The execution of Khubayb bin 'Adiyy

The following is an incident that occurred during the era of the
Prophetand which exemplifies the great sacrifices that his
companionsmade for the sake of this religion.
The execution ofKhubaybhasbeen detailed in many books. Onesuch report
is whereAbu Hurayrahreported:"Allaah's Apostleonce sent a batch of ten
men as spies under the leadership of 'Aasim bin Thaabit Al-Ansaari,
who was the grandfather of 'Aasim bin 'Umar bin Al-Khattaab. They
proceeded until they reached Hadaa, which is an area between 'Asfaan
and Makkah, and news of their arrival there reached a branch of the
tribe of Huthayl named Bani Lihyaan. From this tribe, about
two-hundred men, who were all archers, hurriedly pursued their tracks
until they found the location where they had eaten the dates that they
had brought with them from Madeenah. Whenthey got there, they said:
'These are the dates of Yathrib )i.e. Madeenah(,' and continued
following the tracks. When 'Aasim and his companions saw their
pursuers, they climbed up to a high location, and the infidels
encircled them. The infidels said to them: 'Come down and surrender;
we promiseand guarantee to you that we will not kill any of you.'
'Aasim bin Thaabit, who was the leader of the group, said: 'I swear by
Allaah that we will not come down to be under the protection of
infidels. O Allaah! Convey our news to Your Prophet.' Then, the
infidels began throwing arrows at them until they martyred 'Aasim
along with six other men. The remaining three men were again reassured
by the infidels and given a guarantee that they would not be killed,
which they accepted, and then they came down. These three men were
Khubayb bin 'Adiyy Al-Ansaari, Zayd bin Dathinnah and another man.
When they came down however, the infidels captured them, undid the
strings of their bows, and tied them up with these strings. The third
)of the captives( exclaimed: 'This is the first betrayal. I swear by
Allaah that I will not come with you. There is no doubt that they
)i.e., his martyred colleagues( have seta good example for us.' So,
they dragged him and tried to compel him to accompany them, but as he
refused, they killed him. They then took Khubayb and Ibn Dathinnah
with them and sold them )as slaves( in Makkah )and all this took
place( after the battle of Badr. Khubayb was bought by the sons of
Al-Haarith bin 'Aamir bin Nawfal bin 'Abd Manaaf. It was Khubayb who
had killed Al-Haarith bin 'Aamir at the battle of Badr. So, Khubayb
remained a prisoner with those people."]Al-Bukhaari[
The sons ofAl-Haariththe infidel boughtKhubaybin order to execute him
and thereby avenge their father's death. They kept him captive until
they decided when the execution would take place. While hewas held
captive, he borrowed a razor from one of the daughters ofAl-Haarith,
as in the following narration:Abu Hurayrahnarrated:"The daughter of
Al-Haarith said: 'When the people gathered )to execute Khubayb( he
borrowed a razor from me so that he could shave his pubic hair. He
also took a son of mine who had come to him while I was unaware. I saw
him placing my son on his thigh while the razor was in his hand. I was
so terrified that Khubayb noticed this from my face. He said: 'Are you
afraid that I will kill him? No! I would never do so.' I swear by
Allaah that I have never seen a finer prisoner than Khubayb. I swear
by Allaah that I once saw him eating of a bunch of grapes that was in
his hand whilst he was in iron chains, and there wasno fruit at that
time in Makkah – it was nothing except provision provided by Allaah to
him. When they took him outside the Sanctuary )of Makkah( to kill him,
Khubayb requested them to allow him to offer two Rak'ahs )units of
prayer(. They gave him permission, and he did so. Then, he said to
them: 'Had I not fearedthat you would think that I was afraid )of
being executed(, I would have prolonged the prayer. O Allaah! Kill
them all, without exception.' Then 'Uqbah the son of Al-Haarith got up
and executed him. Therefore, it was Khubayb who set the tradition for
any Muslim sentenced to death in captivity to offer a two-Rak'ah
prayer )before being executed(. Later on, when some infidels of the
Quraysh were informed that 'Aasim had been killed, they sent some
people to fetch a part of his body )i.e. his head( by which he would
be recognisable. )This was because( 'Aasim had killed one of their
chiefs on the day )of the battle( of Badr. However, a swarm of wasps
resembling a shady cloud were sent to hover over 'Aasim and protect
him from their messenger, and thus they could not cut off anything
from his flesh.'"]Al-Bukhaari[
Overall, this story is about the battle ofAr-Rajee', which took place
at the end of the thirdHijriyear. The reason why this group,
with'Aasimas its chief, was dispatched was that the Prophetwished to
send them on an exploration mission to check upon the tribe ofQuraysh.
Their movements were discovered by the disbelievers from the tribe
ofLihyaanwho pursued them. These ten Companionsheaded by'Aasim,reached
the area ofAr-Rajee'just before dawn and ate dates which they had
brought with them fromAl-Madeenah. They dropped the seeds of the dates
unintentionally, as they were endeavouring to cover any trace of
theirs; as a matter of fact, this is why they were travelling at night
and settling during the day,lest anyone would see them and, therefore,
blow the cover on their mission.
However, the decree of Allaah must be fulfilled always, and it was
decreed that some of these Companions would be killed as martyrs.
Thus, these seeds fell from them and they were discovered.
A woman from theHuthayltribe who was grazing her flock of sheep
reached the location where they had eaten and discovered the date
seeds. These seeds were smaller than what people were used to in that
area, and so she immediately realised that these seeds must have been
from the dates ofAl-Madeenah. She therefore rushed to her tribesmen to
inform them.
The men went to where she found the seeds and began tracing the hoof
prints of the horses until they reached them. These Companionswere
taken by surprise when the men arrived and encircled them, so they
resorted to a high area, which seemed to be better for defending
themselves, but this tribe was known for their excellence in archery.
The disbelievers began negotiating with them and tried to deceive them
by promising them security and pledging not to harm them. The leader
of the group refused to accept this and justified his position by
stating that these disbelievers had no fear of Allaah and would
therefore have no problem in breaching their promise and pledge; so he
fought until hewas martyred along with six of his companions.
'Aasim bin Thaabitsaid before his death:"O Allaah! Convey our news to
Your Prophet."Allaah fulfilled the invocation of'Aasim bin Thaabit. On
that very day on which he was martyred, the Prophetinformed his
companions with the news of what had happened to them.
After these men betrayed the three remaining Companions, one of them
refused to go with them and was therefore killed by them. The
remaining two were then taken toMakkahas these men knew that
theMakkanswereenraged by the Muslims and would therefore easily buy
any of them who had been captured.
The sons ofAl-Haarith,who was killed byKhubaybwaited until the sacred
months had completed, then they took him outside the sacred sanctuary
in order to execute him. During the time he was imprisoned, he was
initially mistreated, until he said to his captors:"Honourable and
dignified people do not treat their prisoners this way."This made them
stop and treat him decently; they also appointed a woman )one of their
sisters( to guard him.
Khubayb,requested a razor to shave his pubic hair with. While the
guard woman was unaware, her son walked up to him and sat on his lap,
which terrified the woman. In normal cases, a person would have used
this as a means of getting back atthose who were imprisoning him, or
use the situation in order to free himself, but as a Muslim, this is
not permitted, as this boy had not committed any crime.
AfterKhubaybprayed the twoRak'ahshe supplicated against his captors,
as in one of the narrations:"O Allaah! Destroy them all, kill them,
scatter them, and do not leave a single one of them."In another
narration, there is the addition:"O Allaah! I do not have anyone to
convey mySalaam to Your Messenger, so convey my Salaam to
him."Therefore the angelJibreelconveyed the news ofKhubaybto the
Prophet.
There are many benefits and lessons that can be derived from this
story, such as:
·The great sacrifice that these Companions made, despite the dangerous
predicament they were in. They went on this mission for the sake of
Allaah whilst knowing that it was a verydangerous one.
·The scholars differed regarding the permissibility of surrenderingto
one's enemies.Those who hold that it is permissible state that one is
nevertheless not to surrender unlesshe foresees a benefit from
surrendering; otherwise, he has to resist until he is killed.
·A Muslim is not allowed to kill the children of the disbelievers.
·TheKaraamaat)i.e. supernaturalevents or abilities( of the devout and
pious are means that Allaah facilitates to support them, such as the
grapes thatKhubaybwas eating off season, as well as the bees that
protected the body of'Aasim. Another one of theseKaraamaatis the news
of these Companions reaching the Prophetthat same day. Also, in some
battles in Islaamic history, the Muslim army's horseswere enabled by
Allaah to walk on the surface of the sea. One might ask if there is a
difference between theseKaraamaatand the actions of magicians, or are
they consideredKaraamaatalso? The answer is thatKaraamaatareonly
granted to people who are devoutly obedient to Allaah, who adhere to
His commands, have sound faith, and who refrain from His prohibitions.
Conversely, magicians associate with Allaah in worship and have
corrupt faith; they deal with the devils and never pray, and some of
them also consume intoxicants and commit adultery and fornication. One
should not be deceived by these people and their acts, even if they do
perform certain supernatural feats, because theDajjaal)antichrist(
will also have supernatural abilities despite being a disbeliever. A
pious person to whom certain supernatural powers are granted would not
openly inform others about them; he would conceal these matters in the
fear that his intention would become corrupted and that he would
therefore fall into ostentation. Quite the opposite of this is whatthe
magicians do; they love to show such feats to others and always
exaggerate their abilities. Additionally, in most cases, the
supernatural abilities that these people claim are the result of
assistance from jinns, such as when they are able to stab themselves
with knives, strike their heads with axes, and so on, without
inflicting any harm upon themselves.
·Allaah tests His slaves however, whenever and with whatever He
pleases. Having ten Companions killed is not an easy matter to endure,
but Allaah is the All Wise,although people do not comprehend the
wisdom behind His actions; Allaah Says what means:"..And ]that He may[
take to Himself from among you martyrs…"]Quran 3: 140[ Allaah wished
to honour these people by granting them martyrdom andadmitting them
into Paradise, and this is certainly superior to remaining alive.
Remaining alive entails continuously struggling inthis life, whilst
after martyrdom aperson would enjoy an eternal joyful life; his grave
would be illuminated and he would have a gate from Paradise opened
towards himself whilst still in his grave. Therefore, the love of
Allaah for His devout slaves is the reason for them leaving this life
as martyrs, as well as a way of Him honouring them.
·Shaving the pubic hair is one of the natural dispositions of the
human, and this is whatKhubaybwanted to do prior to being killed when
he requested the razor.
·Spying on the enemy before fighting a battle is something that the
Prophetwould do as it is a worldly means that should be utilised.
·A Muslim should be careful not to leave any trace behind him that
could lead his enemies to him.
·A Muslim should act with dignityand pride and should not surrender
himself to his enemies,just as'Aasimdid when he refused to go down and
surrender to the disbelievers.
·Strength lies in one mastering archery, or sniping in our time.`Uqbah
bin `Aamir Al-Juhanireported:"I heard the Messenger of Allaahsaying
from the pulpit,"Prepare to meet them )i.e. the enemy( with as much
strength as you can afford. Indeed strength is in archery, strength is
in archery, strength is in archery.""]Muslim[
·One should reflect the merits of Islaam by behaving nobly with
others.Khubaybdid so by notharming the woman's boy.
·Allaah provides for whom He wills, however He wills.
·The infidels ofQurayshhonouredthe sanctity ofMakkahand refused to
killKhubaybuntil they took him outside its boundaries, and after the
sacred months had finished. Quite the opposite of this is what some
contemporary Muslims do by following women inside the sacred mosque
)i.e.Al-Haram( and committing other prohibitions whilst in it, thereby
neglecting its sanctity.
·It is recommended to offer a twoRak'ahsprayer before being executed.
·It is recommended to supplicateagainst the disbelievers using
thewording thatKhubaybused. This is quite unlike those who suffer from
defeatism and spinelessness and who therefore propagate the notion of
'Interfaith', which states that all religions are from Allaah and
thatwe Muslims should therefore neither curse nor supplicate against
non-Muslims. They claim that we Muslims should not fight the
disbelievers, whilst Allaah Says what means:"Fight those who do not
believe in Allaah or inthe Last Day and who do not consider unlawful
what Allaah and His Messenger have made unlawful and who do not adopt
the religion of truth ]i.e. Islaam[ from those who were given the
Scripture - ]fight[ until they give the jizyah ]i.e. protection taxes
paid by the disbelievers[ willingly while they are humbled."]Quran 9:
29[ This call of Interfaith is a masonic one and is one of the worst
forms of disbelief. How canone dare to believe that those who claim
Allaah has a son, or that He is one of three )i.e. the trinity( are
the same as the Muslims? Muslims can never meethalf way with these
disbelievers.
·A dead person is not harmed by what his enemies do to him afterkilling him.

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Dough & clear - They are fasting Ramadan reluctantly andthey wish it would end, because of the hardship they face during it!.

We are fasting Ramadan, but we wish that it would end, because of the
hardship we face when fasting. Is this regarded as a sin from which we
must repent? What is your advice to us?
Praise be to Allah.
Fasting is one of the greatest acts of worship and one of the best
means of drawing close to Allah. Al-Bukhaari )1904( and Muslim
narrated that Abu Hurayrah )may Allah be pleased with him( said: The
Messenger of Allah )blessings and peace of Allah be upon him( said:
"Allah says: 'Every deed of the son of Adam is for him, except
fasting. It is for Me and I shall rewardfor it. Fasting is a shield,
so when it is a day whenone of you is fasting, let him not utter any
obscene speech that day or raise his voice. If anyone reviles him or
tries to fight with him, let him say: I am a man who is fasting. By
the One in Whose hand is the soul of Muhammad, the smell of the mouth
of the fasting person willbe better before Allah onthe Day of
Resurrection than the fragrance of musk. The fasting personhas two
moments of joy that he enjoys: when he breaks his fast he rejoices,
and when he meets his Lord he will rejoice because of his fasting.'"
This clearly points to the great status and importance of fasting in
the religion of Allah, andto the virtue of those who fast and the
greatness of their reward.
Shaykh Ibn Sa'di )may Allah have mercy on him( said:
These are two rewards, one in this world and one in the Hereafter.
The reward in this worldis seen when the fasting person breaks his
fast; he rejoices in the blessings that Allah has bestowed upon him by
enabling him to complete the fast, and he rejoices at fulfilling his
desires that he refrained from during the day.
The reward in the hereafter will be his joy when he meets his Lord and
He is pleased with him and honours him. This later joy is a reflection
of the earlier joy in this world, for Allah will grant both to the
fasting person.
It also indicates that when the time of breaking the fast comes near,
and the fasting person experiences this joy, it is in return for what
he has endured during the day of the hardship of forsaking hisdesires.
This comes under the heading of encouraging and motivating the
individual to do good.
End quote from Bahjat Quloob al-Abraar, 96. Seealso: Fath al-Baari by
Ibn Hajar, 4/118
Hence you will find that the Muslim for whom fasting is difficult but
he is able to put up with it rejoices at the time of breaking his
fast, not because the difficulty has ended but because Allah may He be
exalted, has helped him to put upwith it and complete theact of
worship to Him, may he be glorified. His focus was not on the
hardship, waiting for relief, rather his focus was on the act of
worship and his determination to complete it. According tothe saheeh
hadeeth narrated by Abu Hurayrah, the Prophet )blessings and peace of
Allah be upon him( said: "Would you like to strivehard in du'aa'
)supplication(? Say: Allahumma a'inna 'ala shukrika wa dhikrika
wahusni 'ibaadatika )O Allah, help us to give thanks to You, to
remember You and to worship You properly(." Narrated by Ahmad, 7922;
classed as saheeh by al-Albaani in as-Saheehah, 844.
You can hardly find anyone who feels distressed during this blessed
month, except those who are more concerned about worldly matters so
that they may indulge in desires and pleasures, and do not like to
keep away from them.
The one who encountershardship and tiredness because of fasting is
oneof two types:
Either he has an excuse, such as sickness, travel and the like, in
which case he may avail himself of the concessions granted by Allah
and break the fast;
or he encounters bearable hardship, so hecompletes his fast and is
patient in putting up with this hardship, seeking the pleasure of
Allah.
As for the one who encounters hardship anddislikes fasting, and wishes
that the month would end and never come again, this is undoubtedly
inappropriate; this is a person who dislikes worship and is not
patient in adhering to the commands of Allah.
And Allah knows best.

Dough & clear - Meaning of tafweed with regard to the names and attributes of Allah )i.e., thinking that only Allah knows what ismeant(.

Praise be to Allah, I know what is meant by these four things ]with
regard to the names andattributes of Allah[: tahreef )distorting the
meaning(, ta'teel )denying the apparent meaning(, tawqeef )refraining
from discussing the meaning( and tamtheel )likening Allah to His
creation(. Butsome scholars also speakof a fifth matter, namely
tafweed )thinking that only Allah knows what ismeant(, and I do not
know what tafweed is. Can you please explain to me what it means
andthe evidence for it?
Praise be to Allah.
Firstly:
Tafweed with regard to the names and attributesof Allah, may He be
exalted, has two meanings:
1.
A correct meaning, which is affirming the wording and the meaning to
which is points, then leaving knowledge of how it is to Allah. So we
affirm the beautiful names and sublime attributes of Allah, and we
acknowledge and believe in their meanings, but we do notknow how they
are.
So we believe that Allah, may He be exalted, rose over the Throne in a
realsense as befits His Majesty, in a manner that is not like this
action on the part of human beings, but how that occurred is unknown
to us. Hence we leave knowledge of how it occurred to Allah, as Imam
Maalik and others said when asked about this rising over )istiwa'(:
The rising overis known but how is unknown.
See: Majmoo' al-Fataawaby Shaykh al-Islam ]Ibn Taymiyah[, 3/25
This is the view of Ahl as-Sunnah wa'l-Jamaa'ah: We affirm the
attributes of Allah, may He be exalted,without likening Him to His
creation or discussing how. Allah, may He be exalted, says
)interpretation of the meaning(: "There is nothing like unto Him, and
He is the All-Hearer, the All-Seer" ]ash-Shoora42:11[.
Ibn 'Abd al-Barr )may Allah have mercy on him( said: Ahl as-Sunnah are
unanimously agreed on affirming the attributes that are mentioned in
the Qur'an and Sunnah, and interpreting them as they appear to mean,
not metaphorically. But they do not discuss how any of them are.
Al-'Uluw li'l-'Aliy al-Ghaffaar, p.250
2.
The second meaning of tafweed, which is an incorrect meaning, is
affirming the wording without understanding what it means. So they
affirm the words only, "The Most Beneficent )Allah( Istawa )rose over(
the )Mighty( Throne" ]Ta-Ha 20:5[, then they say: We do notknow what
it means or what Allah meant by it!
Shaykh al-Islam Ibn Taymiyah )may Allah have mercy on him( said:
With regard to tafweed, it is known that Allah, may He be exalted, has
commanded us to ponder the Qur'an and urged us to understand it. So
how can it be possible that we are expected to turn away from
understanding it, knowing it and pondering it?
Moreover, the text )of the Qur'an( is intended to guide us, explain to
usand bring us forth from darkness into light. But if there are parts
of this text the apparent meaning of which is falsehood and disbelief,
and we are not expectedto understand the apparent meaning or the
hidden meaning, or we are expected to understand the hidden meaning
without any reference to that hiddenmeaning in the text, in either
case the text that is addressed to us does not explain the truth, and
we do not know whether the apparent meaning of the text is falsehood
and disbelief.
In fact what these people say about the One Who addressed these words
to us, that He did not make the truth clear to us and He did not
explain it to us, yet He instructed us to believe in it; and that what
He addressed us with and commanded usto follow and refer to does not
explain the truth or disclose it, and rather the apparent meaning of
these verses may lead to disbelief and falsehood; and that He wanted
us to understand from these texts or to conclude fromthem something
for which there is no supporting evidence– allof that amounts to
something that it is known from the basic teachings of Islam that
Allah and His Messenger are above such a thing and that this tafweed
is akin to the views of the distorters and heretics. … Thus it is
clear that the view of those who promote tafweed and claim that they
are following the Sunnah and the early generations of the ummah is one
of the worst views of innovation and heresy. End quote.
Dar' at-Ta'aarud, 1/115
Shaykh Saalih al-Fawzaan )may Allah preserve him( said:
The view of the early generations was not tafweed; rather their way
was to believe in these texts as they were revealed and to affirm the
apparent meaning that is indicated by thesewords and their linguistic
usage. At the same time, they did not liken any of these )divine(
attributes to the attributes of His creation, as Allah, may He be
exalted, says )interpretation of the meaning(: "There is nothing like
unto Him, and He is the All-Hearer, the All-Seer" ]ash-Shoora42:11[.
Al-Muntaqa min Fataawaal-Fawzaan, 25/1
Shaykh Ibn Jibreen )may Allah have mercy on him( said:
The correct view is to refrain from interpreting the texts in a way
other than the apparent meaning and to affirm the divine attributes
that are mentioned in these textsaccording to the apparent meanings
indicated in these texts, yet refraining from discussion of their
nature, leaving knowledge thereof to Allah, and also believing that
they are not to be understood in a manner that likens the Lord or any
of His attributes to any of His creation. So we should not liken any
of His attributes to those of any of His creation or interpret them in
a way other than the way they are meant to be understood. End quote.
Fataawa ash-Shaykh Ibn Jibreen, 64/41
Shaykh 'Abd ar-Razzaaq 'Afeefi )may Allah have mercy on him( said:
The view of the salaf is that tafweed applies only to the nature of
the divine attributes, not themeaning. End quote.
Fataawa ash-Shaykh 'Abd ar-Razzaaq 'Afeefi, p. 104
Shaykh Ibn Baaz )may Allah have mercy on him( said:
Ahmad said concerning those who promote tafweed: They are worsethan
the Jahamis. Tafweed means saying: Only Allah knows what it means.
This is not permissible because the meaning is known to thescholars.
Maalik )may Allah have mercy on him( said: Istiwa' )rising over( is
known, but how it occurred is unknown. This was narrated from Imam
Rabee'ah ibn Abi 'Abd ar-Rahmaan and from other scholars. The meanings
of the divine attributes are known to and understood by Ahl as-Sunnah
wa'l-Jamaa'ah, such as pleasure, anger, love, rising over, smiling and
so on. These are meanings that are distinct from other meanings.
Smiling is something other than pleasure; pleasure is something other
than anger; anger is something other than love; hearing is something
other than seeing. All of them are known to be attributes of Allah,
may He be exalted, but they cannot be likened to the attributes of
created beings. End quote.
Fataawa Noor 'ala ad-Darb by Ibn Baaz, p. 65
He also said:
Imam Ahmad )may Allah have mercy on him( and other leading scholars
ofthe early generations denounced those who promoted tafweed and
regarded them as innovators because what their view implied was that
Allah, may He be exalted, addressed to His slaves something the
meaning of which they could not understand or know what He meant by
it. But Allah, may He be glorified and exalted, is far above such a
thing and Ahl as-Sunnah wa'l-Jamaa'ah know what He, may He be
glorified, meant by His words; they ascribe to Him what is implied by
His names and attributesand they declare Him to be above anything that
is not befitting to Him. They know from His words and from the words
of His Messenger )blessings and peace of Allah be upon him( that He
has the attribute of absolute perfection in allthat He has told us
Himself or that His Messenger )blessings and peace of Allah be upon
him( has told us about Him. End quote.
Majmoo' Fataawa Ibn Baaz, 3/55
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said:
Tafweed is of two types; one has to do with the meaning and the other
has to do with discussing how.
Ahl as-Sunnah wa'l-Jamaa'ah refrain from discussing how, but they do
not reject the meaning; rather theyaffirm it and explain it. Anyone
who claims that Ahl as-Sunnah are the ones who promote tafweed in the
sense of saying that only Allah knows the meaning is telling lies
about them. End quote.
Liqa' al-Baab al-Maftooh.67/24
Secondly:
Some people think that the view of the salaf is tafweed; they
misunderstand that fromwhat the salaf said about the hadeeths which
speak of the divine attributes: "Let them pass as they came without
discussing how."
But this is an incorrect understanding; rather the view narrated from
the salaf indicates that they affirmed the divine attributes according
to their meanings, but theystated that they did not know how those
attributes were.
Shaykh al-Islam Ibn Taymiyah )may Allah have mercy on him( said:
The words of Rabee'ah and Maalik, "The rising over )istiwa'( is not
unknown, how cannot be comprehended and belief in it is
obligatory",are in accordance with the words of the others, "Let them
pass as they came without discussinghow." They only stated that it is
not possible to know the nature of the attribute; they did not deny
the attribute itself.
If the scholars had believed in the mere wording, without any
understanding of the meaning in a manner that is befitting to Allah,
they would not have said "The rising over )istiwa'( is not unknownand
how cannot be comprehended", and they would not have said "Let them
pass as they came without discussing how." In that case the rising
over would not have been known; rather it would have been unknown.
Moreover, there would be no need to deny comprehension of the nature
of the attribute ifhe did not understand any meaning from the wording;
rather there would be a need to denycomprehension of the nature of the
divine attributes when the attributes are affirmed.
Moreover, the one who denies the divine attributes does not needto say
"without discussing how". The one who says that Allah is not on the
Throne does not need to say "without discussing how". Therefore if the
way of the salaf was to deny the divine attributes in end of
themselves, they would not have said "without discussing how".
Moreover, their saying "Let them pass as they came without
discussinghow" implies acceptanceof the apparent meaning of the
attributes. As these words refer to certain meanings, if the meanings
referred to are not what was intended, then they should have said: Let
these words pass whilst believing that what theyindicate is not the
intended meaning, or: Let these words pass whilst believing that Allah
is not to be described by what these words indicate. In that case they
would not be allowed to pass as they came, and in that case it would
not be said "without discussing how", because denying the nature of an
attribute that is not proven is meaningless.
End quote from al-Fataawa al-Hamawiyyah, 5/41
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said something similar:
It is well known that the salaf said some things in general terms and
made other statements that were more specific concerning the verses
and hadeeths that speakof the divine attributes. An example of a
general statement is: "Let them pass as they came without discussing
how."
This was narrated from Makhool, az-Zuhri, Maalik ibn Anas,
Sufyaanath-Thawri, al-Layth ibn Sa'd and al-Awzaa'i.
This phrase is a refutation of those who denied the divine attributes
)ta'teel( and those who likened Allah to His creation )tamtheel(. The
words "Let them pass as they came" are a refutation of those who
denied thedivine attributes, and the words "without discussing how"
are a refutation of those who likened Allah's attributesto those of
His creation.
This also indicates that the salaf attributed sound meanings to the
texts which speak of the divine attributes, in a manner that is
befitting to Allah. This is indicatedin two ways:
1.
Their saying "Let them pass as they came". Whatis meant is accepting
themeaning indicated by these words. There is no doubt that this
wording affirms the concept in a manner that is befitting to Allah,
may He be exalted. If they did not believe that these words)that speak
of the divine attributes( had a meaning, they would have said: Let
this wording pass and do notdiscuss its meaning, and the like.
2.
Their saying: "without discussing how". It is obvious that they
affirmed the meanings of these words, because if they did not accept
themeanings of these words they would not have needed to say, Do not
discuss how. That which is denied does notexist in the first place,
soto say that we should not discuss how is meaningless. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 4/32
And Allah knows best.

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The gist of Islamic beliefs

THE GIST OF ISLAMIC BELIEFS
1. Allah is the One indeed. He has absolutely no partner. He alone is
worthy of being worshipped. He is all Independent and depends on none.
All theworlds and creatures aresubservient to Him.
2. We believe in all Apostles, Messengers andProphets whom Allah
Almighty sent for the guidance of humanity. Itis obligatory upon every
believer to respect and revere all Messengers and consider them as
Allah's "loved ones". Our kind lord and master Hadrat Muhammad (may
the choicest blessings & peace of Allah be upon him) is the leader and
highest of all the Apostles, Messengers andProphets.
3. Allah Almighty has revealed books to some Messengers which are
"Kalaam Allah"(speech of Allah). Belief in all the revealed books and
in their contents is essential. Of all the revealed books, the
Glorious Qur-aan which was gifted to the Beloved Prophet (Hadrat)
Muhammad is the best and Allah Almighty Himself has taken up the
responsibility of its protection.
4. Angels are "Noori"(ethereal, luminous) creature of Allah. They are
neither male nor female. They are innocent and obedient servants of
Allah. They do what Allah commandsthem. They subsist on worship and
remembrance of Allah.
5. Genies have been created of fire. They live and die like
humanbeings. There are believers, disbelievers, good and bad in them.
Disbelieving and mischievous genies are called devils.
6. One day everything (angels, mountains, animals, the earth, the sky)
will perish like humanbeings. There willremain nothing in existence
but Allah alone. Then all things will be re-created and dead ones
resurrected from their graves. All willbe made to gather in a
particular field that is called "Hashar" (resurrection). The Balance
will be installed and doings of all will be weighed therein. Everyone
will get the nemesis of his/her misdeeds and sins and reward of
virtuous acts. Believers will be enteredinto paradise and infidels and
disbelievers will be cast into Hell.
7. The Hell has a bridge over it which leads to heavens. It is called
"Siraat"(straight pathway). It is thinner than a hair and sharper than
a sword. All people will have to cross this "Siraat". It is the only
pathway to reach heavens.
8. What had to happen in the world and what one had to do Allah
Almighty wrote all that with His eternally infinite knowledge. And
whatever has been decreed will certainly happen sans the slightest
change. This is called "Taqdeer" (predestination).

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