Noted Erudite Jurist - Ahmad Bin Yahyaa Bin Atwah and His Efforts in Salafi Cause

8/12/2019 Noted Erudite Jurist - Ahmad Bin Yahyaa Bin Atwah and His Efforts in Salafi Cause

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A Refereed Study

The Noted Erudite Jurist Ahmadbin Yahyaa bin Atwah

His Contributions to Islamic Jurisprudence and

Efforts to Champion the Beliefs of the PiousPredecessors

(As-Salaf As-Saalih)

Dr. Ali bin Abdul Azeez bin Ali Ash-Shibl*

*Member of the faculty, College of Shareeah, Riyadh.


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The Noted Erudite Jurist Ahmad bin Yahyaa bin Atwah

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Introduction

All praise is due to Allah. We praise Him, seek His assistance,guidance and forgiveness. We seek Allahs refuge from the evil withinourselves and from our evil deeds. Whomever Allah guides will neverbe misguided, and whomever Allah misguides will never be guided. Ibear witness that there is no god worthy of worship except Allah, and Ibear witness that Muhammad is His servant and messenger.

O you who believe! Fear Allah as He should be feared, and die notexcept in a state of Islam.2

O mankind! Be conscious of your Lord, who created you from asingle person, created, of like nature, is mate, and from them twain

scattered [like seeds] countless men and women; reverence Allah,through whom you demand your mutual rights, and be mindful of yourobligations in respect of ties of kinship, for Allah ever watches overyou.3

O you who believe! Fear Allah, and always say a word directed to theRight: That He may make your conduct whole and sound and forgiveyou your sins: He that obeys Allah and His Messenger has already

attained the highest achievement.4

Of all the nations, Allah the Almighty has favoured the Muslims withthe message of the best of His messengers, Prophet Muhammad (MayAllah bless him and grant him peace). Through this noble messenger,the path of truth has become clear and evidence has been establishedagainst those who have denied him and his message. Indeed, his earthlylife ended only after Allah had perfected our religion for us andcompleted His bounties upon us, as the Quran states, Those who denythe truth have this day despaired of ever harming your religion. So do

not fear them. Fear Me. Today I have completed your religion for youand completed My blessing upon you. I have chosen for you Islam asyour religion.5

2Soorat Aal Imraan, 2:102.3Soorat An-Nisaa, 4:1.4Soorat Al-Ahzaab, 33:70-15Soorat Al-Maa'idah, 5:3.


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Dr. Ali bin Abdul Azeez bin Ali Ash-Shibl

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The early generations of Muslims dedicatedly followed in thefootsteps of the Prophet (May Allah bless him and grant him peace).

They believed in the religion with which he was sent and did all theypossibly could to call to it. When innovations in religion and erroneouspractices emerged, they also left no stone unturned in their effort to putan end to these innovations and practices. Muslim scholars after themfollowed suit and considered defending the Muslim creed their toppriority. Of these scholars in the Najd region in Saudi Arabia in the tenthcentury of the Hegira was the noted erudite scholar Ahmad ibn Yahyaaibn Atwah At-Tameemee Al-Uyaynee An-Najdee (d. 448 AH), wholived at a time when Muslim scholars were very few in this part of thecountry. Historical and academic sources also state that scholars at thistime were very few indeed.

The present paper sheds some light on the life of this great leadingHanbalitescholar in the Najd region by getting a glimpse of his life andthe efforts he had made in an attempt to defend the Muslim creed,particularly with regard to the aspect of it dealing with the loftyattributes of Almighty Allah, hence the title of the paper.

Sheikh Ahmad ibn Yahyaa ibn Atwah was one of the most

distinguished scholars in the Najd region before the advent of thereformist movement of SheikhMuhammad ibn Abd Al-Wahhaab (1115Ah 1206 AH). Even though SheikhAhmad ibn Atwah was not the firstscholar to appear in this part of the world, he was indeed the mostcelebrated of the Najd scholars and jurists.

The Importance of This Topic and the Rationale forChoosing It

1. Attaching great importance to the beliefs of the early generations ofMuslims by adopting them, defending them and calling to them;

2. Presenting the efforts made by scholars of Ahl As-Sunnah Wal-Jamaaah6in this respect, particularly in later years;

6 Ahl As-Sunnah Wal-Jamaa'ah(literally, the people of the Sunnah and the Community) is a title usedto refer to those people who hold firmly to the example and teachings of the Prophet (May Allahbless him and grant him peace) and to the way of his companions and their righteous successors.


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3. Pointing out the efforts made by the scholars of Najd before theadvent of the reformist movement of Sheikh Muhammad ibn Abd Al-

Wahhaab;4. Getting a glimpse of the religious and scholarly aspects in the Najd

region in the tenth century of the Hegira; and5. Quoting from Sheikh Ahmad ibn Atwahs treatise on the nature of

Allahs speech and refuting the views of the Asharites7 in this regardand those of other deviant sects.

This paper comprises an introduction and two sections. The firstsection outlines the biography of Sheikh Ahmad ibn Atwah, and thesecond one examines the methodology he adopted in the field of the

Muslim creed (aqeedah) and the efforts he made to defend the Muslimcreed as understood by the early generations of Muslims.

Whatever correct views expressed in this paper are mainly due to theassistance of Allah alone (praise be to Him), and whatever mistakes andshortcomings found in it are in the main due to my human weaknessand to Satan. I seek Allahs forgiveness for any mistakes made here andI seek His refuge from Satan. Indeed, Allah, the Most Bountiful, in Hisinfinite generosity and kindness, replaces the mistakes of those whoseek to do good with their good deeds. I pray to Him to accept thepresent work, to make it beneficial for whoever reads it. I also pray toHim to help me benefit from it myself in this world and to store itsrewards for me in the hereafter. He is indeed the best of those who show

It is a title which distinguishes people who adhere to the truth from those who followinnovations in religion. Another term which is sometimes mentioned in connection with Ahl As-Sunnah Wal-Jamaaah is As-Salaf As-Saalih, which literally means the pious predecessors, andrefers to the Prophets Companions, their righteous successors and the latters successors inaddition to all those who adhere to the Quran and the Prophets Sunnahin accordance with the

understanding of the Prophets Companions. (Translators Note). 7 Asharite theology (Arabic Al-Ashaairah) is a school of early Muslim speculative theologyfounded by the theologian Abul-Hasan Al-Asharee (d. 324 AH / 936 AD). The disciples of theschool are known asAsharites, and the school is referred to asAsharite school. It was instrumentalin drastically changing the direction of Islamic theology, separating its development radicallyfrom that of theology in the Christian world. Abul-Hasan Al-Asharee was originally a

Mutazilite, and his school was essentially the introduction of some Mutazilite principles intomainstream Sunni theology. The school arose mainly as a response to the Mutazilite school ofthought and some of their views which to Sunnis seemed strange and against previously heldopinions. For example, the Mutazilites believed the Quran to be created, whereas Sunnisgenerally held it be eternal alongside God. (Translators Note)


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mercy and He alone is the one who grants success and assistance. MayAllahs peace and blessings be upon our prophet Muhammad as well as

upon all members of his pure family.Section One: Biography of Sheikh Ahmad bin Yahyaa bin AtwahHis Name and Lineage8SheikhAhmad was the son of Yahyaa, son of Atwah, son of Zayd At-

Tameemee An-Naasiree, of the Banu Amr, one of the subdivisions ofwell-known Arabian Tameem tribe. Sheikh Ahmad was also known asUyaynee because Uyaynah9was his native town where he also servedas a judge and issued legal verdicts. His teachers and friends form Syrianicknamed him Shihaab-ud-Deen, following the tradition in Syria to givesuch a nickname to scholars, traders, princes and notables with the nameof Ahmad. It is worth noting that such honorific epithets as Shihaab-ud-Deen(shooting star of religion), Izz-ud-Deen(honourer of religion),

Muhyid-Deen(reviver of religion)and Taqiyy-ud-Deen(caretaker ofreligion) are not known in Najd and other Saudi Arabian regions; inaddition, they are loaded with a great deal of uncontested praise andspiritual purification, which ought to be generally avoided.

His Birth and Death

Historical sources dealing with the biography of Sheikh Ahmad ibnAtwah do notmention the exact date of his birth, but they do cite someinferences which indicate that he was born in the town of Uyaynah inthe second half of the ninth century of the Hegira. These inferencesinclude the following:

1. He met in Syria the leading erudite jurist Alaa-ud-Deen Ali ibnSulaymaan Al-Mardaawee (817 AH 885 AH), who authored a numberof invaluable books such as Al-Insaaf Fee Ar-Raajih Min Masaail Al-Khilaaf.

8 Referenced consulted includeAs-Suhub Al-Waabilah Alaa Dharaaih Al-Hanaabilah, 1/274; UnwaanAl-majd, 2/303; Taareekh adh Al-Hawaadith Fee Najd, pp. 46-7; Ulamaa Najd, 1/544;Al-Jawhar Al-Mundhir, p. 15 and a number of manuscripts and documents.

9 Uyaynah is located north of Riyadh, Kingdom of Saudi Arabia, about 30 kilometres on one of theBanks of Haneefah valley. It was the most important city and seat of learning in the Najd regionin the tenth century and the centuries that followed.


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2. He was a contemporary of the erudite Hanbalite jurist Sharaf-ud-Deen Abu An-Najaa Moosaa ibn Ahmad Al-Hajjaawee (895 AH 968

AH), the author ofAl-Iqnaaand Zaad Al-Mustaqni, among other books.3. He studied under a number of scholars in Syria who died in the

early part of the tenth century of the Hegira.4. The Prophet (May Allah bless him and grant him peace) said, The

usual life span in my Ummah is between sixty and seventy years, andonly a few pass this age.10

As for his death, his biographers are generally agreed that he died inhis native town of Uyaynah on 2Ramadhaan948 AH (20 December 1541CE). As Sheikh Ahmad Al-Manqoor states, Sheikh Shihaab-ud-Deen

Ahmad ibn Yahyaa ibn Atwah ibn Zayd At-Tameemee, the well-knownHanbalitescholar, died on the night of Tuesday 2 Ramadhaan 948 AH andwas buried in Jubaylah, close to the tomb of Zayd ibn Al-Khattaab (MayAllah be pleased with him)11

His Upbringing and Search for KnowledgeSheikh Ahmad ibn Atwah was born in Uyaynah and studied under

scholars there. Indeed, Uyaynah at that time was one of the largest andmost famous towns, with the largest number of scholars. It was in suchenvironment that he developed the zeal to search for knowledge andtravel from place to place to acquire it. He also travelled to Syria, whichwas at that time a major centre of scholarship. He visited Damascus and,because of the great importance he attached to knowledge, he took upresidence in the student accommodation of Abu Umar School,12 the

10Reported by At-Tirmidhee, 5/553, hadeeth no. 3550, and categorized by Sheikh Al-Albaanee assaheeh(authentic). SeeAs-Silsilah As-Saheehah, 2/385, hadeethno. 757.

11Al-Fawaakih Al-Adeedadh fee Al-Masaail Al-Mudeedah, known by scholars as Majmoo Al-Manqoor,1/150. This book, which details Islamic jurisprudence according to the understanding of scholars

in the Najd region, particularly before the advent of the reformist movement of SheikhMuhammad ibn Abd Al-Wahhaab (d. 1206 AH), consists of two volumes. It was first publishedby Sheikh Ali ibn Abdullaah Aal Thaanee, the ruler of Qatar upon the recommendation of hispaternal uncle Sheikh Muhammad ibn Abdul-Azeez ibn Maani (d. 1385 AH). It was the well -known historian and jurist Ahmad ibn Muhammad Al-Manqoor At-Tameemee (1067 AH 1125AH), who had also written other books including At-Taareekh Al-Mash-hoorandManaasik Al-Hajj,both of which are published. His biography canbe found in Unwaan Al-Majd, 2/360; UlamaaNajd, 1/195; As-Suhub Al-Waabilah, 1/252; Taareekh Badh Al-Hawaadith Fee Najd, p. 90 and theintroduction of Sheikh Ibn MaanitoAl-Fawaakih Al-Adeedah.

12 Abu Umar was the honorific name of Sheikh Muhammad ibn Ahmad ibn Qudaamah Al-Maqdisee (d. 607 AH), the founder of this school. He was the father of the celebrated scholar and


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well-known Hanbalite learning centre in Damascus, which had beenfrequented by Hanbalite scholars for many centuries.13 Many scholars

taught at this school, which housed a wide variety of rare books ofIslamic scholarship.

He stayed there for a long time, studying under the teachers of AbuUmar School. He also read extensively and acquired a great deal ofknowledge in numerous fields of Islamic studies, including Islamic

jurisprudence. He was so well read and knowledgeable that hishandwriting and comments on manuscripts was very well known. Heendowed all the manuscripts he had obtained to Abu Umar Schoollibrary before his return to Najd, as the library books had been taken outdue to negligence, and some of these manuscripts were taken to Adh-Dhaahiriyyah Library.14 These manuscripts are now kept in Al-AsadLibrary, which replaced Adh-Dhaahiriyyah Library after the formerbecame the Syrian national library.

In fact, Sheikh Ahmad ibn Atwah excelled at acquiring knowledge andmemorising and had a superb memory. Even his own teacher, SheikhAhmad Ash-Suwaykee, the notable Hanbalite scholar, would attend hislessons. He adopted a step-by-step approach in dealing with juristic

issues, then he would find a solution and write it down after his lesson.That is Allahs favour which He gives to whoever He wills. Allah'sfavour is indeed immense.15

jurist Abdur-Rahmaan ibn Muhammad, better known as Ibn Abu Umar (597 AH 682 AH), theauthor of Ash-Sharh Al-Kabeer Alaa Al-Muqni, and Al-Muwaffaq ibn Qudaamah Al-Maqdisee(541 AH 620 AH). See Ibn Rajab,Adh-Dhayl, 2/52 and 304; Siyar Alaam An-Nubalaa, 22/5; and

Ash-Shadharaat, 5/376.13See Ibn Al-Hanbalee,Ar-Risaalah Al-Waadhihah, 1/27-33.14Adh-Dhaahiriyyah Library in Damascus, Syria, dates back to 1277, taking its name from its

founder Sultan Baibars (12231277). Building this library was his fathers idea but he died beforehe could achieve it. Initially Adh-Dhaahiriyah was a public school in charge of teaching Quranicsciences. The decorations, carvings, and writing on the building walls, in addition to the gatewhich bears geometric designs and patterns, make the library one of the most importantbuildings in Damascus. It is located at Bab Al-Bareed in the Al-Amaarah neighborhood, aprominent neighborhood in the old city of Damascus located a few meters away from the GrandMosque of Damascus. (Translators Note)

15SeeAl-Fawaakih Al-Adeedadh fee Al-Masaail Al-Mudeedah, 1/4.


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His TeachersUnfortunately, biographical sources do not provide the names of

many of his teachers; they do not even mention a single name of histeachers in the Najd region to which he belonged. As the author of As-Suhub Al-Waabilah states, He (i.e. Sheikh Ahmad ibn Atwah) was bornand brought up in Al-Uyaynah. He studied under scholars there, thenhe travelled to Damascus, Syria, in order to acquire moreknowledge16

This was mainly due to the scarcity of bibliographical sources despitethe great fame and erudition of Sheikh Ahmad ibn Atwah.

As for the teachers under whom he studied in Damascus, Syria, these

include the leading Hanbalite scholar and jurist Sheikh Alaa Ad-DeenAli ibn SulaymaanAl-Mardaawee (817 AH 885 AH), the author of At-Tanqeeh Al-Mushbi andAl-Insaaf Fee Marifat Ar-Raajih Minal-Khilaaf, thelatter being an exposition of the Hanbalite school of jurisprudence andthe Prophetic narrations reported by Imaam Ahmad ibn Hanbal, thefounder of this school. As Ibn Qaaid states, Sheikh Ahmad ibn Atwahstudied under Sheikh Alaa Ad-Deen Ali ibn SulaymaanAl-Mardaawee,the rectifier of the Hanbalite school of jurisprudence and the author ofAt-Tanqeeh Al-Mushbi andAl-Insaaf Fee Marifat Ar-Raajih Minal-Khilaafand

At-Tanqeeh Al-Mushbi.17His teachers also include the great book compiler and Hanbalitejurist

Sheikh Jamaal-ud-Deen Yoosuf ibn Hasan ibn Abd Al-Haadee, betterknown as Ibn Al-Mibrad (840 AH 909 AH), whose books include Jam

Al-Jawaami, in which he collected the chief books dealing with juristicissues, such asAl-Mughnee,Ash-Sharh Al-KabeerandAl-Furoo.18

16Ibn Humayd,As-Suhub Al-Waabilah Alaa Dharaaih Al-Hanaabilah, 1/274.17His full name is Uthmaan ibn ibn Ahmad ibn Saeed ibn Qaaid An-Najdee. He was born in Al-

Uyaynah and studied under its scholars, including Abdullaah ibn Dhahlaan, his own cousin. Then he travelled to Syria and Egypt and studied under other leading scholars, such as Al-Khalwaatee and Abul-Mawaahib. His students include, among many others, Ahmad ibn AwadhAl-Mardaawee. He authored a number of books includingAr-Raaghib Sharh UmdatAt-Taalib, oneof his most invaluable books. He dies in Egypt in 1097 AH. See Ulamaa Najd 3/683; Unwaan Al-

Majd, 1/86;As-Suhub Al-Waabilah, 2/697; andAt-Tas-heel, 2/162.18See his biography in An-Nat Al-Akmal, p. 57;Ash-Shadharaat, 8/43; Fahras Al-Fahaaris, p. 74;Adh-

Dhaw Al-Laami, 10/308; andAs-Suhub Al-Waabilah, 3/1165.


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His teachers also include the prominent Hanbalitejurist Sheikh Ahmadibn Abdullaah Al-Askaree (d. 910 AH). As the author of As-Suhub Al-

Waabilah states, He (i.e. SheikhAhmad ibn Atwah) read major Islamicworks under the most prominent scholars [of Syria], such as the leadingscholar SheikhShihaab-ud-Deen Ahmad ibn Abdullaah Al-Askareethe very teacher of Sheikh Moosaa Al-HajjaaweeSheikhJamaal-ud-DeenYoosuf ibn Hasan ibn Abd Al-Haadee and Alaa-ud-Deen Ali ibnSulaymaan Al-Mardaawee19

He also read Ibn Muflihs Al-Furoo under Sheikh Ahmad ibnAbdullaah Al-Askaree, who was his closest teachers from whom helearnt a great deal and with whom he discussed a number of juristicissues. [Historian] Sheikh Al-Bassaam quotes SheikhAhmad ibn Atwahas saying, in a letter, These are important comments on [Ibn Muflihs]

Al-Furoo, made by our master and teacher, the knowledgeable anddevoutSheikh Ahmad ibn Abdullaah Al-Askaree Al-Hanbalee, mayAllah benefit the Muslims with his knowledge. Amen. I have writtenmost of the comments as he had made them and sometimes I wouldparaphrase them...20

Permission granted by His Teachers to Transmit their Knowledge

(Ijaazah)21

Ijaazah, according to scholars, is of two types:1. Ijaazah, according to scholars of Prophetic traditions (hadeeth), is a

type of narration whereby the student who is granted such ijaazah isallowed to narrate the Prophetic report from his teacher according tocertain conditions.

2. Ijaazah, according to scholars in other than the field of narratingProphetic traditions, whereby a student is granted the permission toteach, issue legal verdicts (fatwaa) or take up the post of judge. This is

19As-Suhub Al-Waabilah, 1/274. See also his biography in Al-Kawaakib As-Saairah, 1/149; Ash-Shadharaat, 8/57;An-Nat Al-Akmal, p. 78; andAt-Tas-heel, 2/121.

20Al-Bassaam, Ulamaa Najd, 1/551.21An ijaazahis a certificate used by Muslims to indicate that one has been authorized by a higher

authority to transmit a certain subject or text of Islamic knowledge. This usually implies that thestudent has learned this knowledge through face-to-face interactions "at the feet" of anauthorized teacher with an unbroken chain (isnaad)back to Prophet Muhammad. "Whileacademic excellence and mastery of the discipline is required, the ijaazah system first andforemost seeks to vet students for high moral character and purity of heart. (Translators Note)


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somewhat similar to certificates and degrees awarded by todayscolleges, institutes and universities.

In fact, SheikhAhmad was awarded both types of ijaazah, and the totalnumber of such awards was three:

1. The first one was awarded by Sheikh Alaa-ud-Deen Ali ibnSulaymaan Al-Mardaawee (d. 885 AH).

2. The second was awarded by Sheikh Jamaal-ud-Deen Yoosuf ibnHasan ibn Abd Al-Haadee, better known as Ibn Al-Mibrad d. 909 AH).

3. The third one was awarded by Sheikh Ahmad ibn Abdullaah Al-Askaree (d. 910 AH).

His Academic Position and Scholars Praise of Him

Sheikh Ahmad ibn Atwah won the admiration of scholars fromamongst his teachers, students, those who knew him as well as thosewho came after him.

As the author of As-Suhub Al-Waabilahstates, He read out scholarlybooks in the presence of erudite scholars, such as the celebratedknowledgeablescholarSheikh Ahmad ibn Abdullaah Al-Askaree, thevery teacher of Sheikh Moosaa Al-Hajjaawee, and learnt a great dealfrom him. He also read out scholarly works before other scholars, suchas Sheikh Jamaal-ud-Deen Yoosuf ibn Hasan ibn Abd Al-Haadee andAlaa-ud-Deen Ali ibn Sulaymaan Al-Mardaawee, and masteredIslamic jurisprudence. His teachers admired his knowledge, praised himand granted him permission (ijaazah) to transmit their knowledge. Thenhe returned to his country a highly knowledgeable and devout scholar.In fact, he was the leading authority on Islamic jurisprudence in theNajd region; followers of the Hanbalite school of jurisprudence oftenquote him and he benefited countless people in this region with hisknowledge. He also authored numerous books22

Among those who lauded him is Sheikh Uthmaan ibn ibn Ahmad ibnSaeed ibn Qaaid An-Najdee (d. 1097 AH) after he granted ijaazah toSheikh Muhammad Al-Hanbalee. In fact, Sheikh Ahmad ibn Atwah isone of the transmitters in his chain of transmission and in the categoryof scholars and contemporaries (tabaqah) of Sheikh Uthmaan ibn Qaaidsteachers teachers.

22As-Suhub Al-Waabilah, 1/275.


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SheikhIbn Bassaaam cites a letter attributed to Sheikh Al-Qaadhee Al-Mansoor ibn Yahyaa ibn Musbih Al-Baahilee who said, I bear witness

that Sheik Shihaab-ud-Deen Ahmad ibn Atwah commanded us andcommanded all judges in his time to adopt the Maalikites view statingthat when a person [not a relation] holds a property for ten years andduring that period no one has claimed the same property as his, itfollows that the property belongs to the holder and not to the claimantregardless of whatever reasons he may proffer. Ibn Atwah said, Ourteacher Sheikh [Ahmad ibn Abdullaah] Al-Askaree referred to theprevailing customs (urf) to determine the period of time.23

This clearly points to the high position Sheikh Ahmad ibn Atwahenjoyed, in that scholars and judges in his time followed his words andorders.

In his bookAl-Fawaakih Al-Adeedah Fee Al-Masaail Al-Mufeedah,SheikhAhmad Al-Manqoor (d. 1125 AH) lauds a number of SheikhAhmad ibnAtwahs legal verdicts, debates and reports and pays tribute to his lifeand work.

Summarising the academic position of Sheikh Ahmad ibn Atwah inthe Najd region, historian Sheikh Abdullaah Al-Bassaam writes, He

held a high academic position in his country due to his broadknowledge, deep understanding and shrewd vision, in addition to hisdevoutness, integrity and solemnity.24

His StudentsAs has already been mentioned, numerous people benefited from

SheikhAhmad ibn Atwahs knowledge. Sheikh Al-Bassaam mentions hisstudents in his book Ulamaa Najdand, surprisingly, mentions that thewell-known Hanbalite jurist Sheikh Moosaa Al-Hajjaawee (d. 968 AH)was also amongst his students, even though they both attended the

study circle of their teacherSheikhAhmad ibn Abdullaah Al-Askaree.His students, as Sheikh Ahmad Al-Manqoor mentions in Al-Fawaakih

Al-Adeedadh Fee Al-Masaail Al-Mudeedah, include the following:1. Sheikh Abdul-Qaadir ibn Burayd ibn Raashid ibn Musharraf Al-

Waheebee At-Tameemee

23Ulamaa Najd, 1/547.24Al-Bassaam, Ulamaa Najd, 1/547.


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2. Sheikh Muhammad, the son of Abdul-Qaadir ibn Burayd ibnRaashid ibn Musharraf Al-Waheebee At-Tameemee. (These were among

the paternal uncles of Sheikh Muhammad ibn Abdul-Wahhabsgrandfathers)

3. Sheikh Ahmad ibn Fayrooz4. SheikhUthmaan ibn Ali ibn Yazeed5. SheikhMoosaa ibn Aamir, the well-known judge of ad-Dariyyah6. SheikhAbdur-Rahmaan ibn Musbih Al-Baahilee7. Sheikh Mansoor ibn Yahyaa ibn Musbih Al-Baahilee, the well-

known judge8. Sheikh Sultaan ibn Idrees ibn Rays Al-Waheebee, another well-

known judge9. SheikhMuhammad ibn Ateeq10. Sheikh Abdullaah ibn Rahmah An-Naasiree Al-Amrawee Al-

Hanbalee, one of his cousins.His WritingsHistorical sources do not provide us with many of SheikhAhmad ibn

Atwahs writings. What we have available today are his short treatises.However, he authored, as the author of As-Suhub Al-Waabilah25 states,numerous books and describes his research as very deep and hisexaminations as very careful and accurate. Anyone who reads his legalverdicts in Ahmad Al-ManqoorsAl-Fawaakih Al-Adeedah Fee Al-Masaail

Al-Mufeedahwill notice that this is true. Most of his writings are in thearea of Islamic jurisprudence. The following are some of his books:

1.Mansak Fee Al-Hajj: This is perhaps the biggest of all his books. AsSheikhAl-Bassaam states, this book is on pilgrimage in Islam, consists ofan introduction, ten chapters and a conclusion. The introduction aloneconsists of seven sections.26

2.Ar-Rawdhah Al-Aneeqah, which Sheikh Al-Manqoor calls it RawdhatIbn Atwah.27

3.At-Tuhfah Al-Badeeah4. Durar Al-Fawaaid Wa Uqyaan Al-Qalaaid

25As-Suhub Al-Waabilah, 1/275.26Al-Bassaam, Ulamaa Najd, 1/551.27Al-Fawaakih Al-Adeedah, 1/199, 204, 244 and 307.


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5. Faataawaa Wa Munaadharaat Wa Ajwibah Wa Munaaqashaat WaIfaadaat:28SheikhAl-Manqoor mentions some of its contents in his book

Al-Fawaakih Al-Adeedah Fee Al-Masaail Al-Mufeedah. In fact, the legalverdicts, debates and discussions the book examines point to SheikhAhmad ibn Atwahs profound understanding and immense erudition.

6. Turaf At-Tarf Fee Masalat As-Sawt Wal-Harf: This book details thebeliefs of Imaam Ahmad ibn Hanbal as to the fact that Allahs speech, beit the Quran itself or otherwise, consists of both letters and sounds.

7. Al-Misbaah Al-Mudhee Fee Butlaan Man Jaala Mustanada HukmihiDhannauhu Adamu Al-Farq Bayna Ash-Shart Al-Mansee Wal-Lafdhee: Thisis a treatise that was handwritten by historian and jurist Sheikh IbnRabeeah Al-Awsajee.

His DebatesSheikhAhmad ibn Atwah held a number of debates with his teacher

Sheikh Ahmad Al-Askaree, his peers and some of the scholars in histime. These debates fall into two types:

1. Debates on Matters Relating to BeliefsThis is essentially represented by his famous treatise Turaf At-Tarf Fee

Masalat As-Sawt Wal-Harf, in which he refutes the statements of

laterMutakallimoon29

who accuseAhl As-Sunnah Wal-Jamaaahin generaland the Hanbalitesin particular, includingSheikh Ahmad ibn Atwah, of

28See Ahamd Al-Manqoor, Al-Fawaakih Al-Adeedah, 1/40, 55, 120, 152, 153, 161, 167, 193, 185, 198,199,200, 203, 205, 212, 224, 226, 229, 230, 241, 259, 265, 266, 275, 283, 313, 314, 336, 341, 373, 408and 442.

29Mutakallimoon are the scholars of Ilm Al-Kalaam, literally the study of speech or words) is theIslamic philosophical discipline of seeking theological principles through dialectic. Kalaam inIslamic practice relates to the discipline of seeking theological knowledge through debate andargument. A scholar of kalaamis referred to as a mutakallim(plural mutakallimiin). There are manypossible interpretations as to why this discipline was originally called kalaam; one is that the

widest controversy in this discipline has been about whether the Word of God, as revealed in theQur'an, can be considered part of God's essence and therefore not created, or whether it wasmade into words in the normal sense of speech, and is therefore created. Those who Islamicspeculative theology. It arose during the Umayyad dynasty over varying interpretations of theQuran and over questions the Qur'an provoked, including those on predestination, free will, andthe nature of God. The most prominent early school was the 8th-centuryMutazilites, whichasserted the supremacy of reason, championed free will, and rejected an anthropomorphiccharacterization of God. The 10th-century school ofAsharites moved kalaam back towardtraditional faith, accepting, for example, the eternal, uncreated nature of the Qur'an and its literaltruth. The school also represented the successful adaptation of Hellenistic philosophicalreasoning to Muslim orthodox theology. (Translators Note)


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adopting erroneous assumptions and beliefs by confirming Allahsattributes, including His speech which consists of both letters and

sounds, as evidenced by the Quran, the Prophets Sunnah and thestatements of the early generations of Muslims. In this treatise, hedisproves their claims and cites conclusive evidence to follow the truthas well as evidence from the Quran and the Sunnah which confirmAllahs speech, that Angel Jibreel (May Allahs peace be on him) heard itfrom Allah and he, in turn, recited it to Allahs Messenger (May Allahbless him and grant him peace). He then cites evidence from thestatements of the Prophets companions (May Allah be pleased withthem) to this effect, as well as statements of the late Hanbalitescholars,

such as his own teacher Sheikh Alaa-ud-Deen Ali ibn Sulaymaan Al-Mardaawee, Sheikh Ibn Al-Lahhaam and even Imaam Ahmad ibnHanbal.30

2. Debates on Juristic IssuesAs for his debates on juristic issues, these are numerous and are

contained in his books At-Tuhfah Al-Badeeah, Ar-Rawdhah Al-Aneeqahand Durar Al-Fawaaid. SheikhAl-Manqoor also makes mention of someof these debates in different parts of his bookAl-Fawaakih Al-Adeedah Fee

Al-Masaail Al-Mufeedah. Some of these debates have become very well-known. In these debates, he exchanged written arguments with bothscholars in Syria and scholars and judges on Najd.

As Sheikh Ahmad Al-Manqoor states, Sheikh Muhammad ibn Abdul-Qaadir ibn Musharraf studied under a number of scholars, mostdistinguished and knowledgeable of all was Sheikh Ahmad ibn Atwah.The latter studied under SheikhAhmad Al-Askaree. Sheikh Ahmad Ash-Suwaykee also studied under Sheikh Ahmad Al-Askaree who did notagree with SheikhAhmad ibn Atwah on a number of issues.31

30See generally Sheikh Ahmad ibn Atwah, Turaf At-Tarf Fee Masalat As-Sawt Wal-Harf, and SheikhAhmad Al-Askaree,As-Suhub Al-Waabilah, 1/171.

31Sheikh Al-Bassaam, Ulamaa Najd, 1/449-550. See also SheikhAhmad Al- Manqoor,Al-Fawaakih Al-Adeedah, 1/196.


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Section Two: His Methodology in Matters of Belief and His Effortsat Defending the Muslim Creed as Understood by the early

Generations of MuslimHis BeliefsAs historical sources fail to provide us with sufficient information on the

beliefs of Sheikh Ahmad ibn Atwah, we will attempt here to find a goodunderstanding of his beliefs in the following two sources:

1. What his biographers have written about him in this respect. Acloser look will reveal that all his biographers hold him in high esteem,testify that he was highly knowledgeable, had profound understandingand was a devout and well-read scholar. In fact, this testifies to his

sound beliefs, as evidenced by the Prophets saying, No servant [ofAllah] does something secretly but Allah will make it public; if it isgood, it will be good, but it is bad, it will be bad.32 His biographershave also mentioned his teachers, who are known to be honourable andvirtuous and whose beliefs are known to be sound, being those adoptedby the early generations of Muslims. The most prominent of his teacherswere (a)Sheikh Alaa-ud-Deen Ali ibn Sulaymaan Al-Mardaawee (817AH 885 AH), (b) Sheikh Jamaal-ud-Deen Yoosuf ibn Hasan ibn AbdAl-Haadee (840 AH 909 AH) and (c)Sheikh Ahmad ibn Abdullaah Al-Askaree (d. 910 AH). These are known to be Hanbalite scholars whoadopt the aqeedah(creed, beliefs) ofAhl As-Sunnah Wal-Jamaaah.

2. We understand his beliefs through his books that are available to ustoday despite their scarcity, his legal verdicts (through Sheikh AhmadAl-Manqoors Al-Fawaakih Al-Adeedah Fee Al-Masaail Al-Mufeedah, andhis treatise entitled Turaf At-Tarf Fee Masalat As-Sawt Wal-Harf. In fact,he himself declares in this treatise that it adopts the aqeedahof the piouspredecessors, particularly in matters relating to Allahs names and

attributes.He also states in this treatise that the saved sect33 is that whichfollows the Prophets Sunnah and the prophets Companions and their

32Reported by At-Tabaraanee inAl-Mujam Al-Kabeer, 2/171, report no. 1702.33Al-Firqah Al-Najiyah (the Saved Sect) is one that holds fast to what the Prophet (peace be upon

him) was sent with; It is the sect of Ahl As-Sunnah Wal-Jamaaah(adherents to the Sunnahand theMuslim mainstream). Al-Firqah Al-Najiyah refers to those who believe in Allah and HisMessenger and abide by the religion of Allah. They believe in all that Allah and His Messenger


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righteous successors as well as all those who follow them inrighteousness (Ahl As-Sunnah Wal-Jamaaah), who believe in what Allah

has informed us about in His Book (the Quran) and what has beenestablished in this respect in the Prophets sayings without changing themeanings of Allahs names and attributes, denying them completely,qualifying them, likening them to any of those of His creatures andgiving them the wrong interpretation. This is the belief of the earlygenerations of Muslims and the leading scholars of those who came afterthem, who all maintain that we should believe in such names andattributes as well as in their meanings without questioning them orattempting to figure out their nature or manner. He also states that we

have been commanded to follow in their footsteps in this respect.34This clearly indicates that SheikhAhmad ibn Atwahs creed was based

on the Quran, the Sunnah and the unanimous agreement of Muslimscholars, in addition to the statements of the pious predecessors formamongst scholars who followed the Prophets Sunnahand the ProphetsCompanions and their righteous successors, as well as all those whofollow them in righteousness. In this way, he refuted the erroneous

said and follow the path of Allah's Messenger (peace be upon him) by performing the religiousduties and abandoning everything that Allah forbids. They believe that Allah (Glorified be He) isabove the Throne in a manner that suits His Majesty and Greatness and that He (Glorified be He)

has the Most Beautiful Names and the Most Supreme Attributes: There is nothing like Him; and

He is the All-Hearer, the All-Seer. Those areAhl As-Sunnah Wal-Jamaaahand they areAl-FirqahAl-Najiyah. The Ummah(nation based on one creed) has been divided into seventy three sects, allof them would be in Hellfire except one sect, which is Al-Firqah Al-Najiyah. It is the sect thatbelieves in Allah and His Messenger; it believes in the Names and Attributes of Allah andbelieves that He (Glorified be He) is the only One worthy of worship and that He is the TrueGod, Who rose above the Throne in a manner that suits His Majesty and Who has the Most

Beautiful Names and the Most Supreme Attributes as revealed in the Great Book and in theauthentic (saheeh) and Purified Sunnah. Those are the true adherents to the Sunnah and theMuslim public opinion and those are Al-Firqah Al-Najiyahand the Triumphant Sect until the LastDay, even if they are only a few, regardless of where they may be, but the other seventy two sectsare threatened to enter Hellfire. The followers of these sects include the disbelievers and thecallers to bidah (innovation in religion), who deviated from the way of the Salaf (righteouspredecessors). Those who deviated may become disbelievers and sometimes their deviation isless then disbelief. Seventy-two sects are threatened to enter Hellfire. They include disbelieversand people who followbidah; some kinds of bidahmay cause them to be disbelievers and someothers may not. (Translators Note)

34Sheikh Ahmad ibn Atwah, Turaf At-Tarf Fee Masalat As-Sawt Wal-Har, p. 14.


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beliefs of the deviant sects, such as the Jahmites,35Sufis, the Mutazilites36and theAsharites.37

His Reliance on the QuranThe most important fundamental ofAhl As-Sunnah Wal-Jamaaahis that

they base their creed on the Quranand the Prophets Sunnah. For theHoly Quran is the very speech of the Lord of the worlds, which He sentdown on the master of His messengers, Prophet Muhammad (May Allahbless him and grant him peace).

In all his arguments and substantiation of his statements, SheikhAhmad ibn Atwah drew heavily on the Quran. About the scholars hewrites, They have protected His revealed legislation, and so Heprotected them against dissolute people, quoting the Quranic verse,

35The Jahmites (Arabic Al-Jahmiyyah) was a pejorative term used especially by early Hanbalites torefer to certain Sunnis Muslims and the Mutaziliteswho believed that the Quran was created.The eponym of the Jahmites was Jahm ibn Safwaan (d. 128/746).Jahm ibn Safwaan was acontroversial Islamic theologian who attached himself to Haarith ibn Surayj, a rebel in Khurasaantowards the end of the Umayyad period, and who was put to death in 128/745-6 by Salim b.Ahwaaz. Jahm was the first major propagator of the createdness of the Qur'n. He believed thatthe Speech of God is created, since all attributes that are ascribed to God and which are shared bythe creation are created too. There can be no sharing in name or attribute, according to Jahm, for

that would necessitate assimilation (at-tashbeeh). He therefore denied each and every attributementioned in the scriptures, for fear of anthropomorphism. The only attributes he accepted anddescribed God with were two: creating and power. He believed that creating is the sole attributethat belongs properly to God and power too; all power witnessed among the creatures ismetaphorically theirs, not literally. This last belief lead him to the doctrine of fatalism, called al-

jabr (compulsion) for which they are called al-Mujbirah. He based his theology upon aphilosophical thinking he borrowed from non-Arabs particularly, the early Greek philosophers.Jahm's doctrines about God and His Attributes found a lot of adherence among theMutazilites,who were namedJahmitesby their adversaries. TheMutazilitesare known because of their beliefthat the Quran is created, a tenet wherein they imitated Jahm. They would also become knownas deniers of God's Attributes in contradistinction of the affirmers from among theAsharitesandothers. (Translators Note)

36

The Mutazilites (Arabic Al-Mutazilah) is an Islamic school of theology based on reason andrational thought that flourished in the cities of Basrah and Baghdad, both in present-day Iraq,during the 8th10th centuries. The adherents of the Mutaziliteschool are best known for theirhaving asserted that, because of the perfect unity and eternal nature of Allah, the Qur'an musttherefore have been created, as it could not be co-eternal with God. From this premise, the

Mutazilite school of kalaam proceeded to posit that the injunctions of God are accessible torational thought and inquiry: because knowledge is derived from reason, reason is the finalarbiter in distinguishing right from wrong. It follows, in Mutazilite reasoning, that sacredprecedent is not an effective means of determining what is just, as what is obligatory in religionis only obligatory "by virtue of reason. (Translators Note)

37See footnote 7. (Translators Note)


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And those who harm believing men and believing women for[something] other than what they have earned have certainly born upon

themselves a slander and manifest sin.38To support the fact that the Quran is Allahs speech in truth, he quotes

the Quranic verse, And if anyone of the idolaters seek your protection[O Muhammad], then protect him so that he may hear the Word ofAllah, and afterward convey him to his place of safety. That is becausethey are a people who do not know.39 After quoting those versesregarding Allahs speech, the Qurans position and how AlmightyAllah has challenged the Arabs with it, he writes, The Quran hasdiscussed this issue a great deal, and whoever reflects on the Quran,

seeking thereby guidance through it, will, Allah willing, certainly findthe path to the truth40

This clearly indicates that He drew heavily on the Holy Quran inmatters relating the Islamic creed, utilizing its verses in support of hisstatements and in refutation of the erroneous statements of hisopponents whose opinions contradict the beliefs of Ahl As-Sunnah Wal-

jamaaah.His Reliance upon the Prophets SunnahThe Prophets Sunnah is the second major source upon which Ahl As-

SunnahWal-Jamaaah rely in their religious beliefs and acts of worshipand in substantiating their statements. It is quite clear from SheikhAhmad ibn Atwahs refutation of his opponents claims in this treatisethat he relies upon the Prophets traditions, using them as evidence tosupport his statements and citing its reporters, particularly thosereported by Al-Bukhaaree and Muslim, and inferring their rulings fromthemantooq(explicit meaning), which is defined as being that which isindicative of the ruling due to the wording of the text.

After quoting Quranic verses to substantiate his statements that boththe letters and sounds of the Quran constitute Allahs speech, hefollows them with Prophetic traditions. He mentions five traditionsincluding the following,

38Soorat Al-Ahzaab, 33:58.39Soorat At-Tawbah, 9:6.40Turaf At-Tarf Fee Masalat As-Sawt Wal-Harf, pp. 8, 15 and 20-5.


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When Allah, Most High, wishes to reveal something, He speaks outthe revelation and the heavens begin to shake (or he said: thunder

heavily) due to fear of Allah, the Almighty, the All-powerful, and whenthe inhabitants of the heavens hear it, they fall down in prostration toAllah (Reported by Al-Bukhaaree)

Allah will gather the people and call them with a voice which will beheard by those who will be far away and those who will be near, bysaying, `I am the King; I am the Ultimate Judge. (Reported by Al -Bukhaaree)

Whoever wants to recite the Quran as fresh as when it was revealed,let him recite it according to the recitation of Ibn Umm Abd. (i.e.Abdullaah ibn Masood).

In these and other narrations, he writes, the Prophet (May Allahbless him and grant him peace) informs us of what His Lord informedhim.41

Here he substantiates his statement that the Quran consists of bothletters and sounds with the Prophets sayings and quotes authentictraditions from Saheeh Al-Bukhaaree, Book of Monotheism, and thenattempts to prove that the Quran can be heard by citing the tradition in

which the Prophet (May Allah bless him and grant him peace)commends his Companions to recite the Quran according to therecitation of Abdullaah ibn Masood.

It is worth mentioning here that SheikhAhmad ibn Atwah followed inthe footsteps of the early scholars of Islam, in that he would alwaysquote some Quranic verses and Prophetic traditions in an attempt toprove or disprove a point.

His Reliance on the Statements and Precedents (Aathaar, sing.Athar) of the Prophets Companions and of those who Followed them

It is the practice ofAhl As-Sunnah Wal-Jamaaahto quote the statementsand precedents of the Prophets Companions and those who followedthem (Taabioon) in an attempt to explain Quranic verses and Prophetictraditions. Indeed, this methodology is very clear in their writings whenthey also attempt to substantiate their statements in matters relating to

41Ibid., pp. 11-2.


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beliefs and acts of worship. They do this after first quoting Quranicverses and the Prophets traditions.

To prove that the Quran is the speech of Allah and that it consists ofboth letters and sounds, Sheikh Ahmad ibn Atwah here furnishesconclusive evidence from the Quran and the Sunnah and then quotesthe statements and precedents of the Prophets Companions,particularly the leading scholars amongst them. As he states, Abu Bakrand Umar (May Allah be pleased with them) said, Whoever disbelievesin a single letter of the Quran has disbelieved in its entirety. When Aliibn Abu Taalib (May Allah be pleased with him) was asked if a personin a state of major impurity (janaabah) can read the Quran, he replied,

No, not even a single letter of it.42He also established the methodology of the pious predecessors in

matters relating to Allahs speech, quoting Imaam Ahmad ibn Hanbal, as[Abu Muhammad] Harb [ibn Ismaaeel Al-Karmaanee] narrated fromhim,43 as saying, These are the beliefs of the leading scholars, thestaunch followers of the [Prophets] Sunnah, whose example is followedin this regard, since the time of the Companions of the Prophet (MayAllah bless him and grant him peace) until today44

His Understanding of the Quran and the Sunnah according to theMeaning Yielded in Arabic

Allah Almighty sent down the Quran in a clear Arabic tongue, andthe Arabs did understand it quite well, being in their language, as theQuran states, This surely is a revelation from the Lord of the Universe:the Faithful Spirit has brought it down upon your heart, that you may be[one] of the warners, in a clear Arabic tongue.45

The Sunnahis also a second revelation. Indeed, it is the very wisdomwith which Allah gave support to His Messenger Muhammad (May

Allah bless him and grant him peace), as the Quran states, Allah hassent down to you the Book and Wisdom.46 The Prophet (May Allah

42Ibid., p. 12.43Harb ibn Ismaa'eel Al-Karmaanee was one Imaam Ahmad ibn Hanbals students. (Translators

Note)44Turaf At-Tarf Fee Masalat As-Sawt Wal-Harf, p. 12.45Soorat Ash-Shuaraa,26:192-5.46Soorat An-Nisaa, 4:113.


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bless him and grant him peace) also said in this respect, I have beengiven the Book and something similar to it.47

Therefore, to understand the Quran and the Sunnah, Muslim scholarsendeavour to explain Quranic verses with other Quranic verses as wellas with the Sunnah and the statements and precedents of the ProphetsCompanions; for they understood [the Quran] properly, being sent intheir tongue, and witnessed its revelation. The Quran was also revealedin response to their general circumstances, and in response to thequestions they had posed and the verdicts they had sought.

In an effort to establish and defend the beliefs of the piouspredecessors, he founded his methodology on the abovementionedsteps. He interpreted the Quran and the Sunnahbased on the meaningyielded by the Arabic language, which is their container. In refuting theerroneous beliefs of theAsharites,48he writes, The evidence [disprovingtheir erroneous beliefs] is in the Quran, the Sunnah, the unanimousagreement of Arab linguists as to the prevailing customs ( urf).49 It isthis very method which he adopts in refuting the Asharites claims thatthe Qur'an is unarticulated speech (kalaam nafsee). He brings forth thefollowing arguments to refute their false reasoning:

1.The Arabic language does not consider unarticulated speech to bea speech in any way.

2. The Arabic language consists of letters which are put together toform words, which are in turn put together to form sentences thatexpress a complete thought.

3. The Arabic language defines kalaam (speech) as being articulatedand heard, and there is no such thing as speech without these twocharacteristics.

4. He refutes the Mutakallimoon50 and the Asharites by quoting thefamous Christian Arab poet Al-Akhtals51 verse defining the wordkalaam: Speech is in the heart, but the tongue is a guide of the heart.52

47 Abu Daawood, As-Sunan, hadeeth no. 4604; and Ahmad, Al-Musnad, 4/130, hadeeth no. 17213.Sheikh Al-Albaanee categorized this hadeeth as saheeh authentic. See As-Silsilah As-Saheehah,hadeethno. 2870.

48See footnote 7. (Translators Note)49Turaf At-Tarf Fee Masalat As-Sawt Wal-Harf, pp. 11-3.50See footnote 29. (translator's Note)


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These arguments unquestionably point to the fact that the revealedtext can only be understood properly through the Arabic language in

which it was revealed, and all Arab linguists are agreed on this.His Reliance on the Unanimous Consensus of Muslim Scholars

(Ijmaa)Ijmaa is the third source of legislation in matters of beliefs and

argumentation for them after the Quran and the Prophets Sunnah. Asthe Quran states, But if anyone opposes the Messenger after hisguidance has become clear to him and follows a path other than that ofthe faithful, We shall let him pursue his chosen path and shall cast himinto Hell: an evil destination.53The Prophet (May Allah bless him and

grant him peace) also said in this respect, [Allah] will never let myfollowers (ummah) agree on misguidance.54

Ahl-As-Sunnah Wal-Jamaaahstill consider, as they always have, soundunanimous consensus to be binding evidence that must not be opposed.They even regard it even more so in matters relating to beliefs andlegislation and apply it in their arguments and in refuting theiropponents opinions.55This is the very procedure Sheikh Ahmad ibnAtwah adopts in his writings. In an effort to prove that the Holy Quran,both its letters and sounds, is Allahs speech, he states, after quotingtextual evidence from the Quran, the Sunnah and the ProphetsCompanions statements, Muslims are unanimously agreed on thenumber of the Quran soorahs, verses, words and letters. They are alsoagreed that whoever denies any soorah, verse, word or letter of theQuran is an unbeliever.56

51Al-Akhtal (His full name is Ghiyaath ibn Ghawth Al-TaghlibeeAl-Akhtal, c. 640-710) was one of

the most famous Arab poets of the Umayyad period. He belonged to the tribe of Taghlib inMesopotamia, and was, like his fellow-tribesmen, a Christian, enjoying the freedom of hisreligion. (Translators Note)

52Ibid., pp. 11-3.53Soorat An-Nisaa, 4:115.54 Ahmad, Al-Musnad, 2/188, hadeeth no. 27267; and Al-Haakim, Al-Mustadrak, 1/200. Sheikh Al-

Albaanee categorized this hadeethis categorized as saheeh (authentic). SeeAs-Silsilah As-Saheehah,1/273, hadeethno. 2729. by

55 This has also been stated by Sheikh-ul-Islaam Ibn Taymiyyah towards the end of his book Al-Aqeedah Al-Waasitiyah.

56Turaf At-Tarf Fee Masalat As-Sawt Wal-Harf, p. 12.


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Because sound unanimous consensus constitutes binding evidence, sodoes prevailing custom (urf), as the Quran states, Hold to forgiveness,

command what is right (urf) and turn away from the ignorant.57Livewith them on a footing of kindness and equity (maroof).58Therefore, ifpeople regard a certain prevailing custom acceptable, it becomesbinding evidence in understanding the proof dependent on this custom[as long as it is compatible with Islamic law].

As SheikhAhmad ibn Atwah states, According to common practice,people are agreed that a person cannot be called a speaker if he does notarticulate his thoughts and ideas, and if he takes an oath withoutarticulating this oath, his oath will not be considered brokenThe SavedSect, as represented by Ahl As-Sunnah Wal-jamaaah, believe in whatAllah has informed us about in His Book (the Quran) and what hasbeen established in this respect in the Prophets sayings, withoutchanging the meanings of Allahs names and attributes, denying themcompletely, qualifying them, likening them to any of those of Hiscreatures or giving them the wrong interpretation. This is the belief ofthe early generations of Muslims and the leading scholars of those whocame after them, who all maintain that we should believe in such names

and attributes as well as in their meanings without questioning them orattempting to figure out their nature or manner. We have beencommanded to follow in their footsteps, seek guidance in their light andwe have been warned against following innovations in religion.59

His Praise for ScholarsOne of the distinguishing characteristics of Ahl As-Sunnah Wal-

Jamaaahthat sets them apart from many sects that adopt innovations inreligion and follow their whims and desires is that they do not hold anygrudges against scholars and devout people, nor do they insult them in

any way, particularly the Companions of the Prophet (May Allah blesshim and grant him peace), his pure family members, the CompanionsSuccessors (Taabioon) and all those who followed them in righteousness.

57Soorat Al-A'raaf, 7:199.58Soorat An-Nisaa', 4:19.59Sheikh Ahmad ibn Atwah, Turaf At-Tarf Fee Masalat As-Sawt Wal-Har, p. 14.


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Therefore, a good indication of a persons sound methodology andbeliefs is that he extols the pious predecessors, loves them and follows in

their footsteps. Scholars consistently indicate that drawing on thestatements of the pious predecessors is a clear indication of a personssound beliefs and practice, which is a characteristic of Ahl As-SunnahWal-Jamaaah, as evidenced by Allahs statement, Those who came [intothe faith] after them say, Our Lord, forgive us and our brothers whopreceded us in the faith and leave no malice in our hearts towards thosewho believe. Lord, You are indeed compassionate and merciful.60

Sheikh Ahmad ibn Atwah consistently draws upon the statements ofthe Prophets Companions, extolling them and employing these

statements in his interpretation of the Quran and the Prophets Sunnah.In his argument that Allahs speech consists of both letters and sounds,he mentions that this is the view of Muslim scholars who follow theProphets Sunnahsince the time of the Prophet (May Allah bless him andgrant him peace) until today; he further states that those who opposethis view or mock its proponents are mere innovators in religion who donot follow the Prophets Sunnahand the established view of the majorityof Muslim scholars.

He further argues that this is the very position taken by Ahmad ibnHanbal, Ishaaq, Al-Humaydee, Saeed ibn Mansoor and others.61

His Use of Logical Reasoning in His ArgumentsReasoning is not a source of legislation or beliefs, for peoples

understanding and level of reasoning differ from one person to another.Were reasoning a source of legislation, it would have sufficed and therewould have been no need for divine books or messengers from God.

Indeed, Ahl As-Sunnah Wal-Jamaaah take a middle course in thisrespect. They do not overstate the importance of reasoning and make it

of more value than anything else, just like those sects who have deniedAllahs attributes, such as Muslim philosophers, the Jahmites,62 theMutazilites,63the Asharites64and the Mutakallimoon.65Nor do they deny

60Soorat Al-Hashr, 59:10.61Turaf At-Tarf Fee Masalat As-Sawt Wal-Harf, pp. 10-1.62See footnote 35. (Translators Note)63See footnote 36. (Translator's Note)64See footnote 7. (Translator's Note)


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the importance of the intellect and fail to employ it for analogicaldeduction and contemplation and making judgements, as have those

who liken Allahs attributes to those of his creatures (mushabbihah).Therefore, the appropriate role of reasoning in matters relating to the

beliefs and legislation is to derive Shareeah rulings from the mainsources of Islamic law (istinbaat) and seek guidance from the source(istidlaal),66in addition to contemplation and reasoning.

SheikhAhmad ibn Atwah clearly employs reasoning in his refutationof the statements and claims of deviant sects regarding the manner ofAllahs speech and that it consists of both letters and sounds. This isquite clear in his treatise in which in which, after quoting textualevidence from the Quran and the Sunnah, the statements of theProphets Companions, the unanimous consensus of Muslim scholarsand Arab linguists and employing urf (prevailing customs), he states,Were unarticulated words regarded speech, Arab linguists would nothave defined a dumb person as someone who is unable to speak and aperson who is silent as one not speakingIn addition, the word kalaam(speech) is derived from kalm (wound) due to the effect it is bound toexert on the listener, for what affects the listener are the words

themselves, not unarticulated speech67

His Efforts to Champion the Beliefs of the SalafBy the word salafis meant As-Salaf As-Saalih(the pious predecessors)

whose example must be followed in matters relating to knowledge andreligion, and they are the Prophets Companions, those who succeededthem (Taabioon) and all those who followed in righteousness.

Indeed, an attempt to champion and defend the beliefs of the piouspredecessors constitutes the most significant aspect of following in theirfootsteps, loving them and adopting their sound methodology and

creed.Sheikh Ahmad ibn Atwah played a remarkable role in this respect. In

fact, his treatise Turaf At-Tarf Fee Masalat As-Sawt Wal-Harf is bestknown work that is available to us today. The subject matter of this

65See footnote 29. (Translators Note)66Istidlaal allows jurists to avoid "strict analogy" in a case where no clear precedent could be found.

In this case, public interest was distinguished as a basis for legislation. (Translators Note)67Turaf At-Tarf Fee Masalat As-Sawt Wal-Harf, p. 13.


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Noted Erudite Jurist - Ahmad Bin Yahyaa Bin Atwah and His Efforts in Salafi Cause

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