Introduction

This is a short and concise poem consisting of only 16 lines, clarifying some of the
fundamental beliefs of Ahlus-sunnah wal Jama'ah.

This poem serves as a suitable platform from which a novel in this study ('Aqeedah),
can begin and build on from.

As is the case with a lot of the Texts (Mutoon) of knowledge, there are slight differences
found in them. Thus, we will rely on the version checked by Khaalid Bin 'Ali Bin
Muhammed Al-Hayyaan, as this print has been compared and checked against a
number of manuscripts.

The poem is commonly referred to as : Al-Laamiyah; because each line ends with the
letter _laam.

The poem is ascribed'to Shaykhul Islam ibn Taymiyyah,

His laqab: Taq ud-Dn

His kunya: Abu 'l-Abbs
His name: Amad ibn Abd al-alm ibn Abd is-Salm Ibn Taymiyyah al-arrn .
Born: in Rabi'ul Awwal, 661 H, in the town of arrn, South East of modern day Turkey.
In the year 667 H, the Tatar overrun this village, so ibn Taymiyyah and his family
were forced to flee to Damascus, and this is where he studied, taught and spent most
of his life.
Died: as a prisoner in Dhul Qa'dah, 728 H, in one of the prisons of Damascus, Syria.
Despite him being around for only 67 years, he accomplished a lot of good during his
lifetime, and is still remembered to this day.
He was given the title Shaykhul Islam because he was firmly grounded in all the various
Islamic sciences.

The reason why we said this poem is 'ascribed' to Shaykhul islam Ibn Taymiyyah is
because its ascription to him has not decisively been established. Whatever the
case, this poem reflects the beliefs of Ahlus-Sunnah Wal Jamaah as well as that of
this great scholar.

Shaykhul Islam Ahmadibn Abdil-Haleem Al-Haraany begins:

LINE 1:


-

"O you asking me about my doctrine and creed -endowed with guidance is he
who seeks guidance or may guidance be granted to he who seeks it."
1: In this line the poet clarifies to us the reason why he has written this poem - this
being : a person or a group of individuals enquired about his doctrine and creed, so he
responded in the form of this poem. And there are many more examples of scholars
compiling books because of a question that was directed to them.
2: The people of knowledge use forms of writing to propagate knowledge. At times
you find them writing voluminous books explaining the issue in a detailed manner, and at
other times they might do so using poetry. This all goes back to the topic at hand, and
more importantly the audience being addressed. And Shaykhul Islam was from those who
were proficient in the art of poetry. Nonetheless, he has not written a lot of poetry in
comparison to some of the other scholars.
3: The meaning: "my madh-hab", is similar to his saying: "my creed"; so the usage of
'madh-ab' here should not be confused with the 'madh-hab' commonly used to refer to
the 4 major schools of thoughts in the subject of Fiqh; the hanafi, hanbali, maaliki and
shaf'i madhaahib, which some ascribe to; this is not the meaning intended here.
So 'Madh-hab' here actually means 'Aqeedah (creed).
4: The definition of 'Aqeedah:

A decisive matter of knowledge, which one must believe with full faith and
conviction.

5: One must take his 'Aqeeda from the Qur'an and Sunnah, upon the understanding
of the Pious Predecessors* (salafus saalih), or else he will be led astray.
6: The second half of this line has 2 possible meanings:
The first: "Endowed with guidance is he who seeks guidance", one of the means to
attain guidance is through asking. You will find that when one asks the people of
knowledge with diligence and sincerity, Allah grants him success in reaching his goal,and
guides him to the straight path by way of that.
The second: "May guidance be granted to he who seeks it", this is a du'a which
demonstrates the author's care and concern for the wellbeing of the questioner. And this is
how the caller to good should be toward the one he calling; he should want good for them
and show mercy to them; as this will make it easier for the student to accept the truth
which he is calling to.

'
LINE 2:
-

"Listen to the speech of one who is ascertained in his statement - he neither turns
away from that nor does it change"
1: The phrase: "Listen!" is used to draw the attention of the one being addressed, as
though to say : listen very carefully, as what I'm going to say is very important. This is
similar to the phrase : ( Know!), commonly used in the works of Shaykhul-Islaam
Muhammed Bin Abdilwahaab.
2: "...The speech of one who is ascertained in his statement", this means he is firm
and ascertained in his belief;he does waver nor does he have with any doubts in that.
2: "He neither turns away from that nor does it change", meaning *he does not turn
away or abandon his creed, as it is one derived from divine sources; consisting certainties

that cannot be doubted. These sources being the Qur'an and sunnah, as well the concensus
(Ijma').
3: It is compulsory for the believer to be fully certain of his beliefs with regards to his
'Aqeedah; there's no room for any doubting or hesitation in these affairs, because these are
clear-cut and decisive matters which have been agreed upon; so you must be firm like the
firmness of the mountains.

'
LINE 3:

-

Loving the companions, as a whole, is my doctrine -and through loving the

nearest ones (Ahlul-Bayt) I seek nearness (to Allah) - {First line}
This is where the poet begins to actually state his beliefs*
1: Belief 1: the obligation of loving and defending each and every single one of the
prophet's companions , as well as hating those who hate them.
2: The definition of a Sahabi:

A Sahabi (companion) is Aqeedah anyone who met the prophet, believed in him and
died whilst being a Muslim.
3: The companions all hold a great standingwith ALLAH, and they are the best of
people after the prophets*.

4: It is compulsory upon every muslim to love them, support and defend them all. In
the same way, we must hate those who bare hatred against them, degrade them and curse
them*.
5: The proofs pertaining to the virtues of the Sahabah are many, from these is:
(1) - the fact that Allah had selected them to be the companions of His prophet and
to be his _Bitaanah_ (advisors, consultants, protectors, helpers). He chose them from a
vast selection of people, which shows us their virtues. Furthermore, they witnessed and
heard the revelation first-hand, and are the most knowledgeable people after the prophets
in the religion. Additionally, they helped and fought Jihaad with the prophet. They
remained firm in times of difficulty and hardship, and for this reason Allah praised them
in both the Quran and the Sunnah. Thus, any form of transgression against them, be it
degradation, cursing or harming them in any other way is strictly prohibited and one who
does so will be in great danger.
(2) - The saying of Allah:

"And the first to embrace Islam of the Muhajirun (those who migrated from Makkah
to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the
Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased
with them as they are well-pleased with Him. He has prepared for them Gardens under
which rivers flow (Paradise), to dwell therein forever. That is the supreme success".
In this ayah, Allah clearly states that He is pleased with them and that they too are
pleased with Him, and that He has prepared for them Gardens under which rivers flow
(Paradise), to dwell therein forever.
(3) - The saying of Allah:

"Muhammad is the Messenger of Allah, and those who are with him are severe
against disbelievers, and merciful among themselves. You see them bowing and falling
down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The
mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their)
prostration (during prayers). This is their description in the Taurat (Torah). But their
description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then
makes it strong, it then becomes thick, and it stands straight on its stem, delighting the
sowers that He may enrage the disbelievers with them. Allah has promised those among
them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet
Muhammad SAW till the Day of Resurrection) and do righteous good deeds, forgiveness
and a mighty reward (i.e. Paradise)".
This ayah contains praise for the Sahabah, and that their praise has also been
revealed in the previous scriptures, namely the Torah and the Injeel.
(4) - The saying of Allah :










"And those who came after them say: "Our Lord! Forgive us and our brethren who
have preceded us in Faith, and put not in our hearts any hatred against those who have
believed. Our Lord! You are indeed full of kindness, Most Merciful".
Here *Allah encourages the believers to supplicate for the Muhajirun as well as the
Anwar,* by asking Allah to reward them with the best of rewards, and that He be pleased
with them.
(5) - The saying of Allah:

"Indeed, Allah was pleased with the believers when they gave their Bai'a (pledge) to
you (O Muhammad sallallahu alayhi wa sallam) under the tree, He knew what was in

their hearts, and He sent down As-Sakinah (calmness and tranquillity) upon them, and He
rewarded them with a near victory".
Similarly, the proofs from the Sunnah are also many; from them is :
(6) - The hadeeth of Ibn Mas'ood , reported by Bukhari & Muslim: that the
prophet said:

" The best generation is my generation, then the one after them, then the one after
them...
(7) - The hadeeth of Abu Musa, reported by Muslim, that the prophet said:


"The stars are a source of security for the sky and when the stars disappear there
comes to the sky, i. e. (it meets the same fate) as it has been promised (it would plunge into
darkness). And I am a source of safety and security to my Companions and when I would
go away there would fall to the lot (of my Companions) as they have been promised with
and *my Companions are a source of security for the Umma* and as they would go there
would fall to the lot of my Umma as (its people) have been promised".
(8) - The hadeeth of Abee Sa'eed Al-Khudary, reported by Bukhari & Muslim, that
the prophet said:
.
"Do not abuse my companions for if any one of you were to spend gold equal to
Uhud (in Allah's Cause) it would not be equal to a Mudd (handful) or even a half Mudd
spent by one of them."
(9) - The hadeeth of both Abu Sa'eed and Abu Hurayrah, reported by Muslim, that
the prophet said:

"The person who believes in Allah and the Last Day never nurses a grudge against
the Ansar".
(10) - The hadeeth of Bara' ibn 'Azib, recorded by Bukhari & Muslim, that prophet
said about the Ansar:

"Only a believer loves them, and only a hypocrite hates them. Allah loves him who
loves them and Allah hates him who hates them".
(11) - The hadeeth of Ibn Mas'ood, which is found in the musnad of imam Ahmad,
that he said:





















.

"Allah looked at the hearts of His creation, and found that the best of hearts isthat
of Muhammad (), so He chose him for Himself and entrusted him with His Message.
ThenHe looked again and found the hearts of the Companions to be the best of hearts,
soHe made them viziers, councilors, to His prophet - fighting for his religion."
This narration has also been reported in Saheeh Al-Musnad of our Shaykh Muqbil
Al-Wadi'ee .
6: Everyone must understand these proofs, and memorise as much of them as he
possibly can, to enable him to adhere to and profess this correct belief based on the book
of Allah as well as the sunnah of His Messenger.
7: The statement of Shaykhul-Islam: "Loving the companions, as a whole, is for me a
doctrine", means that *it is compulsory upon every muslim to love each and every single
companion*; those of them who fought and witnessed the battle of badr, those who took

part in the pledge of allegiance (Ar-Ridwaan) on the day of Al-hudaybiyyah, as well as all
of those who accepted Islam after these events.
8: It is compulsory that the muslim love, honour and exonerate all of these
companions and he does not give ear to those who degrade and speak about
them in an ill manner.

"And through loving the family of the Prophet ( Ahlul-bayt), I seek nearness to
Allah" {Second Part of line 3}
1: In this part of the poem, the author expresses his love for the family of the Prophet
( Ahlul-bayt), and clarifies that by way of this love, he seeks nearness to Allah.
2: Belief 2: *The obligation of loving Ahlul Bayt, honouring their rights, and holding
them in high esteem; doing so with moderation - not going to extremes or falling short in
that*.
3: Definition of Ahlul-Bayt : this term refers to the wives of the Prophet , as well
as every Muslim male and female from the offspring of Haashim ibn abd-Manaaf; the
great great grandfather of the prophet .
4: Allah has honoured Ahlul Bayt and given them a noble distinction; this being
their closeness to the Prophet .
5: There are several evidences showing their Noble rank and lofty station, from these
is:
(1) The saying of Allah:






"Allh wishes only to remove Ar-Rijs (evil deeds and sins) from you, O Ahlul Bayt,
and to purify you with a thorough purification."

10


(2) The hadeeth of Zayd ibn Arqam, reported in Muslim, where the Prophet said
at Ghadir khum:

"I remind you of Allah in (upholding your duties) towards my family! I remind you
of Allah regarding my family! I remind you of Allah regarding my family!"
(3) The hadeeth of Wathila ibn al-Asqa', in Muslim, that he heard Allah's Messenger
( )saying:



"Verily Allah granted eminence to Kinana from amongst the descendants of Isma'il,
and he granted eminence to the Quraish amongst Kinana, and he granted eminence to
Banu Hashim amongst the Quraish, and he granted me eminence from the tribe of Banu
Hashim."
This hadeeth demonstrates that the children of Hashim are from those specifically
chosen by Allah.
6: Similarly, there are numerous statements from the Sahabah in this regard; for
example:
(1) The statement of Abu Bakr-As-Siddeeq to Ali , reported by Bukhari,
where he said:
- - " By Him in Whose hand is my soul, it is more beloved to me that I maintain the ties
of the Prophet than for me to maintain my own kinship"

11

(2) - Another statement of Abu Bakr , again reported by Bukhari, that he

said:
- -
"Show reverence to Muhammad ( )by honouring his family members."
Meaning : respect Muhammad by being good to his family, and stay far from
causing harm to them or wronging them in any way.
(3) The statement of 'Umar to Abbas, the Prophet's uncle, reported in the
Tafsir Ibn Kathir :

"I swear by Allah, your Islam the day you embraced it, is more beloved to me than
the Islam of Al-Khattab, had he embraced Islam.
Meaning : 'Umar is saying that the Islam of Al-' Abbas, the prophet's uncle, is more
beloved to him than that of his own father, Al-khatab. This is because of his great love for
the household of the Prophet .
7: But despite their love for Ahlul-bayt, Ahlus Sunnah do not go to extremes by
declaring them to be infallible, rather Ahlul Bayt are not exempt from minor or major sins,
so in this regard, they are like the rest of mankind; they can be correct at times, and they
can be mistaken at times.
8: Sainthood & Leadership (Al-wilayah) are not restricted to Ahlul Bayt, contrary to
the false beliefs of the Sufiyyah as well as the Rafidhah.
9: Although Ahlus Sunnah hold that khilafah belongs to Quraysh, if however, a non
- Qurayshi was to forcefully take charge of authority, then he is to be listened to and
obeyed.

12

10: Ahlus Sunnah do not rely on their lineage, for lineage is of no benefit if a person
is short of good deeds. It comes in the hadeeth of Abu Hurayra, reported by Muslim, that
the Prophet said :

" He who falls behind due to a lack of good deeds, his noble lineage will not bring
him ahead."
Meaning : his lineage will not intercede for him
11: A Muslim must strive to do good, righteous actions, and if Allah decreed for him
to be from Ahlul Bayt, then this adds light to his light!
This is the belief of Ahlus Sunnah wal Jama'aah pertaining to Ahlul-Bayt.
1: Belief 3: The legislation of seeking nearness to Allah by way of righteous deeds* this is one of the ways to draw closer to one's Lord.
2: The definition of At-Tawassul
Drawing close to Allah.
3: There are 2 forms of Tawassul:

The first:

The prescribed form of Tawassul

The second:

The prohibited form of Tawassul

4: The prescribed form of Tawassul is one endorsed by the Quran and the Sunnah,
and this form is of 3 types:
(1) - Tawassul through Allah's beautiful Names and Attributes*
Proof - The Saying of Allah:

13


"To Allah belong the Most Beautiful Names, so call on Him by them.
(2) - Tawassul through one's own good deeds

Proof 1 - The hadeeth of ibn 'Umar , in Bukhari, about the three

trapped in the cave; so they all invoked Allah and sought nearness through their (own)
good deeds; and the hadeeth is well known.

Proof 2 - The saying of Allah:

"Our Lord! Verily, we have heard the call of one (Muhammad )calling to Faith:
Believe in your Lord, and we have believed. Our Lord! Forgive us our sins and expiate
from us our evil deeds, and make us die (in the state of righteousness) along with AlAbrr (the pious believers of Islamic Monotheism)."
So they sought nearness to Allah by way of their eemaan (belief), saying: Our Lord!
We have indeed believed, so forgive us our sins and save us from the punishment of the
Fire.
(3) - Tawassul through the supplication of a righteous, living person
It is not permissible to seek supplications from those who have died or from those
who are not present.
Proof - The hadeeth of Anas , narrated by Bukhari, that :
) :
)

14

"Whenever drought threatened them, Umar bin Al-Khattab, used to ask Al-Abbas
bin Abdul Muttalib to invoke Allah for rain. He used to say, O Allah! We used to ask our
Prophet to invoke You for rain, and You would bless us with rain, and now we ask his
uncle to invoke You for rain. O Allah ! Bless us with rain. And so it would rain.
Here we see that the companions clearly made a distinction between the living and
the dead in this matter.
So these are the three legislated means of At-Tawassul (seeking nearness to Allah).
5: As for the prohibited forms of Tawassul, then these are acts of innovations
introduced into this Deen, for which Allah has sent down no authority. In other words,
every form of Tawassul besides the 3 aforementioned legislated forms; and the examples
of this are many :
Example - seeking nearness to Allah through the status of the prophets and pious,
like saying: O Allah! I ask you in the name of so and so. This is a very common practice
amongst the Sufiyyah and their likes. Similar to that is their saying :

O my Lord! through the chosen one (I.e. the prophet), help us realise our goals and forgive us for what has passed (sins) O Bounteous One!
This is haram! It is from the innovations! And some scholarsconsider it to be minor
shirk. The prophet said, in the hadeeth of 'Aisha, reported by both Bukhari and
Muslim, that:

''Whoever introduces into this affair [religion] of ours that which is not from it then
it is rejected"
and in another narration, reported by Muslim, he said:

15

"Whoever performs an action that is not from our affair [religion] then it is rejected."
6: It is important to note here that the people of innovation refer to their evil acts of
seeking help and invoking other than Allah and so forth, as 'Tawassul by means of the
Saints and the pious.' This however, is a disguised cover by which they deceive many
people! Seeking delivery from other than Allah and invoking other than Allah for things
which ONLY Allah can give, such as : offspring, guidance, health, forgiveness of sins,
admittance to paradise, salvation from Hell-fire, and so on; this is a major shirk that takes
a person out of Islam!

LINE 4:
Shaykhul Islam ibn Taymiyyah says in his poem entitled : Al-Laamiyyah
-
"And every single one of them has a lofty standing and possesses noble virtues -
However, As-Siddeeq is the most virtuous of all"
*1: Each and every Sahabi - whether they be a member of Ahlul Bayt or not holds a
lofty status and possesses Noble virtues; the least of which is *'the virtue of
companionship (As-Suhbah).
2: The virtue of As-Suhbah is certainly a great virtue. This is proven by :
(1) The statement of the prophet :

16

"Do not revile my Companions; for by Him in Whose hand my soul is, if one of you
contributed the amount of gold equivalent to Uhud, it would not amount to as much as
the mudd of one of them, or half of it."
[A mudd is equivalent to the volume of two handfuls of an average man]
(2) The aayaat mentioned previously in LESSON 01
Then he went on to say:

"However, As-Siddeeq is the most virtuous of all."
1:Belief 4: The Sahaba vary in rank, and the best and most virtuous of them all is
Abu Bakr As-Siddeeq ; whose actual name is 'Abdullah ibn 'Uthman ibn 'Aamir
At-Taymi .
2: He is the most virtuous of all the companions, and the most virtuous person after
the prophets and messengers.
This is proven by:
(1) The hadeeth narrated by several companions, found in Bukhari & Muslim,
wherein the prophet said:

"If I were to have taken anyone of my Ummah as a close friend, I would have surely
taken Abu Bakr as a close friend."
(2) The hadeeth of 'Abdullah ibn 'Umar ibnil Khattaab , reported by
Bukhari, that he ('Abdullah) said :

17

"We used to compare the people as to who was better during the lifetime of Allah's
Messenger (). We used to regard Abu Bakr as the best, then `Umar, and then `Uthman .
(3) The response of 'Ali ibn Abee Talib , reported in Bukhari, when his son
Muhammad Ibnul Hanafiyyah asked him :
"Who is the best person after the Messenger of Allah "?He said : "Abu bakr".
3: This was the consensus amongst the Sahabah, as is proven by the numerous texts
transmitted by the great scholars in this regard.
4: Furthermore, Allah affirmed his companionship in His saying :

}
{

"He (Muhammad )said to his companion (Abu Bakr): "Be not afraid, surely Allah
is with us."
5:The prophet gave him the glad tidings of Jannah.
As comes in the hadeeth of Abu Musa Al-Ash'ari , in Bukhari & Muslim,
that he was in the company of the Prophet ( )in one of the gardens of Medina when a
man came (at the gate of the garden) and asked permission to enter. The Prophet ()
said,


"Open the gate for him and give him the glad tidings of entering Paradise. "I went,
and behold! It was Abu Bakr. So I opened the gate for him and informed him of the glad
tidings of entering Paradise...
6: He was the first man to accept Islam.
As comes in the hadeeth of Abu Ad-Darda', in Bukhari, that the prophet said :
"Allah sent me (as a Prophet) to you (people) but you said (to me), 'You are telling a
lie,' while Abu Bakr said, 'He has said the truth,' and consoled me with himself and his
money."

18

7: Thus, whoever discredits the superiority of Abu Bakr (over the rest of the
Companions) or gives precedence to any other Sahabi over him, has opposed the
aforementioned evidences as well as the consensus of the sahaba, in addition to going
against the 'Aqeedah of Ahlus Sunnah Wal Jamaah.

LINE 5:
Then Shaykhul Islam ibn Taymiyyah went on to say:
-
"And I say about the Qur'an that which has been related in its verses, for it is the
Noble revelation"
1: In this line, the author mentions the 'Aqeedah of Ahlus Sunnah Wal Jama'ah with
regards to the Qur'an.
2: Belief 5: The Qur'an is the speech of Allah, sent down, not created, from Him it
began and to Him it shall return; this is the summarised belief of Ahlus sunnah wal Jama'a
with regards to the Qur'an.
3: There are several evidences from the Quran and the Sunnah, as well as the
consensus of the scholars of the Salaf in this regard.
3.1: The evidences proving that the Qur'an is the Speech of Allah:
(1) The saying of Allah
:

19

"And if anyone of the disbelievers seeks your protection then grant him protection,
so that he may hear the speech of Allah (I.e. The Quran)."
(2) The hadeeth of Jabir ibn 'Abdillah, reported by Abu Dawud and others [graded
'Sahih' by Shaykh Albani], that prophet used to offer himself to the people, saying :

"Is there any man who can take me to his people (to convey the Speech of my Lord),
for Quraish have prevented me from conveying the speech of my Lord (I.e. The Qur'an)."
3.2: The evidence proving that the Qur'an has been 'Sent down' :
(1) The saying of Allah:

"Verily! We have sent it (i.e. The Qur'an) down in the night of Al-Qadr (Decree)."
3.3: The evidences proving that the Qur'an is not created :
(1) The saying of Allah :



"Surely, His is the Creation and the Commandment."
In this Aayah Allah made a clear distinction between the creation and the
commandment; and the Qur'an is not part of the creation, rather it is from the
commandment, as Allah has said :

20

"And thus We have sent to you (O Muhammad )an Inspiration (I.e. The Qur'an)
of Our Command.
(2) The hadeeth of Khawlah bint Hakeem , in Muslim, that the prophet
said:

* * :
"Whosoever alights somewhere and says: 'I seek refuge with the Perfect Words of
Allah from the evil of what He has created,' nothing will harm him until he leaves that
place."
And the 'Words of Allah' includes the Qur'an, because it is from the speech of Allah.
Also, from this same hadeeth we see that the Qur'an is not created; for if it were
created then it would not have been permissible to seek refuge with it; since seeking
refuge with the creation is forbidden.
(3) 'Amr ibn Deenar - a scholar from the 2nd generation (Tab'ee) - said:
"I have met the people for the past 70 years all saying :

"Everything besides Allah is created, except for the Qur'an, for it is the speech of
Allah - not created, from Him it began and to Him it shall return."
So the Qur'an is the speech of Allah; and speech is an attribute of the speaker; and a
person's attributes are a part of them; for this reason the people of knowledge say:
"speaking about the attributes extends from speaking about the Essence [in other words:
The same is said concerning the attributes as is said concerning the Essence (Dhaat)]."
3.4: 'From Him it began', meaning : the Qur'an actually started from Allah ,
although we are not aware how exactly this was; unlike the people of innovation who say
that it began from a tree or from thin air or from Jibreel, or other than that, and Allah's
refuge is sought.

21

3.5: 'And to Him it shall return', meaning: it will rise to Allah near the end of time.
This is the 'Aqeedah of Ahlus sunnah wal Jama'ah with regards to the Qur'an.
All that remains - May Allah bless you all - is the 'Aqeedah of Ahlus sunnah wal
Jama'ah with regards to the attribute of speech in general.
1: Belief 6: Ahlus sunnah affirm the attribute of speech for Allah ; they believe
that Allah speaks with a literal speech using letters and a voice, whenever and
however He wills ; He is not questioned as to what He does, while they (the
creation) will be questioned.
2: The evidences proving this can be found in the saying of Allah :



"And when Musa came at the time and place appointed by Us, his Lord spoke to
him"
2.1:In this aayah is proof that Allah actually speaks, and that His speech follows on
from His will; because when did this speech take place?...When Musa came at the time
and place appointed by Allah .
2.2: Likewise, Allah speaks in a literal manner using letters and a voice, as is the
original state of speech.
This is proven by :
(1) The saying of Allah :




"We called him from the right side of the Mount"
And calling does not occur except through a voice.

22

(2) The hadeeth of Abu Sa'eed in Bukhari & Muslim, that the prophet said :
' : * * : ! )( ! :
' ...
"Allah will say, 'O Adam!' Adam will say, 'I respond to Your Call and I am obedient
to Your orders!' Then Allah will *call out with a voice*, Bring out the people of the Fire."
2.3: Likewise, He speaks however He wishes . However, it is not
permissible for anyone to do _Takyeef_ of Allah's speech [ I.e. to particularise or
discuss how this is], because the knowledge of this is with Allah .
3: So all of these evidences are a refutation of the people of innovation, who speak
falsely concerning these 2 beliefs :
(1) The belief of Ahlus sunnah wal Jama'ah pertaining to the Qur'an
(2) The belief of Ahlus sunnah wal Jama'ah pertaining to the attribute of speech for
Allah .

23