That the Speech [kalam] of Allah is not eternal, but has been created subsequent to the beginning of time, and that His Will [irada] is likewise a product of creation [muhdatha]. That He speaks [not directly but] by means of a faculty of speech that He has created in others, and that He wills by means of a will that has been brought into existence for no effective purpose [la fi mahall]. That He (Exalted is He) may wish for something contrary to that which has been fixed by His own predetermination [yuridu khilafa ma’lumih]. That He may want from His servants something that will never come to be, while something that He does not wish may actually come into being. That He (Exalted is He) is powerless to influence the decisions made by others, and that the very idea of His exercising such influence is really quite absurd. That He does not create the actions of His servants, since they themselves, not their Lord, are the creators of those actions. That much of the food consumed as nourishment by a human being is not made available to him by the providence of Allah-not, that is, in the case where the food is unlawful [haram], since the only food provided by Allah is that which is lawful [halal], to the exclusion of what is unlawful. That a human being may be killed before his appointed time [ajal], and that the killer may cut the life of his victim short, before the moment when he was destined to die. That if anyone professing to be a monotheist [muwahhid] is guilty of committing a major sin, even if the offense does not amount to explicit unbelief [kufr], he thereby removes himself from the protection of his faith [iman] and is doomed to abide in the Fire of Hell for all eternity, while all his good deeds are rendered null and void. They even maintain that the intercession [shafa’a] of the Prophet (Allah bless him and give him peace) can be of no avail as far as people guilty of major sins [ahl al-kaba’ir] are concerned.msthemelist>Most of them deny the reality of the torment of the tomb [‘adhab al-qabr]. They regard it as permissible to rebel against the ruler [sultan] and to withdraw one’s obedience from him. They reject the idea that a person who has died can receive any benefit through an offering made on his behalf by someone who is still alive, whether it be a prayer of supplication [du’a‘] or an act of charity [sadaqa], for they do not believe that the spiritual reward for such an offering could ever reach him. They also maintain that Allah (Glory be to Him) did not speak to Adam, Noah, Abraham, Moses, Jesus and Muhammad (the blessings of Allah be upon them all), not to Gabriel, not to Michael, not to Israfil, and not to the bearers of the Heavenly Throne [hamalat al-‘arsh], nor did He look upon them, just as He does not speak to Iblis and the Jews and Christians.

1 In the author’s time.

Baz Publications

Peace and Blessings upon the Prophet, his Family, and his Companions

© 2012 As-Sunnah Foundation of America

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