Translation. He is exalted beyond limits, ends, supports, limbs and instruments. The six directions do not contain Him as they do created things.

Transcription

1 38 و ت ع ا ل ع ن ا ح ل د ود و الحغ ا ي ت و اح ل ح رك ان و اح ل حعض اء و اح ل د و ات ل ت حو يه ا ح ل ه ات ا لس ت ك س ائ ر الحم ح بت د ع ات. He is exalted beyond limits, ends, supports, limbs and instruments. The six directions do not contain Him as they do created things. In order to eliminate all elements of created beings from Allah Most High, the author explains that He Most High is free from all attributes of created beings such as limits, boundaries, ends, organs, supports, tools and instruments. These things apply to created things that live in time and occupy space, whereas Allah Most High is the creator of time and space. Moreover, Allah Most High is not contained and surrounded by the six directions which surround created physical bodies. As such, there is no above and below, front and back, and right and left of Allah. He created these directions, as well as time and space, and was in existence before their creation. He is now just as He was before creating them; otherwise it would imply that He underwent a change, which as mentioned previously is impossible for Him Most High. 39 و الحم ح عر اج ح ق و ق حد أ ح سر ي ب لن ب بلنب صلى هللا عليه وسلم و ع ر ج ب ش ح خص ه ف الحي ق ظ ة إ ل الس م اء ث إ ل ح ح يث اء ا لل م ن الحع ل و أ حكر م ه ا لل ب ا اء و أ ح وح ى إ ل ح يه م ا أ ح وح ى م ا ك ذ ب الحف ؤ اد م ا ر أ ى ]النجم: 11 [. ف ص ل ى ا لل ع ل ح يه و س ل م ف اح لخ ر ة و اح ل و ل. The Ascension [to the heavens] is a reality. The Prophet (peace be upon him) was taken by night and ascended in person, in a state of wakefulness, to the heavens, and from there to whatever heights Allah willed for him. Allah honoured him with what He willed, and revealed to

2 him that which He revealed. The heart did not err in what he saw. (Qur an 53: 11) May Allah bless him and grant him peace in this and the next abode. It is obligatory to believe in both parts of the Messenger of Allah s (Allah bless him & give him peace) night journey known as laylat al-isra wa l-mi raj. Al-Isra linguistically means travelling by night and refers to the first part of the Messenger of Allah s (Allah bless him & give him peace) night journey, in which Angel Jibra il accompanied him from the Sacred Mosque in Makka to the Al-Aqsa Mosque in Jerusalem, as he rode on a beast called Al-Buraq. In Jerusalem, the Messenger of Allah (Allah bless him & give him peace) led all the previous Prophets (peace be upon them) in prayer. The journey, which normally would take months, was miraculously undertaken in an instant. This journey of Al-Isra is established through definitive proof (dalil qat i) from the Qur an. Allah Most High says, Glorious is He Who made his servant travel by night from Al-Masjid al-haram to Al-Masjid al-aqsa whose precincts We have blessed, so that We let him see some of Our signs. Surely, He is the All-Hearing, the All-Seeing. (Qur an 17:1) One who rejects Al-Isra will be considered an unbeliever since it has been established through the Qur an. Al-Mi raj linguistically means the instrument of ascent (alat al-uruj) and refers to the second part of the Messenger of Allah s (Allah bless him & give him peace) night journey, in which he ascended in the company of Angel Jibra il upon Al-Buraq from Jerusalem through the seven heavens to the Lote-Tree (sidrat al-muntaha) 1. At this point, Angel Jibra il left him, and the Messenger of Allah s (Allah bless him & give him peace) entered into the presence of his Lord. Do you quarrel with him in what he sees? Indeed he saw him [i.e. the Prophet saw Jibra il on his original form] another time by sidrat al-muntaha [the Lote-tree in the upper realm], near which there is the Paradise of Abode. (Qur an 53: 12-15) It was during this ascension that the Messenger of Allah 1 The Lote-Tree marks the end of the seventh Heaven, the boundary beyond which no creation can ascend.

3 (Allah bless him & give him peace) received the command for Muslims to offer the five daily prayers. 2 This journey of Al-Mi raj (ascension to the heavens) has been established through many rigorously authenticated (sahih) hadiths recorded by Bukhari, Muslim and others which are close to being at the level of tawatur (mass-transmitted)..., as well as being indicated in Surat Najm. One who rejects Al-Mi raj alone (and not Al-Isra ) is misguided, innovator and sinful, but not out of the fold of Islam since it has not been established through definitive proof from the Qur an. The Messenger of Allah (Allah bless him & give him peace) undertook the journey of Al- Isra and Al-Mi raj physically (with his body and soul) in a state of wakefulness, and not merely in spirit or a dream. This is the position of the overwhelming majority of both the early and later scholars of this Umma. The word abd in the verse of Surat al-isra (quoted above) refers to him being taken with both his body and soul. Moreover, had it merely been a spiritual experience or dream, it would not class as a major miracle and the disbelievers of Makka would not have denied it so vehemently when the Messenger of Allah (Allah bless him & give him peace) informed them of it. 40 و ا ح ل ح وض ال ذ ي أ حكر م ه ا لل ت ع ا ل ب ه غ ي اا ث ل م ت ه ح ق. The Pool that Allah Most High has honoured him with, as relief for his community, is a reality. It is obligatory to believe in the Watering Pool of the Messenger of Allah s (Allah bless him & give him peace) known as Al-Hawd. Allah Most High granted His beloved Messenger (Allah bless him & give him peace) a stream in Paradise call Al-Kawthar. Water will flow from this stream into a pool on the Plane of Standing (mawqaf), termed 2 Initially, the command was to offer fifty prayers daily, but then the obligation was reduced to only five prayers at the request of Prophet Musa (peace be upon him) that the Prophet (Allah bless him & grant him peace) intercede with His Lord to bring ease for the believers.

4 as Al-Hawd, from which the Messenger of Allah (Allah bless him & give him peace) will give drink to his followers who will come out thirsty from their graves. The Al-Hawd has been established through many hadiths that collectively reach the level of tawatur (mass-transmitted). 41 و الش ف اع ة ال ت اد خ ر ه ا ل ح م ح ق ك م ا ر و ي ف اح ل ح خب ار. The intercession that Allah Most High deferred for them [i.e. the umma] is true, as reported in the narrations. It is obligatory to believe in the intercession of the Messenger of Allah s (Allah bless him & give him peace) known as Al-Shafa ah. This has been established both in the Qur an and Sunna. There will be many types of intercession, the Supreme one being for the entire human race in hastening the reckoning and bringing about relief from the lengthy standing and anxiety of waiting on the Day of Judgement. The other types will be reserved for the believers. Some forms are specific to the Messenger of Allah s (Allah bless him & give him peace), and some are not. 42 و الحم يث اق ال ذ ي أ خ ذ ه ا لل ت ع ا ل م ح ن آد م و ذ ر ي ت ه ح ق. The covenant that Allah Most High made with Adam (peace be upon him) and his progeny is true.

5 43 و ق حد ع ل م ا لل ت ع ا ل ف يم ا ل ح ي ز حل ع د د م ح ن ي حدخ ل ا ح ل ن ة و ع د د م ح ن ي حدخ ل الن ار ج حل ةا و اح د ةا ف ل ي ز اد ف ذ ل ك الحع د د و ل ي حنق ص م حنه. Allah Most High knew in beginning eternity the total number of those who will enter Paradise and the total number of those who will enter Hellfire. This number will neither be increased nor decreased. 44 و ك ذ ل ك أ فحع ا ل ح م ف يم ا ع ل م م حنه ح م أ ح ن ي حفع ل وه و ك ل م ي س ر ل م ا خ ل ق ل ه. و اح ل حعم ال ب ح ل و ات يم و الس ع يد م ح ن س ع د ب ق ضاء ا لل و الش ق ي م ح ن ق ي ب ق ض اء ا لل. Similarly, all of their actions are those that He knew they would do. Each person is facilitated to do that for which he was created. Actions are judged on their final state. The righteous is he who became righteous by Allah s ordainment, and the unrighteous is he who became unrighteous by Allah s ordainment. 45 و أ ح صل الحق د ر س ر ا لل ت ع ا ل ف خ حلق ه ل ح ي ل ح ع ل ى ذ ل ك م ل ك م ق ر ب و ل ب ب م ح رس ل و الت ع م ق و الن ظ ر ف ذ ل ك ذ ر يع ة ا ح ل حذ ل ن و س ل م ا ح ل ح رم ان و د ر ج ة ال حغي ان ف ا ح ل ذ ر ك ل ا ح ل ذ ر م ح ن ذ ل ك ب ظ ا را و ف ح ك ا را وو ح سو س ةا ف إ ن ا لل ت ع ا ل ط و ى ع حل م الحق د ر ع ح ن أ ن م ه و ب ه اه ح م ع ح ن م ر ام ه ك م ا ق ال ا لل ت ع ا ل ف ك ت اب ه ل ي ح سأ ل ع م ا ي حفع ل و ه ح م ي ح سأ ل ون ]ا لببياء: 32 [ ف م ح ن س أ ل : ل ف ع ل ف ق حد ر د ح ح كم الح ك ت اب و م ح ن ر د ح ح كم الح ك ت اب ك ان م ن الح ك اف ر ين.

6 The essence of the divine decree is Allah Most High s secret in His creation [such that] no close angel or sent Prophet has knowledge of it. Delving into it and analysing it is a means of disgrace, leads to deprivation, and is a path towards rebellion. So beware of this matter, whether by scrutinizing, thinking, or having misgivings about it. For indeed Allah Most High has concealed knowledge of the decree from His creation and prohibited them from pursuing it, as Allah Most High said in His book, He is not questioned about what He does, and they are questioned. (Qur an 21: 23) So, anyone who asks, Why did He do this? has rejected the judgement of the Book, and whoever rejects the judgement of the Book is among the disbelievers. 46 و ه ي د ر ج ة الر اس خ ني ف الحع حلم ل ن الحع حلم ع حلم ان : ع حل م ف ه ذ ا ج حل ة م ا ي ح ت اج إ ل ح يه م ح ن ه و م ن و ر ق حلب ه م ح ن أ ح ول ي اء ا لل ت ع ا ل ح ا مي ان إ ل ف ا ح ل حلق م ح وج ود و ع حلم ف ا ح ل حلق م حفق ود ف إ بح ك ار الحع حلم الحم ح اء الحع حلم الحم حفق ود ك حفر و ل ي ثحب ت وج ود ك حفر و اد ع ب ق ب ول الحع حلم الحم ح وج ود و ت ح رك ط ل ب الحع حلم الحم حفق ود. This, in sum, is what one with an illuminated heart among the friends of Allah Most High needs to know [in relation to divine decree]. It is the rank of those firmly grounded in knowledge, given that knowledge is of two types: the humanly accessible and the humanly inaccessible. Denying accessible knowledge is disbelief, and claiming to possess inaccessible knowledge is [also] disbelief. Faith is not sound unless accessible knowledge is embraced and the pursuit of inaccessible knowledge is abandoned. 47 ح يء ك ت ب ه ا لل ت ع ا ل ف يه أ ب ه كائ ن ل ي ح ف يه ق حد ر ق م ف ل و ا ح جت م ا ح ل حلق ك ل ه ح م جع ل وه ع ل ى و ب حؤم ن ب لل ح وح و الحق ل م و ب م ي م ا ح ت ع ا ل ف يه ل ي ح جع ل وه ك ائ ناا ل ح ي حقد ر وا عل ح يء ل ح ي ح كت ح به ا لل يه ج غ ح ير ك ائ ن ل ح ي حقد ر وا ع ل ح يه و ل و ا ح جت م ع وا ك ل ه ح م ع ل ى أ ص اب ه ل ح ي ك ح وم الحق ي ام ة و م ا أ حخ أ الحع ح بد ل ح ي ك ح ن ل ي ص يب ه و م ا ن ل ي حخ ئ ه. الحق ل م ب ا ه و ك ائ ن إ ل ي ح We believe in the [Preserved] Tablet and the Pen, and in everything inscribed in it. Hence, if all of creation united to make something not occur what Allah Most High decreed would occur, they would not be able to do so. Likewise, if they all united to make something occur what Allah

7 Most High decreed would not occur, they would not be able to do so. The Pen has dried having recorded all that which will occur until the Day of Resurrection. Whatever misses a slave could not have reached him, and whatever reaches him could not have missed him. It is obligatory to believe in the Preserved Tablet (al-lawh al-mahfuz) and the Pen (alqalam) used to write in the Tablet. These are both among the first creations of Allah. Both have been mentioned in the Qur an, but their exact details are not known. The Hadith of Tirmidhi states that the first thing Allah created was the Pen, and ordered it to write everything. Everything in this world and the next occurs in accordance with His writing it in the Preserved Tablet. Allah Most High is not in need of the Preserved Tablet or the Pen. He created them for a wisdom known to Him. The second part of the passage indicates to the hadith of Abdullah ibn Abbas (ra), and reaffirms the issue of Qada and Qadar. 48 و ع ل ى الحع ح بد أ حن ي ح عل م أ ن ا لل ق حد س ب ق ع حلم ه ف ك ل ك ائ ن م ح ن خ حلق ه ف ق د ر ذ ل ك ت حقد ي ا را ح ح ك ا ما م ح بر ا ما ل ح ي ف يه ن ق ح م ح ن خ حلق ه ف س او ات ه و أ رض ه و ذ ل ك م ح ن ع حقد ا ح مي ان و أ ص و ل و ل م ع ق ب و ل م ز يل و ل م غ ي و ل ن ق ص و ل ز ائ د ح يء ف ق د ر ه قحد ي ا را ]الفرقان: 3 [ حع ت اف ب ت حوح يد ا لل ت ع ا ل و ر ب وب ي ت ه ك م ا ق ال ت ع ا ل ف ك ت اب ه و خ ل ق ك ل الحم ح عر ف ة و ا ل و ق ال ت ع ا ل و ك ان أ ح مر ا لل ق د ا را م حقد و ا را ]ا لحزاب: 23 [. ف و ي ح ل ل م ح ن ص ار لل ت ع ا ل ف الحق د ر خ ص ي ا ما و أ حض ر ل لن ظ ر ف يه ق حلب ا ا س ق ي ا ما ل ق د الحت م ب و ه ه ف ف حص الحغ ح يب س ر ا ك ت ي ا ما و ع اد ب ما. ا ق ال ف يه أ ف ا اكا أ م ي ا A slave must realize that it is already in the knowledge of Allah everything that is to occur in His creation, and thus He has measured everything out perfectly and decisively. There is no one from His creation either in the heavens or on earth who can counter, overrule, erase, change, detract from, or add to His decree. This is part of the doctrine of faith, basis of recognition, and

8 admission of Allah Most High s Oneness and Lordship. As He Most High says in His Book, He created everything and designed it in perfect measure. (Qur an 25: 2) And He Most High [also] says, And Allah s command is pre-determined by destiny. (Qur an 33: 38) So woe to whoever on account of the decree becomes an adversary to Allah Most High, and brings forth to delve into the matter a sick heart. In his illusion to investigate the unseen, he seeks a secret which is concealed, and ends up on account of what he says concerning the matter a great liar and sinner. Once again, Imam Tahawi discusses the issue of Qada and Qadar, and warns against delving into it و الحع ح رش و الح ك ح و ه و م ح رس ي ح ق ست حغن ع ن الحع ح رش و م ا د وب ه ح يء و ف ح وق ه و ق حد أ حعج ز ع ن ا ح ح اط ة خ حلق ه. ح يط ب ك ل The Throne and the Chair are both real, yet He is independent of the Throne and whatever is beneath it. He encompasses and transcends everything, and has rendered His creation incapable of encompassing Him. It is obligatory to believe in both the Throne (arsh) and Chair (kursi). They are also among the first creations of Allah. Both have been mentioned in the Qur an, but their precise descriptions are not known. Allah Most High is not in need of the Arsh and Kursi; He created them for a wisdom known to Him. Allah is qadim, whilst these are created by Him Most High. 52 و بق ول : إ ن ا لل ا ت ذ إ ب ح ر اه يم خ ل يا ل و ك ل م ا لل م وس ى ت ح كل ي ا ما إ مي اا ن و ت ح ص د ياقا و ت ح سل ي ا ما.

9 We say with faith, acceptance and submission that indeed Allah befriended Ibrahim (peace be upon him) and spoke to Musa (peace be upon him) directly. Allah befriending Ibrahim and speaking to Musa (peace be upon both) has been mentioned in the Qur an. As such, we affirm it in a manner befitting His Majesty. At the same time, we negate human attributes that are impossible for Allah such as feelings of affection, the need for friendship, or speech consisting of letters and sound.