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The Glimmering Gems of the Creed of Muslims based on the Scholarly Consensus (ijma^)

 

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The compilation of all material, within the pages of this booklet, on the subject of the 'Islamic Creed of AHLUS-SUNNAH WAL JAMA^AH is in response to the detrimental absence of such necessary information at this time and age. This Creed is that of the Ashariyyah and Maturidiyyah who make up the majority of the Islamic nation and is outlined in authenticated texts written by prominent Islamic scholars, Narrators of the Prophets’ sayings, Interpreters of the Holy Qur’an and Islamic Historians who represent the greater most trusted body of scholars in our Islamic Nation.


Preface
The compilation of all material, within the pages of this booklet, on the subject of the 'Islamic Creed of AHLUSSUNNAH WAL JAMA^AH is in response to the detrimental absence of such necessary information at this time and age. This Creed is that of the Ashariyyah and Maturidiyyah who make up the majority of the Islamic nation and is outlined in authenticated texts written by prominent Islamic scholars, Narrators of the Prophets’ sayings, Interpreters of the Holy Qur’an and Islamic Historians who represent the greater most trusted body of scholars in our Islamic Nation.

To be distributed for the purpose of dedicating the generated rewards to the soul of the righteous scholar and narrator of Hadith, Shaykh ^Abdullah Al-Harariyy, may Allah bestow mercies upon him and reward him greatly. Ameen.
Introduction

Praise be to Allah, Who privileged the Sunni scholars with holding high the knowledge of Tawhid and the Islamic creed, and Who guided them to successfully rebut every misconception and fallacy the innovators of misguidance brought to the common laymen. May Allah raise the rank of our beloved Prophet Muhammad, the one who spread the light of truth and eliminated the darkness of ignorance.

Ayah 122, of Suratu-Tawbah means: [Of every troop of the believers, only a group should go forth, while others should stay with the Prophet devoting themselves to further study in Religion conveying it to their people when they return that they may be warned].


The scholars of Islam are like the stars in the night sky, giving guidance to the one who lost his way in the darkness. When one thinks about the eminent scholars who have been recognized by the entire nation, and who have received the acknowledgement of the people of Knowledge and laymen alike, one then concludes that they are on the path of the Companions and their Successors. There is not a science amongst the sciences of the Religion that these scholars have not mastered, thus leaving none to escape their knowledge. Hence, they were highly regarded and recognised for having acquired a vast amount of every type of Islamic Knowledge. Furthermore, looking attentively at the Islamic library and its many branches of knowledge such as the Knowledge of the Holy Qur’an, Hadith, Methodologies of Islamic Jurisprudence and its various subdivisions, Islamic History and Arabic Morphology and Grammar, one cannot but acknowledge, without the slightest doubt, the status and importance of the scholars of Ahlussunnah wal-Jama^ah and the effort they put into defending the Religion of Islam.
 
We have elected to compile in this publication quotes pertaining to the Islamic Creed from the eminent scholars of each of the past 15 centuries. In addition, we have deliberately selected from these scholars those who have mastered various fields of knowledge to eliminate any doubt and to assist all in believing with certainty that the following creed is in accordance with the teachings of the Holy Qur’an and with the methodology of the Messenger of Allah, peace and blessings be upon him. The basis of this creed rests on the foundational Islamic belief “La ilaha illallah” which means (no one is God except Allah). This belief is unanimously agreed upon and is one that unites the entire nation of Prophet Muhammad sallallahu ^alayhi wa sallam who says:
“My nation shall never unite over a misconception” narrated by Abu Dawud.

 

The Creed of the Messenger of Allah
Peace and blessings be upon him

The Messenger of Allah, peace be upon him, said: <<O Allah, You are adh-Dhahir (adh-Dhahir is a name of Allah which means that His Existence is definite and further confirmed by proofs and logic) and there is nothing above You, and You are al-Batin (al-Batin is a name of Allah which means that the reality of Allah is not conceivable in the mind) and there is nothing beneath You>>.

The Imam and Hafidh, Ahmad Ibn al-Husayn al-Bayhaqiyy (died 458 AH) said in his book 'Al-Asma' was-Sifat' (The Names and Attributes of Allah): “Some of our companions used the saying of the Prophet: <<You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing beneath You>> as evidence to refute the allocation of the concept of place to Allah, they concluded that since there is nothing above Him and nothing beneath Him, therefore, He exists without a place”.

The Messenger of Allah, peace be upon him, also said: <<Allah is eternally existent  and nothing else is>>.
Imam al-Bayhaqiyy said in his book 'Al-I^tiqad' (The Creed) when elucidating the meaning of this Hadith: “This indicates that eternally nothing existed other than Allah; no water , no ^Arsh (The Throne) and no other creation, they are all classified as other than Allah”.
 
The legacy of the Scholars of Ahlussunnah Wal-Jama^ah over the past 14 centuries since the Prophetic Migration, stands witness that the creed of Ahlussunnah is ONE.


The Sunniyy Creed among the Scholars of the 1st  Century
Imam ^Aliyy Ibn Abi Talib (died 40 AH), may Allah raise his rank, the eminent and renowned companion and one of the most distinguished in teaching Tawhid (Islamic Creed) said: “Allah is eternally existent and place is not, and He still exists as He eternally was (i.e. without a place)”. Narrated by Abu Mansur al-Baghdadiyy in his book 'al-Farq baynal-Firaq'".

In his book 'as-Sahifah as-Sajjadiyyah' Imam Zaynul-^Abidin ^Aliyy Ibnul-Hussayn (died 94 AH), may Allah raise his rank, a great successor of the companions (Tabi^iyy) said: “You are Allah, the One who is not confined to place”.

The Sunniyy Creed among the Scholars of the 2nd Century
Imam Ja^far as-Sadiq (died 148 AH), may Allah raise his rank, said: “He who claims that Allah is in anything or on anything or from anything commits shirk (type of blasphemy). Because, had He been on anything, He would have been carried, had He been in anything, He would have been contained, and had He been from anything, He would have been a creation”. Narrated by Imam al-Qushayriyy in his book ‘ar-Risalah’.
In his book 'Al-Fiqh al-‘Absat' the great Imam and Mujtahid Abu Hanifah an-Nu^man Ibn Thabit (died 150 AH), may Allah raise his rank, said: “Allah is eternally existent and eternally place did not exist. Allah eternally exists before creating the creation. Allah eternally exists and eternally there was no place or any other creation and He is the Creator of everything”.

The Sunniyy Creed among the Scholars of the 3rd Century
The great Imam and Mujtahid Muhammad Ibn Idris Ash-Shafi^iyy (died 204 AH), may Allah raise his rank, said: “Allah, the Exalted is eternally existent and eternally place did not exist. Allah created the place while He is still attributed with Eternity as He was before creating the place. It is intellectually impossible for change to occur in His Self or for alteration to happen in His Attributes.” Related by Imam az-Zabidiyy in his book 'Ithaf as-Sadatil-Muttaqin'.

"Imam Ahmad Ibn Hambal (died 241 AH) never attributed directionality to Allah." Related by Imam Ibn Al-Jawziyy in his book ‘Daf^ Shubhatit-Tashbih'.

The Sunniyy Creed among the Scholars of the 4th Century
In his book 'al-^Aqidah at-Tahawiyyah' the great Faqih and Imam Abu Ja^far at-Tahawiyy (born 237 AH, died 321 AH), said: “Allah is utterly clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, as they contain all created things”.
In his well-known book 'Sahih Ibn Hibban' Al-Hafidh Muhammad Ibn Hibban (died 354 AH) said: “Allah is eternally existent and eternally no time or place did exist”.


The Sunniyy Creed among the Scholars of the 5th Century
In his book 'Mushkil al-Hadith' Imam Abu Bakr Muhammad Ibn al-Hussayn, also known as Ibn Furak (died 406 AH) said: “It is intellectually impossible for Allah, the Exalted, to occupy places, by reason of the impossibility of limits and ends applying to Him which is in turn due to the impossibility that Allah is created”.
In his book 'al-‘Isharah ila madhhab ahlil-Haqq' (The Guide to the methodology of the People of Truth) Imam and Faqih Abu Ishaq ash-Shiraziyy (died 476 AH), a great Shafi^iyy scholar said: “Allah is eternally existent and eternally place did not exist. Allah created the place, and He is still existent as He eternally was (i.e. without a place)”.


The Sunniyy Creed among the Scholars of the 6th Century
In his book 'Qawa^id al-^Aqa’id' Shaykh Abu Hamid Muhammad Ibn Muhammad al-Ghazaliyy (died 505 AH), a great Shafi^iyy scholar said: “Allah, the Exalted, is clear from containment by place and is clear from restriction by time. Rather, He is eternally existent before creating time and place, and He is still existent as He eternally was (i.e. without a place)”.
In his book 'al-Qabas fi sharh Muwatta’ Malik Ibn Anas' al-Qadi (The Judge) Abu Bakr Ibn al-^Arabiyy (died 543 AH), a great Malikiyy scholar from Andalusia (presently known as Spain) said: "Allah, Who is ‘Al-Bari’ (The Creator) is clear from the limitation of the six directions or the envelopment of places”.


The Sunniyy Creed among the Scholars of the 7th Century
In his book authored on interpreting the Qur’an known as 'at-Tafsir al-Kabir' (The Great Interpretation) Imam Fakhrud-Din ar-Raziyy (died 606 AH), said: “Regarding the Ayah { وهو العلي العظيم } it is impossible for the meaning of the word '^Aliyy', when attributed to Allah, to refer to aboveness in terms of an upward direction or place, as evidence confirms the fallacy therein. Hence, this mandates that the meaning of the word '^Aliyy' is that Allah is clear of resembling all intellectual possibilities and of any similarity to the creation”.
In his book 'Mulhat al-I^tiqad' in reference to Allah Shaykh ^Izzud-Din Ibn ^Abdis-Salam (died 660 AH), said: “Allah is not a body and thus Has no form, He is not an entity and thus Has no measured limits. He does not resemble anything and nothing resembles Him. The six directions do not surround Him, nor do the earths and skies enclose Him. He is eternally existent before creating the creations. He created time, and He still exists as He eternally was (i.e. without a place)”.


The Sunniyy Creed among the Scholars of the 8th Century
In his book ‘Idah ad-Dalil' Al-Qadi Badrud-Din Muhammad Ibn Ibrahim known as Ibn Jama^ah ash-Shafi^iyy (died 733 AH) said: “Allah is eternally existent and eternally no time or place did exist. He still exists as He eternally was (i.e. without the need for place or time)”.
In his book 'al-Bahr al-Muhit' explaining verse 19 of Surat al-Anbiya’ the great linguist and interpreter and reciter of the Holy Qur’an, Muhammad Ibn Yusuf known as Abu Hayan al-Andalusiyy (died 745 AH) said: “The word ‘^inda’ in this Ayah does not have the function of an adverb of place because Allah is clear of occupying places. Rather, it is used in the context of honourable status and high standing”.

The Sunniyy Creed among the Scholars of the 9th Century
In his book 'Tarh at-Tathrib fi Sharh at-Taqrib' when explaining the saying of the Prophet sallallahu ^alayhi wa sallam:

 <<فهو عنده فوق العرش>> in reference to the Book positioned above the Throne which has the following words: 'Inna Rahmati sabaqat Ghadabi', which means that the matters Allah approves of, far exceed in number those He does not, the Hafidh and Muhaddith Waliyyud-Din Abu Zur^ah Ahmad Ibn ^Abdir-Rahim al-^Iraqiyy (died 826 AH) said:  “Allah is clear from the acts of sitting, occupying space and directionality. Therefore, the word “^inda” in the aforementioned context does not infer place, rather, it infers honourable status. Consequently, the true meaning of the Prophet’s saying is that this book is positioned in a place Allah awarded high status and honour”.
In his book 'Fath al-Bari' the great Hafidh Ibn Hajr al-^Asqalaniyy, the well-known Shafi^iyy scholar (died 852 AH) said: “Not because it is impossible for the upward and downward directions to apply to Allah does it entail that He cannot be attributed with “Al-^Uluww” (Aboveness in a metaphorical sense). This is so because attributing Him with “Al-^Uluww” (Aboveness) is from the point of status, which is impossibly applicable in a physical sense when in reference to Allah. Hence, it has been related that among the names of Allah are Al-^Ali, Al-^Aliyy, and Al-Muta^ali”.

The Sunniyy Creed among the Scholars of the 10th Century
In his book 'Al-‘Iklil fis-tinbat at-Tanzil' Al-Hafidh Jalalud-Din ^Abdur-Rahman Ibn Abi Bakr As-Suyutiyy Ashafi^iyy (died 911 AH) said: “The Ayah: {ليس كمثله شيء} holds within it a refutation to the creed of the Mushabbihah (those who liken Allah to the creation) and a confirmation that He (Allah) is not a mass, a body, a colour, a taste, and that He does not occupy a space or conform to time”.
In his book ‘Irshad as-Sari Sharh Sahih al-Bukhariyy' Shaykh Abul-^Abbas Shihabud-Din Ahmad Ibn Muhammad al-Qastalaniyy al-Misriyy (died 923 AH) said: “The Self of Allah is clear from the notions of place and direction”.

The Sunniyy Creed among the Scholars of the 11th Century
In his book 'Ar-Rawdul-‘Azhar fi Sharh al-Fiqh al-‘Akbar' Shaykh Mulla ^Aliyy (died 1014 AH), the well-known Hanafiyy scholar said: “The “^Uluww” of Allah over His creation embedded in the meaning of verse 61 of Surat al-‘An^am is indeed an aboveness in status and domination, as mandated by Ahlus-Sunnah wal Jama^ah and not a physical aboveness”.
In his book 'Al-Futuhat Ar-Rabbaniyyah' Al-Muhaddith ash-Shaykh Muhammad Ibn ^Aliyy known as Ibn ^Allan as-Siddiqiyy ash-Shafi^iyy (died 1057 AH) said: “Indeed Allah is above His creation in status and domination, and not in place and direction”.

The Sunniyy Creed among the Scholars of the 12th Century
In his elucidation to the book 'Muwatta’ of Imam Malik' Shaykh Muhammad Ibn ^Abdil-Baqi az-Zarqaniyy (died 1122 AH), a well-known Malikiyy scholar said: “Imam al-Baydawiyy said: “Since it is confirmed through irrefutable proofs that Allah is clear from notions of body and dwelling, it follows that it is impossible that Allah would be moving from one place to another lower place”.

In his well-known poem called 'Kifayat al-Ghulam' Shaykh ^Abdul-Ghaniyy an-Nabulusiyy (died 1143 AH), a great Sufi Hanafiyy scholar from Damascus, Syria said: “Contained not He (Allah) is by place, certainly not, nor His reality can be grasped by the minds, He is in status above all the creations and is clear of all their characteristics”.


The Sunniyy Creed among the Scholars of the 13th Century
In his well-known poem called 'al-Kharidah al-Bahiyyah' relating to the attributes of Allah the great Malikiyy Scholar, Shaykh Abul-Barakat Ahmad Ibn Muhammad ad-Dardir (died 1201 AH) from Egypt said: “Allah is clear from occupancy, directionality, attachment, detachment and recklessness”.
In his book 'Sharh al-^Aqidah at-Tahawiyyah' (The explanation of at-Tahawiyyah creed) Shaykh ^Abdul-Ghaniyy al-Ghunaymiyy al-Maydaniyy (died 1298 AH), a great Hanafiyy scholar from Damascus, Syria said: “Allah, the Exalted, is not a body, therefore to see Allah is different than to see the created bodies. Any seeing must be in accordance with the attributes of what is seen. Therefore, the creation which is in a certain place and direction cannot be seen except in that place and direction as part of its attributes. Furthermore, seeing a creation involves reciprocal proximity, connective optical beams and a set distance. However, seeing Allah, the One Who does not exist in a place or a direction and is not a bodily entity is just as well, without Him existing in a place or in a set direction”.

The Sunniyy Creed among the Scholars of the 14th Century
In his book 'Ta’iyyat as-Suluk' Shaykh ^Abdul-Majid ash-Sharnubiyy al-‘Azhariyy (died 1348 AH) said: “Allah, the Exalted is not subject to time limitations nor is carried over a certain place. In reality, He is eternally existent and eternally no place or time did exist, and now He exists as He eternally was (i.e. without being subject to place and time)”.
In his book 'Furqan al-Qur’an' Shaykh Salamah al-Quda^iyy al-^Azzamiyy (died 1376 AH), a great Shafi^iyy scholar said: “The truthful righteous Salaf (Scholars who lived in the first three centuries after the Prophetic Migration) and Khalaf (Scholars who lived after Salaf) unanimously agree to clear al-Haqq (a name of Allah which means: The One Whose Existence is beyond doubt) the Exalted, from existing in any direction or place”.

The Sunniyy Creed among the Scholars of the 15th Century
In his book 'al-‘Ayat al-Muhkamat' Shaykh Muhammad Ibn Ahmad known as ad-Dah ash-Shanqitiyy (died 1404 AH), former Imam of al-Khatmiyyah Mosque in Sudan said: “The scholars of Ahlus-Sunnah wal-Jama^ah have all unanimously agreed that Allah does not need anything and that everything is in need of Him. He exists deservedly without the need to an allocator or place. He created time and place, and He still exists as He eternally was”.
In his book ‘Idhhar al-^Aqidah as-Sunniyyah' (The Elucidation of the Sunniyy Creed) Shaykh and Muhaddith ^Abdullah al-Harariyy, known as al-Habashiyy said: “The righteous people of knowledge have stated that Allah is not firmly affixed over a place meaning that it is intellectually impossible for Allah to become in contact with a particular place and rest over it”.
The Scholars of Ahlus-Sunnah wal-Jama^ah all pursue the same Creed.
They had the lead in the discourse of various Islamic sciences

 

The Sunniyy Creed among the Scholars of Qur’anic Explanation and its related sciences
In his book 'Al-Jami^ li‘Ahkam al-Qur’an' Shaykh Muhammad Ibn Ahmad al-‘Ansariyy al-Qurtubiyy (died 671 AH), a well-known Malikiyy scholar and explainer of the Holy Qur’an said: “The name of Allah ‘Al-^Aliyy’ refers to His greatness in status, and does not refer to an elevated place because Allah is clear of occupying space”.
In his explanation, Shaykh ^Abdullah Ibn Ahmad an-Nasafiyy (died 701 AH), also a renowned interpreter of the Holy Qur’an said: “He (Allah) is eternally existent and eternally place did not exist, and He still exists as He was before creating place, He did not change”.

The Sunniyy Creed among the Scholars of Hadith and its related sciences
In his book 'Daf^ Shubah at-Tashbih' Hafidh ^Abdur-Rahman Ibn ^Aliyy known as Ibn al-Jawziyy (died 597 AH), a great Hambaliyy scholar said: “It is obligatory upon us to firmly believe that the Self of Allah is not confined to place nor attributed with change or moving”.
In his book 'Al-Maqasid al-Hasanah' Hafidh Muhammad Ibn ^Abdir-Rahman as-Sakhawiyy (died 902 AH) said: “Our Shaykh (meaning Ibn Hajar al-^Asqalaniyy) said: “The Knowledge of Allah encompasses all things, and Allah The Exalted is clear of occupying places, for He is eternally existent before places were brought into existence”.

The Sunniyy Creed among the Scholars of Islamic Jurisprudence according to the Hanafiyy School (Madhehab)

In his book ‘Ithaf as-Sadah al-Muttaqin’ the great Hafidh, Faqih and well-known linguist, Muhammad Murtada az-Zabidiyy (died 1205 AH) of the Hanafiyy School said: “Allah, the Exalted, is clear of changing from one state to another, moving from place to place and physical attachment and detachment, for they all are attributes of the creations”.
In praising the Prophet peace be upon him Shaykh and Faqih Muhammad ‘Amin Ibn ^Umar known as Ibn ^Abidin (died 1252 AH), the famous Hanafiyy scholar from Damascus - the author of the well-known commentary – said: “And Muhammad (peace be upon him) was awarded ‘al-qurb’ (greater status) by ar-Rahman (Allah), not ‘al-qurb’ that refers to closeness in distance or place”.

The Sunniyy Creed among the Scholars of Islamic Jurisprudence according to the Shafi^iyy School
In his book ‘Ash-Shamil fi ‘Usul ad-Din’ Shaykh Abul-Ma^ali ^Abdul-Malik al-Juwayniyy (died 478 AH), a great Shafi^iyy scholar known as Imam al-Haramayn said: “Know that the creed of the righteous people is that the Almighty Lord is clear of engaging a space as He is clear of pertaining to any direction”.
In his explanation of ‘Sahih Muslim’ Hafidh Abu Zakariyya Muhyid-Din Yahya Ibn Sharaf an-Nawawiyy ash-Shafi^iyy (died 676 AH) said: “Verily Allah, the Exalted, does not resemble any of the creations and is clear of bodily concepts, moving, occupying any direction and of all the creation’s characteristics”.

The Sunniyy Creed among the Scholars of Islamic Jurisprudence according to the Malikiyy School
In his book ‘Al-‘insaf fima yajibu ‘i^tiqaduhu wa la yajuzu al-jahlu bihi’ (the just ruling regarding what one is obligated to believe in and cannot be ignorant of) Al-Qadi (Judge) Abu Bakr al-Baqillaniyy, a renowned Malikiyy scholar (died 403 AH) said: “We do not state that the Grand ^Arsh (Throne) is a residence or a location for Allah, due to the fact that Allah, the Exalted, is eternally existent and place is not, hence when place was brought into existence by His Creating He did not change”.
In his book ‘Al-Ajwibah al-Fakhirah’ Shaykh Ahmad Ibn Idris al-Qarafiyy (died 684 AH), an Egyptian Malikiyy scholar said: “And He (Allah) is not in any direction, and when we are admitted to Paradise Allah will grant us the honour of seeing Him without Him being in any direction".

The Sunniyy Creed among the Scholars of Islamic Jurisprudence according to the Hambaliyy School
Shaykh Abul-Wafa’ ^Aliyy Ibn ^Aqil al-Baghdadiyy (died 513 AH), the head of the Hambaliyy School at the time, was quoted in a book called ‘Al-Baz al-Ashhab’: “Allah is clear of having the attribute of occupying places, for this is exactly the blasphemous belief of  tajsim (attributing Allah with bodily concepts)”.
In his book ‘Mukhtasar al-Ifadat’ Shaykh Muhammad Ibn Badrid-Din Ibn Balban (died 1083 AH), a Damascan Hambaliyy scholar said: “Whosoever believes or says that Allah exists in all places or in one particular place is certainly a non-believer (kafir). It is obligatory to believe that Allah, the Exalted, does not resemble His creation, for Allah’s Existence is eternal and the existence of place is not. Allah created the place, and He still exists as He eternally did before place was created”.

The Sunniyy Creed among the Scholars of the Arabic Language
In his book 'Lisan al-^Arab' the African Egyptian scholar and linguist, Muhammad Ibn Mukarram known as Ibn Mandhur (died 711 AH) said: “The meaning of ‘the Qurb of the slave to Allah’ refers to the acquisition of a higher rank due to the slave’s engagement in performing good deeds and frequently mentioning designated statements of praise to Allah. Undoubtedly, ‘the Qurb of the slave to Allah’ does not refer to physical closeness to Allah neither in distance nor in location, since physical closeness is among the characteristics of objects and Allah is verily clear of that”.
In his book ‘Basa’ir dhawit-Tamyiz’ the linguistic scholar Majdud-Din Muhammad Ibn Ya^qub al-Fayruz Abadi (died 817 AH) said: "The Qurb of Allah to His slave’ refers to the endowments of Allah bestowed upon the pious slave and does not refer to closeness in distance".

The Sunniyy Creed among the Scholars of Islamic History and Biographies of Muslim Scholars
In his book ‘Tabyin kadhib al-Muftari’, Hafidh Abul-Qasim ^Aliyy Ibn al-Husayn Ibn Hibatillah known as Ibn ^Asakir ad-Dimashqiyy (died 571 AH) on the subject of the Attributes of Allah, the Exalted, said: “He (Allah) is eternally existent and eternally place did not exist, He created the ^Arsh and Kursiyy without the need for place. He still exists, after place was brought into existence, as He was before creating the place (i.e. without a place)”.
In his book 'Tarikh al-‘Umam wal-Muluk' the History of Nations and their Kings), Imam, Hafidh and Mujtahid Abu Ja^far Muhammad Ibn Jarir at-Tabariyy (died 310 AH) said on the subject of the Attributes of Allah said: "Delusions cannot grasp the Reality of Allah, places do not contain Him, sights do not attain Him, rather He knows about them all. Verily He is The One Whose Reality cannot be grasped by delusions and Whose Knowledge encompasses all”.

The Sunniyy Creed among the Scholars who authored books on the subject of various sects
In chapter 15 of his book 'At-Tabsir fid-Din' (The Guide to the Religion) for the purpose of elucidating the creed of Ahlussunnah wal-Jama^ah, the Faqih and well-known scholar of Tawhid Abul-Mudhaffar al-‘Asfarayiniyy (died 471 AH) said: “The slave must know that anything which dictates creationism such as limits, extremes, place, direction, stillness and movement is impossible to apply to Allah, the One clear of all the creations’ attributes”.
In his book ‘Nihayat al-‘Iqdam’, Shaykh Muhammad Ibn ^Abdil-Karim ash-Shahrastaniyy, a great Shafi^iyy scholar (died 548 AH) said: “The creed of the People of Truth is that Allah, the Exalted, does not resemble any of the creations, and none of them resembles Him in any sort of similarity or equivalence. Verse 11 of Surat ash-Shura means: [There is absolutely nothing that resembles Allah, and He is attributed with Hearing and Sight]. Hence Allah is not a constituent part of an object, a mass, a bodily characteristic, nor is He located in any place or subject to time".

The Sunniyy Creed among the True Sufi scholars
In his book ‘At-Ta^rif li-Madhhab Ahlit-Tasawwuf’ (The Guidance to the methodology of the true sufis), Shaykh Abu Bakr Muhammad Ibn Ishaq al-Kalabadhiyy, a Hanafiyy scholar (died 380 AH), said: “The Sufi scholars unanimously agree that Allah is not contained by place nor is He subject to time”.
In his book 'Al-Burhan al-Mu’ayyad' (The Substantiated Proof), the prominent Shaykh and Imam of true sufis, Shaykh Ahmad Ar-Rifa^iyy ash-Shafi^iyy (died 578 AH) said: “Clear your beliefs from interpreting the Arabic term ‘Istiwa’’, when in reference to Allah, as physical establishment in a way similar to the ‘istiwa’’ of bodies upon other bodies which dictates the act of occupation because Allah is clear of that. And do not sanction attributing to Allah a directional above or below, a location, a physical hand or an eye or interpreting the word ‘Nuzul’ as physically descending or moving”.
For more than 4 centuries, ‘al-^Aqidah al-Murshidah’ (also known as The Creed of Ibn ^Asakir) was verbally delivered by the Mu’adhins (mosques’ callers for prayers) during the Tasbih period (just before Fajr Prayer)

   1. Shaykh Abu Mansur ^Abdur-Rahman Ibn Muhammad Fakhrud-Din Ibn ^Asakir (died 620 AH) used to teach ‘Al-^Aqidah al-Murshidah’ in the Salahiyyah School in the city of Jerusalem near Al-Aqsa Mosque.

   2. In his book ‘Al-Mawa^idh wal-I^tibar bidhikril-Khutat wal-Athar’, Shaykh Taqiyyud-Din al-Maqriziyy (died 845 AH) said: “When Sultan Salahud-Din Yusuf Ibn Ayyub rule began, He ordered the Mu’adhins (mosques’ callers for prayers) to verbally deliver from the minarets the well-known Creed ‘Al-^Aqidah al-Murshidah’ at night prior to Fajr (Dawn) prayer. This practice was carried on by the Mu’adhins every night in all of Egypt’s mosques until this very day”.

   3. In his book ‘al-Wasa’il ila ma^rifatil-Awa’il’, Hafidh Jalalud-Din as-Suyutiyy ash-Shafi^iyy (died 911 AH) said: “When Sultan Salahud-Din, the son of Ayyub rule began, He ordered the Mu’adhins to verbally deliver the Creed of al-Ash^ariyyah just before Fajr prayer. And so the Mu’adhins continued with this practice every night until this very day”.

   4. In his book ‘Al-Futuhat ar-Rabbaniyyah ^alal-Adhkar an-Nawawiyyah’, Shaykh Muhammad Ibn ^Illan as-Siddiqiyy ash-Shafi^iyy (died 1057 AH) said: “When Sultan Salahud-Din the son of Ayyub rule began he got the people to embrace the creed of Imam al-Ash^ariyy and later ordered the Mu’adhins (mosques’ callers for prayers) to verbally deliver the Ash^ariyy Creed known as ‘al-^Aqidah al-Murshidah’ before Fajr (Dawn) prayer, and so the Mu’adhins sustained this practice every night”.

   5. Imam as-Subkiyy relayed in the book 'Tabaqat ash-Shafi^iyyah al-Kubra' that Hafidh Salahud-Din al-^Ala’iyy (died 761 AH) said: “And the author of this creed known as ‘al-^Aqidah al-Murshidah’ adhered to the straight path and the correct belief, and was absolutely correct in clearing Allah, the Exalted, of that which does not befit Him”.

   6. In his book ‘Mu^idun-Ni^am wa Mubidun-Niqam’, Imam Tajud-Din as-Subkiyy (died 771 AH) said: “The creed of Imam al-Ash^ariyy is what is comprised in the creed of Imam Abu Ja^far at-Tahawiyy, Abul-Qasim al-Qushayriyy, and the creed named ‘al-^Aqidah al-Murshidah’; they all share the same belief principles of Ahlus-Sunnah wal-Jama^ah”.

   7. In his complementary elucidation of ‘al-^Aqidah al-Murshidah’ titled ‘al-‘Anwar al-Mubinah lima^ani ^Aqdi al-^Aqidah al-Murshidah’, Imam Muhammad Ibn Yusuf as-Sanusiyy (died 895 AH) said: “The entire nation has unanimously agreed to the authenticity of this creed, and that it is a guiding and a correct one”.

   8. In his book ‘Tabaqat ash-Shafi^iyyah al-Kubra’, Imam Taj ad-Din as-Subkiyy (died 771 AH) after relaying the entire creed of Ibn ^Asakir said: “This is where the text of the ‘Creed’ ends and there is nothing in it that a true Sunniyy would object to”.

Al-^Aqidah al-Murshidah

Know, may Allah guide us all, that it is obligatory upon every accountable person to knowingly believe that Allah’s Dominance is absolute unlike the dominance of others. He created the entire world, the upper and lower, the ^Arsh and Kursiyy, the heavens and earth, and what is in and on them and in between them. All creation is subjugated by His Power. No speck moves except by His Will. He has no partner in Creating nor in Dominion. He is Alive and does not need anything. He is not seized by somnolence or sleep.

He is the One Who knows about the unforeseen and all that is seen by His creation. Nothing on earth or in heaven is hidden from Him. He knows what is on land and in sea. Not a leaf does fall but He knows about it. There is no grain in the darkness of the earth or anything which is moist or dry but is inscribed in the Guarded Tablet. His Knowledge encompasses everything. He knows the count of all things.

He does whatever He wills. He has the power to do whatever He wills.

He is attributed with absolute Dominance and None-neediness. He is undefeated and Everlasting. To Him are the Ruling and al-Qada' (the Creating). He has the perfect Names. No one hinders what He decreed. No one can prevent what He gives. He does in His dominion whatever He wills. He rules His creation according to what He eternally willed.

He neither benefits of the slaves’ obedience nor He fears punishment of their disobedience.
There is no right on Him that is binding, and no one exercises rule over Him.
Every endowment from Him is due to His Generosity and every punishment from Him is just. He is not questioned about what He does, however, the slaves are questioned about what they do.

He is eternally existent before creating the creations. His Existence is not preceded by the state of non-existence and is not subject to annihilation. The six directions (i.e. above, below, right, left, in front of and behind) do not contain Him. He is not a body consisted of particle nor is He a constituent part of a body.

It must not be said: When was He? Or where was He? Or how is He? He is eternally existent and eternally place did not exist. He created the universe and willed for the existence of time. He is not bound to time and is not designated with place.
His management of one matter does not distract Him from another. Delusions do not grasp His Reality, and He is not encompassed by the mind. He is not conceivable in the mind. He cannot be imagined in the self nor encompassed by delusions. He is not grasped with delusions or thoughts.
Ayah 11 of Surat ash-Shura means: [Nothing resembles Him in any way, and He is attributed with Hearing and Sight].
The renowned scholar Shaykh ^Abdullah al-Harariyy known as al-Habashiyy (may Allah raise his rank) said:
“Praise be to Allah, the majority of Prophet Muhammad’s nation peace be upon him comprises of hundreds of millions of Muslims. Their scholars, east and west, believe and teach that Allah, the Exalted, exists without limits or locations applying to Him”.