Authenticity of the hadeeth: «Verily Allaah created Aadam upon His appearance»

Question: What is the authenticity of the hadeeth:

«Verily Allaah created Aadam upon His appearance»?

…and may Allaah reward you with good.

Answer: This hadeeth is authentic; So Allaah the Mighty and Majestic created Aadam upon His appearance, with hearing, sight, speech, with a face, hands, eyes and feet. And this does not mean he resembles Him, as Allaah the Mighty and Majestic says:

{There is nothing like unto Him}, Soorah ash-Shooraa, Aayah 11

…and also:

{And there is none co-equal or comparable unto Him}, Soorah al-Ikhlaas, Aayah 4.

Just as the scholars of the Sunnah such as Ahmad ibn Hanbal and others have said.

[Shaykh Ibn Baaz, Silsilah Kitaab ad-Da ‘wah (11), al-Fataawa – Volume 4, Page 4]

Published: 25 November 2004

The creed of Ahlus-Sunnah wal-Jamaa`ah in regard to Allaah’s Names and Attributes

Question: What is the creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’s Names and Attributes? And what is the difference between a Name and an Attribute? And does affirmation of a Name necessitate affirmation of an Attribute, and (likewise) does affrimation of an Attribute necessitate affirmation of a Name?

Answer: The creed of Ahlus-Sunnah wal-Jamaa’ah in regard to Allaah’s Names and His Attributes is affriming that which Allaah has affirmed for himself from the Names and Attributes, without:

1) tahreef (changing/distorting a Name and/or Attribute of Allaah to other than its true meaning, i.e. from Allaah to al-Laat, and al-‘Azeez to al-‘Uzzah);

2) ta’teel (denying some or all of Allaah’s Names and Attributes);

3) takyeef (questioning as to “how” (Allaah’s Name or Attribute is), i.e. How does Allaah descend, etc.?);

4) tamtheel (to imply a similarity between Allaah’s Names and Attributes and that of His creation).

And the difference between a Name and an Attribute is that a Name is that which Allaah has named Himself by; and an Attribute is that which Allaah has described Himself by. And between them is a clear difference.

So a Name is that which is considered a Name of Allaah (Subhaanahu wa Ta’aala), (and that) which incorporates an Attribute.

And affirmation of a Name necessitates affirmation of an Attribute. For example:

al-Ghafoor (the Most Forgiving) is a Name, and (its affirmation) necessitates the (affirmation of the) Attribute of Maghfirah (Forgiveness);

And ar-Raheem (the Most Merciful) is a Name and (its affirmation) necessitates the affirmation of ar-Rahmah (Mercy).

And the affirmation of an Attribute does not necessitate the affirmation of a Name. For example: al-Kalaam (Speech) does not necessitate the affirmation of the Name al-Mutakallim (the Speaker) for Allaah.

So, based upon this, the Names are more wider (in scope), since every Name encompasses an Attribute, however, every Attribute does not encompass a Name.

[Shaykh Ibn ‘Uthaymeen, Fataawa Arkaan al-Islaam – Page 73, Fatwa No.30]

Reconciling between the hadeeth which says that whoever says Laa ilaaha ill-Allaah will enter Paradise and the idea that the mushrikeen will abide in Hell forever

Question: How can we reconcile between the words of the Prophet (peace and blessings of Allaah be upon him), “There is no slave who says Laa ilaaha ill-Allaah then dies believing in that but he will enter Paradise,” and the idea that the mushrikeen and hypocrites will abide in Hell forever even though they said Laa ilaaha ill-Allaah?.

Answer: Praise be to Allaah.

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:

The hadeeth indicates that the one who says Laa ilaaha ill-Allaah is a true believer, but he is tempted by his whims and desires, so he does some acts of disobedience or major sins such as stealing etc.

The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that the destiny of the believer, even if he commits a major sin, is Paradise. Whatever punishment may come before Paradise is up to Allaah: if He wills, He will punish him, and if He wills, He will forgive him. The evidence for that is the verse in which Allaah says (interpretation of the meaning):

“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills”

[al-Nisa’ 4:48]

So all those who committed sins – even if they were major sins – if the sins were less than kufr, they will not be prevented from entering Paradise. For the destiny of the one who did them is Paradise, but he may be punished for the sins that he committed, or Allaah may forgive him. The matter rests with Allaah. As for the hypocrites and followers of bid’ahs which put a person beyond the pale of Islam, they did not really say Laa ilaaha ill-Allaah meaning it from the heart, because this hypocrisy which led to kufr is the opposite of sincerity, and sincerity is essential to saying Laa ilaaha ill-Allaah.

If a person says Laa ilaaha ill-Allaah, but he believes that there is no God, or he believes that there is another god alongside Allaah who controls the universe, or he believes that all the companions of the Prophet (peace and blessings of Allaah be upon him) apostatized after his death, or other bid’ahs that put a person beyond the pale of Islam, then such people are not sincere in their saying Laa ilaaha ill-Allaah, because their bid’ah goes against the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever bears witness that there is no god except Allaah or says Laa ilaaha ill-Allaah, will enter Paradise.”

The Shahaadatayn must be spoken with sincerity. Listen to what Allaah says concerning the munaafiqeen (interpretation of the meaning):

“And when they [the hypocrites] stand up for As-Salaah (the prayer), they stand with laziness and to be seen of men, and they do not remember Allaah but little”

[al-Nisa’ 4:142]

In the same passage, Allaah says (interpretation of the meaning):

“Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them”

[al-Nisa’ 4:145]

And Allaah says of them (interpretation of the meaning):

“When the hypocrites come to you (O Muhammad), they say: ‘We bear witness that you are indeed the Messenger of Allaah’”

[al-Munaafiqoon 63:1]

This is merely verbal testimony, but:

“Allaah knows that you are indeed His Messenger, and Allaah bears witness that the hypocrites are liars indeed”

[al-Munaafiqoon 63:1 – interpretation of the meaning]

i.e., that they are lying when they say, “We bear witness that you are indeed the Messenger of Allaah”. For they mention Allaah and bear witness to His Messenger, but their hearts are devoid of that which is uttered by their lips.

[Liqa’ al-Baab al-Maftooh, no. 45]

The first obligation upon creation

Question: What is the first obligation upon creation?

Answer: The first obligation upon creation is the first thing to which they are called to. The Prophet (sal-Allaahu `alayhe wa sallam) explained to Mu’aadh ibn Jabal, when he sent him to Yemen, and told him:

((Indeed you are going to the People of the Book, so the first thing to which you shall call them to is the testification that there is no god except Allaah, and that Muhammad is the messenger of Allaah…)), [Transmitted by Imaam al-Bukhaaree – The Book of Zakaah, Numbers 1458, 1496; and Imaam Muslim – The Book of Eemaan, Numbers 29, 30, 31].

So this is the first obligation upon the servant (of Allaah), that he singles out Allaah (alone for worship), and he testifies to His messenger (sal-Allaahu `alayhe wa sallam) who came (forth) with the message (of Islaam).

And by singling out Allaah (Subhaanahu wa Ta’aala) (alone for worship), and testifying to His messenger (sal-Allaahu `alayhe wa sallam) who came (forth) with the message (of Islaam), one actualises purity of intention and adherence (to the messenger’s teachings), both of which are conditions for the acceptance of all forms of worship.

So this is the first obligation upon the servant (of Allaah), that he singles out Allaah (alone for worship), and he testifies to (all of) His messengers (sal-Allaahu `alayhe wa sallam) who came (forth) with the (same) message.

So the testification that there is no god except Allaah (alone) incorporates tawheed (singling out Allaah alone for worship) in its entirety.

[Shaykh Ibn ‘Uthaymeen, Fiqh al-‘Ibaadaat – Question 4, Page 18]

Are there only ninety-nine names of Allaah, or are there more than that?

And Shaykh Ibn ‘Uthaymeen was asked about that and replied:

The names of Allaah are not limited to a certain number. The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him) in the saheeh hadeeth: “O Allaah, I am Your slave, son of Your slave… I ask You by every name belonging to You which You have named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the Unseen with You.”

What Allaah has preserved in the knowledge of the unseen with Him cannot be known and what is not known is unlimited.

With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Allaah has ninety-nine names, one hundred less one. Whoever learns them will enter Paradise,” this does not mean that He does not have any names apart from these, rather it means that whoever learns these ninety-nine of His names will enter Paradise. This is like when the Arabs say: “I have one hundred horses which I have prepared for jihad for the sake of Allaah,” which does not mean that the speaker has only these hundred horses, rather these hundred are prepared for this purpose.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 1/122.