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AICP Massachusetts Condemns Brussels Multiple Attacks

  • 22 March 2016 |
  • Published in PR

Praise be to Allah and may Allah raise the rank of Prophet Muhammad.

Verse 90 in Surat an-Nahl in the Qur’an means: “Allah commands justice, the doing of good, and the giving to the kin; and He forbids immorality, acts of evil and outrage. Allah instructs you in order that you may take heed.”

AICP Massachusetts on behalf of all those it represents from Islamic clerics, Imams, religious workers, Islamic organizations, centres and Muslim public utterly condemns the odious attacks in Brussels, which were carried out to weaken the Muslim resolve against extremism and to cast a shadow over their reputation world-wide.

AICP Massachusetts renews its call to the international community to intensify its efforts in fighting a terrorism, which has undermined the security and safety of all nations world-wide. We solicit the collaboration and the uniting of all international efforts in the face of this global phenomenon against those who are supporting and furthering the cause of these unjust acts of terrorism.

AICP Massachusetts makes clear to all governments and nations around the world that there is a difference between faithful Muslims and these extremist terrorists. It also makes clear that there is no relation and justification for this evil phenomenon in Islam.

AICP Massachusetts

Management Board

AICP Objectives

  • 21 February 2016 |
  • Published in English
  •  The AICP was established to implement the teachings of Islam as per the guidance of the Qur’an.
  •  The belief and practice of the AICP worldwide is that of Ahlus-Sunnah wal-Jama^ah, those who adhere to the Sunnah of Prophet Muhammad, sallAllahu ^alayhi wa sallam.
  •  The most important objective of the AICP is to spread the correct knowledge of the Religion—teaching Muslims and non-Muslims about Islam—by spreading the Islamic Obligatory Knowledge and supporting it with clear evidence.
  •  The Messenger of Allah, sallAllahu ^alayhi wa sallam, said: which means: "The best of the deeds is the belief in Allah and His Messenger." (al-Bukhariyy) In accordance with this, the A. I. C. P. emphasizes teaching Tawhid, the Islamic knowledge by which one would know what is and what is not proper to attribute to Allah and His Messenger.
  •  The AICP is a voice of moderation, striving to rid the Muslim community of the vile innovations and prevailing deviations—the proponents of which call for terrorism and violence.
  •  The AICP does not compromise its stand against those who try to deviate the Muslims from the belief of the Prophet, sallAllahu ^alayhi wa sallam, his Companions, and the subsequent Muslim generations known as Ahlus-Sunnah wal-Jama^ah.
  •  The AICP set its objectives with the realization that victory over evil can only be achieved by spreading religious education and propagating goodness among people—knowing that society can only be reformed through piety and fear of Allah (the Creator).
  •  The AICP urges Muslims to help each other and share responsibilities, such as encouraging the wealthy to console and relieve the poor—whether Muslims or non-Muslims.
  •  The AICP urges all Muslims to provide for the needs of the hungry, orphans, and needy, as well as to correct one’s self, family, and society in accordance with Islam. It was said by a prominent American official about the society in America, that "Our problems are beyond government’s reach. They are rooted in the loss of values." Islam provides the values that, if implemented, can resolve the societal problems many nations are facing today.

Biography of Shaykh Abdullah Al-Harariyy

  • 21 February 2016 |
  • Published in English

Shaykh Abdullah Al HarariyyHe is the great ^alim (Islamic scholar), an example of the ^ulama' (Islamic scholars), Al-'Imam, Al-Muhaddith, the pious worshipper, Ash-Shaykh Abu ^Abdir-Rahman, ^Abdullah Ibn Muhammad Ibn Yusuf, Al-Harariyy, Ash-Shaybiyy, Al-^Abdariyy, the Mufti of As-Sumal (Somalia). He is Al-Harariyy because he is from the city of Harar. In 1887, As-Sumal was occupied and divided into five parts and the western province (Harar) was given to Al-Habashah (Ethiopia). He is ash-Shaybiyy because Banu Shaybah is a clan of Quraysh and they are the people in charge of Al-Ka^bah. He is Al-^Abdariyy because he also belongs to ^Abdud-Dar, a clan of Qusayy Ibn Kilab, the fourth grandfather of Prophet Muhammad, sallAllahu ^alayhi wa sallam.


He was born in Harar around 1339 A.H., or 1920 R.C. He grew up in a humble house loving Al-^Ilm (Islamic knowledge) and its people. He memorized Al-Qur'an by heart and tartil (reading correctly with tajwid rules) when he was seven years old. He continued to scoop from the sea of knowledge. He memorized numerous books in various Islamic sciences. He gave ^Ilm Al-Hadith a great amount of attention. He memorized the six books of Al-Hadith (Al-Bukhariyy, Muslim, At-Tirmithiyy, Abu Dawud, Ibn Majah, An-Nasa'iyy) and other books of Al-Hadith with their isnad (names and biographies of the chains of relators). He was authorized by Al-^ulama' to pass al-fatwa and to relate Al-Hadith when he was less than eighteen years old.

He was not satisified with taking knowledge only from al-^ulama' of his own city. He went to many places in al-Habashah and as-Sumal seeking knowledge and its people. He had many trips with hardships and difficulties, but he did not care about them; whenever he heard about an ^alim he went to him, which is the habit of the righteous Salaf (Muslim scholars of the first 300 Hijriyyah years).

His intelligence and wonderful memory helped him get in depth in al-Fiqh ash-Shafi^iyy (Islamic knowledge following al-'Imam ash-Shafi^iyy), and also the same in al-Fiqh al-Malikiyy, al-Hanafiyy, and al-Hanbaliyy, so that he became a person at whom fingers point; people would come to him from different places in al-Habashah and as-Sumal. He became the Mufti of as-Sumal (the highest religious authority qualified to pass Islamic judgements).

He took al-Fiqh ash-Shafi^iyy and its Usul (science of inferring rules and judgements) and an-Nahw (Arabic Grammar) from Al-^alim ash-Shaykh Muhammad ^Abdus-Salam Al-Harariyy, ash-Shaykh Muhammad ^Umar Jami^ Al-Harariyy, ash-Shaykh Muhammad Rashad Al-Habashiyy, ash-Shaykh Ibrahim Abil-Ghayth Al-Harariyy, ash-Shaykh Yunus Al-Habashiyy, and ash-Shaykh Muhammad Siraj Al-Jabartiyy. From those ^ulama' (Islamic scholars) he took many main texts such as Alfiyyat-uz-Zubad, at-Tanbih, Al-Minhaj, Alfiyyat-ubni-Malik, Al-Luma^ by ash-Shiraziyy and other main texts.

He took the sciences of the Arabic Language, especially from the righteous Shaykh Ahmad Al-Basir and ash-Shaykh Ahmad ibn Muhammad Al-Habashiyy and others. He read the Fiqh of the three Mathahib and their Usul under ash-Shaykh Muhammad Al-^Arabiyy Al-Fasiyy, and ash-Shaykh ^Abdur-Rahman Al-Habashiyy. He took at-Tafsir (science of explanation of Al-Qur’an) from ash-Shaykh Sharif Al-Habashiyy in his town, Jummah.

He took Al-Hadith and its sciences from many teachers notably from Al-Hafiz ash-Shaykh Abu Bakr Muhammad Siraj Al-Jabartiyy, the Mufti of Al-Habashah, and ash-Shaykh ^Abdur-Rahman ^Abdullah Al-Habashiyy, and others.

He met with the righteous Shaykh, Al-Muhaddith, Al-Qari' (Reciter of Al-Qur'an), Ahmad Ibn ^Abdil-Muttalib, the Head of the Qurra' (plural of Qari') in Al-Masjid-ul-Haram in Makkah (he was appointed as the Imam and Shaykh of Al-Masjid-ul-Haram by as-Sultan ^Abdul-Hamid II, the last Muslim, Ottoman Khalifah). From this Shaykh he took the 14 ways of reciting Al-Qur'an, as well as ^Ilm Al-Hadith and he also met ash-Shaykh, Al-Qari', Dawud Al-Jabartiyy.

He started giving classes at a young age for the students who were maybe older than he was; so he was both learning and teaching. He was superior in both Al-Habashah and as-Sumal to his peers in knowing the biographies of the people of Al-Hadith and their ranks, and memorizing the texts and getting in depth in the sciences of as-Sunnah, language, Tafsir, and others.

He did not leave any known Islamic science without mastering it. He may talk about some knowledge or science and a person may think that he specialized in that only. You would see him humbly listening to a Hadith with his ear and his heart, although he knows better about it than the speaker himself.

He went to Makkah and met its ^ulama' such as ash-Shaykh, Al-^Alim, as-Sayyid, ^Alawiyy Al-Malikiyy, and ash-Shaykh Amin Al-Kutubiyy. He attended circles by ash-Shaykh Muhammad Al-^Arabiyy at-Tabban. He contacted ash-Shaykh ^Abdul-Ghafur an-Naqshabandiyy and took at-Tariqah an-Naqshabandiyyah from him .

Afterwards, he went to Al-Madinah and contacted its ^ulama'. He took Al-Hadith from ash-Shaykh Muhammad Ibn Muhammad as-Siddiqiyy Al-Bakriyy. He stayed by and in ^Arif Hikmat and Al-Mahmudiyyah libraries going through the manuscripts. He stayed in Al-Madinah close to the Prophet's Mosque for about a year. He received permission to teach from many ^ulama'.


He then went to Jerusalem in the 5th decade of this century and then he went to Damascus where he was welcomed by its people, especially after the death of its Muhaddith Badr-ud-Din Al-Hasaniyy. He went to Damascus, Beirut, Hims, Hamah, Halab, and other cities. He then lived in Jami^-ul-Qatat, and his fame spread in the area. Consequently, the scholars and students of ash-Sham (area including Lebanon, Syria, Palestine, and Jordan) came seeking him, and he got to know some of its scholars. They benefited from him and acknowledged his knowledge, and he was called “the Successor of ash-Shaykh Badr-ud-Din Al-Hasaniyy”. He was also known as “the Muhaddith of ash-Sham countries”. A great number of the ^ulama' of ash-Sham praised him such as ash-Shaykh ^Izz-ud-Din Al-Khaznawiyy, ash-Shafi^iyy, an-Naqshabandiyy from Al-Jazirah in the north of Syria, ash-Shaykh ^Abdur-Razzaq Al-Halabiyy, the Director of Al-Masjidul-'Umawiyy in Damascus, ash-Shaykh Abu Sulayman az-Zabibiyy, ash-Shaykh Mulla Ramadan Al-Butiyy, ash-Shaykh Abul-Yusr ^Abidin, the Mufti of Syria, ash-Shaykh ^Abdul-Karim ar-Rifa^iyy, ash-Shaykh Naji Nur from Jordan, ash-Shaykh Sa^id Tanatirah, ash-Shaykh Ahmad Al-Husariyy, the Director of the Islamic school of Ma^arratun-Nu^man, ash-Shaykh ^Abdullah Siraj Al-Halabiyy, ash-Shaykh Muhammad Murad Al-Halabiyy, ash-Shaykh Suhayb ar-Rumiyy, the Amin of Al-Fatwa in Halab, ash-Shaykh ^Abdul-^Aziz ^Uyunus-Sud, the Head of the Qurra' of Hims, ash-Shaykh Abus-Su^ud Al-Himsiyy, ash-Shaykh Fayiz ad-Dayr^ataniyy, the Shaykh of Damascus who knows the Seven Qira'at (ways of recitations of Qur'an), ash-Shaykh ^Abdul-Wahhab Dibs wa Zayt of Damascus, Dr. Halawaniyy, the Shaykh of reciters in Syria, ash-Shaykh Ahmad Al-Harun of Damascus, the righteous waliyy, ash-Shaykh Tahir Al-Kayyaliyy from Hims, and others, may Allah benefit us from them.

He was also praised by ash-Shaykh ^Uthman Siraj-ud-Din, the descendant of ash-Shaykh ^Ala'-ud-Din, the Shaykh of an-Naqshabandiyyah in his time and they had brotherly and scholarly correspondances between them. He was praised also by ash-Shaykh ^Abdul-Karim Al-Bayyariyy, the teacher in Jami^-il-Hadrah Al-Kilaniyyah in Baghdad, ash-Shaykh Ahmad az-Zahid Al-'Islambuliyy, ash-Shaykh Mahmud Al-Hanafiyy, who is one of the famous and active Turkish shuyukh (pl. of shaykh), ash-Shaykh ^Abdullah Al-Ghammariyy, the Muhaddith of the Morrocan area, ash-Shaykh Habibur-Rahman Al-'A^zamiyy, the Muhaddith of the Indian Peninsula, whom he met with many times and stayed as his guest for some time.

He took permission for at-Tariqah ar-Rifa^iyyah from ash-Shaykh ^Abdur-Rahman as-Sibsibiyy, and ash-Shaykh Tahir Al-Kayyaliyy, and permission in at-Tariqah Al-Qadiriyyah from ash-Shaykh Ahmad Al-^Irbiniyy, may Allah have mercy upon them.

Ash-Shaykh ^Abdullah came to Beirut in 1950 R.C. and he was the guest of the famous shuyukh like ash-Shaykh, Al-Qadi Muhyid-Din Al-^Ajuz and ash-Shaykh, Al-Mustashar Muhammad ash-Sharif and ash-Shaykh ^Abdul-Wahhab Al-Butariyy, the imam of Jami^ Al-Basta Al-Fawqa, ash-Shaykh Ahmad Iskandaraniyy, the Imam and Mu'aththin in Jami^ Burj Abi Haydar and they learned and benefited from him. Then he met with ash-Shaykh Tawfiq Al-Hibriyy, may Allah have mercy on him, and at his residence he used to meet the important people in Beirut. He also met with ash-Shaykh ^Abdur-Rahman Al-Majthub and ash-Shaykh Muhammad Al-Butariyy, the Qadi of Beirut presently, and they benefited from him. He met with ash-Shaykh Mukhtar Al-^Alayiliyy, may Allah have mercy upon him, who was the Amin of Al-Fatwa who acknowledged his honor and breadth of his knowledge, and prepared for his residence in Beirut to teach in different mosques. The Department of Al-Fatwa paid the expenses of his residence during that period. In 1969 R.C., upon the request of the Director of Al-'Azhar in Lebanon, he lectured in at-Tawhid to the students there.

Ash-Shaykh ^Abdullah's primary goal was to spread the correct belief of Ahl-us-Sunnah wAl-Jama^ah, a task which has been occupying most of his time. He fought the atheists and the people of Al-bida^ (prohibited innovations) to extinguish their fitan (misguidings).

Ash-Shaykh ^Abdullah Al-Harariyy is very pious, humble, and worshipful Muslim. He spends his time teaching Al-^Ilm and performing Adh-Dhikr (mentioning sentences containing the names of Allah) at the same time. He does not care about acquiring worldly things. He has a good and pure heart. He does not waste a moment without teaching, performing thikr, reciting, admonishing, or guiding. He has the correct belief in Allah and is holding on to Al-Qur'an and As-Sunnah. He has a good memory and powerful and brilliant proofs. He is wise, managing things at the right time and place. He refuses and renounces disobeying Allah very much . He has a high effort in bidding Al-Ma^ruf and forbidding Al-Munkar (ordering with obedience and prohibiting the disobedience) until the people of misguidance and prohibited innovations feared and envied him. This did not lessen his efforts to fight them, because Allah supports and defends the people who believe in Him.

This was just a summary of his honorable biography.


Books Authored by Shaykh Abdullah Al-Harariyy

  • An explanation of Alfiyyat-ul-^Iraqiyy in the Science of al-Hadith.
  • A poem in at-Tawhid (Islamic Belief) of about sixty lines.
  • As-Sirat-ul-Mustaqim in at-Tawhid, published.
  • Ad-Dalil-ul-Qawim ^alas-Sirat-il-Mustaqim in at-Tawhid, published.
  • Mukhtasaru ^Abdillah-il-Harariyy, al-Kafilu bi ^Ilm-id-Din-id-Daruriyy, published.
  • Bughyat-ut-Talib lima^rifat-il-^Ilm-id-Diniyy-il-Wajib, published.
    At-Ta^aqqub-ul-Hathith ^ala man ta^ana fima sahha min-al-Hadith, published. In this book, ash-Shaykh ^Abdullah refuted the claims of al-'Albaniyy against some Ahadith. The Muhaddith of the Morrocan area, ash-Shaykh ^Abdullah al-Ghammariyy, said about the book “it is a good and well written refutation”.
  • Nusrat-ut-Ta^aqqub-il-Hathith ^ala man ta^ana fima sahha min-al-Hadith, published.
  • Al-Mawlid-ush-Sharif, published.
  • Sharh-ul-^Aqidat-in-Nasafiyyah.
  • Sharh-ul-^Aqidat-it-Tahawiyyah.
  • Sharhu Alfiyyat-iz-Zubad in the Shafi^iyy Fiqh.
  • Sharhu Matni Abi Shuja^ in the Shafi^iyy Fiqh.
  • Sharh-us-Sirat-il-Mustaqim.
  • Sharhu Matn-il-^Ashmawiyyah in the Malikiyy Fiqh.
  • Sharhu Mutammimat-il-'Ajurummiyyah in an-Nahw.
  • Sharh-ul-Bayquniyyah in the Science of al-Hadith.
  • Sarih-ul-Bayan fir-raddi ^ala man Khalaf-al-Qur'an, published.

What is the Association of Islamic Charitable Projects

  • 21 February 2016 |
  • Published in English

We started this path relying on our values of moderation, openness, wisdom and cooperation. Our goal is to teach, guide towards good and benefit our societies. Our motto is honesty in transmitting the Islamic knowledge.

All this made the Association of Islamic Charitable Projects rise to the level of worldwide associations and be known throughout the world, so much so that it is playing an important role in spreading values of justice and knowledge among the different fractions of societies.

Praise be to Allah, the Lord of the worlds. To Him belong the endowments and proper commendations. May Allah raise the rank of our prophet Muhammad and protect his nation from what he fears for it.

Hence, the Islamic institutions throughout the world rapidly trusted the A.I.C.P and established connections with it, a thing that consolidated the ties that the associations had with thousands of people worldwide.

The A.I.C.P has as guides the Qur’an and the Sunnah of Prophet Muhammad and the path of the Islamic scholars like Imam Ash-Shafi^iyy, Imam Malik, Imam Ahmad and Imam Abu-Hanifah. Unlike the followers of Sayyid Qutub who deviated from the right path by following an erroneous idea that sprung fifty years ago, and unlike the followers of Muhammad ibn ^adbil-Wahhab who deviated from the right path by following an erroneous idea that sprung two hundred years ago, unlike them we are following the right path of the prophet, his companions and their followers. We hold and defend the creed of millions of Muslims throughout the world. As for matters of creed, we are Ash^ariyys, that is we follow the school of imam Abu-Al-Hasan al-Ash^ariyy, who is a Sunniyy scholar, and who compiled the creed of the companions and followers. As for issues of purification, prayers, fasting and the like, we are Shafi^iyy, while knowing that all Sunniyy schools of jurisdiction are on the right path and that the minor differences among them concerning some details is mercy for the nation.

The A.I.C.P goes counter any form of extremism that allows the killing of innocents, and it is clear of any connections to any form of deviations or extremism that considers the mere fact of visiting the tomb of Prophet Muhammad or celebrating his birth as a type of heresy. Rather, the association warns against extremism and labors to prevent its spreading. The association considers the deviated and extremist practices of certain groups in the name of religion as a form of treason to the people and a cause for fracture among the unity of the nation.

As for teaching that whoever insults God or the Prophet is a blasphemer, or warning against any other type of blasphemy that makes the person who utters it go out of Islam, this is known among Muslims worldwide, and has been stated by scholars like Al-Qadi ^iyad, who is Malikiyy, An-Nawawiyy who is Shafi^iyy and by numerous others. And we are following them proudly and openly.

Our Schools

  • 21 February 2016 |
  • Published in Schools

Our Schools are a Beacon of Light and Our Children are the Shining Hope of the Future

Protecting one’s self and family from the unbearable fire is achieved by learning the religious knowledge that Allah made an obligation upon every accountable person to acquire, and by teaching it to the family. One cannot be a pious Muslim when one does not fulfill the religious obligations and does not avoid the matters that Allah made forbidden.

The way to knowing the obligations and prohibitions is by acquiring the religious knowledge from those who have it. Hence, the guardian of the children must teach them the belief that Allah is clear of having any similarity to the creations and the obligatory and forbidden matters, such as teaching them the essential parts of taharah (purification) and salah (prayer).

In the present time of social decay, the religious education and raising of the children is not an easy matter, especially that most schools do not place such education as their top priority. There is no doubt that such education improves the welfare of the children and results in their well being in this life and the life after.

TIES (The Islamic Education Schools) in North America was established to resolve the dilemma concerned Muslim parents were facing in providing their children with a strong academic background, yet protecting them from the public school environment in which Muslim children might be exposed to influences seriously threatening their proper moral development.

TIES operates under the umbrella of the Association of Islamic Charitable Projects of North America. our academic schools are registered to operate with their respective states' Department of Education.

The goal of each TIES schools is to teach Muslim children what will enable them to be successful in this world and in the Hereafter.

لا فِكْرَةَ في الرَّبِّ

  • 21 February 2016 |
  • Published in عربي

بسم الله الرحمن الرحيم، والصلاةُ والسلامُ على رسولِ اللهِ. أما بعد،

قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم: "لا فِكْرَةَ في الرَّبِّ" رواه السيوطي في تفسيره. وروى البيهقي في الأسماء والصفات عن ابن عباس رضى الله عنهما قال : “تفكروا في كل شىء ولا تفكروا في ذات الله.”

مَعْنَاهُ أَنَّ مَعْرِفَةَ اللهِ لا تُطْلَبُ بِالتَّصَوُّرِ وَلابِالتَّوَهُّمِ لأَنَّ حُكْمَ الْوَهْمِ يُؤَدِّي إِلى الْغَلَطِ. بَعْضُ الْجُهَّالِ مُصيبَتُهُم أَنَّهُمْ لا يَقْبَلونَ أَنْ يَعْتَقِدُوا بِوجُودِ اللهِ تعالى دُونَ أَنْ يَتَصَوَّرُوهُ. يَقُولُونَ كَيْفَ نَعتَقِدُ بِوُجُودِ مَوْجُودٍ دُونَ أَنْ نَتَصَوَّرَهُ؟ هَؤُلاءِ يُقالُ لَهُمْ: اللهُ تباركَ وتعالى لا يَجُوزُ أَنْ تُطْلَبَ مَعْرِفَتُهُ بِالتَّصوُّرِ، لأَنَّ اللهَ لَيْسَ شَيئًا يُتصَوَّرُ، لأَنَّ الْمُتَصَوَّرَ لا بُدَّ لَهُ مِنْ مُصَوِّرٍ صَوَّرَهُ عَلَى شَكْلٍ دُونَ غَيْرِهِ وَهُوَ اللهُ تعالى الَّذِي خَلَقَ كُلَّ شَىْءٍ فَلا خَالِقَ وَلا مُصَوِّرَ لَهُ. فَالْمُتَصَوَّرُ مَخْلُوقٌ، وَالْخَاطِرُ مَخْلُوقٌ، وَالتَّفَكُّرُ مَخْلُوقٌ. وَكُلُّ مَا يَتَصَوَّرُهُ الإنْسَانُ بِقَلْبِهِ مِنْ صُوَرٍ وَأَشْكَالٍ لأَشْيَاءَ رَءاهَا أَوْ لَمْ يَرَهَا فَكُلُّ ذَلِكَ مَخْلُوقٌ. الْقَمَرُ رَأيْتَهُ. فَإِنْ تَصَوَّرْتَهُ فَتَصَوُّرُكَ مَخْلُوقٌ لأَنَّ الْمُتَصَوَّرَ وَهُوَ الْقَمَرُ مَخْلُوقٌ. وَالْعَرْشُ لَمْ تَرَهُ. فَإِنْ تَصَوَّرْتَهُ فَتَصَوُّرُكَ مَخْلُوقٌ لأَنَّ الْمُتَصَوَّرَ وَهُوَ الْعَرْشُ مَخْلُوقٌ. أَمَّا اللهُ تعالى فَلَيْسَ مَخْلُوقًا. لِذَلِكَ مَهْمَا أَتْعَبَ الإنْسَانُ فِكْرَهُ لِيتَصَوَّرَ اللهَ بِزَعْمِهِ فَلَنْ يَصِلَ إِلى نَتِيجَةٍ صَحِيحَةٍ، لأَنَّهُ لا صُورَةَ لَهُ. فَكَيْفَ يتَصَوَّرُ مَا لَيْسَ لَهُ صُورَةٌ. وَلأَنَّهُ لا كَيْفَ لَهُ فَكَيْفَ يَتَوَهَّمُ مَا لا تُحْيطُ بِهِ الأَوْهَامُ. لِذَلِكَ قَالَ سَيِّدُنَا عَلِيٌّ رَضِيَ اللهُ عَنْهُ: "إِنَّ الَّذِي كَيَّفَ الْكَيْفَ لا كَيْفَ لَهُ.".

وَقَوْلُنَا التَّصَوُّرُ -في هذَا الْمَوْضِعِ- يُؤَدِّي إِلى الْحُكْمِ غَلَطًا، لأَنَّ التَّصَوُّرَ هُوَ قِياسُ شَىْءٍ لَمْ تَرَهُ بِشَىْءٍ رَأيْتَهُ. وَأَنْتَ أَيُّها الإِنْسَانُ مَارَأَيْتَ إِلاَّ الْمَخْلُوقاتِ. فَإِذَا أَرَدْتَ أنْ تَتَصَوَّرَ شَيْئًا فَيذْهَبُ بِكَ الْوَهْمُ إلى قياسِ مَا لَمْ تَرَ عَلَى مَا رَأَيْتَ. وَاللهُ تَبَارَكَ وَتَعالى لا يَجُوزُ أَنْ يُقاسَ بِالْمَخْلُوقاتِ. لِذَلِكَ التَّصَوُّرُ يُؤَدِّي بِكَ إلى الْحُكْمِ غَلَطًا عَلَى الأشْياءِ. واللهُ تباركَ وتعالى لَمْ نَرَهُ. فإِذا أرادَ تَصَوُّرُنا أنْ يَنْصَرِفَ إلى تَصَوُّرِ اللهِ تعالى، فَهَذَا يُؤدي إلى الغَلَطِ. يُؤدِّي إلى حُكْمِ الْوَهْمِ. وَنَحْنُ لَسْنَا مكَلَّفينَ بِاتِّبَاعِ الْوَهْم، بَلْ مُكَلَّفينَ بِاتِّباعِ الشَّرْعِ. والقُرْءانُ أَثْبَتَ أنَّ اللهَ تباركَ وتعالى لا تُدْرِكُهُ الأوْهامُ. قَالَ تعالى: ﴿ لا تُدْرِكُهُ الأَبْصَارُ ﴾ (الأنعام، ١٠٣) أَيْ لا تُحِيطُ بِهِ الأَوْهَامُ. وَقالَ تعالى: ﴿ وَأَنَّ إلى رَبِّكَ الْمُنْتَهَى ﴾ (النَّجْم، ٤٢) أَيْ إِلَيْهِ تَنْتَهي أَفْكارُ العِبَادِ فَلا تَصِلُ إِليْهِ، كَمَا فَسَّرَهَا أَقْرَأُ الصَّحَابَةِ أُبَيُّ بنُ كَعْبٍ وَالتَّابِعِيُّ الْوَلِيُّ الْمَشَهُورُ عَبْدُ الرَّحْمَنِ بنُ أَبي نُعم. فَقَالَ أُبَيٌّ في تَفْسِيرِهَا: "إِلَيْهِ تَنْتَهي أَفْكارُ العِبادِ، وَلا تَصِلُ إِليْهِ" اهـ وَقَالَ ابنُ أبي نُعم في تَفْسِيرِهَا: "إليهِ يَنْتَهِي فِكْرُ مَنْ تَفَكَّر."

هَذَا الَّذي أَثْبَتَهُ الشَّرْعُ. وَهَذا الَّذي يَقْبَلُهُ العَقْلُ، لأنَّ العَقْلَ شاهِدٌ لِلشَّرْعِ. فَأَهْلُ السُّنَّةِ اللهُ تعالى هَدَاهُمْ لِلْمَعاني التي تُوافِقُ الشَّرْعَ والعَقْلَ. أمَّا أُولئِكَ الَّذِينَ لا تَقْبَلُ عُقُولُهُمْ إِلا أَنْ يَتَصَوَّرُوا اللهَ فَمَحْرومونَ مِنْ هَذا. مَحْرُومُونَ مِنَ التَّفَكُّرِ الَّذِي أَمَرَنَا اللهُ تعالى بِهِ في قَوْلِهِ: ﴿ أَوَلَمْ يَنْظُرُوا في مَلَكُوتِ السَّمَـوَاتِ وَالأَرضِ وَمَا خَلَقَ اللهُ مِنْ شَىْءٍ ﴾ (الأَعْراف، 185). اللهُ تعالى أَمَرَنَا بِالتَّفَكُّرِ في مَصْنُوعَاتِهِ حَتَّى نَعْرِفَ أَنَّهُ لاَ يُشْبِهُهَا، لاَ يُشْبِهُ مَصْنوعاتِهِ -مَخْلوقاتِهِ. هَذِهِ الآيةُ تأْمُرُنَا بِالتَّفَكُّر. التَّفَكُّرُ في خَلْقِ اللهِ مَطْلُوبٌ لأَنَّهُ يُقَوِّي اليَقِيِنَ بِوُجُودِ اللهِ وَقُدْرَتِهِ وَعِلْمِهِ. أَمَّا التَّفَكُّرُ في ذَاتِ اللهِ فمَمْنُوُع. لِمَاذا؟ لأَنَّهُ لاَ يُشْبِهُ شَيْئًا. كَيْفَ نُصَوِّرَهُ في نُفُوسِنَا؟ لاَ يُمْكِنُ. مَنْ تَصَوَّرَهُ حَجْمًا كَبِيِرًا كَالْعَرْشِ أَوْ أَوْسَعَ مِنَ الْعَرْشِ مَا عَرَفَهُ. وَمَنْ تَصَوَّرَهُ بِحَجْمٍ صَغِيِرٍ كَحَجْمِ الإنسان مَا عَرَفَهُ. وَمَنْ تَصَوَّرَهُ حَجْمًا مُتَحَيِّزًا في جِهَةِ فَوْقٍ مَا عَرَفَهُ. وَمَنْ تَصَوَّرَهُ حَجْمًا مُتَحَيِّزًا في جِهَةِ تَحَتْ مَا عَرَفَهُ. ومَنْ تَصَوَّرَهُ أَنَّهُ مُحِيطٌ بِجَمِيِعِ الْجِهَاتِ بِحَيْثُ تَكُوُنُ جَمِيعُ الْجِهَاتِ الْعَرْشُ وَالأَرْضُ وَالسَّمَوَاتُ كُلُّها في دَاخِلِهِ مَا عَرَفَهُ. لِذَلِكَ حَرَامٌ عَليْنَا أَنْ نَتَفَكَّرَ في ذَاتِ اللهِ لأَنَّنَا لاَ نَسْتَطيعُ أَنْ نتَصَوَّرَهُ، لأَنَّهُ لاَ يُشْبِهُ شَيئًا.

إِنَّمَا نَتَفَكَّرُ في مَخْلُوقَاتِهِ. نَنْظُرُ في حَالِ الأَرْضِ. الأَرْضُ في الشِّتَاءِ بَارِدَةُ الْمَلْمَس، وَفي الصَّيفِ حارَّةُ الْمَلْمَس. نقولُ: مَا الَّذِي جَعَلَهَا تَتَغَيَّرُ مِنْ حَالٍ إِلى حَال؟ هِيَ بِنَفْسِهَا لاَ تَفْعَلُ هَذَا. بَلْ لَهَا فَاعِلٌ يُحَوِّلُهَا مِنْ حَالٍ إِلى حَال. وَكَذلِكَ السَّماءُ لَهَا حَالاَتٌ مُخْتَلِفةٌ. وَكذلكَ الإنسانُ، وَكذلِكَ الأشْجارُ، وَكَذلِكَ النَّباتاتُ تَتَحوَّل مِن حالٍ إِلى حال. فَلاَ بُدَّ لَهَا مِن مُحَوِّلٍ يُحَوِّلُهَا مِنْ حَالٍ إِلى حَالٍ. كَمَا أَنَّهُ لا بُدَّ لَهَا مِن خاَلِقٍ أَخْرَجَهَا مِنَ العَدَمِ إِلى الوجود. لِهَذَا أُمِرْنَا بِالتَّفَكُّرِ في خَلْقِ الله. بِهَذَا الفَهْمِ بِهَذَا التَّفَكُّرِ يَصِلُ إِلى هَذَا. لِذَلِكَ اللهُ أَمَرَنَا بِالتَّفَكُّرِ في خَلْقِهِ، أَمَّا التَّفَكُّر في ذَاتِهِ -أَيْ حَقيقَتِهِ- مُنِعْنَا عَنْهُ نُهِينا عنه، لأَنَّ الَّذِي يُرِيدُ أَنْ يُصَوِّرَ الله لاَ يَصِلُ إِلى نَتِيجَةٍ صَحِيحَةٍ. لِذَلِكَ نُهِينَا عَنِ التَّفَكُّرِ في ذَاتِ اللهِ، في حَقيقةِ اللهِ. وَلِذَلِكَ قَالَ عَلَيْهِ الصَّلاةُ والسَّلامُ: "تَفَكَّرُوا في كُلِّ شَىْءٍ وَلا تَفَكَّرُوا في ذَاتِ اللهِ." كُلُّ الأَئِمَّةِ مِنَ الْصَّحَابَةِ وَمَنْ جَاءَ بَعْدَهُم يَعْتَقِدُونَ أَنَّ اللهَ تَعَالى لا يُشْبِهُ شَيْئًا مِنْ خَلْقِهِ وَأَنَّ الآيَاتِ وَالأَحَادِيثَ الَّتِي تُوهِمُ ظَوَاهِرُهَا خِلافَ ذَلِكَ لَيْسَ الْمَقْصُودُ بِهَا تِلْكَ الْظَّوَاهِرَ. لِذَلِكَ قَالَ الإمَامُ أَبُو جَعْفَرٍ الْطَّحَاوِيُّ الَّذِي كَانَ في الْمِائَةِ الثَّالِثَةِ لِلْهِجْرَةِ في عَقِيدَتِهِ الْمَشْهُورَةِ بَيْنَ الْمُسْلِمينَ عَنِ اللهِ: "تَعَالى -أَيِ اللهِ- عَنِ الْحُدُودِ وَالْغَايَاتِ وَالأَرْكَانِ وَالأَعْضَاءِ وَالأَدَوَاتِ. لا تَحْوِيهِ الْجِهَاتُ الْسِّتُّ كَسَائِرِ الْمُبْتَدَعَاتِ." مَعْنَاهُ أَنَّ اللهَ تعالى مُنَزَّهٌ عَنْ أَنْ يَكُونَ حَجْمًا، لأَنَّ الْمَحْدُودَ في اللُّغَةِ وَعِنْدَ عُلَمَاءِ الْشَّرْعِ مَا لَهُ حَجْمٌ صَغُرَ أَوْ كَبُرَ. وَالْغَايَاتُ هِيَ النِّهَايَاتُ وَذَلِك َمِنْ أَوْصَافِ الأَحْجَامِ. وَالأَعْضَاءُ هِيَ الأَجْزَاءُ الْكَبِيرَةُ كَالْرَّأْسِ وَالْيَدَيْنِ وَالْرِّجَليْنِ. وَالأَرْكَانُ هِيَ الْجَوانِبُ. وَهَذَا مِنْ صِفَاتِ الأَجْسَامِ. وَالأَدَوَاتُ أيِ الأَجْزَاءُ الصَّغِيرَةُ كَالأَنْفِ وَالْشَّفَةِ وَالأَصَابِعِ. وَاللهُ تعالى مُنَزَّهٌ عَنْ ذَلِكَ كُلِّهِ. وَقَوْلُهُ: "لا تَحْويهِ الْجِهَاتُ السِّتُّ كَسَائِرِ الْمُبْتَدَعَاتِ،" أَيْ لا يُوصَفُ اللهُ بِأَنَّهُ تُحِيطُ بِهِ الْجِهَاتُ السِّتُّ كَمَا أَنَّ الْمَخْلُوقَ تُحِيطُ بِهِ الْجِهَاتُ السِّتُّ. بَعْضُ الْمَخْلُوقَاتِ في جِهَةِ فَوْقٍ، وَبَعْضُهَا في جِهَةِ تَحَت، وَبَعْضُهَا في جِهَةِ الشَّمَالِ، وَبَعْضُهَا في جِهَةِ الْجَنُوبِ، وَبَعْضُهَا في جِهَةِ الشَّرْقِ، وَبَعْضُهَا في جِهَةِ الْغَرْبِ. أَمَّا اللهُ تعالى فَلَيْس مُتَحَيِّزًا في جِهَةٍ مِنَ الْجِهَاتِ الْسِّتِّ. وَعَلَى هَذَا كَانَ عُلَمَاءُ السَّلَفِ وَالْخَلَفِ مِنَ الصَّحَابَةِ وَمَنْ جَاءَ بَعْدَهُمْ. كلّ هذا يفهم من هذه الآية القرءانية: ﴿ ليس كمثله شىء ﴾. وَمَنْ خَالَفَ هَذَا فَهُوَ ضَالٌّ شَذَّ عَنْ جُمْهُورِ الأُمَّةِ الْمُحَمَّدِيَّةِ. وَهُمُ السَّوَادُ الأَعْظَمُ الَّذي وَرَدَ في الْحَدِيثِ. وَلْيَعْلَمْ أَنَّه مُبْتَدِعٌ في الْعَقيدةِ بِدْعَةَ ضَلالَةٍ. ا.هـ.


فإنْ قالَ مشبّهٌ مجسّمٌ: كيفَ نعبُدُ مَا لا نستطيعُ أنْ نتصوَّرَهُ. فقل له: يا مشبه، من قال لك إنَّ مِن شرطِ الإيمانِ التصور؟ يا مجسم أليس في المخلوقِ مَا لا نستطيعُ أنْ نتصوَّرَهُ لكننا نؤمنُ بهِ وجوبًا، وهُوَ أنَّ النورَ والظلامَ لم يَكونا. فَلا يستطيعُ أحدٌ مِنَّا أن يَتصوَّرَ في نفسِهِ. كيفَ يكونُ وقتٌ ليسَ فيهِ نورٌ ولا ظلامٌ. ومعَ هذا واجبٌ علينا أنْ نؤْمِنَ بأنّهُ مضَى وقتٌ لم يكنْ فيهِ نورٌ ولا ظلامٌ، لأنَّ الله تعالى قالَ: ﴿ الْحَمْدُ للهِ الَّذِي خَلَقَ السَّموَاتِ وَالأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ﴾ ( الأنعام ١) أيْ خَلَقَ الظلماتِ والنورَ، أيْ أَوجَدَ الظلامَ والنّورَ بعدَ أنْ كانَا معدومَين. فبالأولى الله الذي قالَ عنْ نفسِهِ ﴿ لَيْسَ كَمِثْلِهِ شَىْءٌ ﴾ لا يُتصوَّرُ في الوَهْمِ ولا تحيطُ بهِ العقولُ.


فكيف تطلب تصورَ الله ورسولُ الله صلى الله عليه وسلم يقول: “لا فكرة في الربّ.” يا مشبه: كيف تدعي أنك تابع للإمام أحمد بن حنبل، وتطلبُ تصورَ الله، والإمام أحمد يقول: “مهما تصورت ببالك فالله بخلاف ذلك.”



خلاصة الدرس الذي يحوي على جواهر جليلة عظيمة النفع في علم العقيدة الحقة:

قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم: "لا فِكْرَةَ في الرَّبِّ" رواه السيوطي في تفسيره. أي ان الله تعالى لا يُدركه الوهم لأن الوهم يدرك الأشياء التي لها وجود في هذه الدنيا كالإنسان والغمام والمطر والضوء وما أشبه ذلك. فيفهم من هذا أن الله لايجوز تصوره بكيفية وشكل ومقدار ومساحة ولون وكل ماهو من صفات الخلق.أهــ

قال الله تعالى: ﴿ لَيْسَ كَمِثْلِهِ شَىءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ ﴾ (الشورى 11). في هذه الآية الله تبارك وتعالى لم يقيد نفيَ التشبيه عنه بنوعٍ من أنواع الحوادث، بل شمل نفيَ مشابهته لكل أفراد الحادثات.اهـ

وقال الإمام أبو حنيفة في بعض رسائله في علم الكلام: "أنَّى يُشْبِهَ الخَالِقُ مخْلُوقَهُ."

وقال الإمام الزاهد الشيخ أحمد الرفاعي الكبير رضي الله عنه: "غاية المعرفة بالله الإيقانٌ بوجوده بلا كيف ومكان." أي أن أقصى ما يصلُ إليه العبدُ من المعرفة بالله الإيقان أي الاعتقاد الجازم الذي لاشك فيه بوجود الله تعالى بلا كيف ولامكان ولا جهة. فالله تعالى كان موجودًا في الأزل قبل خلق المكان بلا مكان، وبعد ان خلق المكان هو الان على ماعليه كان أي بلا مكان فالله لا يتغير من حال إلى حال كالمخلوق.اهـ

وقال الإمام أحمد بن حنبل والإمام ذو النون المصري تلميذ الإمام مالك رحمهم الله: “مهما تصورت ببالك فالله بخلاف ذلك.” أي أن الله ليس شيئًا يُتصوّر في البال، لأن ما يتصوّر يكون من المخلوقات. فالله منزه عن الجسم والمكان والهيئة والصورة والجلوس والتغيّر والاستقرار. فالله لا يتغير من حال إلى حال كالمخلوق.اهـ

وقال أبو سليمان الخطابي: “إن الذي يجب علينا وعلى كل مسلم أن يعلمه، أن ربَّنا ليس بذي صورة ولا هيئة. فإن الصورة تقتضي الكيفية. وهي عن الله وعن صفاته منفية.” رواه البيهقي في الأسماء والصفات.اهـ

The Merit of Knowledge

  • 21 February 2016 |
  • Published in English

Dear brothers and sisters in Islam, Know, may Allah have mercy on you, that the high status of knowledge has been established very strongly in Islam through explicit texts in the Qur'an and the Hadith as well as in the writings of the scholars of Islam. Allah said in Surat Al-Mujadalah, Ayah 11

يَرْفَعِ اللهُ الَّذِينَ ءامَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ

Which means:[ Allah raises the ranks of those among you who believe and those who were granted the knowledge].

Also, Allah said in Surat Az-Zumar, Ayah 9:

قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لا يَعْلَمُونَ

Which means:[ Those who know are not equal to those who do not know.]

Also In Surat Fatir, Ayah 28, Allah said:

إِنَّمَا يَخْشَى اللهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

Which means: [Those who have the knowledge fear Allah the most.]

The Prophet, who is the best of the creation, in his hadith related by at-Tirmidhiyy, said:

فَضْلُ العالِمِ على العابدِ كفَضْلِي على أدناكُم

Which means:[ The merit of the true scholar over the true worshipper is like the difference in merit between my status and the status of the lowest Muslim. ] The difference in merit between the Prophet and the lowest Muslim is extremely great and likewise is the difference between the true scholar and the true worshipper--i.e. the scholar who satisfied the conditions of being a scholar, and the worshipper who satisfied the conditions and integrals of worshipping.

Moreover, Allah revealed to Prophet Muhammad, sallAllahu ^alayhi wa sallam, to praise the status of knowledge, its teachers and its students. Ibn Majah related that the Prophet said: [ O Aba Dharr, if you go and learn one verse of the Qur'an it will be more rewardable for you than praying one hundred rak^ahs of the optional prayers; and if you go and learn a chapter of the knowledge, it is more rewardable for you than praying one thousand rak^ahs of the optional prayers. ]

Imam ^Aliyy Ibn Abi Talib, the fourth caliph, said: "Knowledge is better than money because knowledge protects you whereas you protect money." Knowledge rules over things, whereas money is ruled over. Money diminishes as you spend it, whereas spending the knowledge by teaching it to others increases your reward.

Islamically, the issue of knowledge is held in high regard. This knowledge is not any knowledge per se, but rather, the knowledge of the Religion of Islam.

Allah said in the Qur'an in Surat at-Tahrim, Ayah 6:

يَا أَيُّهَا الَّذِينَ ءامَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ

Which means:[ O believers, protect yourselves and your families from Hellfire which is fueled by people and stones.] Imam ^Ata' Ibn Abi Rabah who was among the followers of the Companions, interpreted that verse of the Qur'an. He said: "One protects himself and his family from the torture of Hellfire by learning how to pray, fast, sell, buy, marry, and divorce. "

In what was related by Imam Muslim, Imam Ibn Sirin said:

إنَّ هذا العلمَ دينٌ فانظروا عمّن تأخذُونَ دينَكُم

Which means: "This knowledge is part of the Religion, so look thoroughly at whomever you take your religion from." One should stop for a moment and remind himself of far simpler matters. If one was seeking a particular university, one would spend a great deal of time looking into and checking the different levels of universities to determine which was better. If one needed a treatment from a doctor, one would usually look for a recognized specialist; if one wanted a house to be built, one would search for the best qualified in that field. Most definitely the knowledge of the Religion is a far higher priority, and one needs to look thoroughly at whom he will take that knowledge from.

Dear brothers in Islam, Learning the Obligatory Knowledge of the Religion makes one able to discriminate between what is lawful (halal) and what is unlawful (haram), what is valid and what is invalid, what is acceptable and what is rejected, in addition to what is classified under the Religion as good or bad.

With the knowledge of the religion, one knows how to speak, what to speak and for what reason one is speaking. One would also remain silent while knowing the reason behind remaining silent. With the knowledge of the religion, one knows how to buy and sell and how to conduct a marriage contract. With the knowledge of the religion, one knows how to be obedient to his parents and how to treat his relatives and neighbours kindly.

Based on the aforementioned, our advice to you is to commit yourselves to the sessions and circles of the Islamic Knowledge. Listen, learn, comprehend, and ensure that the notes are accurate. In addition, try to pass on this knowledge to others exactly as was taken without any addition or omission.

We ask Allah, the Exalted, to grant us the knowledge that is beneficial for us and to increase our knowledge. Amin.

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