[Dudes and dudettes of Bani Ummah.com/forum :p ..

please bear in mind these are my notes, so they will have some key flaws that are common to anything I do: spelling errors, lack or precision in wording, lack of clarity, general lack of organisation. So obviously attribute any errors to me, my language or my understanding, not the shuyukh. ..and make dua for me, my parents and all my family please! Do it now, before you start reading, thank you, jazakallah khair :D ]

The Aqeedah of the Salaf

Shaykh Faraz Rabbani and Mufti Muhammad ibn Adam Al-Kawthari

Shaykh Zaheer: Introduction

Shaykh recounts of how as a child the very first Surah he was taught Surah Ikhlaas and this is common. Later when he read more and learnt more and it occurred to him that Surah Al Kawthar is the shortest so he asked his teacher why, and the ustad responded that Surah Ikhlaas is not taught first because of its size, but because of its content. It is not for no reason that the prophet(saw) related in a hadith that it is equivalent to a third of the Quran. Many ulema opine that this is because the Quran can be divided into three broad categories in terms of content. The first is to do with Aqeedah/belief/doctrine, the second is to do with hakaam/rules/commands/prohibitions and the third is the stories of the prophets. Shaykh relates that it is a fundamental principle in Islam, that you must believe correctly and then do good. In the Quran wherever Allah(swt) has mentioned the believers he says Those who believe and do good deeds. etc Islam is to believe in certain things, and to disbelieve in certain other things. It is to do certain things, and to abstain from doing certain other things.

Shaykh Faraz Rabbani:

Getting some perspective: Shaykh relates that the prophet(saw) made a dua: Show us the truth and allow us to follow it, show us falsehood and allow us to avoid it. Aqeedah Tahawiyya is widely considered one of the most important works on mainstream Sunni belief. It is an early text recording Islamic belief and some that followed it were perhaps more organised and formalised, but the Aqeedah Tahawiyya never lost its importance after the emergence of them. There are many things which distinguish it from other works on aqeedah. It is praised as an extremely eloquent text and reads almost like poetry, you could almost sing it because of its eloquent language. Furthermore Imam At-Tahawi was of the salaf himself, but this is not why it is so important, the reason it is so important is set out in its opening introduction and is the fact that it is an exposition of the beliefs of the people of the prophetic group and the majority of the scholars. It should be noted that though Imam Tahawi followed Imam

Abu Hanifah he did so as mujtahid in his own right, not as a mutaqalid, he wasnt just any imam, he was a mujtahid. A bayan is that which manifests something and makes it clear, this is what Imam Tahawi does with the beliefs of Ahlus Sunnah Wal Jamaa. He identifies the key issues of Islamic belief, clarifies and emphasizes them. This is what makes it so significant. Much later great Imams praised it, Shaykh al-Kashmiri said it is the best text of belief of the Hanafis even better than the texts narrated/authenticated as being of Imam Abu Hanifah himself. It is not an explanation of what Imam At-Tahawi feels, or his thoughts on aqeedah, rather he relates according to the school of the fuqaha of this community. It is a transmission of the understanding of the fuqaha/jurists of the community, Imam Abu Hanifah and others besides. The Islamic sciences, like fiqh, is not the fiqh that Imam Abu Hanifah came with and made up, it is a transmission of a certain methodology and understanding in fiqh, that he got from his teachers, from the sahabah and back to the prophet(saw). Shaykh Zahir AlKawthari remarked that almost anything that is an opinion of ibn Masud(ra), we find it is an opinion of the Hanafi madhab. Al Fiqh Al Abkar, an authentically established text of Imam Abu Hanifah on aqeedah has many similarities between it and the text of Imam At Tahawi, and this is no coincidence, because it is that which is being transmitted, amongst the aqeedah of Ahlus Sunnah, taken from other jurists. So Imam Tahawi touches on things that are not necessarily mentioned by Imam Abu Hanifah but from others also, and things that are not necessarily said in the Quran or sunnah, but rather they are deduced from it from many sources therein 1 and represent the understanding of the majority of the scholars. Contents of the text: There are ten key principles, core concepts and they fall into three categories. Four of the key principles relate to our belief in Allah(swt) and His attributes, three of the key principles relate to the characteristics of our belief, and the final three relate to the way of Ahlus Sunnah.

Belief in Allah(swt) and His attributes:

1. Understanding of God. The basis of the belief is stated in the Quran, for example Surah Al-Ikhlaas. We have to be very careful about where we take our knowledge from, most importantly in our beliefs. A mistake in actions is not as serious as a mistake in belief, our belief is the basis of our relationship with Allah(swt). A lot of people attack Ahlus Sunnah, they will say the definition of God of the Asharis
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There are examples of this given later on in the notes. One being the Quran saying Allah(swt) is the First and the last, and the ulema deducing from this that Allah is beginningless and endless. This clears any absurd notion that before the First there was nothing or there was a beginning to the First [i.e. beginning to Allah(swt)].

and Maturidis is flawed. They will say it is a biddah to say Allah is the one who is no need of anything and everything is in absolute need of him. They will say the definition of Allah(swt) is the one who is worshipped. The latter definition is of course true but so is the former. The Jews of Madinah asked to be told about the Muslim belief about God, the prophet(saw) remained silent and waited for revelation. The prophet(saw) knew the answer and was capable of answering but he waited for revelation from Allah 2. This is when Surah Al Ikhlaas was revealed. God is unique God is As Samad Samad refers to the Independent, the One who is turned to in need and Himself has no need. He is One, absolutely free of need of any other, and who all else are in need of. So the definition above is from the Quran. This is the Quranic definition of God and not a biddah as those attacking would say. The prophet(saw) said the greatest verse of the Quran is Ayatul Kursi. Allah, there is no God but Him, the Living, the Sustaining. Al Hayyu, Al Qayuum. He needs none to sustain Him and He sustains all else, so again this backs up the definitions basis in Quran. A key characteristic of a seeker of knowledge is that we realise we dont know much. Look carefully as to where you take your deen from as it is your life you are making transaction with. 2. Affirming and emphasizing Divine Transcendence. There is nothing like unto Him. This is a general negation of similitude between Allah(swt) and His creation, some say an emphasis of this matter is against the way of salaf. But really this is the way of the salaf and Imam At Tahawi very emphatically emphasizes it. 3. Understanding Attributes of Allah. 4. Understanding non-decisive verses of Quran. mutashabiha.

The characterstic of our belief:

1. Uncreatedness of Quran 2. Understanding Qada and Qadr, Decree and Destiny 3. Basis of mention of the prophet(saw), tadheem, veneration. A basis of deen is the veneration of the signs of Allah, and the greatest is the prophet(saw) so it is essential to mention the prophet(saw) in the most honourable and respectful way.

The way of Ahlus Sunnah:

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This is an example the Shaykh gave to show how we must be careful about how and what we say about Allah(swt), even Rasool Allah (saw) who is the best qualified and most knowledgeable and has the most right to speak about Allah(swt), but even he was silent and waited for revelation.

1. Adhering to the mainstream. 2. Understanding of limits of iman and kufr. 3. The way of our deen is the way of submission and balance. 1. Understanding Allah(swt): You see in the Quran and the Sunnah, that when Allah(swt) is mentioned certain key ideas and concepts are emphasized. Imam At-Tahawi emphasizes these in the opening of the text, we confirm Allah(swt)s Oneness [without partner], nothing is like unto Him, nothing incapacitates Him, there is no deity save Him, He is preexistant without origin, eternal without end, He neither perishes nor ceases to exist, nothing will be except what He Wills, imaginations can not reach him The opening is all an extended set of negations about Allah(swt). The statement of belief itself is first a negation and then an affirmation. It is negated for all but Allah, and affirmed only for Allah(swt). We approach Allah(swt) with a sense of awe, tanzeeh, affirming the transcendence of Allah. Three points to be noted in the text: Firstly; the emphasis on negation. Secondly; We see clearly the usage of scholarly terminology, even in matters of belief, right at the time of the salaf. Imam Tahawis uncle was a direct student of Imam Shafi. The Imam makes clear he is transmitted and recording the belief of his teachers and the salaf. So the use of this scholarly terminology in relation to Allah(swt) is seen right from the time of the salaf. The word qidm or begininglessness is an example of this. Allah(swt) exists without any beginning to His existence, this term is not a Quranic term, it is a scholarly term, it was used before Imam At Tahawi also. This is like a tafsir of Allah(swt) being the first and last. So there was this reason, basis and precedence to refer to Allah(swt) in this way amongst the ulema of the salaf. Thirdly; there is the point of the use of scholarly deduction, there are several things mentioned that are not explicitly mentioned in the Quran, such as us being told that intellects and imagination are not able to imagine Allah(swt). It is deducible from the Quran and hadith from many sources therein, but not explicit. Imam Tahawi is gleaning and safeguarding the sound understanding as explained by the prophet(saw). This is done throughout the Aqeedah Tahawiyya, it is not just Quran and sunnah, it is an exposition of the sound understanding of it, so that it may be safeguarded. 2. Transcendence of Allah(swt) Two concerns in this matter; the first is to confirm the transcendence of Allah(swt) clearly, beyond similitude with His creation. The second concern is to emphasize and detail it and this is a point of contention as some people will object to the over emphasis of the negation of similitude. There is nothing like unto Him. We say about belief in Allah(swt), that Allah isOone without partner, there is nothing like unto Him. This is essential to our understanding of

who Allah(swt) is and being able to approach Allah(swt) with sound belief, hence the need for the emphasis and Imam Tahawi in his text mentions this point repeatedly for emphasis. 3. Understanding Allah(swt)s attributes Five points, the first being that Allah(swt)s attributes are necessarily eternal, absolute and unchanging. Allah Himself and also His Attributes are distinct and unchanging, they exist beyond time and space, this is essential to understand. Allah(swt) is the Creator of time and space. That is way the early Muslims said that anything that occurs to you is contingent on time and space and thus unlike Allah(swt) Himself. Allah(swt) possessed His Attributes before creation, before time, before space. He exists beyond time, there is no before, now and after with respect to Allah(swt). Allah(swt) is not waiting to see what we are doing, He exists beyond time, so we cannot limit our understanding of Allah(swt) in this way. Anything we affirm about Allah(swt) has to be Eternally true, it has to be true of Allah(swt) before creation. 3 The second thing is that there is no point of similitude between the attributes of creation and the Attributes of Allah(swt). Imam At-Tahawi says anyone who makes this similitude has committed disbelief. Meanings are understood or conveyed in three ways: explicitly, by indication and what is entailed by the text. A reason for Imam Tahawi saying that making a similitude between the attributes of creation and the Attributes of Allah(swt) is that logically if we define God in a way that He possesses attributes of humans, then He could not be God. [Shaykh Faraz relates that an atheist once said I do not believe in God. And an Egyptian friend of the shaykh responded I do not believe in the God that you do not believe in. I believe in a God you do not know about. People have a false understanding of God.4] This is the way of the Muslims, whoever does not avoid excessive negation or excessive affirmation has erred and does not attain the attribute of transcendence. The balanced way has three characterstics: we affirm what Allah(swt) has confirmed and no more, negate what He has negates and no more, and we neither negate what He has confirmed nor affirm what He has negated. This is the way of balance, dont slip into the way of literalists nor the way of excessive rationalists like the Mutazilites. Third: Allah(swt) is Exhalted beyond having any limits or any directions, and beyond having parts, or limbs or members, nor being contained by directions like created things. This is not explicit in the Quran and sunnah rather it is implicitly understood from
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Hence the fact that Allah(swt) is the Creator was true even before He created us. It has, is and will be Eternally true. The fact that Allah(swt) is the Most Merciful does NOT require that there be a creation for Allah(swt) to be Merciful to, it has, is and will always be Eternally true. 4 And this often leads them to disbelieve in God, they dont understand God, so they ask Who created God? and come up with other absurdities as a consequence of their false beliefs about God.

the Quran and Sunnah, this is the understanding of the fuqaha of this ummah. If someone asks about wudhu, we dont read them 600 hadith, we tell them the six conditions understood from the hadiths. This is not a biddah like the literalists would say. We avoid excessive negation or affirmation, this the way of balance with respect to this attributes. The points that Imam At-Tahawi emphasizes is exactly what the later scholars said, it is in no way different to what the salaf said, and the later texts said. Although Imam AtTahawi was Hanafi, the Shafis, Malakis and mainstream of the Hanbalis all affirm this. Four key points emphasized, Divine Oneness, Transcendence, Balance understanding of Attributes [necessarily eternal], seek the middle way when talking about Attributes of Allah, no excessives in affirmation or negation. Excessive literalism is problematic in terms of affirming what Allah(swt) negated, or rationalism, negating the affirmed.

Characteristics of Belief.
1. A proper understanding of what the Quran is. Imam Tahawi confirms it is the speech of Allah(swt), without how, it was revealed as revelation. This is a very sensitive issue, for example Imam Ahmad(rh) refrained from saying anything about this, he even condemned some imams of Ahlus sunnah for saying anything about it. It is the speech of Allah and was revealed to the prophet(saw) as revelation. This Attribute of Allahs of Kalam confused many. We have this Attribute of Kalam, which is Eternal, beyond time and space, and cannot be contained by those, so how could it be revealed? So what is this book we have? Is the Attribute of Speech here with us in creation? So this is a dangerous matter if people go into excesses in this, some literalists said even the covers of the Quran are eternal because Aisha(ra) said everything between these two covers is the speech of Allah.. Some went into excesses by saying this Quran we have is not the Speech of Allah. This is a very subtle matter. Imam At-Tahawi says it comes from Allah, without knowing how, and is revealed as revelation 5. What is the relationship between the Quran and the Divine Speech. The words of the khalaf are the detailing of the salaf, the khalaf said it explicitly whereas the salaf said it implicity. Shaykh al-Azhar, Imam Bajuri. The text of the Quran is revealed, however the Quran is the Speech of Allah, because it indicates some that which is indicated by the Divine Attribute of Speech. We do not say that the Mushaf has dwelling in it the Attribute of Allah of Speech, like the literalists say, this creates absurdities.

I recommend reading this slowly. It comes from Allah. Without us knowing the how. And it was revealed to the prophet, AS revelation.

The Quran is the revealed Speech of Allah, speech indicates meaning, the Eternal Attribute of Allah of Speech indicates meanings, so this Quran is a manifestation of that Attribute. This indication is inextricable from the Quran. Allama Ghulaymi. We affirm the Quran is the Speech of Allah, It comes from Him without knowing the how, and it was revealed to the prophet(saw) as revelation. The Quran is the Speech of Allah, because it indicates what is indicated by the Kalam of Allah. The Attributes of Allah do not dwell in creation, they are not separable from Him, they do not reside in creation. The prophet(saw) conveyed knowledge and a correct understanding, teaching and explaining the book and revelation, he explained how to live it, this is what sunnah is. The Divine command was conveyed and explained. Sayiddina Ali(ra) was asked was there any knowledge that was given particularly to you, he said no, apart from deeper understanding. This fiqh, this understanding was transmitted with the knowledge. The prophet(saw) asked questions to the sahabah to test the depth of their understanding. 2. Qada and Qadr Clear understanding of the Divine Decree and Destiny, and understanding human responsibility therein. The salaf used to say if people start talking about Qadr, remain silent. An Ottoman scholar 6, wrote a wonderful book on the science of Qada and Qadr called Ilm Ul Qalam, it was taught at Al Azhar, until it was reformed. The scholar however, later repented from this work and said if he could burn the books he would. Other scholars still said it was a good work. Two dangers in getting into this, as there are two incontestable truths: Allah has determinded all things, and secondly that humans have choice and accountability. Some say if Allah(swt) determined it, we are not responsible, others said if we have free will we are not subject to Allah. Shaykh Faraz relates story7 about Shaykh Mumin and his advice about talking about Qada and Qadr. There was a student of Shaykh Mumins who didnt quite get it and kept asking questions which Shaykh Mumin would not respond to, so he came to Shaykh Faraz and asked him, and Syakh Faraz got out lots of books, did lots of explaining and so on. Later Shaykh Mumin saw Shaykh Faraz and said La hawla wa la quwata illah billah, may Allah(swt) excuse you and was shaking his head. He advised Shaykh Faraz that this sudent was already confused, and now this going into the matter may have gotten him even more confused and reminded him of the words of the prophet(saw): May Allah(swt) illuminate the one who heard my words, understood them completely and then conveyed it as he heard it [not as he understood it!] Just because you heard
6 7

I always miss names! Love the stories scholars share about their own teaching and learning experience and their interactions with other scholars :D

someone say something, doesnt mean you can convey it. Conveyance of knowledge requires understanding.8 The understanding of there is no ability nor power beside Allah(swt), is treasure of paradise. Allah(swt) is the Creator of absolutely everything, but this not take away our responsibility. The Decree of Allah(swt) is what Allah Willed in accordance with His knowledge, beyond Time, in Eternality, Qada. Qadr is the Destiny, Allah(swt) Creating things in accordance with His Will, the effects of Qadr is manifested in time. As things happen, this the the Qadr unfolding before us, in accordance to Allah(swt)s Qada. Imam Tahawi said Allah(swt) created in accordance with His knowledge, and then details how we are responsible. Allah(swt) is the one who commanded. Knowledge shows things as they are, Allah only Willed that which He Knew what you would do, Allah(swt)s is a manifest proof over all creation, Allah(swt) is not asked about what He does, we are accountable. Allah(swt) only Creates the actions in accordance to the Knowledge He has of what choices we would make, that which He knew we would do. We approach Allah in a state of neediness and fear of Allah in awe. This is important. 3. Basis of mention of the prophet(saw) Seventh point about veneration and respect and praise of the prophet(saw). The people of knowledge always talk about the prophet(saw) in terms of praise. Imam At-Tahawi says the prophet(saw) was the Honoured Servant, His Select prophet, and so on. It is the way of ulema to be very careful about how they talk about the prophet(saw), we dont just take his name like he is our uncle or anybody, the scholars use terms of praise, honour and love. This is the basis of our mention of the prophet(saw). Allah(swt) said in the Quran do not make our calling of the prophet(saw) like the calling of each other lest your work be rendered meaningless.

The way of Ahlus Sunnah

1. Adhering to the mainstream: Staying on the mainstream, hold fast to the jamaa. Allah(swt) said He sent down the rememberance, and it will be preserved. The preservation of the Quran is not just the presveration of the text of the Quran but of the understanding. That is the promise of Allah(swt). The prophet(saw) said there will always remain a group in my ummah who will remain manifest on the truth and they are the people of knowledge, the prophet(saw) said the scholars are the inheritors of the prophet(saw). Hold fast to the group. That is where we get Ahlus Sunnah Wal Jamaaa, it is a historical reality by Divine promise, it is not something made up and decided by some people, it is what has been the way of the mainstream. It is the way of the Asharis and Maturidis, and the mainstream of the

This made me almost not share notes. Ive tried though to just convey what I heard, not what I understood of it. :S

Hanbalis, not those who went into excessive literalism [often called the Atharis]. Stay away from the outer opinions, stay on the mainstream. Imam Ghazalis counsel that should be preserved Whoever determines the truth by what people say will remain lost in the plains of misguidance, rather know the truth and youll know its people. Know the way of truth, the understanding of Ahlus sunnah has certain broad clear parameters. The prophet(saw) left us on the clear broad way, its night is like its day, noone strays from it but he destroys himself. Hold fast to the group and beware of veering away. Shaytaan is close to the one alone and further from the two. Diverging from the mainstream is going astray. The mainstream is truth and guidance and the one who veers from it is going astray and it is torment. We have to be careful who we give our ear to, what we read. Islam is between excess and laxity, it is from the way of moderation, between absolute determinism and absolute free will, in matters of relating to Allah, between feeling safe and despair. This way of balance is important. The middle is sophisticated, it is nuanced, do not be dragged into excesses which are easy. 2. Understanding of limits of iman and kufr: Limits of belief. Imam Tahawi does three things, he makes clear: the definition of iman, what makes one a disbeliever and cautions about takfeer. Faith is affirmation with the tongue and confirmation with the heart. Affirmation is worldly, and confirmation is between the person and Allah(swt), we judge by outward. Everything is established by the prophet(saw) and that which is necessarily known to be of the religion, this is what makes one a believer. Imam Tahawi does not include actions in faith. Actions are not from faith itself, faith is confirming in ones heart. Actions are the fruits of faith. Imam Abu Hanifah said faith is what you believe to be true, this does not change, rather it is your certitude that may go up and down, and this is what manifests in your actions. The constant is what you believe in, the second is the strength of that conviction. Iman and yaqeen. Others said two are considered together and so this is just a minor difference in usage between Asharis and Maturidis. But neither considered works to be iman itself. Actions are from faith as they are a condition for the perfection of faith. Affirming with tongue, believing in heart, and actions with the limbs. One is worldly, the other is with Allah and the third is necessary to have true faith. And it is this third aspect the prophet(saw) negates in hadiths None of you believes until.. etc. It is the negation of the fullness or perfection of the fruits of faith. Imam Tahawi definition of kufr states that a believer does not fall into disbelief except for the denial of what made him a believer. If you negate what you affirmed then you go into disbelief, denying what the prophet(saw) came with. Noone can engage in takfeer apart from the highest level of scholars, it is a very serious matter. A characteristic of those of innovation that they are hasty in takfeer. You dont make takfeer on doubtful matters. If someone is erring you see how they can be brought back to the truth, call them to return, dont call them to turn away. We can say this matter is kufr, but not do takfeer of the person who does it.

3. The way of our deen is the way of submission and balance: Final point, our deen is the way of submission. A balance between reason and revelation, reason without revelation fails. Ones foot in Islam is only firm on the ground of submission and acceptance. If he said it, its true, this is our attitude with the guidance of the prophet(saw). Also a sense of knowing our limits and submission in matters of believe, we cant make our own untrained mind the decider, because we will get into confusion. If you dont know something, say I believe what is true with Allah, and then go and find out, this is something Imam Abu Hanifah said. Understanding our need for Allah(swt), there is no freedom of need from Allah(swt) for even a moment. Anyone who considers himself as without need of Allah(swt), then he has disbelieved, if you say it youve disbelieved, if you dont consider yourself needy all the time, then its a sign of weak faith. [Shaykh Muhammad ibn Adams lesson still to come. Stay tuned!]