the hereafter. (Reference: Sahih al-
Bukhari, Arabic-English version, Traditions 9.530-532 which clearly
state that God can be seen, and God changes His look to be recognized by
people).

On the other hand, Shiats say that He cannot be seen physically anywhere,
because He has no body, and because Allah says in the Quran:

     "Sight cannot reach Him" (6:103).

Sunni scholars use the following verse as their proof:

     "Some faces on that day (day of judgement) will be fresh (blooming),
     looking towards their Lord" (75:22-23).

But in Arabic language the word "nazar" (looking toward) does NOT imply
"seeing". Often it is said: "nazartu ilal-hilal falam arahu" which means
"I looked towards the new moon (crescent) but I did not see it." Therefore,
the verse does not imply that they will see God.  According to the Shi'ite
interpretstion, the verse means that they will be looking forward to the
blessing of Allah.


ATTRIBUTES OF ALLAH
"""""""""""""""""""
According to the Shia belief, attributes of Allah can be put in two
distinct groups: first those attributes which denote His person, and
second, those attributes which denote His actions. Shaykh Saduq says:

     "For example, we say that Allah was from ever Hearing, Seeing,
     Omniscient, Wise, Omnipotent, Having power, Living, Self-existent, One
     and Eternal. And these are His personal attributes. and we do not say
     that He was from ever Creating, Doing, Intending, pleased, displeased,
     Giving sustenance, Speaking; because these virtues describe His
     actions; and they are not eternal; it is not allowed to say that Allah
     was doing all these actions from eternity. The reason for this
     distinction is obvious. Actions need an object. For example, if we say
     that Allah was giving sustenance from ever, then we will have to admit
     the existence of sustained thing from ever. In other words, we will
     have to admit that the world was from ever. but it is against our
     belief that nothing except God is Eternal."

Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by Shaykh Saduq

It appears that the Sunni scholars have no clear view of this distinction,
and they say that all His attributes are Eternal. This is the actual cause
of their belief that Quran, being the Kalam (speech) of God, is Eternal,
and not created. Because they say that He was mutakallim (speaking) from
ever.

"Hanbalites" so far said that 'Not only were the words and sounds of the
Quran eternal, so that even its recital was uncreated, but its parchment
and binding shared the same qualities. In the Testament of Abu Hanifa
a more moderate view is expressed: We confess that the Quran is the speech
of Allah, uncreated, His inspiration, and revelation, not He, yet not other
than He, but His real quality, written in the copies, recited by the
tongues. The ink, the paper, the writing are created, for they are the work
of man" (Revelation and Reason in Islam by A.J. Arberry, pp 26-27).

But since Shia distinguish between His personal virtues and His actions,
they say:

     "Our belief about the Quran is that it is the speech of God, and His
     revelation sent by Him, and His word and His book... And that Allah is
     its Creator and its Sender and its Guardian..."

Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by Shaykh Saduq

Among the Sunnis, the bitter quarrel between the Mutazilites and the
Asharites on this subject is well-known, and there is no need to release
it here.

Some claim that every created things has flaws in it and thus Quran should
be ethernal since it is without flaw. This argument is baseless since we
Muslims believe that angels, though created, are flawless, otherwise how
can we trust Gabriel when he brought Quran to the Prophet? How can you
trust Prophet himself? Is Allah unable to create a flawless creature? As
such, we believe that Quran as well as all other things in the universe are
all created. Nothing is eternal except Allah. There is a tradition from the
Prophet (PBUH&HF) which states that:

     "(There was a time when) Allah existed, and there was nothing beside
     Him".


PLACE OF REASON IN RELIGION
"""""""""""""""""""""""""""
This is one of the most important distinction between the Sunnis on one
side, and Shi'ites on another. To be more exact, I should have used the
word Asharites, in place of Sunnis since a vast number of Sunnis nowadays
are Asharites;  Mutazilites have become extinct a long time ago, though
some of the great scholars of the recent time like Justice Amir Ali were
Mutazilites.

Anyhow, the Shiats say that irrespective of religious commandments, there
is real merit or demerit in different courses of actions, and it is because
a certain thing is good that God orders it, and because the other is bad
that He forbids it.  Sunni scholars deny this conception. They say that
nothing is good or evil in itself. Only what God has commanded us is good
and what He has forbidden us is evil. If something is forbidden by God it
is bad; then if God cancels the first order, and allows it, it will become
good, after being bad.  In other words, the Shiats say that God has
forbidden us to tell lie because it is bad; the Sunnis say that lie has
become bad because God has forbidden it.  Shiats recognize the relation of
cause and effect. Sunni sholars deny it.  They say that there is no cause
except Allah. And it is just a habit of Allah that whenever, for example,
we drink water He quenches our thirst.

Based upon the above difference of attitude about the position of reason in
religion are the following differences: Shiats say that God never acts
without purpose or aimlessly. All His actions are based on wisdom and
intelligent purpose (e.g., Because it is not commendable, rationally, to
act without purpose). The Sunni scholars on the other hand, because of
their denouncement of rational merit or demerit, say that it is quite
possible for God to act aimlessly. It follows that, according to the
Shiats, God does nothing which has inherent demerit in it.  The Sunnis deny
it.  Shiats say that all actions of Allah are intended for the benefit of
His creatures. Because He Himself has no need; and if His actions become
devoid of benefits for His creation also, they will become aimless, which
is rationally not commendable. The Sunnis deny it, because of their stand
about rational merit or demerit.

GRACE (Lutf or Tafaddul)
""""""""""""""""""""""""
Based on the above differences, there is a difference about their attitude
towards the Grace of Allah. Shiats say that the Grace is morally, incumbent
upon Allah. They say Grace is the actions of God which would help to bring
His creatures closer to His devotion and obedience and facilitate their
moral correction (which is) morally incumbent on Him. Allah has commanded
us to be just, while He Himself treats us with something better, namely
Grace (tafaddul).  The Sunni scholars, on the other hand, say:

     "God leades astray whom He wills and guides to right path whom He
     wills, and it is not incumbent upon God, the Most High, to do
     something that may be best for the creature."

Sunni reference: Creed of an-Nasafi

GOD'S PROMISES
""""""""""""""
Based upon Shia position on Justice and Grace, they say that:

     "Whatever God has promised as reward for a good work, He will fulfill
     it; but whatever He has threatened as punishment for a bad work, it is
     upon His decision. If He enforces the punishment, it will be according
     to His Justice; but if He forgives it, it will be according to His
     Grace."

Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by Shaykh Saduq

Shia is confronted both by the Kharijites and Mutazilites on one side and
the Asharites on other side. The Mutazilites and Kharijites say that it is
incumbent upon God to fulfill His threats also. He has no power to forgive.
The Asharites, on the other hand say that it is not incumbent upon Him even
to fulfill His promises of rewards. They go so far as to say, "Even if
Allah wants to send the prophets in Hell, and Satan to Paradise, it is not
against virtue, because there is no inherent demerit in any action."


WHY BELIEVE IN GOD
""""""""""""""""""
The Shiats say: Man is obliged by his reason to know God, and to obey His
commands. In other words, necessity of religion is proved, first of all, by
reason.  Sunni scholars say it is necessary to believe in Allah, but not on
the account of reason. It is necessary because Allah has ordered us to know
Him.  According to the Shi'ite point of view, this type of proof creates
vicious circle. Believe in God. why? Because God has ordered it. But we do
not know who God is. Why should we obey Him?


LIMIT OF LAW
""""""""""""
The Shiats say: God cannot give us a command beyond our strength, because
it is wrong rationally (La Yokalleffollaho nafsan illa vosaaha). Some Sunni
scholars do not agree with it.


OUR ACTIONS: TAQDIR
"""""""""""""""""""
Are our actions really ours? Or we are just a tool in the hands of Allah!
Shia scholars say:

     "Taqdir means that, Allah possesses foreknowledge of human action, but
     He does not compel anybody to act in any particular way"

Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by Shaykh Saduq

The above quote gives evidence to the fact that according to Shia, human
has option either to obey God's rules, or disobey. To make it clear, it
should be explained here, that man's conditions or actions are of two kinds

(i)  Those actions about which he can be advised, ordered, praised or
     blamed. Such actions are within his power and are dependent upon his
     will.

(ii) Such conditions about which he cannot be praised or blamed, like life,
     death, etc. Such conditions are outside of his sphere of will or
     power.

For example, we can advise a patient to consult this or that doctor and
remain under his treatment; but we can not advise him to become cured. Why
this difference? Because getting treatment is under his power, but getting
cured is not in his power. It is something which comes from Allah.

Freedom of action is a gift of Allah. He has given us power, freedom,
strength, limbs, wisdom and everything with which we do any work.
Therefore, we are not independent of Allah, because our freedom is not only
given but even sustained by Him. However our actions are not compelled by
God, because He, after His showing us the right and wrong ways, and after
His encouraging us to do right, has left us to our own free will. If we go
wrong, it is our own choice. Shaykh Saduq stated:

     "Our belief in this respect is what has been taught by Imam Jafar al-
     Sadiq (the sixth successor/grandson of Prophet): There is no
     compulsion (by God) and no relinquishing the authority (of God); but a
     condition between these two conditions. Then Imam was asked: How is
     it? He said: Suppose you see a man intending to commit a sin; and you
     forbade him; but he did not listen to you; and you left him; and he
     did commit that sin. Now when he did not pay attention to you and you
     left him, nobody can say that you ordered him or allowed him to sin."

Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by Shaykh Saduq


In other words, we believe that God has given us power and will and then
has left us free to do what we like. At the same time, He has taught us
through prophets, what is right and what is wrong. Now, as He is
Omniscient, He knows what will be our actions in different times of our
life. But this knowledge does not make Him responsible for our actions more
than a meteorologist can be responsible for cyclones and storms, if his
forecasts comes true. True forecasts are the result, not the cause of the
impending event. The Sunni scholars on the other hand say that Allah is the
Creator of all of our acts:

     "No act of any individual, even though it is done purely for his
     benefit is independent of the will of Allah for its existence; and
     there does not occur in either in physical or extra terrestrial world
     the wink of an eye, the hint of a thought, or the most sudden glance,
     except by the decree of Allah...of His power, desire and will. This
     includes evil and good, benefit and hurt, success and failure, sin and
     righteousness, obedience and disobedience, and polytheism or belief."

Sunni reference: al-Ghazali (as quoted in Shia of India, p43)


PROPHETHOOD
""""""""""""
Based upon their belief of LUTF (Grace), the Shiats believe that it is
incumbent upon Allah to send prophets and their successors in this world to
put people on right path. The Sunni scholars say that it is not incumbent
upon Allah, because they do not accept necessity of Grace.


SINLESSNESS:
""""""""""""
The Shiats and Sunnis in first instance, and then the Sunnis among
themselves, disagree about the theory of ISMAH (sinlessness; protection) of
the prophets. What is our conception of sinlessness? It is the Grace of
Allah which helps a person to refrain from sins, without effecting in any
way his will and power. A MASUM (sinless person) has power to commit sins;
but he does not even think about sins because his spiritual standard is so
high that such inferior things do not enter his mind.

The Sunni scholars do not speak with one voice in this subject:

1. They first differ about the point when sinlessness of prophets begins.
  Some Sunnis say it is after the declaration of prophet-hood; others say
  that it is since childhood.

2. The scope of sinlessness before declaration of prophet-hood: Some Sunni
  scholars say that it covers all sins; the majority say that they are
  protected from KUFR (infidelity) only.

3. The scope of sinlessness after declaration of prophet-hood: It is agreed
  that the prophets do not tell lie after prophet-hood. But what about
  other sins? Some Sunni scholars say that they commit other sins either
  intentionally or unintentionally; but the majority say that they could
  commit it unintentionally, but not intentionally.

4. The minor sins: Some Sunni scholars say it was possible for prophets to
  commit minor sins, even intentionally. But that they were protected from
  such minor sins which might have degraded them in the eyes of people.

The Shia point of view about sinlessness is that all the prophets were
sinless and infallible; they did not commit any sin, whether capital or
minor, and whether intentionally or unintentionally; and that they were
sinless from the beginning of their life till their last breath. About the
prophets, Shaykh Saduq wrote:

     "Their word is the word of God, their order is the order of God, their
     forbidding is the forbidding by God ... And that the Chiefs of the
     prophets are five, and they are (called) 'Ulul-Azm' and they are Noah,
     Abraham, Moses, Jesus and Muhammad (be blessings of Allah upon them
     all) and that Muhammad is their Chief and best of all."


IMAM (LEADER):
""""""""""""""
Shiats say that Imam must be appointed by God; that appointment may be
known through the declaration of the Prophet or the preceding Imam.  The
Sunni scholars say that Imam (or Caliph, as they prefer to say) can be
either elected, or nominated by the preceding Caliph, or selected by a
committee, or may gain the power through a military coup (as was in the
case of Muawiyah).

Shia scholars say that Imam must be sinless. The Sunni scholars (including
Mutazilites) say that sinlessness is not a condition for leadership. Even
if he is tyrant and sunk in sins (like in the case of Yazid, or Today's
King Fahd), the majority of the scholars from the shools of Hanbali,
Shafi'i, and Maliki discourage people to rise against that Caliph. They
think that they should be presevered.

Shiats say that Imam must possess above all such qualities as knowledge,
bravery, justice, wisdom, piety, love of God etc. The Sunni scholars say it
is not necessary. A person inferior in these qualities may be elected in
preference to a person having all these qualities of superior degree.

Shiats say that Ali was appointed by Allah to be the successor of the
Prophet, and that the Prophet declared it on several occasions. More than
one hundred of those occasions are recorded in the history. The Sunni
scholars believe that the Prophet did not appoint anybody to be his
successor. This is despite the fact that there are many traditions in the
six authentic Sunni collections which support this assignment.

Wassalam.


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FREE WILL, FATALISM, AND THE PROBLEM OF EVIL 

Written by: Dr. Vahid  J. Majd

July 2001

Introduction

Since the early history of Islam, those who did not follow Ahlul-Bayt (AS) were mainly 
divided into two schools of thought: A main group who believed in compulsion (Jabr) on the 
actions of Allah's creation, and another group who believed in independent freedom of will and 
the relinquishing of the authority by Allah to His creation (Tafwidh) on their actions.

The school of compulsion claimed that since Allah mentioned in many verses of Quran that 
everything happens according to the will of Allah, then man's actions are Allah's actions. In the 
view of this school, human has no real choice because Allah has already decreed his actions as 
well as his fate. They claimed that the will of Allah is the cause for all actions in the world. 

On the other hand, the school of independent freedom of will, stated that Allah did not will 
man's voluntary actions because He has given him choice on the domain of his volition. They 
believed that Allah left the planning (Taqdir) of people's voluntary actions to themselves.

In contrary to both, the school of Ahlul-Bayt (AS) maintained that although all human's 
voluntary actions have been in the will of Allah, His will was not a compulsory will and was 
not the cause of man's choice of actions. The Ahlul-Bayt (AS) maintained a position between 
the two positions.

In this article, we will examine the claims and the evidence of these schools as well as the 
consequences of their beliefs in the light of the verses of Quran and the traditions.

The Sunni View of the Will of Allah

Let us now see how the revered Sunni scholars took side on this issue, and to which group they 
inclined when presenting their creed. Abul-Hasan al-Ash'ari (d. 324) who was one of the 
leading Sunni theologians and the founder of Ash'arite school, wrote in his creed:

"Surely everything exists by the will of Allah, the Mighty and the Majestic, and no one 
is able to commit (an action) before Allah does it. (p9)... They (i.e., Mu'tazila) think 
disbelief is not performed except by a disbeliever (p51)... When Allah enabled them for 
disbelief, He was able to create disbelief for them, and when Allah plans disbelief for 
His creation, then why do you think creating their disbelief is contradictory and 
invalid? This is while Allah, the Glorious said: 'He does what He intends'. Thus, since 
disbelief was of His intention He was indeed the One who did it, planned it, and He 
averted His Grace from them. (p52)... Since you (i.e., Mu'tazila) think you are able to 
do your deeds and that you do them instead of Allah (doing them), you are the real 
Qadariyya (that are denounced in the prophetic traditions). We are not the Qadariyya 
since we do not attach the deeds to our souls instead of Allah (p57)... Allah's intention 
cannot be a created thing, because a person who does not intend and then starts to 
intend, should have deficiency (p46)... And if one asks about the saying of Allah: 'And 
We did not create the Jinn and the human except that they may worship Me (51:56)', 
the answer is that by this verse Allah meant the believers, not the disbelievers, because 
Allah has informed us that He has made Hell for many of His creation. Therefore, those 
whom He created for Hell are other than those whom He created for worshipping Him 
(p55) ... It is not required that Allah gives people capability to perform the deed when 
He commands them (p55) ... Allah said: 'When their appointed time comes, they would 
be able to neither postpone (it) for a single moment, nor advance (it). (16:61)' If you 
think a murderer is able to avoid murdering and the person that was supposed to be 
killed remains alive, then the murderer has been able to delay the appointed time, and to 
keep alive people and to take their souls (as he wishes). This is infidelity in the religion 
(p59)." 

- al-Ibana, pp 9-59.

Moreover, other statements in his creed show that he believed the will of Allah and His 
intention are in accordance with His pleasure. For instance, he wrote:

"... If you say that something can exist in His Kingdom that He did not intend, then He 
has permitted in His Kingdom what He did not like... If His servants do that which He 
does not intend and does not like, they have indeed compelled Him. This is the state of 
coercion and Allah is most exalted from this... If He did not will the existence of the 
sins He would have disliked its existence and would have refused its existence." 

- al-Ibana, pp 48-49.


Another great Sunni theologian, Abu Ja'far al-Tahawi (d. 321) wrote in his creed:

"The Pen has dried having written down all that will be in existence until the Day of 
Judgment. Whatever a person has missed he would have never got, and whatever he 
gets he would have never missed. It is necessary for the servant to know that the 
knowledge of Allah preceded on everything that is going to happen in His creation and 
that He had foreordained everything with a solid and non-revocable planning."

- Usul al-'Aqida al-Tahawiyya, #47& #48


al-Ghazzali (d. 505) is yet another great Sunni theologian who wrote in his creed:

"And that His intention (Irada) is of His Essence (Dhat), among His attributes. He has 
eternally been attributed by it. He intended, in His Eternity, the existence of things at 
their destined moments. Thus, they came to existence at their proper times as He 
intended in His eternity without any advance or delay. They happened according to His 
knowledge and His intention, without any substitution or change (Ch. 1)... The first 
principle is to know that any event in the world is His action, His creation, His 
innovation... and that had Allah disliked the sins and had He not intended it, then it 
would have been based on the intention of His enemy, that is Satan, the accursed. In 
that case, most of what happens would have been according to the intention of His 
enemy. This is the utmost weakness and helplessness, and the Lord of lords is most 
exalted from such a saying by the wrongdoers... It is admissible that Allah, the Exalted, 
charges/burdens the creation with that which they cannot bear... It is for Allah, the 
exalted, to torture and to punish the creation even if they have not committed any 
crime. (Ch. 3)"

- Qawa'id al-'Aqa'id, al-Ghazzali, Ch.1&3

It is unanimous amongst the Sunni scholars that the will of Allah is eternal and that Allah never 
makes changes in His will. Some of them also clearly expressed that any event including 
people's evil deeds are Allah's actions, and had He disliked their happening He would not have 
let them exist.

The supporters of the school of compulsion have used many verses of Quran to strengthen their 
views. The fact that every thing, including our voluntary actions, happens according to the will 
of Allah has been clearly mentioned in many verses of Quran. For instance:

"And ye shall not will unless Allah wills, the Lord of the Worlds. (81:29)"

"They are not the ones to believe, unless Allah wills. (6:111)"

"Those against whom the Word of thy Lord hath been verified will not believe; Even if 
every Sign was brought unto them, until they see (for themselves) the painful 
punishment. (10:96-97)"

"If Allah willed, they would not have been polytheists. (6:107)"

"If Allah had so willed, they would not have fought each other. But Allah does what He 
intends. (2:253)"

"Say: I do not posses any benefit or harm for myself except what Allah willed. (7:188)"

"Nay, this surely is a reminder: Let any who will, may heed! But none will heed unless 
Allah wills: He is the Lord of Righteousness, and the Lord of Forgiveness. (74:54-56)"

"This is an admonition. Thus, whosoever wills, let him take a (straight) Path to his 
Lord. But ye shall not will unless Allah wills, for Allah is full of Knowledge and 
Wisdom. He will admit to His Mercy whom He wills; but the for the wrongdoers, He 
has prepared a painful Chastisement. (76:29-31)"

"Nor say about anything, 'I shall surely do that tomorrow' (unless you say) 'except if 
Allah wills (otherwise)'. (18:23-24)"

In translating the verses of Quran concerning this issue, the Sunnis often translate "He wills" as 
"He pleases". As we quoted already, some of their great scholars consider the will of Allah 
equivalent to His pleasure. The mainstream Sunnis maintained that Allah's will is eternal, (i.e., 
His will is His Essence) and thus there is no change in His will, and that it is non-revocable 
even by Allah.

By taking advantage of some verses of Quran, including the above, the school of compulsion 
attempted to establish that if the tyrants do wrong it is because of Allah's will, and therefore, 
they have to do it. They asserted that the will of Allah is the cause for people's action, and that 
people's actions are Allah's actions in reality. They adopted this doctrine since they wanted to 
justify the injustice of their tyrannical rulers. As Ahlul-Bayt (AS) pointed out (see the 
traditions that will be quoted later), if such an idea is established, then the tyrants should be 
rewarded on the day of Judgment even more than the righteous because they were forced to 
play the role of a bad person in this world.

The Shia View of the Will of Allah

The followers of Ahlul-Bayt (AS) never overlooked the verses of Quran about the will of 
Allah, and their Imams maintained that everything (even our voluntary action) happens 
according to the will of Allah and His intention. However, His will on our voluntary actions is 
not a compulsory/necessitated will, nor is it the cause for our choice of actions. Therefore, our 
choice of wrong action cannot be attributed to Him. Moreover, according to Ahlul-Bayt (AS), 
Allah's will is His creation, and it is not eternal. Thus, He may make changes in it as He 
chooses. In the view of the Shia, the meaning of the "will of Allah" in our voluntary actions is 
different from what the majority uphold. The Shia bind themselves to the guidance of Ahlul-
Bayt (AS) for understanding each and every religious concept, and to seek their interpretation 
before making any conclusion from the verses of Quran. The Shia believe that Ahlul-Bayt (AS) 
are the only individuals who are authorized by Allah to interpret the verses of Quran. This is 
due to sayings of Allah in Quran and those traditions of the Prophet (PBUH&HF) whose 
authenticity is agreed by all Muslims.

In what follows, In-Shaa-Allah, I will explain this subject based on the traditions of Ahlul-Bayt 
(AS), and will compare it with the Sunni doctrine in the light of the verses of Quran. 

According to the sayings of Ahlul-Bayt (AS), for every action to take place, be it our choice or 
not, Allah creates the following five steps:

Mashiyya  ->  Irada  ->  Qadar  ->  Qadhaa  ->  Imdhaa

In other words:

Will -> Intention -> Detailed Planning/Measure -> Passing -> Signing

All these records are Allah's creations and do not provide any trace to His Essence (Dhat). 
They are the created/generated/issued (Makhluq/Muhdath/Mabdhul) information by Allah, and 
are at the level of creation. They do not have any similarity whatsoever with His Eternal 
Knowledge (that is, His Essence). Any imagination or perception of Allah's Eternal Knowledge 
by us, is a creation of our mind and cannot be attributed to Allah. With regard to the Essence of 
Allah, we are not allowed to talk because we have no way to understand it, and by 'His Eternal 
Knowledge' we only mean 'He is not ignorant'. We purify His Essence (Dhat) from any type of 
knowledge that we know (i.e., any generated knowledge) just as we purify Him from 
ignorance. As such, our understanding of His Eternal Knowledge is only limited to denying its 
opposite in Allah. In other words, we only purify Him from any defects, such as ignorance.

The first step for existence of anything or occurrence of any event, is the creation of its will by 
Allah. The traditions state that Allah has created two types of will (Mashiyya) and two types of 
intention (Irada) for every action to take place. The second tradition that I quote below states 
that Allah has the following two types of will:

1- The Will of Knowledge (Mashiyyat al-Ilm)
2- The Will of Commandment (Mashiyyat al-Amr)

The first type of "will" means Allah willed that no action happens by/to His creations except 
that He should have already knew and should have already permitted that action to take place. 
Allah foreknows what we would choose if we were given a choice on a certain thing. He may 
then either permit the happening of our would-be action, or He may reject it. Of course, in the 
latter case, we would lose our choice in that specific action, and Allah will not question us for 
not performing that action. We will be questioned only for our voluntary actions, and will not 
be questioned for the actions we "perform" without our choice. More accurately, if an action is 
not our choice, then we cannot really call it our action. In this sense, our action is defined only 
as our voluntary action. Once Allah permits the happening of our would-be choice, we really 
have been granted will-power with regard to that specific act, though we will choose what 
Allah already knew and permitted. The very existence of this type of "will" dismisses the idea 
of independent freedom of will and relinquishing the authority by Allah to us (Tafwidh) in our 
voluntary actions. Moreover, depending on our would-be action, this type of 'will' may or may 
not be in line with Allah's pleasure.

The second type of will is the commandments of Allah, His orders, and His prohibitions for 
each voluntary action. The existence of this type of "will" dismisses the idea of compulsion 
(Jabr) in our voluntary actions. This is because if it were really compulsion, His orders, 
prohibitions, glad tidings, warnings, rewards, and punishments would have been meaningless.

If the action is our choice, then the two "wills" may or may not have conformity. More 
specifically, in our actions, if we choose to follow the orders of Allah, it shows that the two 
types of "will" had conformity, and if we choose to disobey Him, it shows the two types of 
"will" had no conformity. However, we do not consider the foreknowledge and permission of 
Allah the cause for our action. In fact, there is no external cause for any action with volition, 
otherwise the word "volition" would become meaningless since the cause—with the meaning 
that the philosophers imply—would necessarily/urgently result in the effect (i.e., the action). 
Volition exists if one can choose the either opposite sides of an action (of course, while 
considering that Allah has given permission to our would-be choice). If we omit the urgency 
(that was induced by the philosophers) from the cause and effect relationship, we will end up 
with the general meanings of cause, which are "reason" and "origin". Indeed, any action has an 
origin. Moreover, There may be reasons behind our choice of action, but none of these reasons 
would compel us to perform the action, otherwise there would be no volition. This, in turn, 
goes to prove that the foreknowledge of Allah does not compel us in our actions.

As for those actions that are the acts of Allah, these two types of "will" always coincide. For 
instance, Allah commands the angels to do something and He permitted that such action would 
take place exactly in the way that He has commanded.

Allah's will is further divided into two categories:

1- The will of  necessitation/imposition (Mashiyyatu Hatm)
2- The will of decision (Mashiyyatu Azm)

The first type is a necessitated will in which no individual has any choice in it, and it is 
imposed over the creation solely due to Allah's choice. The actions with the will of 
necessitation are considered Allah's actions. When Allah states in Quran "He does what He 
wills (3:40)", He refers to the will of necessitation. (See the beginning of the verse for the 
verification of this fact.) In contrast, the second type is the will of giving permission to some of 
the people's decisions. The actions with the will of decision are people's actions. They are not 
Allah's action though the will of Allah preceded them. If something imposed over a person due 
to the choice of another person, Allah is not the one who did it, though He knew, recorded, and 
permitted its happening for both parties.

Similarly, Allah has two types of intention (Irada):

1- The intention of Knowledge (Iradat al-Ilm)
2- The intention of commandment (Iradat al-Amr)

Intention is the confirmed/endorsed/focused will. The will is more general than the intention. 
According to the traditions, Allah's intentions are further divided into two types:

1- The intention of necessitation/imposition (Iradatu Hatm)
2- The intention of choice/decision (Iradatu Ikhtiyar/Azm)

Again, the first type of intention is that which is enforced on the creation solely according to 
Allah's choice. When Allah states in Quran: 'The doer of what He intends (11:107; 85:16)", He 
refers to the intention of imposition (Iradatu Hatm) in which people have no choice. On the 
other hand, the second type is the intention of giving permission to some of people's choices.

As for "Qadar", it is setting measure, engineering, and the detailed planning with respect to 
time and place of each event as well as its relationship with the other events. It also includes 
synchronizing what happens to an individual without his choice due the voluntary act of 
another person. 

The "Qadhaa" is passing and confirming the event or the command (depending on the type of 
issue). As we will see in the traditions, Qadhaa has four different meanings in Quran, which 
are: Qadhaa of Creation, Judgment, Command, and Knowledge. If a specific action is our 
choice, then Allah's Qadhaa of creation on it means making things physically ready for the 
person to act, and Qadhaa of Judgment means passing what would be the reward and the 
punishment for that specific act in this world and the Hereafter. The Qadhaa of command and 
knowledge are similar to what we explained about will and intention.

The last step is "Imdhaa" which means Allah's signature for the execution of action. It is 
Allah's final permission for occurrence of an action (be it our choice or not). Once the 
occurrence of a certain action is signed, it becomes a definite matter ready for the execution in 
its appointed time. An action is categorized as "definite" (Mahtum) if the permission for its 
occurrence is not changed or is unlikely to be changed by Allah. In the domain of our volition, 
a signed/definite matter is not an imposed matter. It is rather Allah's firm permission to our 
choice, which means it is unlikely that Allah would block us from exercising our would-be 
choice of action. According to the traditions, the actions that are to take place in one year are 
usually signed in the Night of Qadr of the same year. However, Allah may postpone the 
signing of certain actions even up to the moment of their execution. In that case, Imdhaa could 
be exactly at the time that the action is carried out in the world. This is in agreement with the 
other lexical meaning of Imdhaa, that is "execution.”

From the time of creation of the "will" for a specific action until the moment of execution 
(Imdhaa), Allah may withdraw His permission for the occurrence of that action and may cancel 
the created "will" and change the sequence altogether. This concept is called "al-Badaa" 
(initiating a new thing), which is discussed later. This change only occurs to the created 
information (i.e., the above-mentioned steps) while there is no change in His Eternal 
Knowledge/His Essence. As Ahlul-Bayt (AS) pointed out, Allah knew what He would change 
later.

According to the traditions, all of this dynamic information is placed in a record called "The 
Protected Board" (Lawh al-Mahfudh), or equivalently, "The Mother of the Book" (Umm al-
Kitab). These terms were mentioned in Quran and were used in our traditions interchangeably 
(See Quran 85:22 and 13:39).

Now let us study some of the traditions from the heritage of Ahlul-Bayt (AS) in this regard. 
Referring to the Quran where Allah states: "(Allah) is not satisfied with disbelief for His 
servants (39:7)" and also the verse "Surely they disbelieved who said: Allah is the third of the 
three (in a Trinity) (5:73)", Fudhail Ibn Yasar and Abu Basir both narrated:

Imam al-Sadiq (AS) said: "(Allah) willed and intended while He does not like and is 
not satisfied." Abu Basir said: "How is that?" The Imam (AS) replied: "Allah willed 
that nothing (no action or anything) exists except according to His knowledge (of what 
he has permitted), and He intended the same thing, but He does not like to be told 'He is 
the third of the three' and He is not satisfied with disbelief for His servants."

- al-Kafi, v1, p151, Hadith #5
- Kitab al-Tawhid, p339, Hadith #9
- Ma'ani al-Akhbar, p170, Hadith #1
- Bihar al-Anwar, v5, p90, Hadith #10

The second Hadith is from Imam Ali (AS):

The Leader of the Faithful (AS) was asked about the will of Allah (Mashiyya) and His 
intention (Irada). He (AS) said: "Verily, there are two (types of) will and two (types of) 
intention for Allah. They are the 'will of necessitation' and the 'will of decision', and 
similar to that the 'intention of necessitation' and the 'intention of decision'. The 
intention of necessitation never misses (His command/satisfaction). However, the 
intention of (permitting people's) decision sometimes misses (His commandment) and 
sometime hits. And He has two (types of) will: the will (i.e., command) that He does 
will and the will (i.e., command) that He does not will. He (may) forbid while He wills 
and He (may) order while He does not will. It means that He wanted obedience and He 
willed (i.e., permitted), and He did not want disobedience yet He willed (i.e., permited). 
And everything is according to its Qadhaa and its Qadar ... 

al-Qadhaa (passing) is used with four meanings in the Book of Allah. The first one is 
Qadhaa of creation when He, the Most High, said: 'And He passed (to create) 
(Qadhahunna) the seven heavens in two days (41:12)', which means He created them. 
The second one is Qadhaa (passing) of Judgment and it is in His saying, 'And (on the 
Day of Judgment) it is passed amongst them (based) on the truth (39:69)', which means 
He judges. The third one is Qadhaa of commandment and it is in His saying 'And your 
Lord passed that you should not worship but Him (17:23)', which means your Lord 
commanded. And the forth one is Qadhaa of knowledge, and it is in His saying: 'And 
We passed for the Children of Israel (and revealed) in the scripture that most certainly 
you will make mischief on the Earth twice. (17:4)' It means We knew (beforehand) 
about the (mischief of the) Children of Israel.

Verily Allah willed (i.e., permitted the occurrence of some of the) disobedience of His 
servants while He did not want/intend (an intention of commandment). And He willed 
(i.e., knew their choice and permitted) obedience and intended/wanted it from them (an 
intention of commandment). It is because His will consists of the will of commandment 
and the will of knowledge, and His intention consists of intention of satisfaction and 
intention of commandment. He commanded obedience and is pleased with it, and He 
willed disobedience, which means He knew disobedience of His servants but He did 
not command them to do it. This is due to the Justice of Allah, the Mighty and the 
Majestic, amongst His servants.

- Fiqh al-Ridha, p410, sec. 119
- Bihar al-Anwar, v5, p124, Hadith #73

Fat'h Ibn Yazid al-Jurjani narrated:

Imam al-Ridha (AS) said: "Verily, there are two (types of) will and two (types of) 
intention for Allah. One is necessitated and the other one is according to (people's) 
decision. He forbids while He (may) will, and He commands while He (may) not will. 
Don't you see that Allah forbade Adam and his wife to eat from the tree while He 
willed it (i.e., knew their choice and permitted it to happen)? Had He not willed so, they 
would not have eaten, and had they eaten it in that case, then verily their will would 
have overcome the will of Allah (i.e., the knowledge of what is permitted to happen).  
He also ordered Abraham (AS) to slaughter his son, Isma'il, while He willed that he 
would not slaughter him (i.e., He did not give permission for that action to manifest and 
to become effective), and if He had not willed that he will not slaughter him then verily 
Abraham's will would have overcome the will of Allah, the Mighty, the Majestic.

- Kitab al-Tawhid, p64, Hadith #18
- Bihar al-Anwar, v4, p292, Hadith #21; v5, p101, Hadith #26

When Imam Ali (AS) was asked: "How is it that we are not compelled in our actions if all our 
actions are according to the Allah's Qadar and Qadhaa?" the Imam (AS) replied:

"Did you think that it was an imposed passing (Qadhaa), and a necessitated planning 
(Qadar) (as being the cause for our actions)?  If it were so, then reward, punishment, 
commandment, and prohibition would have become invalid, and glad tiding and 
admonition would have been meaningless! In that case, there could not be any blame 
for the sinner and there would not be any admiration for the righteous. In such a case, 
the sinner would be more deserving of kindness than the righteous, and the righteous 
would be more deserving of punishment than the sinner. This is the saying of the idol 
worshippers and the enemies of Allah and the Party of Satan (who are) the Qadariyya 
(those who believe in compulsion), the Majus of this nation.

Allah (SWT) has charged the servants while they were granted choice, and forbade 
them through warnings. He has given for a small amount of good deeds a great reward. 
He is never disobeyed through overcoming (His will), and He is not obeyed through 
coercion and compulsion. He does not invest possession by relinquishing it. He did not 
create the heavens and the earth and whatever is in between as a falsehood (triviality). 
He has not sent Prophets and Messengers in vain. 'This is the suspicion of the 
disbelievers; and woe unto the disbelievers from the Hellfire. (38:27)'"

- al-Kafi, v1, p155, Hadith #1
- Kitab al-Tawhid, p380, Hadith #28
- Uyun Akhbar al-Ridha (AS), v1, p138, Hadith #38
- Bihar al-Anwar, v5, p13

The Term al-Qadariyya has been used in our Hadith literature for two extreme groups. The first 
and the largest group were al-Jabriyya who believed in compulsion and maintained that 
everyone is forced according to the Taqdir/Qadar of Allah and that His decree is the cause for 
our actions. The second group who were also called by this name were al-Mufawwidha who 
believed that the Taqdir of voluntary actions are relinquished to people. The title of Qadariyya 
has been a notorious one since the Prophet (PBUH&HF) severely denounced its followers and 
he called them the Majus of this nation in numerous traditions. As we already witnessed in the 
writings of Abul Hasan al-Ash'ari, there has been a constant battle between Jabriyya and 
Mufawwidha, each one accusing the other of being Qadariyya! On the other hand, Ahlul-Bayt 
(AS) have made it clear that Qadariyya constitutes both the schools of compulsion and 
independent freedom of will. The previous tradition referred to the former branch of Qadariyya 
while the next interesting tradition refers to the latter. Yunus Ibn Abd al-Rahman narrated:

Imam al-Ridha (AS) said to me: "O Yunus! Do not hold the saying of al-Qadariyya. 
Certainly, the Qadariyya hold neither the saying of the People of Paradise, nor the 
(future) saying of the People of the Fire, nor the saying of Satan! Verily, the People of 
Paradise (shall) say: 'Praise be to Allah who has guided us to this (place): never could 
we be guided if Allah would not have guided us (7:43)'. And the People of Fire (shall) 
say: 'Our Lord! Our wretchedness overwhelmed us, and we have been misguided folk 
(23:106)'. And the Satan said: 'O my Lord! Since you have misled me ...(15:39)'" I said: 
"By Allah! I never held the saying of the Qadariyya. I also maintain that nothing exists 
except that which Allah willed, intended, passed, and measured." (Here, Yunus made 
the mistake of the philosophers who switch the place of Qadar and Qadhaa in the 
sequence, and the Imam (AS) corrected him:) He (AS) said: "It is not that way. Rather, 
nothing exists except that which Allah willed, intended, measured, and passed. The will 
is the first reminder. The intention is the determination for what He willed. The 
measure is the setting of the limits such as the appointed time, existence, maintenance, 
and the extinction (of the would-be action). The passing is to make things up and ready 
(for the person to act)."

- Tafsir Ali Ibn Ibrahim al-Qummi, v1, p24
- Bihar al-Anwar, v5, p116, Hadith #49

A similar interesting Hadith from Imam al-Ridha (AS) has two more phrases, which are as 
follows:

Imam al-Ridha (AS) said: "... O Yunus! Certainly, al-Qadariyya do not hold the saying 
of Allah, 'And ye shall not will unless Allah wills (81:29)', ... nor do they hold the 
saying of Noah (AS), 'My advice shall not benefit you even though I intended to advise 
you if it be that Allah intended to mislead you. He is your Lord and to Him shall you 
return (11:34)'..."

- al-Mahasin, p244, Hadith #238
- Bihar al-Anwar, v5, p122, Hadith #69

Notice that misleading/misguiding attributed to Allah as explained by other verses of Quran as 
well as the traditions of Ahlul-Bayt (AS), is Allah's punishment for those who insist on 
rejecting faith. Misguidance is the reverse of guidance, assistance, and light, which aids man to 
choose with better insight. On the other hand, misguidance is darkness. A person who makes 
his choice in darkness, although he is not deprived of choice, he is deprived of insight and is 
under greater influence by Satan. Therefore, this misguidance is not a compulsory 
misguidance. It is rather a punishment for what he has chosen of disbelief earlier. Although he 
still exercises choice, Allah knew that he will choose wrong in darkness and under the advisory 
of Satan. Again, Allah's foreknowledge, His withholding guidance, and His deserting do not 
compel a disbeliever to do wrong, just as His foreknowledge, His guidance, and His assistance 
do not compel a believer to do right.

Below is another tradition denouncing Qadariyya as those who believed that Allah has 
relinquished the planning of voluntary actions to people. Ali Ibn Salim narrated:

Imam al-Sadiq (AS) said: "Certainly the Qadariyya are the Majus of this nation. They 
intended to describe Allah by His justice, but they dismissed Him from His sovereignty. 
About them the following verses were revealed: 'On the Day that they shall be dragged 
through the Fire on their faces, (they shall be told:) Taste the touch of Hell! Verily, We 
have created everything (including this punishment) according to planning/measure. 
(54:48-49)'"

- Kitab al-Tawhid, p382, Hadith # 29
- Close narrations reported from Imam Ali (AS), Imam al-Baqir (AS), and Imam al-Sadiq 
(AS). See Bihar al-Anwar, v5, pp 117-118, Hadith #50, #51, #54

Imam Hasan al-Askari (AS) narrated:

Imam Musa Ibn Ja'far (AS) said: "Certainly Allah created the creation and knew what 
they will turn to. Then, He commanded them and forbade them. To whatever He 
commanded, He has indeed made for them a way to take it. From whatever He forbade 
them, He has indeed made for them a way to leave it. However, they shall neither take 
nor leave except by His permission. Yet, Allah never compelled anyone to His 
disobedience, but rather He tested them as He, the Glorious, said, 'in order to test you 
which of you is best in (your) deed. (67:2)'"

- al-Ihtijaj, v2, p387
- al-Kafi, v1, p158, Hadith #5 (a close narration from Imam al-Sadiq (AS))
- Bihar al-Anwar, v5, p26, Hadith #32


Again, pointing to the domain of our volition, Hisham Ibn Salim narrated:

Imam al-Sadiq (AS) said: "Allah is more Generous than charging people with what 
they cannot bear, and Allah is more Mighty than having something He did not intend 
take place in His kingdom."

- al-Kafi, v1, p160, Hadith #14
- Kitab al-Tawhid, p360, Hadith #4
- al-Mahasin, p296, Hadith #464
- Bihar al-Anwar, v5, p41, Hadith #64

The above Hadith clearly dismisses both the idea of compulsion and independent freedom in 
our actions. This is also emphasized by the following Hadith. Various authorities narrated:

Imam al-Sadiq (AS) said: The Messenger of Allah (PBUH&HF) said: "He who thinks 
Allah commands to evil (Soo') and indecent deeds has indeed lied upon Allah. He who 
thinks the goodness (Khair) and the evil (Sharr) are not according to His will, has 
dismissed Allah from His Sovereignty. He who thinks that sins are performed by other 
than the power of Allah, has indeed lied upon Allah. And he who lies upon Allah, Allah 
shall enter him to Fire."

- Tafsir al-Ayyashi, v2, p11, Hadith #14
- Kitab al-Tawhid, p359, Hadith #2
- al-Kafi, v1, p158, Hadith #6
- Bihar al-Anwar, v5, p127, Hadith #79

Salih al-Nili narrated:

Imam al-Sadiq (AS) said:: "... Certainly, Allah does not compel anyone to His 
disobedience and does not intend disbelief for anyone with the intention of 
necessitation/imposition. However, when one becomes a disbeliever, it was (already) in 
the intention of Allah and His knowledge that he will disbelieve and that he will not 
turn to any goodness." I asked: "Did Allah want them to disbelieve?" He (AS) said: "I 
did not say that. I rather say He knew they would disbelieve, and thus He intended 
disbelief due to His foreknowledge on them. This is not the intention of 
necessitation/imposition (i.e., it is not the cause for their action). It is just the intention 
of (giving permission to their) choice."

- al-Kafi, v1, p162, Hadith #3

Thus, when Allah states in Quran: "Allah never intends injustice to His servants (40:31)", or 
when He states: "Allah never intends injustice to the Worlds (3:108)", the intention that is 
denied here is the intention of necessitation/imposition. In other words, Allah does not impose 
injustice to people, and therefore, injustice is not the action of Allah. However, the injustice 
imposed by some people over others is in His will and His intention of choice. Allah intended 
to give permission to the occurrence of some (not all) injustice by people. As such, although 
injustice by others is in His intention, it cannot be considered His action.

On the commentary of the famous Hadith of Imam al-Sadiq (AS), Yazid Ibn Umair narrated:

I said to Ali Ibn Musa al-Ridha (AS): "O Son of the Messenger of Allah! It has been 
narrated to us that Ja'far Ibn Muhammad al-Sadiq (AS) said, 'There is no compulsion 
and no relinquishing, but something between the two.' What does this mean?" Imam al-
Ridha (AS) replied: "He who claims that Allah does our actions and then punishes us 
for those (actions), has maintained compulsion (Jabr). He who claims that Allah has 
relinquished the authority on creation and sustenance to His Proofs (AS) has indeed 
maintained Tafwidh (to Imams). The supporter of compulsion is a disbeliever and the 
supporter of relinquishing authority is a polytheist." I then asked: "O son of the 
Messenger of Allah! What is the matter between the two?" The Imam (AS) replied: 
"The existence of the Path for performing what was ordered and for leaving what was 
prohibited." I asked: "Is there any will and intention for Allah on this?" He (AS) said: 
"As for the acts of obedience, the intention of Allah and His will is His ordering to do 
those (acts) and being satisfied with it and aiding (the person) to accomplish it. On the 
other hand, His intention and will in the sin/disobedience is prohibiting it and being 
displeased with it and deserting over it (i.e., letting the person do it without pushing 
him)." I asked: "Is there any Qadhaa for Allah on this?" He (AS) said: "Yes, There does 
not exist any act that the servants do, be it good (Khair) or evil (Sharr), except that 
Allah has a Qadhaa on it." I asked: "Then what is the meaning of Qadhaa here?" He 
(AS) said: "The verdict on them for that which they deserve from rewards and 
punishments in this world and the Hereafter."

- Uyun Akhbar al-Ridha (AS), v1, p124, Hadith #17
- al-Ihtijaj, v2, p414
- Bihar al-Anwar, v5, pp. 11-12, Hadith #18

In the last part of the above Hadith, the Imam (AS) referred to Allah's will and intention of 
commandment and satisfaction as well as His passing (Qadhaa) of judgment.

The fact that we have no choice over some of the actions is not denied by any group, including 
the Mu'tazilites. All the problems and arguments in the entire history of mankind have been 
about those actions that we do voluntarily. The saying of Imam al-Sadiq (AS) quoted in the 
beginning of the above tradition does not mean that some of our actions are due to compulsion 
(Jabr) and some are due to independent freedom (Tafwidh). He (AS) rather pointed to the 
domain of our volition and stated that there is neither Jabr nor Tafwidh in the domain of our 
choice. As we already pointed out, only our voluntary actions can be really considered as our 
actions.

The above Hadith also points to a subgroup of Mufawwidha who believed that Allah has 
relinquished authority specifically to the Imams (AS) and believed that the Imam's (AS) will is 
independent of Allah's will.

In many traditions, the Imams of Ahlul-Bayt (AS) stressed the fact that the will of Allah, His 
intention, His measure, and His passing are all His creations, and that any one who thinks they 
are eternal or are His Essence (Dhat) is a disbeliever and polytheist. This is because Allah's 
intention refers to the intended things (i.e., His creations), which are many. The multitude of 
eternal intentions would defy the oneness of Allah and His eternity. Thus, His intentions were 
not eternal. Sulaiman Ibn Ja'far al-Ja'fari narrated:

Imam al-Ridha (AS) said: "The will and the intention are of the attributes of actions. 
Thus, he who thinks that Allah eternally intended and willed, is not a monotheist."

- Kitab al-Tawhid, p337, Hadith #5
- Mustadrak al-Wasa'il, v18, p182, Hadith #22449/30
- Bihar al-Anwar, v4, p145, Hadith #18

The Change in Allah's Will

Ahlul-Bayt (AS) stated that from the time of creation of the "will" for a specific action until the 
moment of execution (Imdhaa), Allah may withdraw His permission for the occurrence of that 
action and may cancel the created "will" and change the sequence altogether. This concept is 
called "al-Badaa" (initiating/originating a new thing). This change only occurs to the created 
information (i.e., the five steps mentioned earlier) while there is no change in His Eternal 
Knowledge/His Essence. Note that Badaa is not limited to what was explained above. Any 
creation of Allah at any time is due to His Badaa since neither the creation nor the will of Allah 
about it was eternal, and Allah initiated to create it from non-existence. Thus, Allah has made 
Badaa in everything (See the tradition by Imam al-Ridha (AS) below). Moreover, when Allah 
changes a will, it actually means He removes (Mahw) the previous will and then He originates 
a new will just as He originated the previous will. Therefore, Allah's creation is entirely Badaa.

As the Sunnis consider the will of Allah eternal and claim it to be His Essence, they cannot 
admit any change in it. This is while, numerous verses in Quran prove that Allah's hands are 
open to originate or change anything in His creation. Once Ma'mun, one of the Abbasid 
Caliphs, prepared a discussion between Imam al-Ridha (AS) and Sulaiman al-Maruzi who was 
the greatest theologian (Mutakallim) of Khurasan. Sulaiman used to believe that the will of 
Allah and His intention are eternal (not created) and that Allah never initiates any change in 
His will. Below is but a small part of the interesting discussion between Imam al-Ridha (AS) 
and Sulaiman in the presence of Ma'mun. Al-Hasan Ibn Muhammad al-Nufili narrated:

... Imam Ridha (AS) said: "Why did you deny al-Badaa, O Sulaiman, while Allah, the 
Glorious, states, 'But does not man call to mind that We created him before, and he was 
nothing? (19:67)', and the Glorious states, 'It is He Who initiates the creation, then He 
returns it (30:27)', and He states, 'The Originator of the heavens and the earth (2:117; 
6:101)', and the Glorious states, 'He increases in the creation what He wills (35:1)'. He 
also states, 'and He began the creation of man from clay (32:7)', and the Glorious 
states, 'There are others, held in suspense for the command of Allah, whether He will 
punish them, or turn to them in mercy (9:106)'. He, the Glorious, also states, 'Nor is an 
individual's life prolonged, nor does anything decrease from his life span, except that it 
is (being reflected) in a Book (35:11)'."

Sulaiman asked: "Do you have any narrations from your ancestors on this?" The Imam 
(AS) replied: "Yes. It is narrated to me that Abu Abdillah (Imam al-Sadiq (AS)) said, 
'Surely for Allah, the Glorious, there are two (types of created) knowledge: One is the 
hidden and the reserved knowledge (i.e., the knowledge of al-Ghaib) that no one knows 
but He, and from that comes al-Badaa. The other is the knowledge that He has taught it 
to His angels and His Messengers, and the Ulamaa of the People of the House of His 
Prophet (PBUH&HF) know it.'"

Sulaiman asked: "I would like you to further derive it (i.e., al-Badaa) from the Book of 
Allah, the Mighty and the Majestic." He (AS) replied: "Consider the saying of Allah to 
His Prophet (PBUH&HF), 'So turn away from them, and you are not blameworthy 
(51:54)' (by which) He intended their destruction. Then, Allah made Badaa (i.e., 
initiated a new will) and said, 'And remind, for reminding benefits the Believers. 
(51:55)'"

Sulaiman said: "Increase my (knowledge), may I be sacrificed for you." Imam al-Ridha 
(AS) said: "Indeed my father informed me from his ancestors that the Apostle of Allah 
(PBUH&HF) said, 'Certainly Allah, the Glorious, revealed to a Prophet (referring to 
Prophet Hizqil as per another tradition) amongst His Prophets that he should inform a 
certain king that Allah would take his soul in such and such time. That Prophet went to 
him and informed him of that. (Out of anxiety) the king fell down from his throne and 
prayed to Allah, 'O Lord! Postpone my (death) so that I  can provide for my baby and I 
conclude my matter'. Next, Allah revealed to that Prophet to go back to the king and to 
inform him that Allah has caused his (previous) appointed time of death to be forgotten 
(i.e., He has made its decree disappear) and increased his life for 15 years. That Prophet 
said to Allah, 'O Lord! You know that I have never been known as a liar.' Allah 
revealed to him that he is but an appointed servant, and that he should deliver it to him, 
and that Allah is not questioned for what He does.'"

The Imam (AS) again turned to Sulaiman and said: "Are you emulating the Jews on this 
issue?" He replied: "No! I seek refuge in Allah from (doing) that. What did the Jews 
say in this regard?" He (AS) said: "They said, 'the hand of Allah is tied up (5:64)'. They 
meant Allah has concluded the matter and therefore He no longer originates anything. 
Hence, Allah said, 'Be their hands tied up and be they accursed for what they uttered. 
(5:64)'" The Imam (AS) continued: "Indeed, I (personally) heard people asking my 
father, Musa Ibn Ja'far (AS), about al-Badaa, and he (AS) replied, 'Why should people 
deny al-Badaa when Allah has halted some people who wait for His command?'" 
(Referring to the verse: 'There are others, held in suspense for the command of Allah, 
whether He will punish them, or turn to them in mercy (9:106)'.)

Sulaiman asked: "Could you inform me about the verse, 'We have indeed sent it down 
in the Night of Qadr (97:1)'? What was sent down?" Imam al-Ridha (AS) replied: "O 
Sulaiman! In the Night of Qadr, Allah makes the detailed planning of what will happen 
until next year regarding any life, death, goodness (Khair), evil (Sharr), and sustenance. 
Whatever Allah measured on that night is of definite matters (Mahtum)." Sulaiman 
said: "Now I understand it. But, increase my (knowledge), may I be sacrificed for you." 
Imam al-Ridha (AS) said: "O Sulaiman! Surely amongst the matters are suspended 
(Mawquf) issues that are with Allah, the Glorious. Of them, He advances what He wills 
and delays what He wills..."

- Kitab al-Tawhid, pp 443-444, Hadith #1
- Uyun Akhbar al-Ridha (AS), v1, p180-182, Hadith #1
- Bihar al-Anwar, v10, pp 329-331, Hadith #2

As we have seen, there are many pieces of evidence in Quran that clearly disprove the Sunni 
doctrine which states the Pen has dried up, having written down all future events. In contrast, 
the followers of Ahlul-Bayt (AS) do not emulate the Jews who considered Allah had concluded 
the matter. We believe Allah's hands are open to do as He wills. Of course, Allah does not act 
without purpose. The changes in decree has educational purposes for people including the 
Prophets and Imams, peace be upon them. Although people are usually unaware of the details 
of all such changes, yet by realizing the general concept of al-Badaa one will truly understand 
that everything is in the hand of Allah and He is able to do all things at any time, and that it is 
never too late for Him to do anything He wills. It demonstrates the absolute freedom of Allah 
in all His actions and that He is never restricted by His own creations, including His previous 
will. Moreover, it removes the suspicion of compulsion and non-revocable pre-destination, and 
gives the sinners hope that Allah may totally revive their past and future. It encourages them to 
make hard efforts, to supplicate to Allah, and to act upon good deeds hoping that Allah may fix 
their deeds and may change their fate.  Zurara Ibn A'ayun and Hisham Ibn Salim narrated:

Imam al-Sadiq (AS) said: "Allah was not worshipped to the extent that He was 
worshipped due to al-Badaa. Allah was not glorified as much as He was glorified due to 
al-Badaa."

- al-Kafi, v1, p146, Hadith #1
- Kitab al-Tawhid, p331, Hadith #1 & #2
- Bihar al-Anwar, v4, p107, Hadith #19 & #20

However, it should be noted that, the verses of Quran and the traditions of Ahlul-Bayt (AS) 
stress that Allah does not make Badaa on everything. Allah has a definite will, which consists 
of the will that is unlikely to be changed as well as the will He has chosen not to change at all. 
The unchangeable wills are known as His customs (Sunan) and His Promises. Allah stated in 
Quran:

"... The evil trick will surround only the authors thereof. Then, are they but looking for 
the way the ancients were dealt with? But no change will you find in Allah's custom. 
And no turn around will you find in Allah's custom. (35:43)"

"Verily that which you are promised is true. (51:5)"

"And they ask thee to hasten on the Punishment!  Behold! Allah shall never break His 
Promise. (22:47)"

Our Destiny

The Sunnis have narrated:

Jabir reported that Suraqa b. Malik b. Ju'shuin came and said: Allah's Messenger, 
explain our religion to us (in a way) as if we have been created just now. Whatsoever 
deeds we do today, is it because of the fact that the Pens have dried (after recording 
them) and the destinies have begun to operate, or do these have effects in the future? 
Thereupon he said: The Pens have dried and destinies have begun to operate. (Suraqa 
b. Malik) said: If it is so, then what is the use of doing good deeds? Zuhair said: Then 
Abu Zubair said something but I could not understand that and I said. What did he say? 
Thereupon he said: Act, for everyone is facilitated (to act upon what he is created for).

- Sahih Muslim, Book 033, Hadith #6402 (See also similar traditions: Hadith # 6404 & # 6406)
- Musnad Ahmad Hanbal, v3, Chapter of Musnad Jabir Ibn Abdillah

There is no dispute in the genuineness of the last sentence of the above Hadith, that is, "Act, 
for everyone is facilitated". This sentence of the Prophet (PBUH&HF) was also narrated by the 
Shia authorities and was explained by Ahlul-Bayt (AS). However, the first part of the above 
Sunni-reported Hadith is not at all compatible with its last part. In explaining the above 
sentence, the Sunnis alleged that the Prophet (PBUH&HF) said:

"Act, for everyone is facilitated to act upon what he is created for so that whoever 
belongs to the blessed ones is facilitated for the acts of the blessed people and whoever 
belongs to the unfortunate ones is facilitated for the acts of the unfortunate people."

- Sahih Muslim, Book 033, Hadith #6398
- Sahih al-Tirmidhi, v5, under the commentary of the Chapter of the Night, Hadith #3402
- Sunan Abi Dawud, v2, the Chapter of Qadar, Hadith #4694
- Musnad Ahmad Ibn Hanbal, v1, Under Musnad Umar

As we already quoted the Sunni scholars, they believe that not all people were created to 
worship Allah and to do good deeds. They claimed some people were created only for Hell and 
some were created only for Paradise. According to them, those who were created for the Hell 
are facilitated for bad deeds and those who were created for Paradise are facilitated for good 
deeds.

On the other hand, the explanation of Ahlul-Bayt (AS) on the original saying of the Prophet 
(PBUH&HF) is quite different from that of the Sunni counterpart. The school of Ahlul-Bayt 
(AS) does not consider this fate to be a necessitated one, and a person for whom it is written 
that he will die wretched, will not be compelled to such a fate. Felicity and wretchedness rather 
points to the foreknowledge of Allah about our would-be choices of beliefs and actions 
towards the end of our life given the future situations that are currently intended by Allah. 

Morover, Allah has provided us means, such as striving to perform good deeds, supplication to 
Allah and seeking His assistance so that Allah may change our spiritual state and may assist us 
by His Mercy so as to lighten for us the burden of performing good deeds and to make it easier 
for us to rectify our deeds. Although Allah has the foreknowledge of our future supplications 
and good deeds (provided that we are blessed by Allah to turn to such deeds), Allah might have 
decided not to change our situation in His will until the time of the occurrence of such good 
actions. 

Ibn Abi Umair narrated:

I asked Imam Musa Ibn Ja'far (AS) on the meaning of the saying of the Apostle of 
Allah (PBUH&HF), "A wretched is he who became wretched in the womb of his 
mother, and a felicitous is he who became felicitous in the womb of his mother". The 
Imam (AS) replied: "A wretched is a person that, while he was in the womb of his 
mother, Allah knew he shall soon act upon the deeds of the wretched. Likewise, a 
felicitous is a person that, while he was in the womb of his mother, Allah knew he shall 
soon act upon the deeds of the felicitous." I asked: "What is the meaning of the saying 
of the Apostle of Allah (PBUH&HF), 'Act, for everyone is facilitated to (act upon) 
what he is created for'?" The Imam (AS) replied: "Certainly Allah, the Mighty and the 
Majestic, created the Jinn and the human to worship Him, and He did not create them to 
disobey Him. This is His saying, the Glorious, 'And We did not create the Jinn and the 
human but in order that they worship Me. (51:56)' Thus, every one is facilitated to (act 
upon) what he is created for (i.e., worship). Then, woe unto him who prefers the 
blindness over the guidance."

- Kitab al-Tawhid, p356, Hadith #3
- Bihar al-Anwar, v5, p157, Hadith #10

It follows that, when Allah states in Quran, "Many are the Jinn and the human we have created 
for Hell (7:179)" He means We knew many of the Jinn and the human that We have created 
will go to Hell. The term "li" in Arabic (which is usually translated as "for") has many 
meanings. Here it means the outcome and the consequence. It does not mean that the reason for 
their creation was to send them to Hell, otherwise it would go against many verses of Quran 
and the traditions of the Prophet (PBUH&HF). Both Shia and the Sunni narrate:

The Apostle of Allah (PBUH&HF) said: "Every child is born according to (pure) nature 
(Fitra)."

- Sahih Muslim, v4, Book 33, Hadith #6423, #6426, #6428
- Sahih al-Bukhari, Volume 8, Book 77, Number 597

This proves that wretchedness is not something intrinsic in the born child. It is rather what 
Allah knew everyone would choose towards the end of his life given the currently permitted 
situations and events of the future. Moreover, Allah may change what has written for the 
wretched by providing His assistance. Hisham Ibn Salim narrated:

Imam al-Sadiq (AS) said: "Verily, Allah, the Glorious, may transfer a servant from the 
state of wretchedness to felicity, but He does not transfer him from the state of felicity 
to wretchedness."

- Kitab al-Tawhid, p358, Hadith #6
- Bihar al-Anwar, v5, p158, Hadith #12

Allah may decide to change the future of a wretched without compelling him to the right path, 
and He does so by providing him His assistance and His light when he makes a decision, by 
lightening his bosom to endure the situation more easily, and by making the right path felt 
easier for him. If Allah provides His assistance for someone, He has acted according to His 
grace and has decided to overlook his previous bad deeds. On the other hand, if He does not 
assist him due to his previous bad deeds, He has only acted according to His justice. The extent 
of the assistance is according to Allah's choice and may involve future Badaa for each specific 
case. Hence, the issue is not concluded by Allah, and an ill fate is only a currently decided fate. 
Moreover, as we mentioned earlier, Allah's foreknowledge, His withholding guidance, and His 
deserting do not compel a disbeliever to do wrong, as he still exercises choice.

The possibility of change in the destiny by Allah, shows that it is never too late to return to 
Him and to ask for His blessings and His assistance. It also makes people truly understand that 
they cannot rely on their previous deeds and should always seek refuge with Allah in all 
circumstances, because they never know if they are yet entered amongst the the would-be 
felicitous.

It is amazing to see that although the Sunnis strongly refute any change in the destiny, they 
have reported a number of traditions in their Sahih books, which negates their doctrine. For 
instance:

Narrated by Abu Huraira: The Prophet said, "Take refuge with Allah from the 
difficulties of severe calamities, from having an evil end and a bad fate and from the 
malicious joy of your enemies." 

- Sahih al-Bukhari, Volume 8, Book 77, Hadith #613
- Sahih Muslim, v4, Chapter on seeking refuge from bad fate
- Sunan al-Nisa'i, v8, Book of seeking refuge, Chapter on seeking refuge from bad fate

If our destiny is unchangeable, then praying to Allah and seeking refuge with Him from a bad 
end is futile. More interestingly, the Sunnis narrated that the two companions of the Prophet, 
namely Ibn Mas'ud, and Umar Ibn al-Khattab have individually prayed to Allah with the 
following supplication:

"O Allah! If You have written me amongst the felicitous, then keep on that. But, if You 
have written me amongst the wretched, then remove me from it and record me amongst 
the felicitous, because You certainly erase what You will and record (likewise), and 
with You is the Mother of the Book."

- Kanz al-Ummal, v2, Chapter on General Supplications, Hadith #5045
- Majma' al-Zawa'id, v10, Book of Supplications, Chapter 38, Hadith #17436

Moreover, the Sunnis reported:

Ali (AS) said: "I asked the Apostle of Allah (PBUH&HF) about the saying of Allah, the 
Glorious,  'Allah erases what He wills and establishes (likewise), and with Him is the 
Mother of the Book. (13:39)'" He (PBUH&HF) replied: "I shall reveal to you its 
mystery so that you give this glad tiding to my nation after me. Certainly, charity for 
the sake of Allah, kindness to the parents, making good effort, turns the wretchedness 
into the felicity and increases the lifespan."

- Jami' al-Saghir, al-Suyuti, v4, Chapter "A-S", Hadith #5146
- Kanz al-Ummal, v2, Chapter of al-Ra'd, Hadith #4444

The Problem of Evil
It is clear that people's evil actions are not Allah's actions; otherwise, many verses of Quran 
would become meaningless. For instance, Allah states in Quran:
 
"Verily Allah does not do any injustice to people. It is people that wrong their own 
souls. (10:44)"

The above verse proves that injustice is the action human, and that the action of human is not 
Allah's action since Allah denies committing any injustice. 

We should, however, distinguish between the evil that is people's action and the evil/misery 
that comes from Allah. Both of them are called evil (Soo'; Sayyi'a; Sharr) in Quran. The misery 
that Allah descends on people is due to their evil actions, and thus it is just a punishment for 
them. Allah's punishments in this world and in the hereafter are both called evil (Sharr; Soo') in 
Quran. For instance, Allah stated:

"If some good befalls them, they say, 'This is from Allah'; but if evil (Sayyi'a) befalls 
them, they say, 'This is from thee (O Prophet)'. Say: All are from Allah. But what hath 
come to these people, that they fail to understand a single fact. (4:78)"

The evil that is from Allah is but the punishment that befalls the wrongdoers. This punishment 
is due to their evil deeds, as it is made clear in the next verse:

"Whatever good (O man!) happens to thee is due to Allah's (Mercy); but whatever evil 
(Sayyi'a) happens to thee is due to thy (own) soul. (4:79)" 

Thus, the wrongdoing is an action attributed to people, and the punishment is an action 
attributed to Allah, and although they were both called evil (Sayyi'a), they are entirely of 
different nature. Both type of evils were used in the following verse of Quran: 

"The penalty of an evil (i.e., wrongdoing) is an evil (i.e., a punishment) like it. (42:40)"

We also recite in Quran:

"... And if Allah intends an evil (Soo') (i.e., punishment) for a group of people, there 
would be no (other) power to turn it back, nor will they find, besides Him any protector. 
(13:11)"

"Say: 'Who can screen you from Allah if He intends an evil (Soo') (i.e., punishment) for 
you or intends a mercy for you?’ Nor will they find for themselves (from) other than 
Allah any protector or helper. (33:17)"

Note that the intention mentioned in the above two verses are intention of imposition, as it is 
clear from the context. In other words, the punishing is the action of Allah, not the action of 
people, though it is due to the action of people.

Other interesting instances in which evil (Sharr/Soo') is mentioned as Allah's punishment are 
the following verses of Quran: 5:60, 76:7, 76:11, 16:27, 27:58, 40:45.

Besides, we should not judge any harmful event that comes from Allah as evil. Anything that 
we have belongs to Allah and He may take it back if He wills. Moreover, Allah does not decree 
harmful events only for the purpose of punishing people for their pervious wrong deeds. At the 
same time that these events may be punishments for some individuals, they are blessings for 
others by which they attain higher spiritual positions. In fact, Allah has willed to test people in 
such situations. Whoever seeks refuge with Allah in all such circumstances, Allah will grant 
him more tolerance and more faith in Him, and also increases his reward in the hereafter for his 
turning to Him when facing such situations.

Imam al-Sadiq (AS) said: "The most severe afflictions/tests (Balaa) were for the 
Prophets, and then those who came after them in virtue." 

- al-Kafi, v2, p252, Hadith #1
- Bihar al-Anwar, v64, p241, Hadith #71

Imam Muhammad al-Baqir (AS) said: 

"Allah cares for a believer by affliction/hardship, like a man who cares for his family 
by sending them gifts when he is away from them. Allah prevents the believer form 
(indulging into the comfort of) this world, like a physician who prevents a patient (and 
limits him to some strict diets)." 

- al-Kafi, v2, p255, Hadith #17
- Bihar al-Anwar, v64, p213, Hadith #19

Zaid Ibn Zarad narrated:

Imam al-Sadiq (AS) said: "Certainly (enduring) a greater affliction/test is recompensed 
by a greater reward. Thus, when Allah loves a servant, He afflicts him with a great 
hardship (Balaa). Then, if he is pleased with it, for him is Allah's satisfaction, and if he 
is displeased with it, for him is Allah's dissatisfaction."

- al-Kafi, v2, p253, Hadith #8
- Bihar al-Anwar, v64, p209, Hadith #11

Husain Ibn Ilwan narrated: 

Imam Ja'far al-Sadiq (AS) said: "When Allah loves a servant, He immerses him in the 
sea of suffering." 

- al-Kafi, v2, p253, Hadith #6
- Bihar al-Anwar, v64, p208, Hadith #9

Like a swimming tutor who throws his new student into water, and makes him struggle in order 
to teach him swimming, Allah does the same to develop his beloved servants. If one only 
devotes his whole lifetime to read about swimming, he will never learn how to swim. We have 
to go into water and exercise under the guidance of a qualified teacher to learn swimming. 

As for a sinful believer, there is another reason that Allah may afflict him with hardship. The 
hardship that he receives is an atonement to his sins, which cleanses him before he leaves this 
world. Thus, such hardship is a mercy from Allah for them.

Imam al-Sadiq (AS) said: "When the sin of a servant increases and nothing (of his good 
acts) is found to atone for that, Allah inflicts him by sorrows in this world as an 
atonement for it, or He will make his body sick to compensate for that, or (in a more 
serious case) He makes the time of his death more difficult to him so as to cover for 
that, or else (in a much more serious case) He punishes him in his grave so that he 
meets Allah on the Day of Judgment without anything that could witness to any of his 
sins (i.e., he comes with his sins wiped out)."

- Mustadrak al-Wasa'il, v2, p52, Hadith #1382
- al-Amali, al-Saduq, p294, Hadith #4
- Bihar al-Anwar, v78/81, p176, Hadith #15

Imam al-Sadiq (AS) said: The Messenger of Allah (PBUH&HF) said: Allah said: "By 
My Might and Majesty! I shall not send out from this world a servant whom I intend to 
cover with Mercy until I take every sin of him (and exchange it) either by a sickness in 
his body or by tightening his sustenance or by fear in his life; and if anything still 
remains of his sins I will increase his tension at the time of his death. By My Might and 
Majesty! I shall not send out from this world a servant whom I intend to punish (due to 
his disbelief) until I take every good deed of him (and exchange it) either by good 
health in his body or increase in his sustenance or by security in his life; and if anything 
still remains of his good deeds I will make his death easy for him."

- al-Kafi, v2, p444, Hadith #3
- Mustadrak al-Wasa'il, v11, p331, Hadith #13180
- Irshad al-Qulub, v1, p181

Thus, any worldly benefit that a disbeliever receives is to clear his sound deeds. On the other 
hand, affliction that befalls a disbeliever in this world is certainly evil. Such an evil is but 
Allah's worldly punishment for his rejections beside the greater punishment that waits for him 
in the hereafter. Allah said in Quran:

"As to those who reject faith, I will punish them with severe agony in this world and in 
the Hereafter, nor will they have anyone to help. (3:56)" 

"Let not their wealth nor their children dazzle thee: in reality Allah intends to punish 
them with these things in this life, and that their souls may perish in the state of 
disbelief. (9:55)"

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SEEING ALLAH

Written by: Dr. Vahid  J. Majd

June 2001

Table of Contents

1. Introduction
2. The Sunni View of Seeing Allah
3. The Shia Position
4. Seeing Allah By Heart
5. Visiting Allah

Introduction

The issue of seeing the Essence (Dhat) of Allah has historically been one of the theological 
differences between the Shia and the Sunni schools of thought. This has been due to their 
diverse understanding of the Essence of Allah as well as their differences in the interpretation 
of the verses of Quran. In this article, we will discuss the position of each school, and will 
examine each school’s evidence in this regard. We will consider whether Allah can be seen by 
eyes or imagined or thought of by mind, and whether we have any way into the Essence of 
Allah. We will also discuss whether Allah can be perceived by heart and felt by conscience. 
We will finally provide an in-depth interpretation of visiting Allah according to Quran and 
Hadith.

The Sunni View of Seeing Allah

One of the doctrines that the Sunnis unanimously uphold is that a human being can see the 
Essence of Allah by his or her own eyes. Some of their prominent scholars, including Ahmad 
Ibn Hanbal, maintained that Allah can be seen in this world as well as in the hereafter. Other 
Sunni scholars stated that He can only be seen in the hereafter. The Sunni scholars use the 
following verse of Quran as their proof: 

"Some faces on that day (i.e., the Day of Judgment) will be radiant, looking towards 
their Lord. (75:22-23)"

Moreover, the Sunnis have narrated various traditions from their authorities to support this 
view. Here are some examples from their most authentic references:

Jarir bin 'Abdullah narrated: 

The Prophet said, "You will definitely see your Lord with your own eyes."

- Sahih Bukhari, v9, Hadith #530


Jarir bin 'Abdullah narrated: 

Allah's Apostle came out to us on the night of the full moon and said, "You will see 
your Lord on the Day of Resurrection as you see this (full moon) and you will have no 
difficulty in seeing Him."

- Sahih Bukhari, v9, Hadith #531

Notice the similarity that these traditions imply between seeing Allah and seeing other things 
(i.e., His creations) by one's eye. This is the case for the following traditions as well.

'Ata' bin Yazid Al-Laithi narrated: 

On the authority of Abu Huraira: The people said, "O Allah's Apostle! Shall we see our 
Lord on the Day of Resurrection?" The Prophet said, "Do you have any difficulty in 
seeing the moon on a full moon night?" They said, "No, O Allah's Apostle." He said, 
"Do you have any difficulty in seeing the sun when there are no clouds?" They said, 
"No, O Allah's Apostle." He said, "So you will see Him like that. Allah will gather all 
the people on the Day of Resurrection, and ... Allah will come to them and say, 'I am 
your Lord.' They will (deny Him and) say, 'We will stay here till our Lord comes, for 
when our Lord comes, we will recognize Him.' So Allah will come to them in His 
appearance which they know, and will say, 'I am your Lord.' They will say, 'You are 
our Lord,' so they will follow Him. Then a bridge will be laid across Hell (Fire)....The 
man will say, 'O my Lord! Do not make me the most miserable of Your creation,' and 
he will keep on invoking Allah till Allah will laugh because of his sayings, and when 
Allah will laugh because of him, He will say to him, 'Enter Paradise,' .... 

- Sahih Bukhari, v9, Hadith #532a


Abu Sa'id Al-Khudri narrated: 

... Allah's Apostle said, "So you will have no difficulty in seeing your Lord on that Day 
as you have no difficulty in seeing the sun and the moon (in a clear sky)." ... Then the 
Almighty will come to them in a shape other than the one which they saw the first time, 
and He will say, 'I am your Lord,' and they will say, 'You are not our Lord.' And none 
will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know 
any sign by which you can recognize Him?' They will say. 'The Shin,' and so Allah will 
then uncover His Shin whereupon every believer will prostrate before Him.

- Sahih Bukhari, v9,  Hadith #532s

Those like Ahmad Ibn Hanbal who claimed Allah can be seen in this world and in dream based 
their argument on other traditions such as:

The Prophet (PBUH&HF) said: "I saw my Lord in the shape of a young man who had 
abundant/long hairs."

- Kanz al-Ummal, v1, Ch3 of supplements to the Book of Iman, Hadith #1152
- Tabarani in Sunna said Abu Zar'a said this Hadith is Sahih. Suyuti said: This refers to seeing 
in dream.

Interestingly, it is mentioned in Sahih al-Bukhari on the authority of Abu Huraira that: 

The Prophet said, "Allah created Adam in His picture, sixty cubits (about 30 meters) in 
height."

- Sahih Bukhari, v8, Hadith #246

f God has a shape similar to Adam (AS), it follows that He could surely be seen. As an 
indication of this possibility, we find in another Hadith: 

The Prophet (PBUH&HF) said: "I saw my Lord in the shape of a young hairy man in a 
green area while He was wearing gold shoes."

- Kanz al-Ummal, v1, Ch3 of supplements to the Book of Iman, Hadith #1153
- Majma' al-Zawa'id, v7, Book of Dream interpretation, Hadith #11745
- Mu'jam al-Kabir, al-Tabarani, Bab al-Baa, Hadith #25/144


The Shia Position

The Shia, on the other hand, believe that not only is Allah imperceptible by the eyes, but also 
that His Essence (Dhat) cannot be imagined, thought, or described. Any imagination or 
perception of the Essence of Allah is a creation of our mind, and the Creator is far removed 
from such a perception. Thus, we have no way to comprehend His Essence. We only 
understand by reason that His Essence should be purified from two limits: non-existence and 
likeness. Due to His abundant signs, we know that He is not non-existent, and at the same time, 
we know that He has no similarity whatsoever with any type of existence that we know and 
comprehend. This implies that the Essence of Allah cannot be seen. Any thing that is limited to 
our faculty of sight is a created being and any created being needs a creator. Thus, if one could 
see his Lord by his eyes, then his eyes have made Him a created being like other beings. He 
who likens Him to His creatures has indeed taken associates with Allah. 

Allah cannot be seen by eyes anywhere because He does not have any body and does not 
occupy any place,as He is the creator of body and place, and is exalted beyond the limitations 
of His own creations their containment. We may only see the manifestations of Allah, which 
are but His created signs. We can never, however, see His Essence.

Now, let us probe into the verse that is used by the Sunnisas proof of seeing the Essence of 
Allah:

"Some faces on that day (i.e., the Day of Judgment) will be radiant, looking towards 
their Lord. (75:22-23)" 

According to Arabic lexicon, the word "Nadhira" that is used in the above verse does not 
necessarily imply "seeing",. The Imams (AS) have used other verses of Quran to support the 
definition of the word "Nadhira" in this verse as similar to the meaning of "Muntadhira", 
whichmeans expecting, waiting, or looking forward to. On the commentary of this verse, Imam 
Ali (AS) said: 

"... The verse means looking forward to what Allah, the Mighty and the Majestic, has 
promised them. And the word 'Nadhira' sometimes means 'expecting/waiting/looking 
forward' ('al-Muntadhira'). Haven't you heard the saying of Allah: '(But I am going to 
send him a present) and I am looking forward (Nadhira) to what (answer) the 
ambassadors will return (27:35).' This means I am waiting (al-Muntadhira) for what 
the ambassadors will return. As for the verse: 'For indeed he saw him at a second 
descent. Near the Lote-tree of the uttermost boundary (53:13-14)', it means when 
Muhammad (PBUH&HF) was near the Lote-tree of the uttermost boundary which none 
of His creations has passed it (saw Gabriel). It is His saying in the followed verses: 
'(His) sight never swerved, nor did it go wrong! For truly did he see one of the great 
signs of his Lord! (53:17-18)', he saw Gabriel in his shape twice. Verily Gabriel is a 
great creature and is from amongst the spiritual entities whose creation and shapes are 
not fully understood except by the Lord of the Universe."

- al-Ihtijaj, v1, p243
- Bihar al-Anwar, v90/93, p101, Hadith #1

In Arabic, often it is said: "Nadhartu Ilal-Hilal Falam Arahu" which means, "I looked towards 
the new moon (crescent) but I did not see it." Therefore, even according to the general Arabic 
usage of the term, the verse does not necessarily imply that they will see Allah.  

In another Hadith on the commentary of the verse "Some faces on that day will be brilliant, 
looking towards their Lord", Imam Ali Ibn Musa al-Ridha (AS) said: 

"It means (their faces) are radiant and they are looking forward to the reward of their 
Lord."

- al-Ihtijaj, v2, p409
- Kitab al-Tawhid, p116, Hadith #19
- al-Amali, Shaikh Saduq, p409, Hadith #1
- al-Bihar, v4, p28, Hadith #3 

Moreover, on the impermissibility of seeing the Essence of Allah, Quran states:

"Visions can not reach Him while He reaches to all visions. (6:103)"

The word "visions" is not limited to solely seeing by eyes. It covers all types of vision and 
perception as it is used in a plural form in the verse. On the impossibility of seeing, visualizing, 
or imagining Allah, Abu Hashim al-Ja'fari narrated:

About the verse "Visions can not reach Him and He grasps all visions (6:103)", Imam 
al-Ridha (AS) said: "O Aba Hashim! The thinking/imagination of the mind is more 
delicate than the vision of the eyes. By your imagination, you can reach to India and 
other places that you have not entered and your eyes have not reached. Thus, when the 
thinking of minds can not reach Him, then how could the visions of eyes do so?"

- al-Kafi, v1, p99, Hadith #11
- Kitab al-Tawhid, p113, Hadith #12
- Bihar al-Anwar, v4, p39, Hadith #17

Similarly, he narrated:

Imam al-Ridha (AS) said: "Verily the imagination of the mind is more (powerful) than 
the vision of the eyes. Thus (the verse means) minds can not reach Him, and He reaches 
to all minds."

- al-Kafi, v1, p98, Hadith #10
- Kitab al-Tawhid, p112, Hadith #11
- Bihar al-Anwar, v4, p39, Hadith #16

Sulaiman Ibn Khalid narrated:

Imam al-Sadiq (AS) said: "Avoid imagining (thinking in) Allah, because imagining 
Allah would only increase deviation/error. Verily Allah cannot be reached by the sight 
(of minds) and cannot be described by proportion."

- Kitab al-Tawhid, p457, Hadith #14
- Wasa'il al-Shia, v16, p197, Hadith #21334
- Bihar al-Anwar, v3, p259, Hadith #4

Moreover, it is narrated:

The Leader of the Faithful (AS) said: "Whosoever thinks in the Essence of Allah, he 
becomes an infidel (Zindiq)."

- al-Kafi, v8, p22
- Tuhaf al-Uqul, p196
- Bihar al-Anwar, v74, p287

About the verse "Now there have come to you Visions (Basa'ir) from your Lord. Thus, he who 
become more insightful (Absara) it will be for (the good of) his own soul, and he who becomes 
blind, it will be to his own (harm) (6:104)", Abdullah Ibn Sanan narrated:

Explaining the verse "Visions can not reach Him…" Imam al-Sadiq (AS) said: It is 
(more generally) about the grasping/encompassing/comprehending (of Allah) by the 
mind. Haven't you seen His saying 'now have come to you Visions (Basa'ir) from your 
Lord?' This does not mean the vision of the eyes. And (His saying) 'he who become 
more insightful (Absara) it will be for his own (benefit)', does not mean sight by eyes, 
and (His saying) 'and he who becomes blind, it will be to his own (harm)' does not 
mean blinding the eyes. Verily it means encompassing by mind just as we say a person 
is insightful (Basir) in poetry, and the other person is insightful (Basir) in Fiqh... Verily 
Allah is most exalted to be seen by eyes."

- al-Kafi, v1, p98, Hadith #9
- Kitab al-Tawhid, p112, Hadith #10
- al-Ihtijaj, v2, p336
- Bihar al-Anwar, v4, p33, Hadith#6

Seeing Allah is impossible when the mind cannot encompass Him. In another Hadith, Ibrahim 
al-Karkhi narrated:

I said to Ja'far Ibn Muhammad al-Sadiq (AS): "There is a man who claims to see Allah 
in dream. How is this possible?" He (AS) replied: "That man has no religion. Verily 
Allah can be seen neither in awareness, nor in dream, nor in this world, nor in the 
Hereafter."

- al-Amali, Shaikh Saduq, p610, Hadith #5
- Bihar al-Anwar, v4, p32, Hadith #7

Although the hereafter may operate with different laws, there will be neither any change in the 
Essence of Allah, nor any change in the fact that everything other than Him is His creation and 
has no similarity to His Essence. That we cannot perceive Him nor His essence will not change 
by our moving from this world to the hereafter, as the Creator will not be limited by His 
creations, and  His creations will not be able to violate the limits of creation. If someone claims 
that he will be able to see his "god" in the hereafter by his eyes, it would mean that he will be 
able to bring his god to the level of creation. Either his eyes will catch the whole god, or he 
will see a part of his god. The former implies that his god is limited and the latter implies that 
his god has different parts and organs. Both cases are in contradiction with the Islamic belief 
that Allah, the Exalted, is Unlimited, and has no part or organ.

There is a very long but interesting Hadith from Imam Ali (AS) in our reliable sources from 
which I only quote those parts that are related to our topic. Abi Mu'ammar al-Sa'dani narrated:

A person came to Imam Ali (AS) and said: "I have become doubtful about the book of 
Allah as I have found some of its verses contradict others." (He then quoted some of the 
verses of Quran that he thought contradictory.) Imam Ali (AS) replied: "Verily in the 
Book of Allah each part confirms the other, and does not contradict one another, but 
you have not been granted the wisdom that benefits you... Avoid interpreting Quran by 
your opinion and you should obtain deep understanding of it from al-Ulamaa (i.e., the 
Imams of Ahlul-Bayt (AS)). Verily there exist many revealed verses whose wordings 
have similarity with the saying of humankind, but since they are the saying of Allah, 
their interpretation (Ta'wil) do not have any similarity with the saying of humankind. 
Nothing in His creation is like Him. Moreover, His action has no resemblance with any 
actions of any human, and also, His saying has no similarity with the saying of any 
human... Thus do not liken the saying of Allah to the saying of any human or else you 
will perish and will go astray. (Then Imam Ali (AS) explained to him the verses that he 
found contradictory among which are:) 

In addition, His saying: 'Nor is hidden from thy Lord (so much as) the weight of an 
atom on the earth or in heaven (10:61)' proves nothing is hidden from our Lord, and 
how could the creator of the things know not what He has created? And 'He is the 
(supreme) creator with (infinite) knowledge (36:81).' However, about His saying 
'(Allah) does not look (Nadhar) on them in the Day of Rising (3:77)' (which seems to be 
contradictory the previous verse) informs that He does not let any goodness reach them. 
When the Arabs say 'Fulan does not look upon us', they mean 'No goodness reaches to 
us on his side.' Thus, the 'Nadhar' (looking upon) from Allah to His creation is His 
Mercy for them. Also about the verse, 'Nay! Verily, that day they shall be veiled from 
their Lord (83:15)', it verily means that day they shall be veiled from the reward of 
their Lord.

As for His saying 'Do ye feel secure that He Who is in Heaven will not cause you to be 
swallowed up by the earth when it shakes (as in an earthquake)? (67:16)' and His 
saying 'And He is Allah in the heavens and on earth (6:3)' and His saying 'The 
(Commands and Plans of the) Most Gracious is established on the Throne (20:5)' and 
His saying '(He is) the Evident and the Hidden (57:3)' and 'And He is with you 
wheresoever ye may be (57:4)' and His saying 'We are nearer to him than (his) jugular 
vein (50:16)' Such is Allah, increased is His Blessing and is the most High. He is 
purified and exalted that anything should happen to Him from whatever happens to the 
creations, and He is subtle, well-aware, the Most Glorious, and the Most High ... 
(Verily the above verses mean) He is witness to all secret conversations, and He has 
authority over all affairs, and He is illuminator of everything, and planner of all the 
things. He, the High, the Great, is much exalted to than be on His throne.

And about His saying: 'And thy Lord cometh, and His angels, rank upon rank (89:22)', 
and His saying: 'And now you have come to us alone as We created you for the first 
time (6:94)', and His saying: 'Will they wait (Yandhrun) until Allah comes to them in 
shades of clouds, with angels (2:210)' and His saying: 'Are they waiting to see if the 
angels come to them, or thy Lord comes, or certain of the Signs of thy Lord comes 
(6:158)', verily these are truth as Allah, the Mighty and the Majestic, said. However, 
the coming of Allah is not like the coming of His creation. You realized that there are 
many verses in Quran whose interpretation is different from the revealed appearance 
and is not similar to the saying of any human. I now inform you one aspect of (such a 
case) that will be sufficient for you, In-Shaa-Allah, regarding the saying of Ibrahim 
(mentioned in Quran:) 'I will go to my Lord! He will surely guide me! (37:99)' Ibrahim's 
'going' to His Lord is his turning to worship and his striving in obedience to achieve 
proximity to Allah. Don't you see that its interpretation is other than (the appearance of) 
its revelation? Also Allah said: 'and We sent down Iron, in which is great might 
(57:25)' which means weapons and other similar things, and His saying: 'Are they 
waiting to see if the angels (of punishment) come to them' is because they did not 
acknowledged Allah and His Messenger (PBUH&HF) 'or thy Lord comes, or certain of 
the Signs of thy Lord comes (6:158)' means the punishment (of Allah) comes to them in 
this world as He punished the ancient nations, and this is the news that the Prophet gave 
about them. Then Allah states: 'the day that certain Signs of thy Lord do come, no good 
will it do to a soul to believe in them if he believed not before or if he did not earn good 
(deeds) in his (state of) faith (6:158)' Here 'before' means before the coming of His 
sign, and the sign is rising of sun from the west. It is sufficient for the people of 
understanding to know this would happen when the veils are removed and 'when they 
see that which was promised (of punishment is fulfilled) (19:75; 72:24)' and in another 
verse: 'But Allah came to them in such a way that they did not expect (59:2)' means 
Allah sent them (unexpected) punishment. And such is the bringing of their structures 
by Allah, as He said: 'Thus Allah brought forth their structures from their foundations 
(16:26).' This means sending the punishment... Thus, content yourself with what I 
described for you instead of what has occupied your mind due to (misunderstanding of) 
what Allah has described in His Book, and do not consider His saying like the sayings 
of any human, as He is the Greatest, the most Glorious, and is Higher than what the 
describers describe, except for that which He has described Himself in His saying: 
'Nothing is like Him and He is who hears and sees (42:11).'

As for His saying: 'Nay, they deny the meeting (Liqaa) with their Lord (32:10)', 
meeting means resurrection and Allah has named it Liqaa (meeting/getting together). 
Such is when He mentions the believers: 'Those who bear in mind the certainty that 
they are to meet their Lord (2:46)', which means they are certain that they shall be 
resurrected and shall be gathered, and shall be accounted, and shall be recompensed by 
reward or punishment. The word 'Dhann' here means certainty. The same goes for His 
saying: 'whoever expects to meet his Lord, let him do good (18:110)' and His saying: 
'Those whose hopes are in the meeting with Allah (should know that) the term 
appointed by Allah is surely coming (29:5)', which means those who believe they shall 
be resurrected (should know that) verily the promise of Allah in terms of reward and 
punishment is coming. Thus, here Liqaa (meeting) does not mean “seeing”; rather, it 
means “rising”. Therefore, know that in all places in the Book of Allah where Liqaa is 
used it means resurrection. Such is again the verse: 'Their salutation on the Day they 
meet Him will be: Peace! (33:44)' It means the faith does not leave their hearts on the 
Day of Judgment." 

The questioner said: "May Allah relieve you, O Commander of the Believers, as you 
relieved me. You, indeed, resolved my problem."

- Kitab al-Tawhid, pp 254-267, Hadith #5
- Bihar al-Anwar, v90/93, pp 127-140, Hadith #2

Seeing Allah by Heart

Unlike the mind and the eyes, the heart can see Allah. Seeing Allah by heart is but recognizing 
Allah through His created signs such as His mercy, sovereignty, glory, etc. Once we recognize 
the signs of Allah in our heart or conscience, we have recognized Allah in our heart. This type 
of vision does not limit Allah since we do not perceive His Essence. We only find in our 
conscience that due to His signs He is not non-existent and is not absent from us. Hisham 
narrated:

Mu'awiya Ibn Wahab asked Imam al-Sadiq (AS): "O son of the Messenger of Allah 
(PBUH&HF)! What do you say about the narration that states 'the Messenger of Allah 
(PBUH&HF) saw His Lord in anyway he saw', and the narration which states 'people in 
paradise shall visit their Lord in Paradise in anyway they shall see.'" He (AS) replied: 
"Verily the Messenger of Allah did not see His Lord by the sight of his eyes. Verily 
seeing is of two types: seeing by eyes, and seeing by heart. Thus, (in the mentioned 
traditions) if one considers it seeing by heart, then it is correct. However, if one 
considers it seeing by eye, then he has become disbeliever to Allah and His Messenger 
(PBUH&HF). This is because the Messenger of Allah (PBUH&HF) said: 'He who 
likens Allah to His creations has indeed become disbeliever.' Indeed, my father narrated 
me from his father from al-Husain Ibn Ali (AS) who said, the Commander of Believers 
(AS) was asked: 'Have you seen your Lord?' He (AS) said: 'How could I worship the 
one I do not see? Eyes can not see Him in an eye-witnessing process, but the hearts can 
see Him through the reality of faith.'" Then the Imam (AS) continued: "Any thing that 
the eye could reach is a created (being) and any created being needs a creator. Thus, (if 
one could see his Lord by his eyes) the eyes has made Him a created being, not eternal. 
He who likens Him to His creatures has indeed taken associates with Allah. Woe onto 
them! Haven't they heard that Allah said: 'Visions can not reach Him, and He reaches 
to all visions, and He is Subtle well-aware (of all things) (6:103)' and His saying: 'By 
no means canst thou see Me; But look upon the mount; if it abides in its place, then 
shalt thou see Me. When (the created light of) his Lord manifested to the Mount, He 
made it as dust (7:143)' Verily He revealed just an amount of His (created) light that 
could pass through the eye of a needle, which struck the mountain. 'And Moses fell 
down in a swoon. When he recovered his senses he said: Glory be to Thee! To Thee I 
turned' from the saying of he who thinks you can be seen, and returned to my 
understanding of you that the sight can not reach you 'and I am the first to believe 
(7:143)' means the first to confess that you see and you are not seen.

- Kifayatul Athar, p260
- al-Bihar, v4, p54, Hadith #32

Visiting Allah

The Ahlul-Bayt (AS) provide an in-depth interpretation regarding the topic of Visiting Allah. 
Here, I quote a number of traditions in this regard. In a very interesting tradition from Imam al-
Ridha (AS), which is widely reported in our Hadith literature, Abu Salt (RA) narrated:

I asked Ali Ibn Musa al-Ridha (AS): "O son of the Messenger of Allah! What do you 
say about that which is narrated by the people of Hadith that the believers will visit 
(Ziyarat) their Lord (Rabb) from their houses in Paradise?" He (AS) said: "O Aba Salt! 
Verily Allah gave His Prophet, Muhammad (PBUH&HF), superiority/excellence over 
all His creatures from the prophets to the Angels, and He made/defined obedience to 
him as obedience to Him, and pledging oath to him as pledging to Him, and visiting 
(Ziyarat) him in this world and in the Hereafter as visiting Him. Allah, the Mighty and 
the Majestic, said: 'Whoever obeys the Messenger, he has indeed obeyed Allah (4:80)' 
and 'Verily those who pledge allegiance to you, they have indeed pledged allegiance to 
Allah; the Hand of Allah is over their hands (48:10)'. and the Prophet (PBUH&HF) 
said: 'He who visits (Ziyarat) me in my life or after my death has indeed visited Allah.' 
In fact, the degree/level of the Prophet (PBUH&HF) in the paradise is the highest (of 
all), and thus he who visits him in his degree from his house in Paradise has indeed 
visited Allah." 

I further asked the Imam: "O son of the Messenger of Allah! What is the meaning of 
Hadith that (people) narrate: 'The reward of saying, there is no God but Allah, is 
looking toward the face of Allah.'" The Imam (AS) replied: "He who attributes Allah a 
face like faces, has become disbeliever. The face of Allah is His Prophets, His 
Messengers and His Proofs, peace be upon them, by whom people are attracted to Him 
and His religion and get to know Him. Allah, the Mighty and the Majestic, said: 'All 
that is over it shall perish, but shall remain the face of thy Lord, to Whom belong 
Majesty and Honor. (55:26-27)' Further Allah said: 'Everything shall perish but His 
face. (28:88)' Thus (the above Hadith means) looking toward the Messengers of Allah, 
His Prophets, and His Proofs in their degrees is a great reward for the believers in the 
Day of Judgment. And verily the Prophet (PBUH&HF) said: 'He who hates my Ahlul-
Bayt and my progeny, he shall not see me (i.e., shall not see my mercy) nor shall I see 
him (i.e., nor do I pay attention to him) on the Day of Judgment.' He (PBUH&HF) also 
said 'Verily amongst you are people who shall not see me after my departure.' O Aba 
Salt! Verily Allah cannot be described by place and cannot be captured by eyes or by 
thinking/imagination."

- al-Ihtijaj, v2, p408
- Uyun Akhbar al-Ridha, v1, p115, Hadith #3
- Kitab al-Tawhid, p117, Hadith #21
- al-Bihar, v4, p31, Hadith #6

We have numerous traditions stating that the Prophet (PBUH&HF) and his Ahlul-Bayt (AS) 
are the "face" of Allah, His "eye", His "tongue", and His "hand", etc. Allah is exalted beyond 
having organs, as He is the creator of the face, eye, tongue and hand. Whatever is other than 
Allah falls into the category of His creation, including what is called the “face of Allah”, and 
Allah does not need any of His creation. Anywhere in the Quran where these words have been 
used for Allah actually refer to the best creation of Allah, and does not refer to His Essence. In 
fact, it is narrated that Imam Ali (AS) unequivocally stated:

Imam Ali (AS) said: "Any verse in the Book of Allah where any of the words 'eye', 
'face', 'hand', 'side' is mentioned (for Allah) refers to al-Wali."

- Bihar al-Anwar, v25, p172

Thus, visiting Allah in this world and in the Day of Judgment is defined as seeing the face of 
Allah, that is, the light of Prophet Muhammad and his family, peace be upon them. The face is 
the means of identification. Thus, to know Allah, one should look at His face! This means that 
the proofs of Allah were the means of attraction towards Allah, and only through them, one 
could properly recognize Him. The meaning of the word "al-Hujja" (the Proof of Allah) refers 
to the same fact.

The verse 28:88 of Quran that was mentioned in the Hadith of Imam al-Ridha (AS),: 
"Everything shall perish but His face", does not prove eternity for the face of Allah. It rather 
gives evidence to the fact that the role of the Proofs of Allah does not come to end by the death 
of their bodies. In the commentary of the above verse, Imam al-Sadiq (AS) said:

"It means everything shall perish but His religion. The Messenger of Allah 
(PBUH&HF) and the Commander of Believers (AS) were His religion and His face, 
and His eye amongst His servants, and His tongue by which He spoke, and His hand 
over His creatures. And we are the face of Allah by which (people) are turned/directed 
toward Allah. We are always present to His servants so long as Allah wishes to keep 
them, and afterwards Allah shall take us towards Himself and shall do with us what He 
pleases."

- Kitab al-Tawhid, p151, Hadith #7
- al-Bihar, v4, p7, Hadith #14

The fact that the light of Prophet Muhammad and his family (peace be upon them all) was the 
first creation of Allah is even acknowledged by the Sunnis. Of the traditions they have narrated 
in this regard is the following Hadith on the authority of Salman al-Farsi (RA) who said:

I heard the Messenger of Allah (PBUH&HF) saying: "I and Ali were one light in the 
hands of Allah fourteen thousand years (14,000) before He created Adam (AS). When 
Allah created Adam (AS) He divided that light into two parts, I being one part and Ali 
being the other." 

Sunni References:
- Mizan al-I'tidal, by al-Dhahabi, v1, p235
- Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p663, Tradition #1130
- al-Riyadh al-Nadhira, by Muhibbuddin al-Tabari, v2, p164, v3, p154
- History of Ibn Asakir

As mentioned in the previous section, seeing Allah by the heart means 
recognition/identification (Ma'rifa) of Allah through the heart. Now, according to the following 
traditions, the recognition of Allah is defined as the recognition of the light of Prophet 
Muhammad and his Ahlul-Bayt, peace be upon them. Salman al-Farsi (RA) and Abu Dhar 
(RA) both narrated:

The Leader of the Faithful (AS) said: "Certainly, no one's faith becomes complete until 
he knows me by the recognition of my light. Once he knows me by such recognition 
(Ma'rifat), his heart has passed Allah's test for (perfect) faith and Allah has opened his 
bosom for submission and has become cognizant (Arif) with vision. He who falls short 
of such recognition will (remain) doubtful. O Salman! O Jundab! Recognition 
(Ma'rifat) of my light is recognition of Allah (SWT), and recognition of Allah (SWT) is 
recognition of my light."

- Bihar al-Anwar, v26, p1, Hadith #1

Note that, the light of Allah is His creation. However, since we have no way to understand 
anything from the Essence of Allah, and that the recognition of His Essence can only be 
purifying Him from anything that we understand, Allah has "defined" His recognition as the 
recognition of His greatest sign, that is the recognition of His light. This is as much as we can 
observe, and we are not able to see beyond this created light. This light, the first creation of 
Allah, is the light of the Prophet (PBUH&HF) and his Ahlul-Bayt (AS). A person who reaches 
to this light has reached to the climax of understanding Allah since he has recognized His 
greatest sign. Imam Hasan al-Askari (AS) said:

Imam al-Ridha (AS) said: "Allah is known/recognized by the signs and is proven by the 
indications."

- Tafsir Imam Hasan al-Askari (AS), p50, Hadith #24
- Kitab al-Tawhid, p47, Hadith #9
- Bihar al-Anwar, v4, p303, Hadith #31

The greater the sign, the greater the recognition. A person who has recognized the greatest sign 
of Allah (i.e., the light of the Prophet (PBUH&HF) and his Ahlul-Bayt (AS)), has attained the 
greatest recognition (Ma'rifat) of Allah. Muhammad Ibn Muslim narrated:

Imam al-Baqir (AS) said: "Avoid imagining Allah. However, when you intend to look 
towards His majesty, then look towards His greatest creation."

- al-Kafi, v1, p93, Hadith #7
- Kitab al-Tawhid, p457, Hadith #14
- Wasa'il al-Shia, v16, p195, Hadith #21327

Moreover, Salama Ibn Ataa narrated:

Imam al-Sadiq (AS) said: al-Husain Ibn Ali (AS) said: "O People! Certainly Allah, the 
Glorious, created the servants so that they recognize/know Him, and when they 
recognize Him they serve/worship Him, and when they worship Him they will have no 
need to worship other than Him." At this time someone asked: "May my father and my 
mother be sacrificed for you, O Son of the Apostle of Allah! What is the recognition 
(Ma'rifat) of Allah?" He (AS) replied: "The recognition of the Imam of the time whose 
obedience is obligatory to People."

- Ilal al-Sharaye', part 1, p9, Hadith #1
- Kanz al-Fawa'id, v1, p328, 
- Bihar al-Anwar, v23, p83, Hadith #22
- Tafsir Nur al-Thaqalain, under Verse 51:56

In another Hadith, Abi Basir narrated:

Imam al-Sadiq (AS) said: The Commander of Believers said: "I am the Guide, and the 
Guided, ... I am the leader of Believers towards Paradise. I am the Strong Rope of 
Allah, the trustworthiest handhold, and the word of Taqwa. I am the eye of Allah, His 
truthful tongue, and His hand. I am the side of Allah about whom (Allah) sates: 'Lest 
the soul should (then) say: 'Ah! Woe onto me that I neglected (my duty towards) the 
side of Allah (39:56).' I am the outstretched hand of Allah in Mercy over His creation, 
and I am the door of forgiveness. Whoever recognizes me and recognizes my rights has 
indeed recognized His Lord, because I am the Wasi of His Prophet on His Earth and 
His Proof over His creation. No one would deny this but he who has denied Allah and 
His Messenger."

- al-Ikhtisas, p248
- Kitab al-Tawhid, p164, Hadith #2
- Ma'ani al-Akhbar, p17, Hadith #14
- Bihar al-Anwar, v24, p198, Hadith #27

[As a side point, when something is very close to a person it will be on his side. Imam Ali is 
called the 'side' of Allah as he has become 'close' to Him through obedience, so much so that 
neglecting his right would mean neglecting Allah's right, and recognizing him in heart would 
mean recognizing Allah in heart.]

Those who deny the virtues of Ahlul-Bayt (AS), cannot explain the above-mentioned verses of 
Quran any other way except that they consider Allah as having a body complete with organs 
such as a face, hands, eyes, a side, etc. The essence of such a god can surely be seen..They 
have limited Allah to their faculties, and by claiming to see the Essence of Allah through their 
eyes, they have fallen into a clear kind of Shirk.

May Allah grant us knowledge and Taqwa, save us from the Fitna of Satan, the accursed. ay 
Allah hasten the advent of our Imam (AS), and quench our thirst through his knowledge and 
his company.

**************************************************************************

From kaamran@sun14.vlsi.uwaterloo.ca
                __________________________________________
               |                                          |
               |         ||           ||    | ||          |
               |  o_,_7 _||   . _o_7 _||  4_|_||   o_w_,  |
               | ( :   /     (_)    /             (   .   |
               |__________________________________________|

      Is the God a Shape-shifter? (Does God have finger and leg?)
      ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

The Twelver Shi'ites believe that God has no shape, no physical
hand, no physical leg, no physical body, and no visible appearance.
He does not change along with the time, or does not occupy
any physical place. Under no circumstances, God changes. There comes
no TIME frame upon him. He has created time, and physical places.
This is one of the most important bases of shiat. However, there are
quite a few traditions in Sehah (specially Bukhari and Muslim) in which it
is assumed that God has such attributes.  Since shiat sect knows what
is wrong with hadith, shiat was very kind not to declare this sect of
sunni as MISGUIDED (or Kafir) so far (because of this subject only,
other subjects have their own place). This article is already long due
to the references I am giving. Only a few questions have accompanied
with these references, and the discussion will be for future.

1)- Does the God have finger(s)?

In the first and the fourth hadith, the prophet smiles AND confirms this
(from sunni sources). In the second and the third, the prophet only
smiles, which is known as confirmation  of the prophet toward a subject.

For your information, all of these traditions are declared as
"Israeeleeat" (which are intered by jews in islamic theology) and
rejected for one simple reason:

        They are in logical disagreement with the book of the God.

-------------------------------------
The following traditions have been taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara

Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)

Call Number: BP135.A124E54
-------------------------------------
     -------
     9.510:
     -------

     Narrated 'Abdullah:

  A Jew came to the Prophet and said, "O Muhammad! Allah will hold the
  heavens on a Finger, and the mountains on a Finger, and the trees on a
             ^^^^^^^^                    ^^^^^^^^^^^^
  Finger, and all the creation on a Finger, and then He will say, 'I am
  ^^^^^^                          ^^^^^^^^
  the King.' " On that Allah's Apostle smiled till his premolar teeth
  became visible, and then recited:--

  'No just estimate have they made of Allah such as due to
  him....(39.67) 'Abdullah added: Allah's Apostle smiled (at the Jew's
                                  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  statement) expressing his wonder and believe in what was said.
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

     -------
     9.511:
     -------

     Narrated 'Abdullah:

  A man from the people of the scripture came to the Prophet and said,
  "O Abal-Qasim! Allah will hold the Heavens upon a Finger, and the
                                                   ^^^^^^^
  Earth on a Finger and the land on a Finger, and all the creation on a
           ^^^^^^^^              ^^^^^^^^^^^
  Finger, and will say, 'I am the King! I am the King!' " I saw the
  ^^^^^^^
  Prophet (after hearing that), smiling till his premolar teeth became
                                 ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  visible, and he then recited: -- 'No just estimate have they made of
  ^^^^^^^^
  Allah such as due to him... (39.67)


     -------
     9.543:
     -------

     Narrated 'Abdullah:

  A Jewish Rabbi came to Allah's Apostle and said, "O Muhammad! Allah
  will put the Heavens on one finger and the earth on one finger, and
                       ^^^^^^^^^^^^^               ^^^^^^^^^^^^^
  the trees and the rivers on one finger, and the rest of the creation
                           ^^^^^^^^^^^^^
  on one finger, and then will say, pointing out with His Hand, 'I am
  ^^^^^^^^^^^^^^
  the King.' "On that Allah's Apostle smiled and said, "No just estimate
               ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  have they made of Allah such as due to Him.  (39.67)

     -------
     9.604:
     -------

     Narrated 'Abdullah:

  A priest from the Jews came (to the Prophet) and said, "On the Day of
  Resurrection, Allah will place all the heavens on one finger, and the
                                                 ^^^^^^^^^^^^^
  Earth on one finger, and the waters and the land on one finger, and
        ^^^^^^^^^^^^^                              ^^^^^^^^^^^^^
  all the creation on one finger, and then He will shake them and say.
                   ^^^^^^^^^^^^^^
  'I am the King! I am the King!'" I saw the Prophet smiling till his
                                   ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  premolar teeth became visible expressing his amazement and his belief
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  in what he had said. Then the Prophet recited: 'No just estimate have
  ^^^^^^^^^^^^^^^^^^^^
  they made of Allah such as due to Him (up to)...; High is He above the
  partners they attribute to Him.' (39.67)

-------------------------------------

Sufuism is almost in every religion, in jewish, in christianity, in sunni
sect, and in shiat sect. However, Twelver Shi'ites does not agree with
this theology. Although some of knowledgeable people from this sect have
accepted this theology, it is widely rejected.

2)- In the following hadith, the God shifts his shape to allow his
believer to see him and accept him as true God. Just a few more
questions:
         a)- How do you know God in this world (right now that you are
             reading this article)? Assume that you are
             a faithful and you will certainly go to heaven. My
             question is that based on this hadith, you know God's
             shape already, in this world. You will not know God when
             you see him first and you will say that he is not your God.
             Can you tell me how is your God?

         b)- Is the God with the same visisbility of Moon and Sun?

         c)- Does the God changes his shape to fit to your definition
             in the other day?

         d)- Why Allah comes and returns and THEN comes back. My
             question is why TIME is passing on him on the other day?

(That is enough. Please be patient and see my comments on the second
hadith.)

(This hadith and the next one are narrated in sahih muslim too:;h
Chapter LXXXI, pp 115-119, #349, #350, #351, #352, #353, #354,
and p1533, #7078)

-------------------------------------
Sahih al-Bukhari, v9, p390, part (A):

     --------
     9.532A:
     --------

     Narrated 'Ata' bin Yazid al-Laithi:

  On the authority of Abu Huraira: The people said, "O Allah's Apostle!
  Shall we see our Lord on the Day of Resurrection?" The Prophet said,
  "Do you have any difficulty in seeing the moon on a full moon night?"
   ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  They said, "No, O Allah's Apostle." He said, "Do you have any
  difficulty in seeing the sun when there are no clouds?" They said,
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  "No, O Allah's Apostle." He said, "So you will see Him, like that.
                                    ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  Allah will gather all the people on the Day of Resurrection, and say,
  'Whoever worshipped something (in the world) should follow (that
  thing),' so, whoever worshipped the sun will follow the sun, and
  whoever worshiped the moon will follow the moon, and whoever used to
  worship certain (other false) deities, he will follow those deities.
  And there will remain only this nation with its good people (or its
  hypocrites). (The sub-narrator, Ibrahim is in doubt.) Allah will come
                                                        ^^^^^^^^^^^^^^^^
  to them and say, 'I am your Lord.' They will (deny Him and) say, 'We
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  will stay here till our Lord comes, for when our Lord comes, we will
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  recognize Him.' So Allah will come to them in His appearance which
                  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  they know, and will say, 'I am your Lord.' They will say, 'You are our
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  Lord,' so they will follow Him.

  Then a bridge will be laid across Hell (Fire)' I and my followers will
  be the first ones to go across it and none will speak on that Day
  except the Apostles. And the invocation of the Apostles on that Day
  will be, 'O Allah, save! Save!' In Hell (or over The Bridge) there
  will be hooks like the thorns of As-Sa'dan (thorny plant). Have you
  seen As-Sa'dan? " They replied, "Yes, O Allah's Apostle!" He said, "So
  those hooks look like the thorns of As-Sa'dan, but none knows how big
  they are except Allah. Those hooks will snap the people away according
  to their deeds. Some of the people will stay in Hell (be destroyed)
  because of their (evil) deeds, and some will be cut or torn by the
  hooks (and fall into Hell) and some will be punished and then
  relieved. When Allah has finished His Judgments among the people, He
  will take whomever He will out of Hell through His Mercy. He will then
  order the angels to take out of the Fire all those who used to worship
  none but Allah from among those whom Allah wanted to be merciful to
  and those who testified (in the world) that none has the right to be
  worshipped but Allah. The angels will recognize them in the Fire by
  the marks of prostration (on their foreheads), for the Fire will eat
  up all the human body except the mark caused by prostration as Allah
  has forbidden the Fire to eat the mark of prostration. They will come
  out of the (Hell) Fire, completely burnt and then the water of life
  will be poured over them and they will grow under it as does a seed
  that comes in the mud of the torrent.

  Then Allah will finish the judgments among the people, and there will
  remain one man facing the (Hell) Fire and he will be the last person
  among the people of Hell to enter Paradise. He will say, 'O my Lord!
  Please turn my face away from the fire because its air has hurt me and
  its severe heat has burnt me.' So he will invoke Allah in the way
  Allah will wish him to invoke, and then Allah will say to him, 'If I
  grant you that, will you then ask for anything else?' He will reply,
  'No, by Your Power, (Honor) I will not ask You for anything else.' He
  will give his Lord whatever promises and covenants Allah will demand.

  So Allah will turn his face away from Hell (Fire). When he will face
  Paradise and will see it, he will remain quiet for as long as Allah
  will wish him to remain quiet, then he will say, 'O my Lord! Bring me
  near to the gate of Paradise.' Allah will say to him, 'Didn't you give
  your promises and covenants that you would never ask for anything more
  than what you had been given? Woe on you, O Adam's son! How
  treacherous you are!' He will say, 'O my lord,' and will keep on
  invoking Allah till He says to him, 'If I give what you are asking,
  will you then ask for anything else?' He will reply, 'No, by Your
  (Honor) Power, I will not ask for anything else.'

  Then he will give covenants and promises to Allah and then Allah will
  bring him near to the gate of Paradise. When he stands at the gate of
  Paradise, Paradise will be opened and spread before him, and he will
  see its splendor and pleasures whereupon he will remain quiet as long
  as Allah will wish him to remain quiet, and then he will say, O my
  Lord! Admit me into Paradise.' Allah will say, 'Didn't you give your
  covenants and promises that you would not ask for anything more than
  what you had been given?' Allah will say, 'Woe on you, O Adam's son!
  How treacherous you are! '

  The man will say, 'O my Lord! Do not make me the most miserable of
  Your creation,' and he will keep on invoking Allah till Allah will
  laugh because of his sayings, and when Allah will laugh because of
  him, He will say to him, 'Enter Paradise,' and when he will enter it,
  Allah will say to him, 'Wish for anything.' So he will ask his Lord,
  and he will wish for a great number of things, for Allah Himself will
  remind him to wish for certain things by saying, '(Wish for)
  so-and-so.' When there is nothing more to wish for, Allah will say,
  'This is for you, and its equal (is for you) as well."

  'Ata' bin Yazid added: Abu Sa'id al-Khudri who was present with Abu
  Huraira, did not deny whatever the latter said, but when Abu Huraira
  said that Allah had said, "That is for you and its equal as well," Abu
  Sa'id al-Khudri said, "And ten times as much, O Abu Huraira!" Abu
  Huraira said, "I do not remember, except his saying, 'That is for you
  and its equal as well.'" Abu Sa'id al-Khudri then said, "I testify
  that I remember the Prophet saying, 'That is for you, and ten times as
  much.' ' Abu Huraira then added, "That man will be the last person of
  the people of Paradise to enter Paradise."

-------------------------------------
In the following hadith which is very similar to that of mentioned
above, God has a special sign on his leg (or Shin). Would you please
tell us when you have observed such sign, what is this sign and how
misguided shiates can observe this sign such that they may know their
lord too? Please be kind, and let shiat become GUIDED. Thanks.
-------------------------------------
  --------
  9.532s:
  --------

  Narrated Abu Sa'id al-Khudri:

  We said, "O Allah's Apostle! Shall we see our Lord on the Day of
  Resurrection?" He said, "Do you have any difficulty in seeing the sun
  and the moon when the sky is clear?" We said, "No." He said, "So you
  will have no difficulty in seeing your Lord on that Day as you have no
  difficulty in seeing the sun and the moon (in a clear sky)." The
  Prophet then said, "Somebody will then announce, 'Let every nation
  follow what they used to worship.' So the companions of the cross will
  go with their cross, and the idolators (will go) with their idols, and
  the companions of every god (false deities) (will go) with their god,
  till there remain those who used to worship Allah, both the obedient
  ones and the mischievous ones, and some of the people of the
  Scripture. Then Hell will be presented to them as if it were a mirage.
  Then it will be said to the Jews, "What did you use to worship?' They
  will reply, 'We used to worship Ezra, the son of Allah.' It will be
  said to them, 'You are liars, for Allah has neither a wife nor a son.
  What do you want (now)?' They will reply, 'We want You to provide us
  with water.' Then it will be said to them 'Drink,' and they will fall
  down in Hell (instead). Then it will be said to the Christians, 'What
  did you use to worship?'

  They will reply, 'We used to worship Messiah, the son of Allah.' It
  will be said, 'You are liars, for Allah has neither a wife nor a son.
  What: do you want (now)?' They will say, 'We want You to provide us
  with water.' It will be said to them, 'Drink,' and they will fall down
  in Hell (instead). When there remain only those who used to worship
  Allah (Alone), both the obedient ones and the mischievous ones, it
  will be said to them, 'What keeps you here when all the people have
  gone?' They will say, 'We parted with them (in the world) when we were
  in greater need of them than we are today, we heard the call of one
  proclaiming, 'Let every nation follow what they used to worship,' and
  now we are waiting for our Lord.' Then the Almighty will come to them
                                   ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  in a shape other than the one which they saw the first time, and He
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  will say, 'I am your Lord,' and they will say, 'You are not our Lord.'
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  And none will speak: to Him then but the Prophets, and then it will be
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  said to them, 'Do you know any sign by which you can recognize Him?'
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  They will say. 'The Shin,' and so Allah will then uncover His Shin
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
                  ^^^^^^^^                          ^^^^^^^^^^^^^^^^^
  whereupon every believer will prostrate before Him and there will
  remain those who used to prostrate before Him just for showing off and
  for gaining good reputation. These people will try to prostrate but
  their backs will be rigid like one piece of a wood (and they will not
  be able to prostrate). Then the bridge will be laid across Hell." We,
  the companions of the Prophet said, "O Allah's Apostle! What is the
  bridge?'

  He said, "It is a slippery (bridge) on which there are clamps and
  (Hooks like) a thorny seed that is wide at one side and narrow at the
  other and has thorns with bent ends. Such a thorny seed is found in
  Najd and is called As-Sa'dan. Some of the believers will cross the
  bridge as quickly as the wink of an eye, some others as quick as
  lightning, a strong wind, fast horses or she-camels. So some will be
  safe without any harm; some will be safe after receiving some
  scratches, and some will fall down into Hell (Fire). The last person
  will cross by being dragged (over the bridge)." The Prophet said, "You
  (Muslims) cannot be more pressing in claiming from me a right that has
  been clearly proved to be yours than the believers in interceding with
  Almighty for their (Muslim) brothers on that Day, when they see
  themselves safe.

  They will say, 'O Allah! (Save) our brothers (for they) used to pray
  with us, fast with us and also do good deeds with us.' Allah will say,
  'Go and take out (of Hell) anyone in whose heart you find faith equal
  to the weight of one (gold) Dinar.' Allah will forbid the Fire to burn
  the faces of those sinners. They will go to them and find some of them
  in Hell (Fire) up to their feet, and some up to the middle of their
  legs. So they will take out those whom they will recognize and then
  they will return, and Allah will say (to them), 'Go and take out (of
  Hell) anyone in whose heart you find faith equal to the weight of one
  half Dinar.' They will take out whomever they will recognize and
  return, and then Allah will say, 'Go and take out (of Hell) anyone in
  whose heart you find faith equal to the weight of an atom (or a
  smallest ant), and so they will take out all those whom they will
  recognize." Abu Sa'id said: If you do not believe me then read the
  Holy Verse:--

  'Surely! Allah wrongs not even of the weight of an atom (or a smallest
  ant) but if there is any good (done) He doubles it.' (4.40) The
  Prophet added, "Then the prophets and Angels and the believers will
  intercede, and (last of all) the Almighty (Allah) will say, 'Now
  remains My Intercession. He will then hold a handful of the Fire from
  which He will take out some people whose bodies have been burnt, and
  they will be thrown into a river at the entrance of Paradise, called
  the water of life.

  They will grow on its banks, as a seed carried by the torrent grows.
  You have noticed how it grows beside a rock or beside a tree, and how
  the side facing the sun is usually green while the side facing the
  shade is white. Those people will come out (of the River of Life) like
  pearls, and they will have (golden) necklaces, and then they will
  enter Paradise whereupon the people of Paradise will say, 'These are
  the people emancipated by the Beneficent. He has admitted them into
  Paradise without them having done any good deeds and without sending
  forth any good (for themselves).' Then it will be said to them, 'For
  you is what you have seen and its equivalent as well.'"

-------------------------------------
The following traditions are also narrated in Bukhari.

     -------
     9.529:
     -------

     Narrated Jarir:

  We were sitting with the Prophet and he looked at the moon on the
  night of the full-moon and said, "You people will see your Lord as you
  see this full moon, and you will have no trouble in seeing Him, so if
  you can avoid missing (through sleep or business, etc.) a prayer
  before sunrise (Fajr) and a prayer before sunset (Asr) you must do
  so." (See HadithNo.529,V1)

     -------
     9.530:
     -------

  Narrated Jarir bin 'Abdullah:

  The Prophet said, "You will definitely see your Lord with your own
  eyes."

     -------
     9.531:
     -------

     Narrated Jarir:

  Allah's Apostle came out to us on the night of the full moon and said,
  "You will see your Lord on the Day of Resurrection as you see this
  (full moon) and you will have no difficulty in seeing Him."
-------------------------------------
The above traditions have been taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara

Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)

Call Number: BP135.A124E54
-------------------------------------
The traditions from Sahih muslim can be found in:

Sahih Muslim,
Rendered into English by
Abdul Hamid Siddiqi
Printed at Hafeez Press,
Sh.Muhammad Ashraf
Kashmiri Bazar, Lahore(Pakistan)

Call Number(In library of Waterloo university): BP135.A144E57
**************************************************************************
From: kaamran@sun14.vlsi.uwaterloo.ca

                Where is this God? / Where is this man?
                ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
If you remember, we discovered that Allah has a few fingers, two legs
which are left leg and right leg, and a special sign on one of his
leg which is known only to my sunni brothers and they will know God
in Ghyamat (the other day) using this special sign on the leg of the
God.

When searching for the creation of Eva (woman) and Adam (man), I
finally found out more about the almighty God. He is smaller than
one of the buildings in New York city, or a tree. He is only 30
meters. Combining these signs of the almighty, I hope to become more
familiar with the God, the most high (!!).

I also urge islamic and nonislamic scientists to search for the first
human being on earth, named as Adam. He is 30 meters tall. Also, if
scientists carefully examine the remained skeletons along with
history, they have to be able to find a linear pattern for the hight of
human beings up to their father. The reason is that human being is
decreasing in its hight from 30 meters to 1.7 meters these days. I
assure scientists that any other results is wrong, and they have to
investigate more about this before finalizing their research. For
example, if they find ice-man to be almost as tall as the present man,
they must be wrong. The older, the taller the skeleton must be.
May Allah guide our scientists to the right path.
(In fact, I wonder why they do any research. They have to obey these
traditions and issue their scientific rules immediately. Although a
hadith is not equal to one verse of Quran, are we not supposed to listen
to traditions and obey them?)


     -------
     8.246:
     -------

     Narrated Abu Huraira:

  The Prophet said, "Allah created Adam in His picture, sixty cubits
                     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
                                           ^^^^^^^^^^^   ^^^^^^^^^^^
  (about 30 meters) in height. When He created him, He said (to him),
   ^^^^^^^^^^^^^^^
  "Go and greet that group of angels sitting there, and listen what they
  will say in reply to you, for that will be your greeting and the
  greeting of your offspring." Adam (went and) said, 'As-Salamu alaikum
  (Peace be upon you).' They replied, 'AsSalamu-'Alaika wa Rahmatullah
  (Peace and Allah's Mercy be on you) So they increased 'Wa Rahmatullah'
  The Prophet added 'So whoever will enter Paradise, will be of the
  shape and picture of Adam Since then the creation of Adam's
  (offspring) (i.e. stature of human beings is being diminished
               ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  continuously) to the present time."
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

     -------
     4.543:
     -------

     Narrated Abu Huraira:

  The Prophet said, "Allah created Adam, making him 60 cubits tall. When
                                         ^^^^^^^^^^^^^^^^^^^^^^
  He created him, He said to him, "Go and greet that group of angels,
  and listen to their reply, for it will be your greeting (salutation)
  and the greeting (salutations of your offspring." So, Adam said (to
  the angels), As-Salamu Alaikum (i.e. Peace be upon you). The angels
  said, "As-salamu Alaika wa Rahmatu-l-lahi" (i.e. Peace and Allah's
  Mercy be upon you). Thus the angels added to Adam's salutation the
  expression, 'Wa Rahmatu-l-lahi,' Any person who will enter Paradise
  will resemble Adam (in appearance and figure). People have been
                                                 ^^^^^^^^^^^^^^^^^
  decreasing in stature since Adam's creation.
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
***************************************************************************
***

From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: Re: Allah does not resemble to his creatures

> Article: 7575 of soc.religion.islam
> From: dabbous@milou.inria.fr (Walid Dabbous)


> Then you said:
> >
> >    Narrated Abu Huraira:
> >
> >  The Prophet said, "Allah created Adam in His picture, sixty cubits
> >                     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
> >                                           ^^^^^^^^^^^   ^^^^^^^^^^^
> >  (about 30 meters) in height. When He created him, He said (to him),
> >   ^^^^^^^^^^^^^^^

> > The "His" article here means Adam, which means that Allah created Adam
> in his picture, i.e. Adam was not a child then grew up like
> other people. This also means to refute darwinism: Adam was created
> in his known picture (60 cubits...) and did not derive from any other
> animal creature.

In the Hadith, the word which is used as "his picture" is :

                        Ala Soorateh

We know that Allah knew his plan for the entire world from the
beginning except that human beings are not aware of that. Such plan is
"PLAN". It is not a picture of something. When you say that you have a
picture, it means that you DO exist. You exist, hence, you have a
picture. So, picture is the attribute of an existing thing or human
being. That is why a photograph is called a "picture". If you see the
picture of an animal, you will say that such animal DOES exist, or it
DID exist.  When Allah wanted to created Adam, there was no Adam.
There was no picture of Adam, since there was no Adam. As the rsult of
this reasoning, "His" in "His picture" refers to the God, and does not
refer to Adam.

On the other hand, a plan which is not implemented yet remains a plan
and is never referred as picture. The hadith could have been spoken as:

    And Allah created Adam based on his plan, Or

    And Allah created Adam by his knowledge,  Or

    And Allah created Adam by his power.

You can never find a single hadith anywhere (Even a garbage Hadith) that
is said:

   And Allah created the earth in its picture.

   And Allah created a cow in its picture.

There is no single verse in the so called Twisted bible or the book of
traditions where God has created an ass in its picture. There is, however,
some lines at the beginning of the old testement LIKE:

      And Yahowah created Adam by his picture.

The reason is simple. When we are talking about a PLAN, it is a plan,
and it is not a picture. You doubt, ask 5 billion normal human beings
and they will tell you what they understand from this statement.
***************************************************************************
From: kaamran@sun14.vlsi.uwaterloo.ca

                  The way that the God fills the Hell
                  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

As you have realized by now, The God has a shape as human, 30 meters
tall, two legs with a special sign on one of his legs. This leg is
very helpful. Once it would be used to say "shut up" to the Hell.

I am also curious to know how many of you will use your feet to shut
off the fire. Thanks.
-------------------------------------

     -------
     6.372:
     -------

     Narrated Abu Huraira:

  (that the Prophet said) "It will be said to the Hell, 'Are you
  filled?' It will say, 'Are there any more (to come)?' On that Allah
  will put His Foot on it, and it will say 'Qati! Qati! (Enough!
  ^^^^^^^^^^^^^^^^^^^^^^^
  Enough!)."

     -------
     6.373:
     -------

     Narrated Abu Huraira:

  The Prophet said, "Paradise and the Fire (Hell) argued, and the Fire
  (Hell) said, "I have been given the privilege of receiving the
  arrogant and the tyrants.' Paradise said, 'What is the matter with me?
  Why do only the weak and the humble among the people enter me?' On
  that, Allah said to Paradise. 'You are My Mercy which I bestow on
  whoever I wish of my servants.' Then Allah said to the (Hell) Fire,
  'You are my (means of) punishment by which I punish whoever I wish of
  my slaves. And each of you will have its fill.' As for the Fire
  (Hell), it will not be filled till Allah puts His Foot over it
          ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  whereupon it will say, 'Qati! Qati!' At that time it will be filled,
  and its different parts will come closer to each other; and Allah will
  not wrong any of His created beings. As regards Paradise, Allah will
  create a new creation to fill it with."

-------------------------------------
Also, this Hell can not bear its hot environment on itself. I just do
not understand how such hot environment can creat cold weather too !!.
-------------------------------------

     -------
     4.482:
     -------

     Narrated Abu Huraira:

  Allah's Apostle said, "The (Hell) Fire complained to its Lord saying,
  'O my Lord! My different parts eat up each other.' So, He allowed it
              ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  to take two breaths, one in the winter and the other in summer, and
  this is the reason for the severe heat and the bitter cold you find
  (in weather)."

-------------------------------------
All traditions are from Sahih Bukhari:
The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara

Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)

Call Number(In library of Waterloo university): BP135.A124E54
***************************************************************************

From: IN%"kaamran@sun14.vlsi.uwaterloo.CA" 24-NOV-1993 11:35:00.02
Subject: Abu Hurairah or Paul?

Perhaps you have heard of the name "Paul" (spelling?). There was a
Paul as the disciple of Jesus. But this famous Paul is not that one.
He is a person who (some say) did not see Jesus himself except in his
dreams. He was against the christians on those days, and after a
revelation in a dream, he became christian, and he became the father
of todays' christianity. Nobody asked him those days:

          Where have you been my son when Jesus was on the cross?
          Why do you claim that you can now expand, explain, and
              defend the religion which you fought for a few years?

My point is that: He became the base of christianity and the source of
revelation. Everything, then, came through him. Several rules and
theology of christianity, all came through his sentences which were
not in the original religion at the beginning. How many sentences, you
think, caused christians to deviate from their true roots?

There is a person named as Abu Hurairah whose history I will bring
after a while. This man says himself:

     -------
     1.113:
     -------

     Narrated Abu Huraira:

  There is none among the companions of the Prophet who has narrated
  more Hadiths than I except 'Abdallah bin Amr (bin al-'As) who used to
  write them and I never did the same.


All nine volumns of Sahih Bukhari contains 7068 traditions. From these
traditions, about  1100 traditions are narrated from this man, in other
words, 15.56% of the whole traditions in Sahih Bukhari (almost 1/6).
(I will soon give you the number of traditions narrated by Abu Hurairah
in Sahih Muslim.)

As I showed on "Abu Huraira or Loui Pasteur", he contradicted himself
as well as science. The following hadith is another one where he clearly
narrates a hadith which is not in accordance with what Aisha and Umm
Salamh narrate. If we accept that Aisha and Umm Salamh were in the house
of the prophet more than any other wives, we can easily see the problem
here.

{This is in page 81, in a section titled as:
       Is a fasting person gets up in the morning in the state of
       Janaba (will his fast be valid?)        }

This hadith is translated by the translator ONLY up to the end of the
first paragraph. He then stopped translating. However, the arabic text
is still there. The rest is my own translation. If you do not want to
trust me, I suggest you refer to the arabic text. In addition, I will
bring you more sources for the explanation and translation I made.

 --------
   3.148
 --------

Narrated Aisha and Umm Salam: At times Allah Apostle (may peace be
upon him) used to get up in the morning in the state of Janaba after
having sexual relations with his wives. He would then take a bath and
fast.
Marwan said to Abdu-arrahman ibn Hareth: Swear to God that by (hearing)
this, Abu Huraira will scream. At this  time, Marwan was in Madinah.
Abu Bakr said: Abd-arrahman did not like this. Then it happened that
we gathered in Dhi-Hulaifah where Abu Hurairah had a piece of earth.
Abd-arrahman told Abu Hurairah: I am telling you this, and if Marwan
did not ask me (by swear) for this, I would not have been mentioning
this to you. Then he mentioned the (traditions) narrated by Aisha and
Umm Salamh. He (Abu Hurairah) said: al-fadhl Ibn Abbas narrated me so
and he is more knowledgeable. Hammam and Ibn Abdullah Ibn Umar narrated
from Abu Hurairah that the prophet ordered for opening the sawm (and
not to fast), (obviously) the first chain (from Aisha and Umm Salam) is
more trustable.

-------------------------------------
The above traditions are taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara

Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)

Call Number(In library of Waterloo university): BP135.A124E54
***************************************************************************

From: asabati@sol.UVic.CA (ahmad)

In article elrabaa@sun14.vlsi.uwaterloo.ca (M. ElRabaa) writes:
>      Again Kamran is spelling his misconceptions into the net ...
>
>      1) Abu-Hurirah (RA) stayed very close to the Prophet (alihi
                             ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
>      assalato wassalam) for few years, he did not go to markets
       ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
                               ^^^^^^^^^^
Dear Brother Mohammad, I would like to ask you the following question:

Do you know for how long Abu-Hurirah Has stayed with the Prophet?

The answer is found in the following sunni referances:

1. al-Milala wa al-Nihal, by iben al-Jawzia, Pub. Egypt.
2. Sirat iben Hisham, Pub. Egypt.

Abu-Hurirah became a moslem only two years before the Prophet (s.a.w) died.
Therefore, How can he report some 2000 hadith in the Saheeh al-Bukhari
alone, while there are olny very few hadiths are reported by Imam Ali, Imam
Al-Hasan,Imam al-Husain, or Fatimah al-zahrah. How would you explain such
things ? I am intrested in your objective and scientific answer supported
by some referances.

>      Prophet (alihi assalato wassalam) almost 24 hrs a day !!!
>      That is why he narrated a lot of ahadith ...
>
>      2) He also narrated a lot of ahadith which he heard from
>      other sahaba (RAA) ... sahaba were good muslims and trusted
>      each other, so he took some ahadith from the sahaba ...
>
>      As for the example of contradiction Kamran gives, all I can
>      say is this, go and check a fiqh book !!!
>
>      I mentioned this before several times ... to make a ruling
>      of ahadith, you have to check fiqh books ... it is not
>      a straight forword matter ... if someone is interested
>      and does not have a fiqh book (like Fiqh El-sunnah) pls
                                     ^^^^^^^^^^^^^^^^^^^^^^
Dear brother, I have The above mentioned book, Fiqh al-sunnah, by Said
Sabiq, Published in Egypt. Would you kindly give me the page number so that
I could look by myself.

On the other hand, since you have Fiqh al-Sunnah book please notce that
when Said Sabiq ( one of very respected sunni scholars and the auther of
the well konwn books such as the above mentioned book) talk about some
issues , he some time refer to the Shiat point of view of that issue. For
example : Zawaj al-Mutah, Qanoon al-Hawal al-Shakhesaih (the Low of
Marriage).Also, notice his tone when he talk about the shiat moslems or
scholars!

Please, after you look at the above two chapter of the book let me know
what you think.
   AHMAD
   UNIVERISTY OF VICTORIA
   VICTORIA, BC, CANADA
*************************************************************************

From:  IN%"kaamran@sun14.vlsi.uwaterloo.CA"  5-DEC-1993 14:28:43.53
Subject: Statistical numbers
The only hadith in this article was taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara

Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)

Call Number(In library of Waterloo university): BP135.A124E54
---------------------------------
Among all sahabah and those who visited the prophet, only a few
narrated MOST of the traditions inside Sehah. Their number is fewer that
the number of fingers. While other traditions say that at least 1400
people were acompanied the prophet in Hudaybiyah. The Madinah itself had
more than 3000 inhabitants.In the Battle of Macca (Fath-al-mobeen), more
than 10,000 people were participant. In the last Hajj of the prophet,
more than the same number were with the prophet. From all of these
people, only a few have been mentioned inside Sehah. Some of these
people, such as Abu Hurairah were converted to Islam only three years
before the death of the prophet. Another, for example, is Aisha, the
mother of faithful. She narrated a lot of traditions too. Let see how old
she was:

     -------
     5.236:
     -------

     Narrated Hisham's father:

  Khadija died three years before the Prophet departed to Medina. He
  stayed there for two years or so and then he married 'Aisha when she
  was a girl of six years of age, and he consumed that marriage when she
  was nine years old.


Some simple computations say that:

    1)- The prophet  engaged with Aisha one year before his movement
        to Madinah. (One year before Hijrah). At that time, Aisha
        was six years old. (Another hadith narrated by Aisha herself
        says that she was playing with baby-tools on those days.)

   2)- The prophet married her in the SECOND year of Hijrah, when
       Aisha was 9 years old.

   3)- Assuming that the prophet lived only 10 years after Hijrah,
       Aisha lived only 8 years with the prophet in her adult age.

One more point should be added that , as I will give the exact
references, a female easily forgets exact wordings, or the words
themselves. This is the nature of woman. Aisha did not have
a superior nature of humanity too. It is normal to expect that she
might have forgotten some of traditions in its true form.

Let us see some numbers now. I am going to give you some statistics
about the number of traditions narrated by different people. I do not
claim these numbers are accurate, since I did not count them by finger.
The only persons whose traditions are counted by me and in person is
Ali-Ibn-Abitaleeb and his sons. Some of traditions which are written
repeatedly by Imam Bukhari are also considered in the following numbers.
As the result, you have to sometime reduce 100 from them.

-----------------------------------------------

Total number of traditions in 9 volumns of Bukhari:       7068

-----------------------------------------------
Aisha the mother of faithful:    1250   (17.68%)

Abu Hurairah:            1100  (15.56%)

Ibn-Umar, son of Umar:  1100  (15.56%)
-----------------------------------------------
Anas-Ibn-Malik:        900 (12.73%)

Abdullah-Ibn-Abbas:    700 (9.9%)
-----------------------------------------------
Jobair-Ibn-Abdullah:   275 (3.89%)

Abu-Musa-Ashari:   165 (2.33%)

Abu-Said-Al-Khedri:   130 (1.84%)
-----------------------------------------------
Ali-Ibn-Abitaleeb:   79 (1.11%)

Umar-Ibn-Khattab:  50 (0.71%)

Umm Salamh:    48 (0.68%)

Abdullah-Ibn-Masud:   45 (0.64%)

Muawiyah-Ibn-Abusofyan:  10 (0.14%)
----------------------------------------------
Hasan-Ibn-Ali:   8 (0.11%)

Ali-Ibn-Husain:  6 (0.08%)

Husain-Ibn-Ali:   2 (0.03%)
----------------------------------------------  (83% on the whole)

As you can see, there is so few traditions narrated from
Ali-Ibn-Abitalib, and specially his sons. I have not given other
numbers for other narrators, yet. The author of this book, Imam
Bukhari was living in the life time of Imam Bagher, son of
Ali-Ibn-Husain, and Imam Jafar. He did not narrate ONE single hadith
from them. This is when that Imam Jafar and Imam Bagher were narrating
hadith from their fathers up to Ali-Ibn-Abitaleeb and finally from the
prophet himself. In other words, Imam Bukhari did not accept that
these sons of Ali-Ibn-Abitaleeb are WORTHY of narrating hadith, and he
thought that they are liars.

If you look at the sources of Hadith of shiat, you will find that
these people were not silent. They narrated a lot traditions from their
fathers up to Ali-Ibn-Abitaleeb, and finally from the prophet. Is it
not interesting?
********************************************************************

From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: Abu Huraira (Part 1: A confession?)

The following hadith is not strange as far as the content of the
hadith goes. At the beginning, Abu Huraira is narrating the hadith from
the prophet. When people asked him whether he heard this hadith from the
prophet or not, he said that he did not, and he narrated by his ownself.

     1)- What I would like you to do for me is to use your keyboard
         and clearly partition the first hadith to two parts:

           a)- The part that is spoken by the prophet, and
           b)- the part that is spoken ONLY by Abu Hurairah.

     2)- I would like you to clearly tell me why people asked him
         whether these words are spoken by the prophet. As far as
         my knowledge says, people asked this question only if the
         hadith was really strange to them, such as the traditions which
         are talking about future and some events which were
         unbelievable for them, and is taking place these days. What was
         strange in this hadith, and why people asked Abu Huraira
         whether he is telling what he heard from the prophet or not.

     3)- I would like you to clearly tell me what would have happened
         if people did not ask Abu Huraira whether any part of the
         hadith is truly spoken by the prophet or not.

     4)- If people did not ask Abu Huraira whether the hadith is told
         by the prophet or not, apparently, people would have
         considered the whole hadith as the words of the prophet. The
         truth was, in any case, that Abu huraira said something of his
         own and attached some EXTRA words to a hadith narrated
         (perhaps) spoken by the prophet. I would like you to clearly
         tell me why do you trust such person who adds some words of his
         own to the words of the prophet.

     5)- Would you kindly quote all the traditions which are narrated by
         Abu Huraira and accepted by Imam Bukhari and Muslim, and
         clearly draw a line between parts which are spoken by the
         prophet and the words spoken by Abu Huraira.

I really do not understand how a man allows himself to say something
which has not heard from the prophet and to attach it with prophet
words without even warning in advance. Or, why he tells something of
his own before clearly stating at the beginning of his own words that
these are his words and not the prophet?

The second example clearly shows that Abu huraira has added to what
the prophet (probably) said. How about cases where nobody has reported
the something is extra given by Abu Huraira?
-------------------------------------

     -------
     7.268:
     -------

     Narrated Abu Huraira:
              ^^^^^^^^^^^
  "The Prophet said, 'The best alms is that which is given when one is
   ^^^^^^^^^^^^^^^^
  rich, and a giving hand is better than a taking one, and you should
  start first to support your dependents.' A wife says, 'You should
  either provide me with food or divorce me.' A slave says, 'Give me
  food and enjoy my service." A son says, "Give me food; to whom do you
  leave me?" The people said, "O Abu Huraira! Did you hear that from
                               ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  Allah's Apostle ?" He said, "No, it is from my own self."
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

-------------------------------------
I would like to know why Abu Huraira USED TO add some other places as
well?


     --------
     7.492:
     --------

     Anas bin Malik said:

  Allah's Apostle said, "Do not make drinks in Ad-Dubba' nor in
  al-Muzaffat.  Abu Huraira used to add to them al-Hantam and An-Naqir.
                ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

-------------------------------------
The above hadith is taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara

Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)

Call Number(In library of Waterloo university): BP135.A124E54
***************************************************************************
***

From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: Abu Huraira (Part 2: The origin of Abu Huraira?)

Sunni brothers usually quote a few verses from Quran to show that the
sahabah who participated in the pledge of Hudaibyia have high standard
(virtue) and are considered very respectfully. Fine. I do not want to
discuss the correctness of this interpretation and understanding here.

Did you know that Abu Huraira was not muslim on those days, and was not
among muslims on those days, and certainly did not witness the plegdge
of Hudaibyia?  Yes, Abu Huraira never witnessed the plege of Hudaibyia.

Abu Huraira was a Jew, became muslim on the day of Khaibar which took
place one year after the pledge of Hudaibyia, and spent ONLY three years
with the prophet.

1)- Abu Huraira became muslim on the day of Khaibar. This is testified
    by Jabir ibn Abdullah. (Second hadith)

>>>   Abu Huraira came to the Prophet during the day of Khaibar.

I do not need to emphasize this point that the battle of Khaibar took
place between muslims and Jews. Abu Huraira was a Jew before he became
muslim.

2)- Abu Huraira was with the prophet only three years. (He himself
    testifies in the first hadith.)

>>> I enjoyed the company of Allah's Apostle for three years

3)- Perhaps, you better know how others greeted him when he became
    muslim on that day.

     -------
     4.789:
     -------

     Narrated Abu Huraira:

  I enjoyed the company of Allah's Apostle for three years, and during
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  the other years of my life, never was I so anxious to understand the
  (Prophet's) traditions as I was during those three years. I heard him
  saying, beckoning with his hand in this way, "Before the Hour you will
  fight with people who will have hairy shoes and live in al-Bariz."
  (Sufyan, the sub-narrator once said, "And they are the people of
  al-Bazir.")

     -------
     5.458:
     -------

     Narrated Jabir bin 'Abdullah:

  That he fought in a Ghazwa towards Najd along with Allah's Apostle and
  when Allah's Apostle returned, he too, returned along with him. The
  time of the afternoon nap overtook them when they were in a valley
  full of thorny trees. Allah's Apostle dismounted and the people
  dispersed amongst the thorny trees, seeking the shade of the trees.
  Allah's Apostle took shelter under a Samura tree and hung his sword on
  it. We slept for a while when Allah's Apostle suddenly called us, and
  we went to him, to find a bedouin sitting with him. Allah's Apostle
  said, "This (bedouin) took my sword out of its sheath while I was
  asleep. When I woke up, the naked sword was in his hand and he said to
  me, 'Who can save you from me?, I replied, 'Allah.' Now here he is
  sitting." Allah's Apostle did not punish him (for that).

  Through another group of narrators, Jabir said, "We were in the
  company of the Prophet (during the battle of) Dhat-ur-Riqa', and we
  came across a shady tree and we left it for the Prophet (to take rest
  under its shade). A man from the pagans came while the Prophet's sword
  was hanging on the tree. He took it out of its sheath secretly and
  said (to the Prophet ), 'Are you afraid of me?' The Prophet said,
  'No.' He said, 'Who can save you from me?' The Prophet said, Allah.'
  The companions of the Prophet threatened him, then the Iqama for the
  prayer was announced and the Prophet offered a two Rakat Fear prayer
  with one of the two batches, and that batch went aside and he offered
  two Rak'a-t with the other batch. So the Prophet offered four Rakat
  but the people offered two Rakat only." (The sub-narrator) Abu Bishr
  added, "The man was Ghaurath bin al-Harith and the battle was waged
  against Muharib Khasafa." Jabir added, "We were with the Prophet at
  Nakhl and he offered the Fear prayer." Abu Huraira said, "I offered
  the Fear prayer with the Prophet during the Ghazwa (i.e. the battle)
  of Najd." Abu Huraira came to the Prophet during the day of Khaibar.
            ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^


     -------
     5.544:
     -------

     Narrated 'Anbasa bin Said:

  Abu Huraira came to the Prophet and asked him (for a share from the
  Khaibar booty). On that, one of the sons of Said bin al-'As said to
  him, "O Allah's Apostle! Do not give him." Abu Huraira then said (to
  the Prophet ) "This is the murderer of Ibn Qauqal." Sa'id's son said,
  "How strange! A guinea pig coming from Qadum Ad-Dan!"
   ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  Narrated Abu Huraira: Allah's Apostle sent Aban from Medina to Najd as
  the commander of a Sariya. Aban and his companions came to the Prophet
  at Khaibar after the Prophet had conquered it, and the reins of their
  horses were made of the fire of date palm trees. I said, "O Allah's
  Apostle! Do not give them a share of the booty." on, that, Aban said
  (to me), "Strange! You suggest such a thing though you are what you
            ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  are, O guinea pig coming down from the top of Ad-Dal (a lotus tree)!
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  "On that the Prophet said, "O Aban, sit down ! " and did not give them
  any share.

     -------
     5.545:
     -------

     Narrated Said:

  Aban bin Said came to the Prophet and greeted him. Abu Huraira said,
  "O Allah's Apostle! This (Aban) is the murderer of the Ibn Qauqal."
  (On hearing that), Aban said to Abu Huraira, "How strange your saying
  is! You, a guinea pig, descending from Qadum Dan, blaming me for
      ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  (killing) a person whom Allah favored (with martyrdom) with my hand,
  and whom He forbade to degrade me with his hand.'
***************************************************************************

From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: Abu Huraira (Part 3: His mental and physical conditions)

1)- After Abu Huraira became muslim, he did not have anything. He used
    to ask people to recite a verse of Quran, not because he wanted to
    benefit the Quran. He wanted the person to feel religiously close
    and ask Abu Huraira for a dinner or lunch. This is well known
    phenomena as "Comibing stomach and religion". (Or combing religion
    with the money, stomach, power, ... or with trivial things)

2)- Even people did not believe that such person can narrate so many
    traditions. {No reference now: It has been told that Abu Huraira
               narrated 40,000 traditions during his life time. Dinving
               such number of traditions to three years of his
               companionship will result to 36 traditions per day (!!!).
               A reference I gave a few weeks ago confirms that he,
               himself, has confessed that nobody among the sahabah
               has narrated as many traditions as he did. Knowing this
               fact that he is the second person in rate of narrating
               hadith in Bukhari and Muslim, we conclude that he must
               have narrated more traditions than is recorded in these
               two books.}

    In one given hadith, he, himself, has confessed that people accused
    him of madness.

3)- Interesting point is that there is NO single hadith narrated by
others as the merit of Abu Huraira. If you search the whole Bukhari
and Muslim as the merit of Abu Huraira, whatever hadith you see about
his companionship with the prophet, and his so called knowledge is
narretd by him ALONE. On the other hand, when you read the merit of
Ali-Ibn-Abitaleeb (Salman, Umar, Zubair, ...), you can see that there
were different narrators to say one hadith for Ali-Ibn-Abitaleeb (Or
others). This does not happen with Abu Huraira at all. All the
traditions like:

      I was a good boy, I did this and that

were narrated ONLY by Abu Huraira. I am asking you to tell me if you
accept the testimony of person in the court saying that he is a good
boy.
-------------------------------------

     -------
     5. 57:
     -------

     Narrated Abu Huraira:

  The people used to say, "Abu Huraira narrates too many narrations." In
                           ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  fact I used to keep close to Allah's Apostle and was satisfied with
  what filled my stomach. I ate no leavened bread and dressed no
  decorated striped clothes, and never did a man or a woman serve me,
  and I often used to press my belly against gravel because of hunger,
  and I used to ask a man to recite a Quranic Verse to me although I
      ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  knew it, so that he would take me to his home and feed me. And the
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
           ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  most generous of all the people to the poor was Ja'far bin Abi Talib.
  He used to take us to his home and offer us what was available
  therein. He would even offer us an empty folded leather container (of
  butter) which we would split and lick whatever was in it.

     -------
     7.343:
     -------

     Narrated Abu Huraira:

  I used to accompany Allah's Apostle to fill my stomach; and that was
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  when I did not eat baked bread, nor wear silk. Neither a male nor a
  female slave used to serve me, and I used to bind stones over my belly
  and ask somebody to recite a Quranic Verse for me though I knew it, so
      ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  that he might take me to his house and feed me. Ja'far bin Abi Talib
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  was very kind to the poor, and he used to take us and feed us with
  what ever was available in his house, (and if nothing was available),
  he used to give us the empty (honey or butter) skin which we would
  tear and lick whatever was in it.

     -------
     9.425:
     -------

     Narrated Muhammad:

  We were with Abu Huraira while he was wearing two linen garments dyed
  with red clay. He cleaned his nose with his garment, saying, "Bravo!
  Bravo! Abu Huraira is cleaning his nose with linen! There came a time
  when I would fall senseless between the pulpit of Allah's Apostle and
  'Aisha's dwelling whereupon a passerby would come and put his foot on
  my neck, considering me a mad man, but in fact, I had no madness, I
           ^^^^^^^^^^^^^^^^^^^^^^^^               ^^^^^^^^^^^^^^^^^^
  suffered nothing but hunger."
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^


     --------
     7.287i:
     --------

     Narrated Abu Huraira:

  Once while I was in a state of fatigue (because of severe hunger), I
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  met 'Umar bin al-Khattab, so I asked him to recite a verse from
  Allah's Book to me. He entered his house and interpreted it to me.
  (Then I went out and) after walking for a short distance, I fell on my
  face because of fatigue and severe hunger. Suddenly I saw Allah's
  Apostle  standing by my head. He said, "O Abu Huraira!" I replied,
  "Labbaik, O Allah's Apostle, and Sadaik!" Then he held me by the hand,
  and made me get up. Then he came to know what I was suffering from. He
  took me to his house, and ordered a big bowl of milk for me. I drank
  thereof and he said, "Drink more, O Abu Hirr!" So I drank again,
  whereupon he again said, "Drink more." So I drank more till my belly
  became full and looked like a bowl. Afterwards I met 'Umar and
  mentioned to him what had happened to me, and said to him, "Somebody,
  who had more right than you, O 'Umar, took over the case. By Allah, I
  asked you to recite a Verse to me while I knew it better than you." On
  that Umar said to me, "By Allah, if I admitted and entertained you, it
  would have been dearer to me than having nice red camels.

-------------------------------------
The above traditions are taken from:

The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara

Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)

Call Number(In library of Waterloo university): BP135.A124E54
***************************************************************************

From: imran@panix.com (Imran Anwar)
Subject: Re: Abu Huraira (Part 3: His mental and physical conditions)

Djamel has posted an attack on the posting about Abu Huraira that bears to
be responded to .  Djamel.  If someone has SUPERHUMAN abilities all of a
sudden would you not be suspicious.  We do not hear that Abu Huraira was a
man with a SUPER memory before he met the Prophet.  Suddenly, he comes to
Hazrat Muhammad (SAAS), spenmds three years with  him and can remember
EVERYTHING by some MAGICAL powers.

It has nothing to do with someone trying to make people shia or sunni by
questioning the baloney that Abu Huraira was spewing.  This man was using
his BRIEF time with the prphet (SAAS) for PERSONAL gain and to continue to
GAIN INFLUENCE every time something came up that required an opinion HE
was the one who came up with some HADEES he SUDDENLY FUILLY REMEMEBRED.

In particular he HATED Aisha and it is a matter of record that he made up
HADEETH that Aisha DIRECTLY contradicted.

This man's super memory came into existence after the Prophet's death when
suddenly from a PC XT type brain his mind became like a 486/33MHz with a
CD-ROM built in with the entire encyclopaedia of Hadeeth. ANY subject, ANY
time, he would recall something that no one lese knew or had heard before.
Wow!

The likelihood of this man doing it for personal gain, influence, and
political/social motivation is very high and we should be wary of that
instead of questioning the motive of someone who raised these points.
***************************************************************************
*

From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: Re: Abou Huraira

> Article: 7885 of soc.religion.islam
> From: U58369@uicvm.uic.edu

> For example they ask: How could one
> man narrate so many hadiths?

Aysha (respected mother of believers) narrated more than Abu Huraira
in Sahih Bukhari. Ibn Umar narrated the same as Abu Huraira in
Bukhari. I gave all these numbers in an article titled as

        Statistical numbers.

I did not ask why Ayesha narrated so many hadith from the prohet. I
did not ask why Ibn-Umar narrated so many hadith, or Ibn-Abbas, or
others. I asked:

       How a person who was with the prophet less than three years
       has narrated so many traditions?

The rest is ignored since you misunderstood the original question from
the base.

> Abu Huraira only narrated 5,374 hadiths.

 Let us assume that Abu Huraira was with the prophet full three years.

5,374/3 = 1791.33 traditions per year,

1791.33/(365-11)= 5.06 traditions per day.

You tell me how? How a man did this every day? Why he was so dedicated
while much more better people such as Umar, his son, Ibn Abbas and Abu
Bakr did not accomplish such? (with the same density as Abu Huraira, 5
hadiths per day?)
Not to mention that Abu Huraira narrated more than any other sahabah,
based on his testimony. Some say that he narrated around 40,000
traditions. Even people who were living around him on that time were
surprised by this man and his narrations (based on the testimony of
Abu Huraira himself.)

Another part is why such man has narrated similar traditions to old
testement? (parts which were clearly rejected by islamic theology?)
***************************************************************************

From: shaun@dt.wdc.com (Shaun Astarabadi)
Subject: Re: Abu Huraira (Part 3: His mental and physical conditions)

In <2ghvfa$3nd@gap.caltech.edu> djamel@gemini.ldc.lu.se writes:

>>miracle for Abu Huraira to get super memory?
>>
>   Now you seem to recognize your lack of knowledge. Did you know that
>   the companion and cousin of the prophet SAAS Abdullah Ibn Abbas has
>   got from the prophet his blessings and once  sweeped his chest with
>   his hand and prayed  Allah for  him saying:" Allahumma faqqihhou fi
>   ddini wa 'allimhou min ta'ouili l kitabi" (i.e. Oh Allah give know-
>   ledge in the religion and make him interprete the book)?and by some
>   miracle Ibn Abbas became Hibr l oumma (the imam of the nation),that
>   was one of the miracles of the prophet SAAS. In almost the same way
>   the prophet SAAS made a prayer once for Abu Huraira whn he complai-
>   ned to him his shortage in memoizing.
:

As you noted, Ibn Abbas (r) is recognised, even by other sahabah
that he knew "taaweel" (interpretation) of the Quran. This is
different from memorizing of it. Many people, even today, memorize
the whole Quran, that does not mean the know the TRUE meaning behind
all that is in it. Ali ibn AbiTalib (as) was another who said that
there was no aya in the Quran that he didn't know when it was revealed
or why it was revealed and what it meant.  The other Sahabah recognised
this about these persons and there are (mutawatir) hadeeths supporting
their knowledge.

Now, on Abu Huraira. Although no one thinks/claims that he knew
"taaweel" of the Quran, you did not show any proof that he got
his memory-powers after the prophet (sawaws) prayed for him.
I would ask you to produce the reference(s) in that regard, preferably
a mention by other sahabah on these special attributes of Abu Hurairah,
as opposed to him describing himself.

I would like to make a further
correction, Abu Hurairah after less than three years with the prophet
(sawaws), did not or avoided telling hadeeths during the periods of
the first three "khulafaa al rashideen", at least. His hadeeth telling
was mainly during Mu'awiya's time and later - this is at least 30 years
after the prophet. So he kept all these 3000 +/- hadeeths in his heart
without telling others about them for all this time. The proof to what
I am saying is that Abu-Bakir, Omar and Uthman (r) did not allow telling
and recording of hadeeths. There is a report, in it Abu Hurairah is
asked if he told such hadeeth in the time of Uthman? He said that he
wouldn't dare to, and that they would have hit/spank him if he did!!

There is nothing holy about any of the personalities of the sahabah,
in particular Abu Hurairah, that should prevent someone searching
for the truth to investigate and re/evaluate their actions. They
were human beings capable of errors at various levels, this is not
to say that Allah (swt) won't forgive their errors, if He chooses.
However, if we are to follow their act, in this life, we must be
clear in conscience that they don't deserve to be mistrusted, after
studying the evidence. For if it becomes evident that they should be
mistrusted, then one's brain (a gift from Allah) would (should) direct
us not to use them as a guide, particularly, in what seems suspicious.
***************************************************************************

From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: Jews/Christians/Muslims(Part 1: Is there any similarity?)

The following was sent a few months ago. Now it is going to continue:
The sequence of articles is important because some of conclusions are
not valid until the last article.

--------------------------------
Sahih Muslim,
Rendered into English by
Abdul Hamid Siddiqi
Printed at Hafeez Press,
Sh.Muhammad Ashraf
Kashmiri Bazar, Lahore(Pakistan)
--------------------------------

Chapter MCXII, titled as

     Following the footsteps of the jews and the christians

#6448
Abu Said Alkhudri reported Allah's messenger (May peace be upon him)
as saying: You would tread the same path as was trodden by those
before you inch by inch and step by step so much so that if they had
entered into the hole of the lizard, you would follow them in this
also. We said: Allah's messenger, do you mean Jews and Christians
(by your words)"those before you"? He said: Who else(than those two
religious groups)?
#6449
This hadith has been narrated on the authority of Atab b. Yasar
through another chain of transmitters.
-------------------------------------
The same hadith is given in Sahih Bukhari with a little difference of
translation. Here it comes:
-------------------------------------
The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara

Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)
---------------------------------------------------
     -------
     9.422:
     -------

     Narrated Abu Sa'id al-Khudri:

  The Prophet said, "You will follow the ways of those nations who were
  before you, span by span and cubit by cubit (i.e., inch by inch) so
  much so that even if they entered a hole of a mastigure, you would
  follow them." We said, "O Allah's Apostle! (Do you mean) the Jews and
  the Christians?" He said, "Whom else?"


------------------------------------------------------
Also shiat has narrated the similar traditions through its own reliable
narrators. As I recall, you can locate such traditions in Tafaaseer
under the
               Sourah[84]   Aayah[19]

         Laterkabonna tabagan an tabagen

                 Sourah: ensheghagh
------------------------------------------------------

O.K. Let see if anybody can go through the hole of a lizard(!!??)
Since I have not seen such creature among human beings, I answer
to myself that this is not possible. There is no way that even a thin
man can pass through the hole of a lizard. If not, then what these
traditions mean? The way that this example is given in these
traditions confirms the case of impossible acts. I conclude,
therefore, that if any of Jews and/or Christians have done an
impossible action, the same action would be perfomed by a muslim too.

Some of you may have already been searching for these traditions since
they seem very strange. Will muslim worship an idol as Jews did when
they worshipped a caw figure? Will muslims kill prophets while we know
that there is no prophet after Mohammad(SAS)? Then what these traditions
mean? How about the miracles that Muses and Jesus performed? How about
the distortion they made on their books? Will muslim change their book
by their hand? Will they think that Jesus is the son of God? and
thousands of these questions. One more point:
   Will the sequence of events be kept in the same way?
For example, will there be Jesus after Yahya(Jashowa, I think)?

We know that it is almost impossible to imagine muslims to worship
Jesus as the son of God, to worship caw instead of true God, to go for
hunting on Saturday as Jews did. What I can conclude from the traditions
is that the similar action will be done, but not exactly the same
action. For example, it is been told that the prophet warned muslims
about different interpretation of Quran:

        You will not change anything inside of Quran as previously
        done in the bible(Torat and Enjil), but you will certainly
        change the meaning of aayaat(verses) of Quran.

To me, there is no difference between these two events. In both cases
you can hardly detect the truth since you usually do not follow the
original sources of the religion and you listen to others(scholars)
instead of searching for yourselves. There is no difference between
changing the bible and misleading people through the interpretation of
the Quran. What I conclude is that the similar acts would be done by
muslim people. They may not kill a prophet after the prophet since
there is no prophet. But it is  not hard to imagine that some of them
may have attempted killing their best knowledgeable men (scholars,
...)

How about the sequence of events? Surely there is no point in these
two traditions that the sequence of events  will be untouched. The
words"inch by inch" is interpreted inside of the hadith:
     such that if one did XXXX, you will do XXXX too
As the result, the sequence of events are not kept.  In other words,
similar act to worshipping caw may not happen exactly in the time of
the prophet as it happened in time of muses. However, it may happen at
the end of time. Although Jesus will not appear as the prophet to
introduce christianity, he will come at the end of times as narrated.

I summerize the conclusion I would like to make in this article:

1)- The very similar events would take place for Muslims people as
they happened for Jews and Christians. In case that the act is
possible, muslims MAY do the EXACT act as others did. (I will explain
what I mean by "possible" in my next articles.)

2)- The sequence of events are not necessarily preserved. For some
cases, this sequence MAY be maintained.

In next article, I will, insha-allah, talk about some attitiudes of
present muslims which are attributed to Jews and Christians.
***************************************************************************

From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: Jews/Christians/Muslims (Part 2: Hiding the Truth)


     * The likeness of those who are entrusted with the Law of Moses,
       yet apply it not, is as the likeness of the ass carrying books*
       Wretched is the likeness of folk who deny the revelations of
       Allah* And Allah guideth not wrongdoing folk (Quran 62:5)

          |     c       |    .. | |   |   |             . | |    |c
       _o_|   _o_;   O  |   q_;_| |   | q_|_o_7   . _;  ]_| |    |_;_o
      (      (           /  /           /        (_)..         (_|

    |   | .    |    |            |     | |    |c    /   |      |
    |   |_o_w  |    |_o_7_;      |_o_7_| |    |_;_o_)   |_8  q_|_o_7_;
     /            (_|    ..   /             (_|              /      ..

..    |    |     |     . /         . | |       .. | |    |c          s
___;  |_;  |_;   | q_; ]_)   . _;  ]_| |   _o q_o_| |    |_;_o      w_;_;
       ..   .      /.       (_)..         (   /        (_|       (_/   .

            | ||. | |       .. | |              | |    | | |       | | |
*    . _;_o_| |_D_| |   _o q_o_| |       ]_8_;  |_|  4_|_| | q   4_|_| |
    (_)..              (   /        (_S     ..               /


In part one, I proved that there are similarities among Jews,
Christians, and Muslims. The above verse is apparently about Jews.
Just around and among yourselves (Muslims). Don't you see those who
close their eyes and ears and hearts and do not look at their book of
Allah, and the evidences from their own book?

They prefer to deny the orders of Allah, and insist in their
ignorance.

       And do not mix up the truth with the falsehood, nor hide the
       truth while you know (it) (Quran 2:42)

      |    .. /..        ||   |   | |     ..   | |   |       |..  | |
      | q_o_;_)_;  q     |_D  |_;_| |_;    q_7_| |   | q_w_;_|_;  |_| q
        /          /   (_|     .     .   (_/           /  .           /

                                  |  ..      ...   |      ..   | |
                 *        .   q_o_|_e_;    _o_;_;  | q     q_7_| |
                         (_)  /           (          /   (_/


       O followers of the Book! Why do you confound the truth with the
       falsehood and hide the truth while you know? (Quran 3:71)


     ..   | |             |..       |         |.. / | |    |    | |
      q_7_| |   .   q_w_;_|_;    _o_|  ;___;  |_;_)_| |    |_8  | |_;
    (_/        (_)  /  .        (        .               (_|       ..

            ...   |      ..   | |          .. /..        ||   |   | |
          _o_;_;  | q     q_7_| |   .   q_o_;_)_;  q     |_D  |_;_| |_;
         (          /   (_/        (_)  /          /   (_|     .     .

                                                                 |  ..
                                                *        .   q_o_|_e_;
                                                        (_)  /


        And when Allah made a covenant with those who weregiven the
        Book: You shall certainly make it known to men andyou shall not
        hide it; but they cast it behind their backs and tooka small
        price for it; so evil is that which they buy* (Quran 3:187)

  |  ..     |         . | |   .. |c          | | |   . . |   | .  |
  | q_;  q  |   . _;  ]_| |    q |_;_;_o   4_|_| |   ]_7 |   | >  | q
    /    /     (_)..         (_/    ..                              /

 .      .. /..  | |           |.  | |   . .     .. |         |.. / | |
4_;  q_o_;_)_;  |_| q      w  |_;_|_|  4_;_;_;_;_;_|  ;___;  |_;_)_| |
     /              /   (_/                 ...         .

|.   c        |    .. c  |                 |.     |             .  .  .
|_;_o_;   4_; | q  _;_w  | q    _o_8    q_8_D   s |   q   O  q  ]_;_;_9
           .    / /        /   (     /  /          /  /      /   .

                                 .. c    |         s    .    | |   |..
                 *        .   q  _;_w_;  |_o      w_;_;_9    |_|_;_|_9
                         (_)  / /    ..        (_/   .          ..



        Those whom We have given the Book recognize him as they
        recognize their sons, and a party of them most surely conceal
        the truth while they know (it)* (Quran 2:146)

|   /   .     .                |.. / | |         |.   ..  |         . | |
|_o_)  4_;  q_9  _e_;   ;___;  |_;_)_| |   _o_8  |_;_;_;  |   . _;  ]_| |
            /   /  ..     .               (         ..       (_)..

        .       |..     .        |          s   |.    |         .
    _o_8_;_o    |_o_;  _9    .   | q    _o_8_;  |_;_; |   .   q_9  _e_;
   (               .. /     (_)    /   (           .     (_)  /   /  ..

                          |                   ..   | |          .. /   |
         *        .   q_o_|_e_;    _o_8  q     q_7_| |   .   q_o_;_)_;_|
                 (_)  /      ..   (      /   (_/        (_)  /      ..



        Surely those who conceal any part of the Book thatAllah has
        revealed and take for it a small price, they eat nothing but
        fire into their bellies, and Allah will not speak to them on the
        day of resurrection, nor will He purify them, and they shall
        have a painful chastisement* (Quran 2:174)


          | | |    | ..   | |             .. /            . | |       |
 . _o   4_|_| |    |  _;  | |_o    .   q_o_;_)_;    . _;  ]_| |   .   |
(_)              (_| /            (_)  /      ..   (_)..         (_)

       | |   |..    |.   c                 .. c               |.. / | |
       |_|_;_|_9    |_;_o_;   4_;   .   q  _;_w_;  q   ;___;  |_;_)_| |
          ..                   .   (_)  / /    ..  /     .

      | | |       .    |         .          | / |    |       /s  |    |
      |_| |   _o_8_;  q_D_;     _9    .   q_|_) |_;  |_o   (_)_;_| q  |
             (        /  .   (_S     (_)  /      ..                /

        |  .. | |              | | |          | /    | |        |.  | |
   4_o  |_;_o_| |   _o q_;   4_|_| |   _o_8_o_|_)_;  |_| q      |_;_| |
         ..        (   /..            (          ..      /   /

                   | |         | .           |             /.    | |
     *        _o_;_| |  ;___;  | ]_c    _o_8_| q    _o_8_;_) _;  |_| q
             (  ..        .            (       /   (    ..  /..      /


I have shown in the first part of this series that whatever has
happened on Jews/Christians should happen similarly on muslims.
Although the sequence of events may not be the same (sooner or later
that the event in previous nations), they would happen, not exactly
but very closely.
 (Of course there is another choice that the prophet of Allah has
lied. Obviously, a muslim does not accept such choice at all. Better
to think and learn from previous nations.)

One of behaviours of Jews/Christians is that they knew the truth and
they hided it. They knew the prophet of Islam very clearly and better
than their own sons, and they denied him. They knew that Allah is one
and everything was revealed by islam was true and they did not inform
their people of it. They kept their people in darkness in order to get
a good ride on them.

Unfortunately, this story is completely happened in islamic
environment. Scholars who knew the truth tried to hide it from their
people. When you say that such and such exists, people open their
mouth as if a new law is fallen. The true islam is unfortunately hiden
from the eyes of usuall people who have little access to the source
of traditions.

Others who hear the truth and confess to it, are afraid of revealing it.

It is good to warn ourselves that the promises of Allah is not a game.
When he implemens his plan, he will do as severe as he can, and Allah
is the hard punishing God.
**************************************************************************

From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: Jews/Christians/Muslims (Part 3: Religious text books)


Another similarity among Jews/Christians/Muslims is about some of
theological deviations. When you open the old testement, the first
thing you read is:

              And the God created humans in his image.

When you go further, you read a wrestling between this God and Jacob.
And other stuff.

You can locate in new testement that God, word and Jesus are one plus
Jesus is the son of God and so on. In Sahih Bukhari and Sahih Muslim and
shiat sources (which were famous as "Israeelyyat" afterwards), you
can easily locate several similarities. Although there is no wrestling
between God and Jacob, there is a wrestling between Mouses and the
angel of death. The first sentence of the old testement was accurately
transfered to the book of Hadith. What went wrong?

In this article, I am trying to clarify one reason for such behaviour
in religious text books. It is one of the narrators. In my mind, there
are too many similarities between two people of two religions,
Christianity and Islam, Paul and Abu Huraira.


       Abu Huraira                                Paul
1)- Abu Huraira was a Jew and  | 1)- Paul was a Jew and became
    became muslim.             |     christian.
                               |
2)- Abu Hurair saw the prophet | 2)- Paul saw Jesus in his vision,
    only three years out of 23 |     or in his dream (I do not care)
    years of the prophethood of|     It is very short time compared to
    Mohammad (SAAWS).          |     the prophethood of Jesus (I guess,
                               |     three years or so).
                               |
3)- Abu Huraira started        | 3)- Paul started his preaching about
    narrating about 30 years   |     30 years after the disappearance
    after the death of the     |     of Jesus. (I do not care why.)
    prophet.                   |
    (I do not care why.)       |
                               |
4)- Abu Huraira was supported  | 4)- Paul was supported by the present
     by the present Government |     government of his time.
     of his time.              |
                               |
5)- Abu Huraira narrated quite | 5)- Paul narrated quite a few sentences
    a few traditions which were|     which were taken from the old roman
    very similar to Jewish text|     theology, and Jewish theology of
    books.                     |     that time.
                               |
6)- Abu Huraira narrated a     | 6)- Paul narrated a miracle narrated
    miracle about himself which|     only by himslef which was related
    was related to the prophet.|     to Jesus.
                               |
7)- All of Abu Huraira speeches| 7)- Paul narrated quite a few sentences
    were related by the prophet|     from the mouth of Jesus.
                               |
8)- Abu Huraira's narrations   | 8)- Paul is now called "the father of
    became the source of       |     christianity".
    differences among muslims  |
    of that time.(Just to be   |
    polite to muslims.)        |

About 40% of the theological differences among different branches of
Islam, from Sunni and Shiat to Sufism have come from the narrations of
Abu Huraira. (Shiat brothers should note that I am not talking about
practical differences right after the death of the prophet.) Such
estimation is my personal data as a person who has read both shiat and
sunni sources and others (such as Ahmadyya, and so and so).


     Source for above claims??? Read the articles which were
     sent to SRI about one month ago.
**************************************************************************


From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: Re: What Muslims lack

> Article: 7387 of soc.religion.islam
> From: gwydion@gnu.ai.mit.edu (Mercenary Programmer)

Well, I would like to have a chit-chat with a respectful man, a very
thoughtful muslim named as: Basaalat Ali. I would like to call him
Ali in my articles.

> What we call Islam nowadays is a lot more than the final message to
> all people that was sent to us from Allah.  We have added
> interpretations on top of interpretations of interpretations.  I do
> not know what a.faris' intent is in answering the article in the
> manner that he did.

Very nice paragraph.

> Nonetheless, I do think that "Islam" needs to change.

If I were you, I would have followed what you said above and would
have been precise to say:

   I do think that the interepretation of "Islam" needs to change.
                       ^^^^^^^^^^^^^^^
> Is Islam the Shia/Sunni debate?  Anyone reading SRI would think so.

I am sorry. People should be informed that the so called "debate"
between shiat and sunni comes to net every other month, or more. As my
records show, the first article on this was sent about one month ago.
That was from a SUNNI himself. About a few days (or I think one week),
SOME of SUNNI people kept firing at shiat with no shame. Then Shiat
started to answer these ignorant people.
It will not come to net if you moderators be careful when approving
the very first article. If any revolution should be seen in SRI, it is
>from the moderators first, among you.

> it has consumed some of the finest minds of dozens of generations.
> This part of Islam needs to change.

What I brought to SRI was thrown away hundred years ago. Shiat simply
does not care about this debate. Shiat has closed and patched this
debate forever. If you think that shiats are sitting in Iran finding a
better solution for this debate, you are wrong. The present and main
concern of shiat scholars in Iran is to locate sources and find the best
way of handling muslim society, or islamic government, such as
governmental issues, taxes, economy, and so on. They did not do that
before, and they realize how ignoring about this fact they were before.
They are coming to solve the problems of present society through islamic
sources. They have simply put such "debate" to the bookshelves. The
first book on the islamic government was written about 200 years ago.
Look at yourself, then.

> No.  The simple fact is that we have allowed all this to happen to us.
> It happens because of the hatred we have in our hearts.

Very nice sentence, and many more nice paragraphs.

> Are we Muslims?  Or are we too arrogant to learn from this?  Do we
> have a monoploy on the faith of Islam?

> The real backwardness is to live out our lives amongst our own
> heresies and bidaa.  We have already left islam.  We need to return to
> it.


Again, good advices. Since you are not arrogant, and learn from
christians and jews faster than a muslim, I would like to bring one
example for you:


    I saw an interview three nights ago. It was about a group
    which were shaped three years ago. 75 christian scholars
    from all over the world gathered again, this year. The official
    name of this group is "Jesus Seminar Study". What they do and what
    they have done? They bring several different sciences such as
    archeology, history, phsychology, and many more. To do what?
    They are reading the present NEW testament (which is referred in
    this article as Bible) sentence by sentence. They verify which
    sentence was spoken really by Jesus himself, and which one
    was spoken by his followers. How others twisted the exact word
    of Jesus. What do you think about the outcome of their search?
    They announced that about 80% of the Bible is not from Jesus,
    himself, but rather from a few writters some of whom came after
    Jesus death. They announced that there is no single word truely
    spoken by Jesus which says that Jesus is the son of God. There
    is no single word which says that Jesus is God, or there are
    three Gods. The announced, also, that Jesus was one prophet himself.

Is this a backward?

     Your answer: No.

         How? Are they not reading the history, and the Bible and
         "wasting" their time on 2000 years ago?

     Your answer: Yes.

         How? Don't they understand the Bible better than thousand
         years ago? Are you not happy with their outcomes?

That was about christians. How about Jews? Let me give you another
example. Perhaps, you would understand the meaning of backward better.

About 40 years ago, a great discovery occured around the dead sea, and
the findings on that area became famous as "dead sea scrolls." One is
peresently kept in Isreal musem named as "The Temple Scroll".
Although, the finding was related to Jews, it talks about a theology
which matches islamic theology more than the old christianity (as some
are claiming). If you read Quran, you will find some verses which are
referring to some verses of the old testemant. You can not find the
referred verses in the present old testemant. But these Quranic
references are found in the dead sea scrolls. One of the most important
part is named "The book of Enoch". Now

     Is this a backward?

        Your answer: No.

          How come? These people are looking at the scrolls which were
          written (as some claim) before the birth of Jesus.

        Your answer: Yes.

          How come? They have broken these contents of these scrolls
          piece by piece, they are understanding their book better
          than hundred years ago. How is this a backward?

My humble suggestion:

     If muslims want to solve the present problems of islamic society,
     they have to analyze what others have recorded hundred years ago.
     Muslims have to sit and find out which narration (or Hadith) is
     truely spoken by the prophet. (Obviously, Quran is complete, and
     needs no verification). But the traditions need to be differentiate.

     If muslims want to solve the present problems of islamic society,
     they have to look at the INTERPRETATAIONs again. See what
     muslims have eaten during the time. Why have muslims have accepted
     from their scholars, (or should I say, islamic churches?). Why
     muslims have trusted their scholars so much, and how muslims
     have been deviated because of this trust.

     If muslims want to help, they have to return to Islam. As you
     said and I agreed with, what muslims have is NOT islam. What
     muslims believe in is NOT islam. Islam is over there, sitting and
     waiting for muslims to come and understand it. What muslims have
     done instead was to trust some scholars, and carry their hatred
     in their hearts, and FIGHT. This is what most people inheritated
     from their fathers.
***********************************************************************

From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: the Shi'ites and Sunnis

> From gwydion@gnu.ai.mit.edu Mon Jan 17 15:46:22 EST 1994
> Article: 7892 of soc.religion.islam
> From: gwydion@gnu.ai.mit.edu

> Basically, a small number among the Sunni believe and claim that the
> Shia are non-Muslim; a number among the Shia hold a somewhat similar
> opinion of the Sunni.

As a person who belongs to that small group of shiat, I am declaring
that none of us has ever told that sunni is non-muslim.

Briefly about shiat:

1)- Shait says that "Logic" is very important and is a part of life.
    As you eat, you must use the logic.

2)- The point is not that Ali-Ibn-Abitalib should have been the Caliph.
    That is not the case any more. It is too late to choose Ali as the
    first Caliph after the death of the prophet since it is almost 1350
    years by now. (Even if all muslims, shiat and sunni, agree right
    now that Ali must have been the first Caliph, nothing can be done.)
    The point is that the true knowledge is transferred to muslims
    through Ali and his sons, and other sources are not as reliable as
    this chain. The point is to know that it is not too late to listen,
    think, and obey these true sources of knowledge, Ali-Ibn-Abitalib
    and his sons.
*************************************************************************

From: kaamran@sun14.vlsi.uwaterloo.ca
Subject: Health rules in Hadith books?

I am getting closer to realize what Islam says about health of human.
I strongly urge scientists to investigate the following important
traditions. I hope that when they get Nobel Prize on this, share it with
me (say %5 only).

I would be grateful if my sunni brothers and sisters tell me if they
really benefit these islamic laws or not. Thanks a lot.
-------------------------------------

     -------
     7.673:
     -------

     Narrated Abu Huraira:

  Allah's Apostle said, "If a fly falls in the vessel of any of you, let
  him dip all of it (into the vessel) and then throw it away, for in one
      ^^^^^^^^^^^^^^                                          ^^^^^^^^^^
  of its wings there is a disease and in the other there is healing
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  (antidote for it) i e. the treatment for that disease."
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

     -------
     4.537:
     -------

     Narrated Abu Huraira:

  The Prophet said "If a house fly falls in the drink of anyone of you,
  he should dip it (in the drink), for one of its wings has a disease
  ^^^^^^^^^^^^^^^^^                ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
  and the other has the cure for the disease."
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

     -------
     7.746:
     -------

     Narrated Abu Huraira:

  Allah's Apostle said, "None of you should walk, wearing one shoe only;
  he should either put on both shoes or put on no shoes whatsoever."

I understand that there might be some use not using any shoe, and more
advantage using both shoes. I do not understand where ONE shoe can be
applicable, and if not applicable at all, why it is mentioned anyway.
Thanks for your comments.

------------------------------------------------------------------------
The traditions are taken from Sahih Bukhari:

The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara

Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)

Call Number(In library of Waterloo university): BP135.A124E54
***************************************************************************

        The Ahl al-Sunnah View of Ibn Taymiya and his Works
        ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

The following article is written by a Sunni brother

From: mas@Cadence.COM (Masud Khan)
Subject: Ahl al-Sunnah and Ibn Taymiya

Ibn Taymiya and his writings and those of his students have recently
been used by "Wahabbis" and "Reformists" to provide evidence against
madhaib and the Aqueedah of Ahl al-Sunnah wal Jamaat (The Four Schools).
As can be seen from the following brief biography, taken from "The
Reliance of the Traveller" which is an AUTHENTIC book of fiqh, Ibn
Taymiya (Rahim-ullah) was considered an innovaitor and a heretic and
some scholars went so far as to declare his writings as Kufr.

----

Ibn Taymiya is Ahmad Ibn Abd al-Salaam ibn Abdullah, Abu al-Abbas Taqi
al-Din ibn Taymiya al-Harrani, born in Harran, east of Damascus, in
661/1263. A famous Hanbali scholar in Qur'anic exegesis (tafsir),
hadith and jurisprudence, Ibn Taymiya was a voracious reader and
author of great personal courage who was endowed with a compelling
writing style and a keen memory. Dhahabi wrote of him, "I never saw
anyone faster at recalling the Qur'anic verses dealing with subjects
he was discussing, or anyone who could remember hadith texts more
vividly." Dhahabi estimates that his legal opinions on various
subjects amount to three-hundred or more volumes.

He was imprisoned during much of his life in Cairo, Alexandria, and
Damascus for his writings, scholars of his time accusing him of
believing Allah to be a corporeal entity because of what he mentioned
in his al-aqida al-Hamawiyya and al-Wasitiyya and other works, such as
that Allah's 'hand', 'foot', 'shin' and 'face' are literal (haqiqi)
attributes, and that He is upon the Throne in person. The error in
this is suggesting such attributes are literal is an innovation and
unjustifiable inferance from the Qur'anic and hadith texts that
mention them, for the way of early Muslims was mere acceptance of such
expressions on faith without saying how they are meant, and without
additions, subtractions, or substituting meanings imagined to be
synonyms, while acknowledging Allah's absolute transcedence beyond the
characteristics of created things, in conformity with the Qur'anic
verse "There is nothing whatsoever like unto him" [Qur'an 42:11]. As
for figurative interpretations that preserve the divine transcendence,
scholars of tenents of faith have only had recourse to them in times
when men of reprehensible innovation (bid'a), quoting hadiths and
Qur'anic verses, have caused confusion in the minds of common Muslims
as to whether Allah has attributes like those of His creation or
whether He is transcendently beyond any image conceivable to the minds
of men. Scholars' firmness in condemning those who have raised such
confusions has traditionally been very uncompromising, and this is no
doubt the reason that a number of the Imams of the Shafi'i school,
among them Taqi al-Din Subki, Ibn Hajar Haytami and al-Izz ibn Jama'a,
gave formal legal opinions (fatawa) that Ibn Taymiya was misguided and
misguiding in tenents of faith, and warned people from accepting his
theories. The Hanafi scholar Muhammad Zahid al-Kawthari has written
"Whoever thinks that all the scholars of his time joined in a single
conspiracy against him from personal envy should rather impugn their
own intelligence and understanding, after studying the repugnance of
his deviations in beliefs and works, for which he was asked to repent
time after time and moved from prison to prison until he passed on to
what he'd sent ahead."

While few deny that Ibn Taymiya was a copious and eloquent writer and
hadith scholar, his career, like that of others, demonstrates that a
man may be outstanding in one field and yet suffer from radical
deficiencies in another, the most reliable index of which is how a
field's Imams regard his work in it. By this measure, indeed, by the
standards of all previous Ahl al-Sunnah scholars, it is clear that
despite voluminous and influential written legacy, Ibn Taymiya cannot
be considered an authority on tenents of faith (aqueeda), a field in
which he made mistakes profoundly incompatible with the beliefs of
Islam, as also with a number of his legal views that violated the
scholarly consensus (ijma) of Sunni Muslims. It should be remembered
that such matters are not the province of personal reasoning (ijtihad),
whether Ibn Taymiya considered them to be so out of sincere conviction,
or whether simply because, as Imam Subki said, "his learning exceeded
his intelligence." He died in Damascus in 728/1328.

Taken From:

           English/Arabic Traditional Sunni Manual of Shari`ah
             _______________________________________________
            | Reliance of the Traveller (`Umdat al-Salik):  |
            | A Classic Manual of Islamic Sacred Law (Fiqh) |
            |  By Ahmad ibn al-Naqib al-Misri (d.769/1386)  |
            |       Translated by Noah Ha Mim Keller        |
            |         English/Arabic (dual columns)         |
            |          xxii+1232 pages, Hardcover           |
            |      Published by Sunna Books 1991, 1993      |
            |_______________________________________________|

     `Umdat al-Salik in Arabic with facing English Text, Commentary,
         Appendices, Biographical Notes, Bibliography and Index


 *`Umdat al-Salik is a traditional Fiqh manual by Ibn al-Naqib (d.769/1386).
  It summerizes the conclusions of Imam al-Nawawi (d.676/1277),the great
  Hadith scholar and Shafi`i jurisprudent.  It is based mainly on
  al-Nawawi's Fiqh works; al-Majmu` and al-Minhaj.

 *Reliance of the Traveller contains `Umdat al-Salik in Arabic
  with facing English translation, Commentary, Appendices, Biographical
  Notes about every person mentioned (391 biographies), Bibliography of
  each work mentioned (136 works), and a detailed subject Index
  (95 pages).  The Appendices form an integral part of the book and
  present readers with original texts and translation from classical
  works by Imam al-Nawawi, al-Ghazali, al-Dhahabi and other famous
  scholars on many Islamic topics such as Islamic Law (Fiqh), Principles
  of Jurisprudence (Usul al-Fiqh), Faith (Iman/`Aqidah), Spirituality
  (Tazkiyah/Suluk).  Of the 136 works drawn upon in its commentary and
  appendices, 134 are in the original Arabic. The sections and
  paragraphs have been numbered to facilitate cross-reference which is
  utilized extensively.

 *Noah Ha Mim Keller is an American Muslim who produced this work
  in Damascus and Amman from 1982 to 1990.  He studied the book word
  by word in the traditional way with two Shaykh-s (teachers) over a
  period of five years after which they gave him their written warrant
  (ijazah) to expound the book and translate it into English.

 *Certificate:
  "...We certify that the above-mentioned translation corresponds to the
  Arabic original and conforms to the practice and faith of the
  orthodox Sunni Community (Ahl al-Sunna wa al-Jama`a)..."
  Islamic Research Academy (Majma` al-Buhuth al-Islamiyyah), al-Azhar.
  al-Azhar is the Muslim world's most prestigious institution of higher
  Islamic learning, Cairo.
_______________________________________________________________________
The following article is written by a Sunni brother


From: dabbous@milou.inria.fr (Walid Dabbous)
Subject: Re: Ahl al-Sunnah and Ibn Taymiya


Dear brothers,

as-Salamou alykum wa rahmatoullahi wa barakatouh,

I agree with brother Masud when he says that we can NOT rely
on ibn taymiyya in matters os aqueedah in the end part of his
posting (I only pur the beginning here above).

Someone was defending ibn taymiyya a few weeks, so please
find a contribution on this subject taken from the aqueedah
of Ahl-es-Sunna wal Jamaa (ashaira wa maturidiyya).

In article <11789@blue.cis.pitt.edu>, U58369@uicvm.uic.edu writes:
|> Assalamo Alaikum Wa Rahmatullahi Wa Barakatu
|>
|> Concerning the accusation of Ibn Taymiyyah that he attempted to ascribe
human
|> qualities to Allah Subhana wa Ta'ala: Some of the people who lived in
the same
|> era as Ibn Taymiyyah accused him of this and they had no proof to back
up their
|> accusations whatsoever.  The people after them received this information
from
|> what Ibn Batutah collected.  As most of us know, Ibn Batutah was not a
scholar
|> either of hadith OR aquidah.  Besides, he never met nor heard Ibn
Taymiyyah
|> speak.  The biography of Ibn Taymiyyah shows that he always strongly
opposed
|> those people who attempted to ascribe human qualities to Allah Subhana
waTa'ala
|> (See Hayat Sheikh al-Islam Ibn Taymiyyah by Muhammad al-Baytar).  You
can find
|> more proofs in Ibn Taymiyyah's book, Sharh Hadith An-Nuzool (Commentary
on the
|> Hadith of Nuzool).  There are many proofs that Ibn Taymiyyah had the
same be-
|> lief and aquidah as the Sahabah and the scholars of As-Salaf.  To show
just one
|> example:  Ibn Taymiyyah says in his book, al-Aquidah al-Wasitiya, pg. 9,
...and
|> >from the belief in Allah is the belief in what Allah ascribed for
himself in
|> the Quran and in the Sunnah without falsifying or denying or "takeef"
(ie-to
|> question how his attributes are).  And he quotes this ayah from the
Quran, Sur-
|> ah al-Shurah, Ayah 11:
|>        ...there is nothing whatsoever like unto Him and He is the one
|>        that hears and sees.
|> And Ibn Taymiyyah explains that the Muslims from Ahl al-Sunnah wa
Jama'ah
|> don't deny
|> what Allah ascribed to Himself & don't falsify His words. And they
believe
|> in all His names and ayat.  And they don't make comparisons between
Allah and
|> his creatures because there is nothing like Him. And Allah knows best
about
|> everything and about Himself.
|> This is one of many examples that proves that Ibn Taymiyyah never
claimed
|> "tashbeeh" (ie-never attempted to ascribe human qualities to Allah).
|>

I read many of ibn taymiyya books and the books wrote by other
scholars to refute him. It is very clear that ibn taymiyya was refuted
by the majority of scholars.  he was accused not to belong to the
Salafi school. I showed this in a previous message and I will repost
this message soon in sha'a Allah. The scholars of Ahl eSunna wal Jamaa
from the 4 schools refuted his opinions and ibn taymiyya always tried
to escape from punishment by saying the 2 shahadas.

ibn taymiyya and his disciple ibn aljawziyya (different from the great
hanbali scholar Ibn alJawzi) are not considered to belong to the
salafi school. ibn taymiyya was put in jail because of many of his
wrong teachings concerning the aqeeda. He was not put in jail by some
tyranic ruler. He was put in jail to preserve the people from his
ideas.  (See Rihlat Ibn Battoutah where ibn battoutah said: when i
came to damascus there was a man called ibn taymiyya speaking about
religion science, but there was something strange in his mind...  Once
he was doing "kutbat aljuma'a" and he said yanzilou rabbuna ila
assam'a adunya, then he went down two steps on the minbar and he said
"kanuzuli hatha" (like my descending). the people of damascus jumped
on him and wanted to kill him. al-'imam al-mujtahid asSubkiy wrote
many books to refute ibn taymiya. This event of ibn Taymiya is
registered by the bokks of history and they are available and may be
the Muslims need to read them or some of their contents.  Ibn Taymiyah
was put in jail by the agreement of the Muslim scholars of Egypt and
ashSham. His imprisonment came as a result of the ijma^ of the
scholars of his age..

In addition, not only ibn battouta spoke about ibn taymiyya but a lot
of scholars wrote books and letters to warn the people from this man.
i have a long list of these Ulema and their books. I have a lot of their
books also.
Among the great Ulemas from ahl es-Sunna wal jama'a who refuted him and
decalred that his is out of the right way of islam:
1)  "aSubki" in his "aRasae'l aSubkiyya firrad ala ibn taymiyya",
2) ibn hajar alhaytami, in al-Fatawa al-Hadithiyya
3) Abou hayyan alandaloussi in an-Nahr almaadd
4) ibn hajar alaskalani in fath albari page 410 fascicle 13 kitab atawhid.
from the 12th hegire century
5) Sheikh ahmad ibn Zayni dihlane in finat alwahhabiyya,
6) sheikh Muhammad ibn darwiche al-Hout from beirut in his book
Rasail fi akidat ahl-esunna waljamaa.
from the 20th century
7) sheikh muhammad Ouwayss from alAzhar in his book ibn taymiyya laysa
salafiyyan, and many others.


In fact, there are many sayings of ibn taymiyya related to TAJSIM, in
his own books. He pretended in his fatawa, (al-asma'a was-sifat) that
the ahl-esSunna wal Jamaa did not refute Mujassima (those who
attributed body to Allah). He even said that there isn't any single
text from the Salaf to refute mujassima. While in fact, al-'imam Ahmad
said that the person commits kufr if he says Allah is a body (jism)
even if he says that Allah is a body not like other bodies (jism la
kalajsam). He was quoted saying that "The terms are taken from
language and al-'Islam and the people of language have put this term
(body) on something that has length, width, thickness, image,
structure and components and it was not narrated in ash-shari^ah
(Islamic law). Therefore, it is invalid and cannot be used" (end of
quotation of Imam Ahmad).  al-bayhaqiyy narrated that about Ahmad in
his book manaqib Ahmad and az-Zarkashiyy narrated the first saying of
Ahmad. Notice that Ahmad did not accept the term (body not like other
bodies) because it does not befit Allah and the language does not
accept that.  I also quoted the saying of al-Imam al-Ash^ary from
Kitab An-Nawader:

  "If someone belives that Allah is a body then he ignores Allah
  and he is a kafir".

To be continued..
In sha'a Allah

Walid Dabbous
**************************************************************************

Ibn Taymiyyah:

Ibn Taymiyah (d. 728/1328) was a theologian who was sent to the jail by the
consensus (Ijma'a) of prominent Sunni scholars of his time (in Egypt and
Damascus) because of his heretical beliefs. He was considered an innovator
and a heretic and some Sunni scholars went so far as to declare his
writings as Kufr. Now he has become a Muslim scholar for Wahhabis! I don't
want to go into the details of the charges against Ibn Taymiyah which was
raised by prominent Sunni scholars about his heretical beliefs such as his
idea that Allah has limbs and these limbs are physical (Haqiqi) and so on
since it needs thousands of lines by itself. Among those Sunni scholars who
denounced him, are Taqi al-Din Subki, Ibn Hajar al-Haythami, Ibn Hajar al-
Asqalani, al-Izz ibn Jama'a, Muhammad Zahid al-Kawthari, Abu Hayyan al-
Andalusi, Shaykh Ahmad Ibn Zayni dihlani, Shaykh Mohammad Ouwayss from al-
Azhar, and many others. In their fatwa, they called Ibn Taymiyah as a
misguided person who was deserting the Sunni tenets. I refer Sunni brothers
to their authentic Fiqh book called "The Reliance of the Traveller" for a
biography of Ibn Taymiyah.

************************

Now, as for Ibn Taymiyyah: A number of prominent Muslim
scholars of great repute -have- in fact pronounced kufr on Ibn
Taymiyyah, although the majority of scholars of ahl-al-Sunnah
have not pronounced kufr on him. Many have, however, criticized
him for innovation (bid`ah). Among those who criticized him are
-Ibn Hajar al-`Asqalani (FatH al-Baaree, [Vol 12, p202], [V
13, p 410]),
-Ibn Hajar al-Haytami ([al-Fataawaa al-Hadeethiyyah p116,
p203], [Haashiyah, p443, p489])
-Taqi al-Deen al-Subki ([al-sayf al-Saqeel], [al-durrah al-
maDiyyah]
Others include Taj al-Deen al-Subki, al-Hafiz al-Dhahabi, Ibn
Daqeeq al-`Eed and Zayn al-Deen al-`Araaqee.

Firstly, we should realize that those scholars who pronounced
kufr on him based their verdicts on very real evidence from Ibn
Taymiyyah's own books. One of the
primary contentions of these group of scholars was that Ibn
Taymiyyah believed in <qidam al-`aalam> - eternity of the
universe, which is that he said that some kind of creation always
existed.  Also a
large number of scholars, of both former and latter times, have
criticized some of Ibn Taymiyyah's opinions as innovations. It
cannot be denied that in some issues, Ibn Taymiyyah (though he
may have had good intentions) has contradicted the consensus
(ijmaa`) of the Muslim scholars. Some of these issues are
doctrinal (e.g. he believed that Allah can be described with
<Hadd> (limits), compare this to the mainstream Sunni creed as
presented by Imam al-Shafi`ee, for example in <al-fiqh al-akbar>,
p8, or Abu Haneefah (al-fiqh al-akbar, p57), al-Tahawi (al-
`aqeeedah al-TaHaawiyyah), al-Bayhaqi (al-Asmaa' waS-Sifaat, p410), etc),
others are related to fiqh (jurisprudence) (e.g. his
opinion that three divorces pronounced together do not all take
effect - this fatwaa incidentally was the reason that Ibn Rajab
al-Hanbali forsook Ibn Taymiyyah).
**************************************************************************

The following article is written by a Sunni brother. This also shows the
fact that ortodox Sunnis beleive that Allah can be seen but we don't know
how? He talks but we don't know how? He is stablished on the trone but
we don't know how? On the other hand Wahhabis attribute physical entities
to it, while shia do not beleieve Allah has hand at all. Shia also beleive
he can not be seen at all, and so on.

From: mas@Cadence.COM (Masud Khan)
Subject: The Aqeedah of Ahl al-Sunnah wa'l Jamma'ah
Date: 3 May 1994 23:13:19 GMT

THE AQEEDAH OF AHL AL-SUNNAH WA'L JAMA'AH - in contrast with the Aqueedah
of the "Salafi" sect.

What follows are some examples of the anthropomorphic nature of the neo-
'Salafite' Aqeedah, and how it varies from the actual Aqeedah transmitted
to
us by the earliest generations of the Muslim Ummah. Today's 'Salafiyya'
claim to have the original and pristine Aqeedah of the first three pious
generations of Islam; but in reality it is the Aqeedah of the likes of Ibn
Taymiyya and his disciple Ibn al-Qayyim al-Jawziyyah when it comes to
describing Allah and His attributes and so on. The following four points
points have derived directly from the works of the "Salafi" scholars (al-
Harras and al-Uthaimin) themselves. In comparison to these points I have
also quoted from the Aqeedah of Imam Abu Ja'far al-Tahawi's [d. 321 AH;
Rahimullah] and others for you to compare and contrast. Imam Tahawi's
Aqeedah represents the Aqeedah as transmitted by the scholars of his
Madhab (which represents in the main the Aqeedah of the Salaf-us-Salihin) -
Imam al-Azam Abu Hanifa, Imam Abu Yusuf and Imam al-Shaybani (Allah
mercy be upon them) - three of the greatest Ahl al-Sunnah scholars.

1      The Vision of Allah in the Hereafter

Imam al-Tahawi (Rahimullah) said with regard to this issue in "al-Aqeedah
at-Tahaweeah" [English trans. by I.A. A'zami, under the title 'Islamic
Belief'], "Belief of a man in the 'seeing of Allah by the people of the
Garden' is not correct if he imagines what it is like, or interprets it
according to his own understanding, since the interpretation of his
'seeing' or indeed, the meaning of any subtle phenomena which are in the
realm of Lordship, is by avoiding its interpretation and strictly adhering
to the submission. This is the din of Muslims. Anyone who does not guard
himself against negating the attributes of Allah, or likening Allah to
something else (anthropomorphism), has gone astray and has failed to
understand Allah's glory, because our Lord, the Glorified and the Exhalted,
can only possibly be described in terms of Oneness and Absolute Singularity
and no creation is in anyway like Him."

In contrast, Muhammad Khalil Harras (a 'Salafi' scholar) said in his "Sharh-
ul-Aqeedat-il-Wasitiyyah (of Ibn Taymiyya, pg. 73): "The Mutazila deny the
vision. This denial is based on refusing to accept Allah in any direction
for it is necessary for a thing being seen to be in the direction of the
seer.." Thus, al- Harras claims that for Allah to be seen in the Hereafter,
He (Allah) must have a direction!! In comparison, Imam al-Shahrastani [d.
1153 CE; Rahimullah] said in his "Kitab al-Milal wa'l Nihal (Muslim Sects
and Division, trans. by A,K, Kazi and J.G. Flynn, pg. 85): "Imam Ash'ari
(Rahimullah) says, however, that the vision of God does not entail
direction, place, form, or face to face encounter either by impingement of
rays or by impression, all of which are impossible."

2      The Speech of Allah

Imam al-Tahawi (Ramimullah) said: "The Qur'an is the word of Allah. It
came from Him as speech without it being possible to say how...(next
                        ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
paragraph): It is not created, as is the speech of human beings, and anyone
who hears it and claims that it is human speech has become an unbeliever.
Allah warns him and censures him and threatens him with Fire when He says,
Exalted is He: 'I will burn him in the Fire.' [al-Muddaththir 74:26] When
Allah threatens with the Fire those who say 'This is just human speech' [al-
Muddaththir 74:25] we know for certain that it is speech of the Creator of
mankind and it is totally unlike the speech of mankind."

In contrast al-Harras stated in "Sharh-ul-aqeedat-il-wasitiyyah of Ibn
Taymiyya" [pg. 87]: "His statement, voice and speech take place with
Letters and sounds. One to whom He (ie Allah) speaks he hears. This includes 
the refutation of the stand taken by the Ash'aria (e.g. Imam al-Ghazali,
Rahimullah, in his 'Ihya 'ulum al-din') that speech of Allah is primeval
and is without letter or sound."

NB- Imam ibn Tahir al-Baghdadi (d. 429/1037; Rahimullah) said with regards
to this issue: "Another group (of anthropomorphists) is represented by
those who draw a resemblance between God's Word and the word of His
creatures. They hold thatGod's speech consists of sounds and letters
belonging to the same species as the sounds and letters which are ascribed
to mankind." (vide: 'al-Farq bayn al-firaq', English trans. by A.Halkin: as
'Moslem Schisms and Sects', v2, p35)

3      Allah's Hands

al -Harras stated without any definite proof (pg. 44, above reference):
"How can 'hand' be interpreted to mean power when the text proves
mentioning of palm, fingers, right and left, closing, opening, etc. which
can happen only in the case of a real hand."

Imam al-Tahawi said [no.34 in his above mentioned book]: "Anyone who
describes Allah as being in anyway the same as a human being has become an
                         ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
unbeliever. All those who grasp this will take heed and refrain from saying
things such as unbelievers say, and they will know that He, in His
attributes,
is not like human beings."
^^^^^^^^^^^^^^
^^^^^^^^^^^^^^^^^^^^^^^^

4      Allah's establishment on the Throne

Imam Malik (Rahimullah) was asked about Allah's establishment on the
Throne; he said: "Establishment (Istiwa) is known, the how of it is
                                                   ^^^^^^^^^^
unknown, belief in it is obligatory, and questions about it are
reprehensible innovation (bid'ah)." (see Reliance of the Traveller, pg.
854). In contrast, Muhammad as- Saleh al-'Uthaimin (a leading 'Saudi'
scholar) said in 'The Muslim's Belief' (pg.11, this work was heard and
approved by the foremost 'Saudi' Mufti - Abd al-Aziz ibn B'az, trans. M.H.
al-Johani): "'His (Allah's) settling on the Throne' means that He is
sitting in person on his Throne in a way that is becoming His majesty and
Greatness. Nobody except He knows exactly how He is sitting." Imam al-
Shahrastani (Rahimullah) stated that the leader of the heretical sect
called the 'Karramites - Abu Abdullah Muhammad ibn Karram declared: "God is
firmly seated on the Throne and that he is sitting in person on the upper
side of it..." (Muslim Sects and Divisions, pg. 92 trans. A.Kazi and
J.Flynn).

The above are CLEAR proofs that the 'Salafi/Wahabi' interpretation of Allah
(swt) is in essence athropomorphic, the claim that indivduals like Ibn
Taymiyya, Bin Ba'z and al-Albani have the same Aqeedah as Ahl al-Sunnah
wa'l Jama'ah is blatantly untrue and misleading to Muslims in genral.
**************************************************************************

From: azolfag@phoenix.princeton.edu (Ali Zolfaghari)
Subject:Re: Wahhabis
Date: 15 Aug 93 04:28:16 GMT

Assalamu Alaikum:

In article hassan@cs.ubc.ca (Moustafa Hassan) writes:

|> There are many scholars, most notably Ibn Teymiyyeh and
|> Muhammad ibn 'Abd al-Wahhab, that are very misunderstood,
|> but I'll limit the discussion to M. 'Abd al-Wahhab.
|> To begin with, Arabia was, at a time in history, as mixed
|> up and full of bid'ah as many of the other Muslim countries
|> today.

Comparing Ibn Taymiyeh to Mohammad Ibn abdul Wahhab is like comparing
apples and oranges. Yes they are both contraversial but one (ibn Taymyieh)
was an early scholar who had some unique ideas even though I and a lot
of Muslims do not agree with them, Ibn Abdul wahhab however was
a pseudo-scholar that appeared under the British influence and was used by
non-muslims (British) in their quest to bring the Arabian peninsula under a
unified rule of an ally Ibn-Saud family in their bid to weaken the Ottaman
empire through the control of the holy sites of Islam. These are historical
facts.

Ibn Abdul Wahhab issued declarations (fatwa) that branded evry muslim in
Arabia who was in dispute with the Ibn Saud family a Kafir Through Bida'a.
Yet for him to declare Islamic the hereditary rule of KINGS (malik) from
Ibn Saud family was the biggest Bidaa around in Arabia. He announced in his
infamous fatwa that the ruling of Arabia should be a hereditary right of
the sons of Saud (who by the way was related to him through marriage of his
daughter).

Many wars followed the fatwas that Ibn abdul Wahhab issued and in those
wars with the help of the british and through declaring other tribes
Mushrik, the Saud family from Najd managed to become the undisputed tribe
in Arabia. All of us have seen the recent events in Arabia and it is easy
for us to see how these similar events happened in the past. The ldea of
Wahhabism is strictly a political affair of the early colonial era rather
than an Islamic movement with Fiqh bases. That is why it is never thought
of as a madhab even though they have tried to make it into one.


  (I'm originally from Egypt, and I include Egypt
|> in this list of countries filled with bid'ah.  I'm not
|> protecting 'Abd al-Wahhab because I'm from Arabia.)

I don't think of Egypt as a country full of bidaa.

To say that all Islamic countries are filled with bidaa takes a lot of
nerves. Are you trying to tell us that Arabaian Hijaz is not!! because they
stick to Wahhabism, That somehow is an inconsistency that all of us can see
through.

The rule of Kings is and has been the biggest Bidaa in Islam and that
started with Muawiayah the son of Hind (The woman who ate the heart of
Hamza, prophet's (sawaws) uncle) and the first of Umawi (ummayad) Khulafa.
The bidaa that affects the leadership of muslims is the gravest of all
bidaas. Isn't it?

|>
|> Muhammad ibn 'Abd al-Wahhab is disliked for three reasons:
|>
|> 1. He did follow a single madh-hab, or school of thought.
   (some stuff deleted)

No my brother, he is disliked for the reasons I cited above.

|> 2. Ignorance.  He fought many of the psuedo-scholars of his
|> time.  The pseudo-scholars gained power and prestige by
|> people following their traditional practices, so they slandered
|> him and opposed him.  Many true Muslims today still oppose him
|> because they were taught that his teachings are heretical; this
|> is not true.

It IS true my brother. Do you want me to cite you the infamous fatwa I
mentioned above, by him. No other real scholar of Sunni madhab has EVER 
declared a family to be rightful hereditary ruler of Muslim land, that is 
against Islam.

Let me bring you an example:

It is said that the son of Imam Ahmad was a judge for the stablishment of
Khalifa at the time, something he did with displeasure and just because
he felt the need for the people to be judged according to Islam. He later
left his post since he was in dispute with the hereditary khalifah kingdom.
He calculated all the money he earned from his post and bought bread with
the
money to give to the poor because he even disliked the money he was paid.
He told his household to let the poor receipient of the bread know that
the bread was bought with the money from the khalifah and that he did not
consume any of the bread himself. He did that to have a clear conscious.
The poor did not accept the breads even though they were hungry.
The breads rotted, and he ordered them be thrown in Euphrates river, and
he NEVER ate fish from Euphrates till he died.

That is how strongly the real Ulemma disliked the Kingdom and kinghood.
The terms  "Malik" (king) and "malik of all maliks" were the terms most
disliked by our prophet (sawaws).


|>
|> 3. He was Arabian, and there seems to still be quite a bit of
|> racism in the Muslim world.  Racism is futile, and more importantly
|> is against Islam.  We should not feel contempt towards a scholar
|> (or any person) simply because he's from a certain part of the
|> world.

The leaders of all four Madhabs of Sunni sect and alot of other respectable
ulema are arabic, Your statement is not logical my brother.

***************************************************************************

                                  Wahhabis
                                  ^^^^^^^^
The following article is written by a Sunni brother

From: bdogan@eecs.wsu.edu (Bilge Dogan)

The founder of Wahhabism was Muhammad ibn 'Abd al-Wahhab of Banu Tamim
tribe. He was born in Uyaina village near Huraimila town in the Najd
Desert in 1111 and died 1206(1792). Formerly, with the idea of
travelling and trading, he went to Basra , Baghdad, Iran, India and
Damascus, where he won the name "Shaikh an-Najdi" because of his
clever and defeatist attitude.  He saw and learnt a great deal at
these places and set his heart on the idea of becoming a chief. He had
thought it proper a to found a new religious reformation and movement
to reach his goal , and, in preparation for this goal, attended the
lectures of the Hanbali 'ulama' in the blessed city of Medina and
later in Damascus for some time. When he went back to the Najid, he
wrote pamphlets on religious subjects for villagers. His harmful,
heretical ideas which he took from Mu'tazila and other bid'a-groups
and introduced in these small books deceived many ignorant villagers,
particularly the inhabitants of Dar'iyya and their ignorant chief,
Muhammed ibn Sa'ud (grand grand father of saudi royal family) as a
tool to disseminate his reformation which he named Wahhabism. He
introduced himself as the qadi and Muhammed ibn Saud as the Hakim. He
had it declared that both would be succeeded only by their children

 In 1306 when the book Mirat al-Haramain was written, the amir of the
Najd, 'Abdullah ibn Faisal, was a descendant of Muhammed ibn Sa'ud,
and the qadi, that is, the head of religious affairs, was a descendant
of Muhammed ibn 'Abd al-Wahhab.

 Mumammed ibn 'Abd al-Wahhab's father , ''Abd al-Wahhab, who was a
pious pure alim in Medina, his brother Sulaiman ibn 'Abd al-Wahhab and
his masters had apprehended from his statements, behaviour and
heretical ideas, which he frequently had put forward as questions to
them when he was a student in Medina, that he would harm Islam from
inside in future. They advised him to correct his ideas and the
Muslims to avoid him. But they encountered the very thing they were
afraid of very untimely, and he started disseminating his heretical
ideas openly under the name of Wahhabism. To deceive the ignorant,
stupid people, he came forward with reformism and innovations much
impetuous to deem as kafirs the true Muslims who followed the Ahl
as-Sunnat wa'l-Jamaa. He regarded it polytheism to ask Allahu taala
for something through the mediation of the Prophet or other Prophets
or awliya and to visit their graves.

  According to Muhammed ibn 'Abd al-Wahhab, the person who talks to
the dead, when praying near a grave becomes a mushrik ( Fat'h al-majid
, p208) He asserted that attributing an action or effect to
someone or something beside Allah, for example , saying "[such and
such] medicine cured" or " I obtained whatI asked through our master
Rasulullah" was polytheism, and the Muslim who said so would become
polytheist. Although the false documents Ibn 'Abd al-Wahhab made up to
support his statements were nothing but all lies and slanders, the
ignorant people who couldn't distinguish right from wrong, the
unemployed , opportunists and the hard-hearted soon accepted his ideas
and took part of his side and regarded the pious Muslims of the right
path as kafirs.

  When Ibn 'Abd al-Wahhab applied to the rulers of Dar'iyya with the
view of disseminating his heresies easily through them, they willingly
cooperated with him with the hope of extending their territories and
increasing their power. THey strove with all their might to
disseminate his ideas everywhere. They declared war against those who
refused and opposed another in joining the army of Muhammed ibn Sa'ud
when it was said that it is halal to plunder and kill non-Wahhabis. In
1143, Muhammed ibn Sa'ud and Muhammed ibn 'Abd al-Wahhab hand in
arrived at the conclusion, that those who wouldn't accept Wahhabism
were kafirs and mushriks and it was halal to kill them and confiscate
their possessions, and publicly announced their declaration seven
years later. Then Ibn 'Abd al-Wahhab started fabricating ijtihad when
he was thirty-two years old and announced his false ijtihads at his
forty.

 As-Sayyid Ahmad ibn Zaini Dahlan, Mufti of the blessed city of Mecca,
described under the topic "Al-fitnat al-Wahhabiyya" the heretical
tenest of Wahhabism and the tortures of the Wahhabis inflicted upon
Muslims (Al-futuhat al-Islamiyya, v2, p228-233, Cairo
1968) Hw wrote: " To deceive the Ahl as-Sunna 'ulama' in Mecca and
Medina , the Wahhabis sent their men to cities, but these men could
not answer the questions of ulama. It became evident that they were
ignorant heretics.  A verdict about their being disbleivers was
written and issued everywhere.  Sharif Mas'ud ibn Sa'id , Amir of
Mecca, ordered that the Wahhabis shall be imprisoned. Some Wahhabis
fled to Dari'yya and told what had happened to them.

  The ulama of Hijaz belonging to all the four madhhabs, including
Muhammed ibn 'Abd al-Wahhab's brother Shaikh Sulaiman and also his
masters who trained him studied Muhammad's books, prepared answers to
his disunioninst writings, which were distructive to Islam, and wrote,
to call the attention of Muslims, well-documented books in refutation
to his heretical writings and proclaimed Wahhabite tenets to be
heretical and harmful.

Bilge Dogan
**************************************************************************