Jannah and Jahannam are Everlasting

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-Ahl as-Sunnah believe that both Jannah and Jahannam are eternal and will not cease to exist:

“they are dwellers of the Fire (i.e. Hell); they will dwell therein forever.” [al-Baqarah 2:81]

And about Jannah:

“they are dwellers of Paradise, they will dwell therein forever.” [al-Baqarah 2:82]

-The Jahmees and the Mu’tazilah believe that heaven and hell will cease to exist. In fact, everything from the creation will perish one day, even the ‘Ursh of ar-Rahmaan.

They argue that Allaah is the eternal and the absolute whereas the creation isn’t.

“He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him)”  [al-Hadeed 57:3]

And,

“They will abide therein for ages,” [an-Naba’ 78:23]

Meaning, the time is limited as the word “ages” (أحقابا) shows that time is limited.

And,

“…abiding therein for all the time that the heavens and the earth endure” [Hood 11:106-108]

Enduring (مَا دَامَتِ) is also limited.

-They also argue that sometimes the word eternal (أبد) comes in the context of the people of the hell-fire and not for the people going to heaven (cf 98:6-8), thus there being a discrepancy.

-They also argue that it is from the justice of Allaah, the Most High, that He Punishes only for the amount of sin that has been committed. How can He Punish for eternity when we only lived for a limited period of time in the Dunyaa?

Response:

-Allaah is al-Awwal and al-Aakhir, but they have not understood its meaning.

Al-Awwaal is that He was when nothing was. It can also mean that He is the Originator.

Al-Aakhir means everything will perish except Him. Allaah will remain whereas the creation will die and then be resurrected, thus having a life and a death.

-As for  the Ayaat which talk about limiting time, then these are from the rhetoric found in the Quraan. However, again, they are guilty of leaving what is clear (Muhkam) and innumerable (Mutwaatir) and have acted upon what is supposed (Mutashaabih).

Also in tackling this point, the scholar have principles when trying to understand the texts of the Sharee’ah. They state all the texts must be brought and understood together, not singling out some Ayaat or Hadeeth whilst rejecting others. This is falls under the category of texts which are Aam (general) and Khaas (specified).

So we have general Ayaat which appear to specific time however the specific Ayaat are those which talk about heaven and hell being eternal.

-The analogy between this life and the hereafter is not correct. Just because they may have sinned for a limited period of time in the Dunyaa, it doesn’t mean they don’t deserve eternal punishment. Allaah Knows Best the intention of the people of the hell-fire, had they stayed for a longer period in the Dunyaa, they would have continued to disobey Him:

“Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from (due) punishment” [al-Baqarah 2:96]

And,

“"So that I may do good in that which I have left behind!" No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected.” [al-Mu’minoon 23:100]

TN: perhaps it can also be said that those who worship other than Allaah for the period of their life, relegate themselves to that of the station of being inanimate. Human Fitrah is worship Allaah Alone and it is only those who practice Shirk who will abide in hell for eternity. So they are punished like their objects of worship, both inanimate objects destined to the fire.

“Certainly! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it.” [an-Anbiyaa’ 23:98]

And Allaah Knows Best.

(Based on both of these reasons) those who practice Shirk have committed a sin which is greater than gaining the Mercy and Pardon of Allaah, thus they can never be brought out of the fire.

Gaining the Mercy and Pardon of Allaah has conditions and Allaah is the Most Just. Just because He Punishes for eternity doesn’t mean He is not Merciful and or ceases to be Merciful, rather His Mercy doesn’t extend to those who die upon Shirk:

“And He is Ever Most Merciful to the believers.” [al-Ahzaab 33:43]

End of Rudd ‘ala al-Jahmiyyah of Imaam Ahmad [may Allaah have Mercy on him] with the explanation of our  Shaykh, Sa’d bin Naasir ash-Shathree [may Allaah Preserve him].

And Allaah Praises are for Allaah, who Facilitates the completion of righteous deeds. 

May the Peace and Blessings of Allaah be upon His Prophet, his family, his companions and all those who follow them in goodness until the Last Day.

The Ma’eeyah of Allaah, the Glorified

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Ma’eeyah means Allaah is with us all the time. Ahl as-Sunnah believe that it is the Knowledge of Allaah which is with us, and not Allaah physically being with us.

-The Jahmiyyah use the idea of Ma’eeyah as proof that Allaah is everywhere.

Their proof:

Allaah is with the believers:

“Truly, Allah is with those who fear Him (keep their duty unto Him)” [an-Nahl 16:128]

And He is also with the creation in general as He Created the creation, He Provides for then and has Knowledge and Ability over them.

Response:

-Ma’eeyyah doesn’t have to be physical. Rather, we affirm the texts that prove Allaah is Above His Creation and understand Ma’eeyyah to mean His Knowledge is everywhere. Therefore we act upon what is well established (Muhkam) and numerable in its description and meaning (Mutawaatir) and leave off seeking to gain proofs from what is unclear (Mutashaabih).

-Lingusitically, being with someone can also be used to mean support or awareness.

For example, the Aayah above (16:128) means that Allaah Supports those who fear Him and keep their duty to Him.

-Aboo Haneefah and others from the Salaf also stated that linguistically, “being with someone” is used for support, as well as being aware and having knowledge of the thing you are with, and it can also mean that you share the same idea with that person.

-All the Ayaat which are used to try and prove that Allaah is physically everywhere start with knowledge and end with knowledge – thus the context is clear. Allaah is with us in knowledge.

-Also, there is a contradiction between believing Allaah is everywhere and the sinner who sins in private.

Ahl as-Sunnah believe that the person who sins in private, his affair is with Allaah.

However, if we take the beliefs of the Jahmeeyyah; if Allaah is everywhere then there would be no such thing as sinning in private because Allaah would be the creation and the creation would be Allaah, all mixed with one another.

Next Post (Final) Jannah and Fire Being Everlasting

Affirmation of Istiwaa (Ascension) for Allaah.

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-The Jahmiyyah believe that Allaah is everywhere. They deny the fact that Allaah, the Most High, is above His ‘Ursh, separate from His Creation. 

Their proof:

“Verily! He it is Who is surrounding all things!” [al-Fussilat 41:54]

One of the names of Allaah is that He al-Muheet, the all-Encompassing.

Response: He is not physically all-Encompassing but is everywhere in His Knowledge. This way we refuse to believe Allaah is within His Creation, and even worse, in places of sin and impurity.

-The Asharees have coined a term that “He Exists without a place”.

Their proof:

“It is He (Allah) Who is the only Ilah (God to be worshipped) in the heaven and the only Ilah on the earth” [az-Zukhruf 43:84]

Response: The meaning of this Aayah is that He is the God that is worshipped in the Heavens by the people of the Heavens and is the worthy god to be worshipped on the earth by the people of earth.

The Idea of Limiting Allaah and Resembling Him to the Creation

The people of innovation all deny Istiwaa of Allaah by claiming that affirming Allaah, the Most High, being above His ‘Ursh would necessitate that Allaah is bound by direction, thus limiting Him, the Most High.

Response: we say that Allaah is above and separate from His Creation. Thus the idea that He is bound by direction or confined in space or time is false, as space and time are both created.

The Proofs to Affirm that Allaah is above His ‘Ursh, the Most High, Above and Separate from His Creation – According to a manner that Suits His Majesty.

1. “The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty).” [Taa Haa 20:]

Here is clear proof that Allaah is Istiwaa Above His ‘Ursh, in a manner that suits His Majesty.

2. Allaah, the Most High, Describes the Creation of creation many times in the Quraan:

“Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa(rose over) the Throne (really in a manner that suits His Majesty)” [al-‘Araaf 7:54]

The same message is repeated in Surah Yoonus (10:3), ar-R’ad (13:2), al-Furqaan (25:59), as-Sajdah (32:4) and al-Hadeed (57:4)

3. “Allah said: "O 'Iesa (Jesus)! I will take you and raise you to Myself.” [aal ‘Imraan 3:55]

 All Muslims believe that ‘Esaa (Peace be upon him) was lifted to Allaah and will come down towards the end of time.

4. Being in a lower place is a deficiency and not praise:

“Verily, the hypocrites will be in the lowest depths (grade) of the Fire; no helper will you find for them.” [an-Nisaa 4:145]

In fact, there Aare many proofs from the Quraan but perhaps the above are sufficient.

Refutation for The Jahmiyyah Who Say Allaah is Everywhere

-Allaah, the Most High, Created the creation outside of Himself. So if we were to believe Allaah is everywhere, it would mean that the creation was created within Himself. It would also mean that Ibless, the hellfire, the Shirk that people do, and all sins and things that are abhorrent happen within Allaah – may Allaah Protect us from such beliefs.

-Either Allaah is inside or outside of His Creation, so if we say He is everywhere then where was He when He Created the creation?

-The creation cannot be a part of Allaah, as Allaah is Greater than the whole creation put together.

-Allaah is pure and He cannot be mixed with impure substance. Believing Allaah is everywhere would necessitate such an idea.

-The idea of Wahdah al-Wujood (that Allaah is everything) and Hulool (that Allaah can become one with His Creation or a person from His Creation) is an innovated belief. It wasn’t even present at the time of the author of this book, Imaam Ahmad (3^rd century after Hijrah). In fact, Imaam Ahmad uses the argument of Wahdah al-Wujood being something impossible and inconceivable for anyone to believe in in refuting the Jahmees.

-Ahl as-Sunnah don’t believe that Allaah is mixed with His Creation. There is a difference between the Creator and creation. The ‘Ursh is the most upper part of His Creation and is known as the “roof of creation”. Therefore, Allaah being Above His ‘Ursh means He is separate from His Creation and not limited or bound by time or space (creation). The Jahmees fail to understand this, they use their intellect (‘Aql) to try to understand the texts, however there are numerable narrations (Mutawaatir) which affirm the Ascension of Allaah above His ‘Ursh. They are also guilty of making an analogy between the creator and creation when in limiting Allaah.

Linguistic Argument

In the Arabic language, the proposition in (في) and on (على) can be used interchangeably. For example:

“(Fir’awn said) I will surely crucify you on (في) the trunks of date-palms” [Taa Haa 20:71]

Also, if the prepositions in (في), on (على), to (الى) are used with the word ascension (استوى) then it can only mean above.

The Difference Between ‘Uluww (Highness) and Istiwaa (Ascension)

Istiwaa is specific, thus He is Istiwaa over the ‘Ursh.

As for ‘Uluww then this is broader:

-He is ‘Uluww over all creation, physically above.

-He is ‘Uluww in His Status, as He is the Most High, the Greatest.

-He is ‘Uluww in His Power, as nothing can overpower Him

So the name of Allaah, al-‘Alee, has these three meanings, thus proving also that Allaah is above His Creation in a manner that suits His Majesty.

Next Post: the “Withness” (Ma’eeyah) of Allaah

Affirmation That the Believers Will See Allaah in the Hereafter

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There is also divide in the Ummah on this point of Aqeedah also.

1-The Jahmiyyah and Mu’tazilah believe that Allaah will not be seen. Similar to the arguments already covered; they argue that affirmation of seeing Allaah in the Hereafter must mean He has a direction, if He has a direction then it must mean He has a body etc. all of which doesn’t befit Allaah, the Most High.

This is based on their principle, “Affirm the general and negate the specifics ”, whereas Ahl as-Sunnah affirm the specifics and negate the general.

Moreover, the suggestion that seeing Allaah leads to affirming a body for Him is false. In fact, using this principle they have become a victim of what they were trying to flee from, because by claiming that Allaah cannot be seen or doesn’t have a direction they are actually comparing Allaah to the creation.

Ahl as-Sunnah affirm what has been narrated about the Names and Attributes of Allaah, the Most High, in specifics and we do not say anything about Him we do not know, thus negating the general. Therefore, as it is a matter of the unseen we affirm without asking how Allaah will be seen.

The evidence used by the Jahmees and the Mu’tazilah include:

“No vision can grasp Him, but His Grasp is over all vision”   [al-An’aam 6:103]

And,

“Allah said: "You cannot see Me” [al-A’raaf 7:143]

Thus these two Aayaat show that Allaah cannot be perceived and He says that we will not see Him.

Response: the negation here is for the Dunyaa as both contexts of the Aayah describe.

Also, the negation here is no absolute, it doesn’t mean you will never see Me.

2-The Asharees and the Matroodees sought a middle-ground. They affirm that Allaah will be seen but without a direction. By negating a direction then this negates the idea that Allaah is bound by space and time, and negates the idea that Allaah has a body. This will be discussed further in coming posts, In Shaa Allaah. 

3-Ahl as-Sunnah and Sunni Muslims believe that Allaah will be seen in the Hereafter, and this seeing is literal. The evidences from the following:

“Some faces that Day shall be Nadirah (shining and radiant). Looking at their Lord (Allah);” [al-Qiyaamah 75:22-23]
And,

“Nay! Surely, they (evil-doers) will be veiled from seeing their Lord that Day” [al-Mutaffifeen 83:15]

In this Aayah there is proof for what is called by the scholars of Usool, “Mafhoom at-Taqseem”, meaning that there are will be two categories of people on that Day – those who believe who will see their lord and those who disbelieve who will not see their lord. This point of evidence from this Aayah was first derived by one of the author’s teachers, Imaam ash-Shafi’ee [may Allaah have Mercy on him].
And,

“For those who have done good is the best (reward, i.e. Paradise) and even more” [Yoonus 10: 26]

“Even more” in this Aayah refers to the believers, after entering Jannah, seeing the Face of Allaah.

The people of innovation have taken the above Aayat and others like it with a false interpretation (Ta’weel) and have concluded that the seeing of Allaah or His Face refer to the reward and countenance of Allaah.

However, we say this Ta’weel (misinterpretation) and Tahreef (changing of the meaning or wording) has no evidence. Rather, we affirm what is literally stated in the Quraan.

False Interpretation of “Looking“

Linguistically, the person who receives reward could never be described as “looking”. Looking is an action (اسم الفاعل) and not a person who receives reward (مفعول به).

Another false Ta’weel of the word “looking” is where the people of innovation have said it means “To look at the power and ability of Allaah” similar to where Allaah, the Most High, Says:

“Have you (O Muhammad) not seen how your Lord dealt with the Owners of the Elephant?” [al-Feel 105:1]

And,

“Have you not seen how your Lord spread the shadow” [al-Furqaan 25:45]

Response: where is the proof for such an interpretation? Despite the wording being similar, looking and pondering are clearly two different actions.

Also, the looking which affirms the seeing of Allaah is specific for the Day of Judgment and not general for us to reflect upon.

Next post on Affirmation of al-Istiwaa (Allaah Being above His Creation)

Asharee and Mataroodi Doubt: Kalaam Nafsee (Allaah Speaks within Himself)

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Another belief from the People of Innovation is the idea of Kalaam Nafsee.

The view of the Asharees and Mataroodees is that they balance the affirmation found in the text and the arguments above to coin a new belief called Kalaam Nafsee. Meaning Allaah Talks but within Himself without any sound or letters, thus avoiding any of the negative presumptions above.

Their arguments:

-Allaah is the Eternal and First. This means all of His Actions were carried out in eternity. If we say that Allaah speaks now, in real time, then it means He has entered the creation ((محدث)).

-It is also implies that He was unable of doing the action before now.

-It also implies He was ignorant of the action before now.

All of this means that if Allaah acted in eternity and then acts again, then this correlates with the polytheistic idea of there being multiple gods (i.e. one supreme god and other sub-gods who act in the present to carry out Decree) – may Allaah Protect us from such beliefs.

The proof for the above, is the Statement of Allaah, the Most High:

“And never comes there unto them a Reminder as a recent revelation (محدث) from the Most Beneficent (Allah), but they turn away therefrom.” [ash-Shu’ara 26:5]

The point: the Quraan is not recent (محدث) and was spoken in eternity.

Response from Ahl as-Sunnah:

-We believe that all forms of revelation or Wahee are not created.

As for the understanding of the Aayah then this is incorrect from two angles:

-Muhdath here is a description ((صفة)) and not a circumstantial adverb/state ((حال)). Therefore the Aayah means; Muhdath is describing the revelation, that it is not anything new.

-Even for arguments sake, if we say Muhdath is something new, it doesn’t necessary mean it is something created.

Kalaam Nafsee is Wrong Linguistically

As preceded, we cannot use out intellect to reject the texts, however linguistically also they are mistaken.

-Speech is that which consists of words that are understood, as for Kalaam Nafsee then this doesn’t describe speech but it describes thoughts.

-An attribute of a noun cannot be separable to the noun; for example, a tree has branches and they have colours and textures, all of these are connected to one another.

-Also, the Quraan clearly describes that the speech is of Allaah’s and the pronoun referring back to Allaah, the Most High, cannot be attributed to anyone else (i.e. Jibreel or the Prophet, as they claim that the words in the Quraan are of the Messengers and the meaning is from Allaah.)

-The Quraan constantly challenges the reader to provide something like it, but mankind is unable. Had the Quraan been created then it would tell us to create soemthing like it, and not produce it in wording or in meaning. Similarly the Angels say: 

قَالُوا مَاذَا قَالَ رَبُّكُمْ ۖ 

“What is it that your Lord has said” [Saba :23]

And not what has your lord “created” or “what is the meaning of what your Lord has said within Himself”.

End of section on Affirming Speech of Allaah.

Next: Ahl as-Sunnah affirm that the believers will see Allaah in the Hereafter.

Mu'tazilee Doubt: Language and Words are Created

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The Mut’azilah, who support the theory of Ta’weel as well believing that ration is the primary source of gaining understanding from the text, counter argue by claiming that words and language is created. Therefore Ta’weel of the Aayat posted previously affirming Speech for Allaah must be interpreted (Ta’weel) as being a form of honour for the Quraan, similar to when Allaah Says “My House” or “My Slaves”.

Response from Ahl as-Sunnah:

All words in the Arabic language are taken in their literal form (Haqeeqee) and are not taken to mean something metaphorical (Majaaz).  This is a linguistic response. However, types of possessive has already preceded and that would be another area in which there erred.

A second linguistic rule which refutes this idea is that when a verb has an intensifier with it, then it cannot be metaphorical.

For example, Allaah, the Most High,  Says:

“and to Musa (Moses) Allah spoke directly.” [an-Nisaa 4:164]

In this Aayah the verb Spoke ((كلم)) is intensified by ((تكليما))

Thirdly, another grammatical rule is that if a verb is attributed ((مفعول مطلق منصوب)) to the one who doing the action ((فاعل)) then it can only be understood in its literal sense and not a metaphor. [TN: for example Saaleh delivered the lecture. Saaleh cannot be a metaphor someone/thing else]

Fourthly, something Mutwaatir cannot be rejected or specified by the intellect or ration. Also, if we restrict our understanding of the texts by using ration or intellect then the intellect can never be a benchmark to understanding the religion, especially in matters of the unseen. Who’s intellect do we go by? What defines intellect? etc.

Fifthly, Allaah is a physical Entity and He has an Essence. If we say Allaah is not an Entity, like the Mu’tazilah believe, then it would necessitate that He doesn’t exist and has no attributes – may Allaah Protect us from such beliefs.

This is because if an entity is not an entity then it doesn’t exist.

In response to this, the Mu’tazilah use the Aayah:

“Has there not been over man a period of time, when he was nothing to be (Shay) mentioned?” [al-Insaan 76:1]

The point: in this Aayah Allaah describes humans as being an entity (Shay) before they were even created.

Therefore, it is possible that Allaah exists without having an entity.

Response: if something doesn’t exist, then there is no entity. The Quraan tells us this when refuting atheists as well as ration, something can’t exist without being a physical entity.

As for the Aayah in Surah al-Insaan, then it the word “to be” (shay) refers to existence of the creation not the creator. Meaning, Allaah Knew about the creation before it existed, thus it was a thing for Him but not for us. 

Next post on discussing the theory of Kalaam Nafsee

The Mu'tazilee Doubt: Using the Intellect to Understand the Texts

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Another argument by the People of Innovation, the philosophers specifically, is that we must use our intellect to understand the texts. Whatever complies with ration and our intellect then this must be the basis of understanding the texts. This argument was also adopted by the Mu’tazilah.

Response by Ahl as-Sunnah:

Using our intellect is possible however our intellect must be restricted to what we know of the Sharee’ah, and not base our intellect with something alien to the Sharee’ah.

For example, Allaah, the Most High, says:

“Destroying everything by the Command of its Lord!” [al-Ahqaaf 46:25]

In these Ayaat we are told a wind destroyed everything. However, we know that everything was not destroyed. The skies and the earth remained and in fact the Ayah itself explains:

“So they became such that nothing could be seen except their dwellings!” [al-Ahqaaf 46:25]

Therefore, explaining (Ta’weel) and making exceptions (Takhsees) to the text must be understood with the texts themselves, and this is what is meant by using our intellect.

Therefore, our intellect can understand that that Allaah has Names and Attributes which are unlike His Creation.

Next post: language is created so how can Allaah Speak if language is created?

The Mu'tazilee Doubt: Allaah is Seperated From His Attributes

Follow @AhleDhikr One of the arguments that the People of Innovation present for not affirming that Allaah Speaks is that they make a differentiation between Allaah’s Essence and His Attributes.

They claim that His Essence is separate to His Attributes. This means that His Attributes are separate entities which are created. If they were separate and not created then this would lead to a presence of multiple deities. Likewise, by affirming more than one attribute for Allaah, it would necessitate in believing in multiple gods.

Thus they take the way of making Ta’weel, which is to seek an alternative interpretation to all the evidences that suggests that Allaah Speaks or the Quraan is the Word of Allaah.

The response of Ahl as-Sunnah:

Making Incorrect Ta’weel Linguistically;

For example, the words Kalaam Allaah (the speech of Allaah) appear more than once in the Quraan. The proof for Ahl as-Sunnah from the Quraan to affirm Speech for Allaah has preceded.

However, their claim to make Ta’weel can also be refuted linguistically. In the Arabic language a genitive clause or possessives are of two types:

1)      An adjective or attribute attributed to Allaah, such as Speech of Allaah, Mercy of Allaah etc.

2)    A noun attributed to Allaah, such as house of Allaah, she-camel of Allaah etc.

To know which one of these is being referred to, the context gives us the understanding.

An example for the grammar rule above. 

Allaah Says:

“purify My House” [al-Baqarah 2:125]

The word "house" is a separate part of Allaah’s creation. This is because a noun is being attributed to Allaah.

However, where Allaah Says:

“Then Adam received from his Lord Words” [al-Baqarah 2:37]

This shows an Attribute or an action which is attributed to Allaah, thus not being separate from Him.

Therefore, attributing a verb or an adjective to Allaah affirms it being as an Attribute for Him, in a manner that suits His Majesty.

However, attributing a noun to Him (a house, slaves etc.) then this is used for Honour and Sacredness.

To conclude, the Aayaat previously posted are sufficient as a proof against this notion however there is also a linguistically angle of their incorrect beliefs. 

Next post will be on the concept that ‘we must use our intellects to understand the texts.‘

Response to the Beliefs of the People of Innovation Regarding the Speech of Allaah (Part 1)

Follow @AhleDhikr The previous post explained the differences of opinions and arguments used by the people of innovation.

They may be summarised as the following:

1 -If we affirm Speech for Allaah or Talking as an Attribute, then this necessitates He has a head and a body etc. thus likening him to the creation. This is the view of the Jahmiyyah.

2 –Allaah is not the same as His Attributes, thus we must make Ta’weel (an alternative interpretation) to all the evidences that suggests that Allaah Speaks or the Quraan is the Word of Allaah. This is the view of the Mu'tazilah and the later Jahmiyyah.

3 -We cannot affirm the Attribute of speech or talking for Allaah, because our intellects cant perceive that Allaah Speaks with language and a voice. This is the view of the philosophers. 

4- The view of the Kullaabiyyah, Asharees and Mataroodees is that they balance the affirmation found in the text and the arguments above to coin a new belief called Kalaam Nafsee. Meaning Allaah Talks but within Himself, thus avoiding any of the negative presumptions above.

Response by Ahl as-Sunnah to:

The False Idea That Affirming Speech Necessitates A Body for Allaah:

This in reality is Tashbeeh (resembling Allaah to the creation). The very thing they are trying to get away from, they have fallen into!

Meaning, if they claim that the Speaking of Allaah must be like the speaking of the creation, then they have likened Him to His Creation, the very thing they are trying to avoid.

Ahl as-Sunnah affirm that Allaah Speaks in a manner that suits His Majesty and Glory, without asking how or making a comparison to the creation.

In fact, negating Allaah of Speech or the ability to Talk is a deficiency and not perfection for Him, the Glorified.

Ibraheem [Peace be upon him] said to the idols in rebuke:

“"What is the matter with you that you speak not?"” [37:92]

This Aayah is clear that Ability to communicate is a sign of perfection for Allaah, the Most High.

Furthermore, Allaah, the Most High, rebuked the Mushriks of Makkah for not believing in Allaah and His Speech, rather they claimed it to be something created or fabricated. Waleed bin Mughayrah said:

“"This is nothing but the word of a human being!” [74:25]

Thus he turned an Attribute of Allaah to something created, so Allaah told us about the punishment for Waleed:

“Leave Me Alone (to deal) with whom I created Alone!”

To the Aayah

“I will cast him into Hell-fire” [74:11-25]

Finally, matters of the unseen cannot be understood in this world. Allaah, the Most High, describes the rewards of Jannah and the punishment of the Fire, however we cannot perceive this. If this is the creation that cannot be perceived then how about the Creator of All Creation? In fact, even inanimate objects (such as our bodies, skin the earth) will be made to talk on the Day of Judgment:

“This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn.” [Yaasin 36:65]

And,

“That Day it (the earth) will declare its information (about all what happened over it of good or evil).” [as-Zalzalah 99:4]

Next post will be on refuting point number two: Allaah is not the same as His Attributes, thus we must make Ta’weel (an interpretation) and use our intellects to understand the texts 

Affirmation of Words or Speech for Allaah (Kalaam Allaah)

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The Jahmees believe that the the Word and Speech of Allaah is created. Their arguments are summarized as followed:

-There appear contradictions in the Quraan, twenty-two of them have been displayed in the beginning of this book, this shows it is created, as the creation of Allaah is imperfect and perfection is only for Allaah.

-If we say Allaah Speaks, then this necessitates a series of imperfections for Him. It implies he has lips, a tongue, a voice, a sound, a head, a body etc. and we cannot affirm this for Allaah.

-It doesn't collerate with intellect that Allaah would Speak.

-They negate the fact that Allaah and His Attributes are part of one entity (Dhaat)

-and that the Ayaat that talk about His Speech or Word can be interpreted (Ta'weel). For example, sending down the Quraan is like the sending of rain, or iron, all of which are created.

The Belief of others from the People of Innovation

 -The Mu’tazilah believe that Allaah Speaks however this speech is a separate entity to Allaah. In essence, they affirm the Attribute of Speech to Allaah but it is a separate, created entity.

-The Asharees and the Mataroodees believe that Allaah Speaks but He Speaks within Himself. The term coined for this is Kalaam Nafsee.

-The philosophers (from them are the early Soofees) who said that speech is something that must be understood and the reasons for the speech must be also known. With these two points, we cannot affirm speech for Allaah as we cant understand His Speech and we don’t know why He Spoke thus the Quran is not from the speech of Allah.

These parties base their argument on several factors. They argue:

-Allaah, the Most High, has existed since eternity so if we say He speaks now it means that He was unable to speak before. It also implies he didn’t know that He would speak before.

-Similar to the Jahmees, they claim that by affirming speech to Allaah is necessitates that He must have a series of imperfection, i.e. He needs language to communicate, He needs a voice etc.

-The intellect cannot affirm a god that speaks, thus the meaning of Speech or Word of Allaah must have an alternative meaning.

Ahl as-Sunnah Affirm Speech for Allaah and that the Quraan is the Uncreated Word of Allaah

From the evidences:

Allaah, the Most High, says:

“and whose words can be truer than those of Allah?” [an-Nisaa 4:122]

And,

 “hear the Word of Allah (the Qur'an)” [at-Tawbah 9:6]

And,

 “and his Lord spoke to him” [al-A’raaf 7:143]

And,

 “and to Musa (Moses) Allah spoke directly.” [an-Nisaa 4:164]

And,

“but the Word from Me took effect (about evil-doers)” [as-Sajdah 32:13]

And there are many other evidences from the Quraan and the Sunnah which prove that Allaah Speaks and the Quraan is His Word.

Secondly, the Revelation of Allaah is from His Knowledge and this cannot be created:

“Know then that the Revelation (this Qur'an) is sent down with the Knowledge of Allah and that La ilaha illa Huwa” [Hood 11:14]

And,

“Nor does he speak of (his own) desire. It is only an Inspiration that is inspired.” [an-Najm 53:3-4]

Further Points Found within the Sharee'ah to Affirm the Attribute of Speech - according to His Majesty and Might - and The Quraan Being the Words of Allaah:

1) The Quraan is unique and unable to be replicated by the creation, thus this shows that the Qur’aan is from the Knowledge and Speech of Allaah.

2) They claimed that the Speech of Allaah is a metaphor (Majaaz), however linguistically, the Usl or origin of language is understood by its face value (Haqeeqee) as speech is not used a metaphorical way of communication.

3) Allah has sent it down from Himself (Nazalah) thus illustrating that it is not created as it has Come From Him and not a separate part of creation.

4) The Quran is from Allaah’s Knowledge, therefore something from the Sifat of Allaah can not be created.

5) Speech (cf. 9:6) or calling out (cf. 28:30) are from the Sifat of Allaah and such actions cannot be a metaphor.

6) The Speech or Words of Allaah were heard by Jibreel [Peace be upon him] and conveyed to the Messenger as is proven in authentic texts. This shows a chain of narration which was done by speech. The same can also be said about other Prophets like Musa (Peace and Blessings of Allah be upon them all). All this proves that a message was conveyed by speech and words.

7) What is read, heard, recited are all from Speech and Words of Allaah, as the Mother of the Believers A’aishah [may Allaah be Pleased with her and her father] said, “Everything between the two covers is from Kalam of Allah.” [Irwaa al-Ghaleel 2559, who said he has not found an Isnaad for this narration]

8) The famous scholar of Usool, Ibn Maalik [may Allaah have Mercy on him], said, “Kalam or speech is everything we comprehend and bring benefit; conveyed in word and meaning.”

However, in the Arabic language, communicating without using words or speech is not called talking or speaking. In Surah Maryam (19:29), Maryam pointed to Esaa [Peace be upon them both] without speaking and the word used is Ishaarah or pointed. This proves that she communicated without speech, thus speech entails communication with the use of words and letters.

This proves that words have a meaning, and all of this is found in the Quraan. Therefore, the Quraan is from the Speech of Allaah.

9) Allaah says, “Surely, His is the Creation and Commandment” (7:53) so as the creation is from Allah so is the commandment or the Quran. He would not Create without Sending Down a Command, i.e. His Words and Speech.

10) The Salaf agreed that the Quraan is “From Him and to Him it will return (towards the end of time)”. Meaning, the Quraan came from Him before the creation and to Him it will return before the creation perishes. Some have stated that it means that the speech is attributed only to the one who says it, therefore it is not possible to say that it is the Words of Allaah but spoken by Jibreel, or that the Quraan is a representation of the Words of Allaah but not actually the words of Allaah (as the Kulaabiyyah, Asharees and Mataroodee believe).

11) In Salah we recite the Quraan and we are not allowed utter anything but the Quraan except with evidence. Talking and even Dhikr which is not connected to the Salaat can nullify the Salaat. Therefore, everyday speech used nullifies the prayer. Had the Quraan been created, then there would be no difference between it and normal everyday speech.

12) The effects that the Speech of Allaah has on people demonstrates how it can only be from Allah and His Speech.

13) The Speech of Allah is from the highest standard of Arabic grammar and there are no contradictions within it, thus showing it is perfect in its form and in meaning.

14) The person who wants to recite it needs purification to touch it, thus the Quran is not from the creation of Allaah as nothing touched needs purification except the Words of Allaah.

15) Ahl as-Sunnah believe that Allaah Speaks as He wills and When He Wills. For example, He Spoke before the creation when He Decreed the Pre-Decree. He Spoke when the Quraan was revealed to the Prophet [Peace and Blessings of Allaah be upon him] and He Will Speak on the Day of Judgement. Thus, Allaah Speaks and this is from His Divine Attributes; He Does and Acts as and when He Pleases.

16) Allaah revealed Ayaat in connection to some events that occurred, such as battles, confirmation of Ijtihaad, the issue of Dhihaar (cf. 58:1) etc. This shows that the Speech of Allah is connected to Hearing (as-Samee’).

Next post will be on refuting the principles and falseness of the evidences used by the people of innovation to deny the Attribute of Allaah of Speaking mentioned above.