Salafi Ashari Aqeedah Difference

Salafi Vs Ashari-Maturidi
Aqeedah
Is There Any Basic Difference Between Them?
All the School of thought, Groups, Organizations, Madarsa, Islamic Movement,and Scholars
of the Muslim world belong to any one of these three Aqeedah Schools.
(Except Shia Brothers .We don’t know anything about Shias)
Because of many personal and peripheral issues the orators of

groups present an exaggerated picture of differences in Aqeedah. In
Reality there is no basic difference between them.
But it has been made so complicated that it is very difficult to
understand this point. Still there is no harm in trying to understand
it. This essay contains the basic material for its understanding.
May Allah help the ummah (Ameen)
For general Muslims the best way is to read and believe the
Aqeedah from any salafus salehin Aqeedah book like Aqeeda
tut Tahawiah that is unanimously accepted and authentic
book of Aqeedah. This is of only 20-25 pages.
This is enough to answer all the questions of Aqeedah on day
of judgment. They should not enter into any difference.
Jazakalla.
Fazilatus Shaykh Abul Hasan Ali Nadvi R.A.

Title, description of Title and presentation by : Dr. Syed Abu Tooba
This book is actually two chapters of the Translation of
Syed Abul hasan Ali Nadvi Book
Saviors of Islamic Sprit Vol 1

(Original Urdu work)
Tareekh e Dawat O Azeemat
For the benefit of common Muslims it is being presented separately.
Jazakallah o Khair for the writer, the translator, and for persons of Shaykh Nadvi
Centrehttp://abulhasanalinadwi.org/index.html for making soft copy available on internet.
Original English translationis available on Website on following link.

http://abulhasanalinadwi.org/books/Saviours%20Of%20Islamic%20Spirit%20volume%2001.pdf
Original urdu Book link

http://abulhasanalinadwi.org/books/taarikhdaawatajimat-1.pdf
*************************************************************
Presented By
Dr. Syed Abu Tooba [email protected]
CAMPAIGN AGAINST GROUPISM (CAG)

CAMPAIGN FOR REVIVAL OF ISLAMIC ETHICS OF
DISAGREEMENT (CRIED)
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
In Appendix
Arabic Text and English Translation of Aqeedatut Tahawia taken with Jazakallah
from central-mosque.com
http://www.central-mosque.com/index.php/Beliefs/belieftahawiyyah.html
CHAPTER IV
AHMAD IBN HANBAL
Metaphysics :
Muslims became conversant with the Greek intellectual patri
mony in the beginning of the second century a h . The philosophi
cal thought of the Greeks was nothing more than an intellectual
sophistry and a play upon words devoid of any content of reality
The concepts and ideas of man, limited as they are, find expres
sion in lus language which is wholly inadequate to delineate the
nature and attributes of the Limitless Being The nature of God,
His attributes, His creativeness, and similar other questions do
not admit of an analysis and experimentation similar to those of
tangible objects nor yet of a rational explanation, if only, because
man does not possess the rudimentary knowledge or the basic
precepts and experiences m regard to these matters, while the
entire structure of his thoughts, ideas and imagination rests on
sensory perceptions. Divine revelation through His apostles is, in
reality, the only means of acquiring knowledge with certitude in
this respect, for it can alone provide mankind with the gnosis of
Supreme Being and IBs attributes Trust m the prophets, there
fore, bespeaks of prudence and sound intellect. Muslims possessed
the Qjir3an and the Smnak which provided an answer to all intellec
tual and spiritual questions and left no excuse for plunging into
philosphical speculations. The companions of the Prophet, their
successors, jurists and traditionists had all taken the same stand
Also, Muslims were m the beginning too much occupied with the
dissemination of their iaith, the conquests that had brought to the
fore numerous problems relating to afikus of private and social
www.abulhasanalinadwi.org
68 SAVIOURS OF ISLVUIC SPIRIT
life v hich had to be patterned m accordance with the ethical

norms of Islam, and the compilation of religious sciences.
Houe'ter* with the translation or Greek and Syriac works and a
close contact with the scholastics, philosophers and scholars of
other peoples, a section of the Muslims began to tike interest in
the so-called rational and intellectual interpretation of the revealed
truth These people, not content with a realistic and direct
answer a\ailable m the Scriptures to the spiritual question*, winch
was m fact more satining to an intellect, deep and well-grounded,
were attracted b) the sophism of philosophical speculation And
the result of their cndca\ ours was that futile controversies per
taining to the nature and attributes of God, eternal or accidental
nature of His word, \ lsion of God through corporeal eyes predes
tination and free-will were started, although these were neither
necessary for theological purposes nor had an\ utxlin for cultural
or social advancement These discussions had definite!} a
dissohmg influence on the solidarity of the Vvush and were
injurious to its grit and tenacitv.
M a'tazilaisro i
The Muctazilites, at the head of this group of religious
philosophers, were regarded as rationalists and dnlecticians since
they had made philosophical speculation a touchstone of faith and
apostasy. Tiiev endea\oured, with all the wits at their command,
to reconcile religion with philosophy, faith with the so-called
reason, while jurists and traditionists, on the other hand adhered
to doctrinal tenets of their predecessors and considered these
quibbhngs not only futile but harmful for die Utt'irfh did
not take root till the reign of HarQn al-Rashtd but m the time of
Mamun, who was very much impressed with th e G reek thought
and its rationalism ou mg to his upbringing and for certain other
reasons, the star of the Muctazilites rose on the horizon Ibn Abi
Duw ad an ardent propigator or ‘Jhcff/ and die Chief Justice of
the cAbbSstd Empire, exterted his influence to make it a state
religion MamOn, who was himself a zeilous exponent of the
Muâzilite school, had the impatience of a jonth and the
AHMAD IBN HANBAL *>9
obstinacy of an autocrat sovereignx He made it possible for

the MuHazibtes to exercise undue influence over the whole
empire
The doctrine of the creation of the QjuPan2 was held as the
basic tenet of the Muctazslite school which was sought to be
enforced by invoking the power and influence of the state, and
was made a cntenon'for determining one’s apostasy or adherence
to the true faith This brought forth a vehement opposition from
the traditionists with Ahmad ibn Hanbal spearheading the
opposition movement
Ahmad ibn Hanbal 2
Ahmad ibn Hanbal was born at Baghdad in the month of

of Stab*! u\-Awwal, 164 a . h He came of an Arab tribe,
‘Shaiban,’ which was renowned for its courage and endurance,
grit and vigour3 His grandfather, Hanbal ibn Hil2l had
1 A few examples of his rashness are furnished by his declaration of the

preference of <-Ali over the first three Caliphs and of the validity of
marriages contracted for a limited penod which caused considerable resent
ment among the masses He had afterwards to retrace his steps on the
intmention of Yahya ibn Aktham (jgnfal /slam, Vol III, p 165 and
/fau Tm/ur, p 45)
2 The controversy in a regard to the creation of Qur35n-~its being created
or being eternal-^was entirely a philosophical speculation^ which; even
according to the Mtf-tazilite historians, served only to shake the faith in
the divine origin of the Qjir^Sn Traditionists^ holding die interpreta
tions of the Mu'tazilite school to be wrong and harmful for the Ummah,
opposed them The Mu^tazilites ate commonly regarded as rationalists
and progressive but they proved to be the most turbulent sectarians since
they endeavoured to stifle all opposition to their creed They filled the
entire world of Islam with a rancour and fanned the flame of hatred
between different sections of the populace The manner in which they
dealt with their opponents is reminiscent of the courts of Inquisition set
up hj the Christian Church dunng the Medieval Ages for the repression of
the liberal thinkers, and which ultimately gave a death blow to tltizSL
3 The famous Commander or G&hph AhuBakr, Muthanna ihn Hiritha
belonged to the same tnbe
70 SAVIOURS or ISLAMIC s p i r i t
migrated from Basra to Khurasan and was appointed as Governor

or Sarakhsh under the Ummayyads but he was sympathetic to the
cAbbasid propaganda to supplant Bam Hashim, the descendants
of the Prophet, m place of the Ummayyads. After his father's
death, his mother migrated to Baghdad where Ahmad was born
Although placed m straitened circumstances, his mother took
pains to provide him with the best possible education. Ahmad
too, being at the end of his tether, learnt to be industrious and
patient, resolute and self-restrained He committed the Qtir’Sn to
memory when still young, studied literature for some time and
then enlisted in an office to gain proficiency m the penmanship
Ahmad was virtuous and of clear conscience from his very
childhood His uncle held the Dost a of an official rcoorter
* at
Baghdad and used to send despatches to his superiors about the
affairs of the city Once he handed over a bundle of his
despatches to Ahmad for being delivered to a courier, but Ahmad
threw these away m the river as he thought that these would be
containing secret reports about certain persons While he was
working as an apprentice m the correspondence-office, many
house-wives whose husbands were out on military duty came to
get their letters read out to them and replies written on their
behalf Ahmad would oblige them but he would never write
anything which he considered to be undignified or against the
Shanah It was on account of these distinctive qualities that a
foreseeing individual (Haitham ibn Jamil) had predicted that if
“the youngman remained alive, he would be a model for his
compatriots M|
In religious sciences, Ahmad paid special attention to the
^ ^ _ A
Traditions In the beginning he took notes of the Traditions

from Abtt YOsuf2 and then studied for four years under a famous
traditionist of Baghdad, Haitham ibn Bashir3 (d 182 A . h .) .
1 Tarjumaiul ImSm, p 16
2 Manaqtb Imam Ahamd, p 23
3 Ibid ,p 23
AHMAD IBN HANBAL 71
During this penod he also received education from cAbdflr

Rahman ibn Mahdi, Abu Bakr ibn cAlyyash and a few other
reputed teachers of haditk He was such an industrious and avid
student that often he wanted to leave the home foi his studies so
early m the morning that his mother had to beg him to wait till
the call for the morning prayer was heard and the darkness had
at least faded away.
After completing his education at Baghdad he set out for
Basra, Hijaz* Yaman, Syria and al-Jazirah for attending the
lectures of the reputed doctors of Tradition m these placcs
Ahmad ibn Hanbal met Muhammad ibn Idris al-Sh£fecs
m 187 a h while on his first visit to Hijaz1 He again met
al-Sh£feci afterwards m Baghdad when the latter had elaborated
the science ofjurisprudence mto a regular system and developed
the doctrine of Ahmad had too acquired such a
proficiency by then that al-Shafec2 used to depend on him in
regard to the authenticity of the Traditions and often asked
Ahmad to enlighten him m this regard
Ahmad wanted to set off for Ray m Iran for attending the
lectures of a reputed traditionist, Jarir ibn cAbdul HamSd but
could not go because ofthe paucity of funds He often regretted
that if he had even ninety dirhams he would have left for Ray
Another incident indicating his high-spintedness in acquiring
the knowledge of Traditions has been related by the annalists.
In 198 a h he decided to repair to Hijaz and then, after perform*
mg the Hajj, to Sanc£ in Yaman for listening the Traditions
from cAbdur Razzaq ibn Humam One of his class-mates, YahyS
ibn Maceen»also promised to accompany him However, when
they were encompassing the Kacbah, they happend to meet cAbdur
Razzaq ibn HumSm. Ibn Maceen paid his respects to cAbdur
Razzaq and introduced Ahmad to him' He also made a request
to give them some time for learning the Traditions for him
When cAbdur Razzaq had left, Ahmad told Ibn Maceen that it
was not befitting foi them to take advantage of the Sheikh’s
Ibn Hambal, p 33
72 SAVIOURS or ISLAMIC SPIRIT
presence m Mecca to listen the Traditions from him. Although

Ibn Maccen pleaded that it was a boon from God that the Sheikh's
presence in Mecca had saved them from a lengthy journey of two
months and the attendant hardships and cxpendituie, Ahmad
refused to listen the Traditions from cAbdm Rarzaq without
having undertaken the journey to SancSf. He said * “I would Teel
ashamed before God, if I break the joui ney undertaken with the
intention of learningD the Traditions I would Oeo to Sanc*r ' " and1
attend the Sheikh’s lectures there” After the Hsuj was over, he
r_
repaired to san~5 ana ustenca tnc iraciitions nanoea flown
through al-Zuhrl and ibn al~Mussayyib from cAbdur Rarraq.1
In due c o u is p of time he acquned a high reputation for his
profound knowledge, particularly for his erudition with icsnect
to the prccepis, actions and sayings of the Prophet, of which he
could repeat over a million. Despite lus vast knowledge and
prodigious memory, he had a high regai d for al-ShafeVs intelli
gence, grasp and deductive method of reasoning He used to say
of al-Shafecl “I have not seen anyone like him”. Ahmad learnt
w
the rules of jurisprudence from al-Shafecl and later developed his

own doctrine of uncompromising adherence to the text of the
Traditions as a source of law Ultimately he rose to be an
eminent theologian and jurisprudent, and the foundei of one of
the four schools or Islamic jurisprudence, which still has adherents
m many parts of the Islamic world. Al-ShafecI too held Ahmad
ibn Hanbal m high esteem While leaving Baghdad al-Shafe l
had remarked “I am leaving Baghdad when there is none
more pious and a greater jurist than Ahmad ibn Hanbal .J
Ahmad ibn Hanbal began his discouises on Traditions m
204 a«h , at the age of fortya This was perhaps God ordained or
a re-echo of the Prophet’s call to Islam since he had been
graced with the prophethood at that age Quite a large number of
persons used to attend his lectures Annalists report that five
1 Ibn-Kathlr, Vol X. pp 326-27 and Manaqib Imam Ahmad, pp M

2 Tarjumatut ImSm, p 16
3 Ibn Hanbal, pp 33
AHMAD IBN HANBAL 73
thousand or more persons attended his lectures out of which

about five hundred used to take down his discourses People
listened to Ahmad ibn Hanbal m pin drop silence for no body
could dare to talk or do anything unseemly of the respect of
Traditions The poor were given preference over the rich in his
lectures Al~Zahabi quotes Maiwazi, a contemporary of Ahmad
ibn Hanbal) as follows
“I have not seen the poor and lowly being shown
more deference anywhere than in the lectures of Ahmad,
who used to be attentive to the poor and indifferent to the
affluent He was a man of towering dignity, of simple
habits yet grave and never hasty, his countenance
signified a weightiness and sublimity, He used to arrive
for his lectures after Asr prayers, but remained quiet till he
was requested to speak ”x
Ahmad ibn Hanbal was extermely simple m his habits and
led an almost ascetic hfe like the mentors of the old He never
accepted any gift or present offered by the Caliphs or the
grandees If his sons ever asked the reason for refusing these
presents, he explained that the offerings were perfectly lawful and
even Hajj could be performed from that money He refused to
accept these not because of it being prohibited but owing to the
dictates of prudence He managed to meet his expenses from the
income of his ancestral fief or from his own earnings but despite
his being financially hard-pressed he was very large-hearted and
generous He often said that if the entire world became a morsel
in the hands of any Muslim who fed another Muslim with it, this
would not be lavishness He was not charitable in respect of
wealth alone but exhibited the same virtue even when his own-
self was involved Once a man abused and denounced but
came back to repent and offer hts apology Ahmad replied
that he had already ibrgiven him before leaving the place where
the incident had occurre^ After enduring the tortures in con
nexion with his stand on the eternity of the Qur*Sn, he forgave
1. TaQtmahd Imam, p 35, and HUyatul Auhja, Vol IX, p 165
74 SAVIOURS OF ISLAMIC SPIRIT
all those who were involved in his suffenngs including the Caliph
under whose orders he had been seveiely scourged He used to
say “I cannot pardon the innovator m icligion but excepting
him eveiyonc who took part in my victimisation has been
pardoned b> me1* Often he said, “What advantage would
anyone derive if a Muslim was a sc oitrgcd m Hell because of
him
An incident illustrating the o\ cr-flowing chanty and kindly
disposition of Ahmad ibn Hanbal has been related by Ahmad
Qattan al-BaghdsTdl who says that long aftci the wounds inflicted
by the flogging had been healed, Ahmad ibn Hanbal often had a
shooting pain m his back which was caused by a grow*th developed
as a result of the severe scourging The phvsician who had
treated Ahmad ibn Hanbal told al-Baghdadl that wlule examining
Ahmad when he pressed the spot where the latter had pain,
Ahmad simply said “I seek the refuge of God from it”
Similarly, when the physician opened the spot to remove the
concussion, Ahmad continued to seek forgiveness for Muâsim
till the operation was over After dressing the wound the
physician asked Ahmad ibn Hanbal "AbU cAbdulIah» w’hen
people have to facc a calamity on account of someone else, the}
normally accur&e him but you were invoking divine blessings ibr
Muctasim?” “I too thought of it", replied Ahmad, "but
Muctasim is a descendant of the Prophet's unde and I do not want
to chensh a feud with one of the relatives of the Prophet when I
face him on the Day of Judgement I, therefore, decided to
forgo my claim against him” 1
Despite his high reputation and profound knowledgej never a
word of self-praise was heard from him One of his associate,
YahyS ibn Ma€een says
“I have not seen a man like Ahmad I had been
associated with him for fifty years but he never showed off
his erudition”2
1 Randhartul’* Uqh*">3 pp 156-57

2 Hilyalid Awlypa, Vol IX p 181
AmlCAD IBN HANBAL
Modest as he was, Ahmad never liked to mention his hneagfe

although he descended from a celebrated Arab tribe, and that was
considered to be a great honour m those days Al-Zahabi has
recorded an incident related by one of Ahmad's compatriots
which throws light on his singular humility
“ cXrim AbG-Nocam3n says . Ahmad ibn Hanbal had
asked me to keep some funds in deposit out of which he
used to draw amounts m accordance with his needs. Once
I said : cAbU *Abdullah, I know you are an Arab*9 To
this he replied * 'W hat1 we are destitutes.' I insisted on
a reply but he evaded the answex3”.1
After the persecution Ahmad ibn Hanbal had to undergo foi
his stand on the question of the ci eation of Qux*3n, he obtained so
high a reputation for his sanctity that countless people offered
prayers for divine blessings on him Ahmad ibn Hanbal, however,
felt terribly worried and uncertain* Once Marwazi, one of his
disciples, told him: “A large number of people solemnly invoke the
divine blessings on you.”
“How do you say so Ahmad exclaimed, “I actually fear
punishment m the shape of divine benefits that are sometimes
conferred on ungrateful sinners”.
Marwazi replied, a A man has come fiom Tarsus who says
that he was present on a battle-field m Rtlm3 when he heard
suddenly cries raised from every nook and comer of the place
imploring benediction m your favour. He further relates that
the soldiers fired bailistas as if on your behalf and once it so
happened that when a balhsta was thus fired, the missile hit an
enemy taking position behind a cover on the wall of the fort,
cleanly blowing away both the cover and the head of the enemy”.
Horrified on hearing this, Ahmad exclaimed, “O God, let
this not be a delusive favour from Thee.”,*
1* Taijmatul Imam, p 22.

2 The land of the Byzantians.
3 Terfmatol IniSm, p 21
Very often non-Muslims came to meet him from distant

w
places A Christian physician once visited him in connexion with

1 1 1 9 ucauuGui l i e aaiuj jl itaulcu iu iuccv yuu aiuwc a iuiik uui6«
You are a blessing not for the Muslims alone but for all the
human beings All of our fnends and co-religionists have similar
feelings for you”
When the physician had left, Marwazi said, “I hope that
the entire Muslim world would be beseeching divine blessings
for you” .
Ahmad, however, replied, “When a man happens co know
his worth, no adulation can deceive him M|
Notwithstanding his profound humility, Ahmad ibn Hanbal
had been endowed with a personality so solemn and overbearing
that even the state officials, administrators and soldiers felt
* •
over-awea in nis prsssnce and could not Help paying respect co
him An eye-witness reports that he had been to the Governor
of Baghdad Is’haq ibn IbrShlm, and several other high-ranking
officers but he did not find anyone so domineering as Ahmad ibn
Hanbal. He says that he wanted to seek certain clarifications
A J Li J ?----- I P !_ **
udxd Aunuu Dm ne louna nimseii m a nuwer—uic ujuOu
A -----
knocking in his temples, he was unable to speak in the presence

of Ahmad. A reputed traditionist Ibrahim al-Harbi (d. 2 8 5 a h .)
says:
“I have seen Ahmad ibn Hanbal. It seemed as if his
heart was a repository of all the knowledge vouchsafed to
human beings, past and present; he brought forth whatever
he wanted and held back what he did not desire to
divulge.9*2
Ahmad ibn Hanbal led a life so simple and frugal that it was
envied even by the ascetics* The reign of the first three cAbbasid
sovereigns of his time, MamQn, Mu( tasim and Wathiq, constituted
a trial ibr Ahmad since each one of these w*as bent on putting
1 Tarjumatid ImSm, pp 21/22

2. Ib id , p (6, and Manaqib ImSm Ahmad%p 15
AHMAD IBN HANBAL 77
him to harm Wathiq was succeeded by Mutawakkil m 232

a h who held Ahmad in high esteem, but Ahmad was far more
afraid of him since he took the favours of the Caliph as a tempta
tion to evil Often he said that he was able to withstand the
sufferings inflicted by the earlier Caliphs, but m his old age, he
had to face another trial which was far more severe The respect
and deference, favours and gifts of Mutawakkil could not, however,
make any inroad into the contentedness and resignation of Ahmad
just as the threats and sufferings at the hands of earliei Caliphs
had failed to deter him from the path enjoined by the Sunnah of
the Prophet Once Mutawakkil sent him a donkey-load of gold-
pieces but he refused to accept the same The man who had
brought the present insisted on his accepting the money and
implored that the Cahph would take ill if the present Was refused
At last Ahmad consented to let the bag being placed in a corner
Ahmad, however, called on his uncle late m the night and asked
him to advise as to what he should do with the money since he
deeply regretted that he had accepted the present, and could not
sleep on account of it. His uncle advised him to wait at least till
the day-break and then to dispose it of in the manner he liked
best Early next morning Ahmad collected his trusted disciples
and associates and asked them to prepare a list of the poor and
indigent persons He distributed the entire amount and then
gave away the bag to a destitute1 m
Ahmad ibn Hanbal remained a royal guest, on the insistence

of Cahph Mutawakkil, for a few days During this period he was
served with sumptuous dishes, which were estimated to cost one
hundred and twenty dirhams per'day Ahmad, however, did not
touch the food and kept fasting continuously for eight days He
became too weak, and, as it is reported, if the Caliph had not sent
him back soon thereafter, he would have probably died2
cAbdullah, Ahmad's son, says that his father remained with the
Caliph for sixteen days During this period he took only a little
1 TaqvmntoAImam, p GO
2 Ibid, p 61.
78 SWIOCRS OF ISLAMIC S riR lT
pitched grain rcduccd into piste Mutaw akkil had sanctioned

stipends for the sons or Alunid* One of his sons report* that prior
to their being stipendiaries* Ahmnd hid no objection to accepting
am thing from them but he comp]ctel\ discontinued the practice
thereafter. Once, when Ahmad was ill* a ph\sirian preenbed
water extracted from pitched pumpkin for him. Ahmid was
advised bv someone to get the pumpkin pirched m the oxen of
his son Saleh which happened to be burning At the time, but
Ahmad refused to do so.1 Although lie was extremely cautious
for his own self, he still felt uneasy m regard to the stipends
receded b\ his sons, and ulumiteh he told Snlch ; " I want that
you should foresikc the allowance for \oti n o getting it on
account of me*
Ahmad fell seriously ill at the age of 77* The number of
people who daih came to see him was so large according to the
chroniclers of his time that all the streets oftheB isar no?r his
house were overcrowded and police had to be posted there to control
the traffic 3 Ahmad was suffering from haematuria and the reison
attributed to his illness by tlie physicians was thit grief and
anxiety had produced an ulcer in his stomach9 Marwasi says
that Ahmad’s condition deteriorated ou Tlnnsdaw Although he
had unbearable pain. Ahmad asked Marw*azi to help him perform
tlie ablution. He was so particulir about it that he instructed
Marwazi to pa*s his fingers between the toes On Fridiy night
Ahmad’s malady grew still >vorse and he died the next day* on
Friday* the 12tli of Rab^-uI-Awwal, 241 a h 4
Dispute regarding the Nature o f the Qixrân s
Gahph al-Mamun applied himself vigorously to the task of
spread mg the doctrine of the Muctazilites about the nature of the
1 Tarjsnatal lxiZn pp 63/64.

2 J M . p 77.
3 J h i p 77.
4 TenUt-t-Kefir. Vol II, Part I, p 6 ; r«nU -& ct7r ,p 244 ; and TenrariH-
mw w + m Bfl*T n 7fi
^
AHMAD IBN HANBAL 79
Qur’an, who held it to be a creature rather than an eternal word

of God In MamBn’s judgment, any deviation from this doctrine
was worse than treason, and therefore, he issued a detailed
mandate to the Governor of Baghdad m 218 a h severely criti
cising the dogmatism of the populace, particularly traditionists.
He described them as noisy and turbulent sectarians lacking in
true faith, unreliable witnesses and reactionaries of the Ummak
He ordered that all those officials who did not subsciibe to the
tenets expounded by him should be dismissed under intimation to
him1
The royal edict was issued four months prior to the death of
Mamun Its copies were despatched to the governors of all
dominions who were instructed to summon the leading doctors
and jurists, under the employ of the State, and to test them m the
fundamentals of the doctrine and to dismiss those who did not
accept the Mcutazilue viewpoint
Thereafter MamGn issued another order to the Governor of
Baghdad asking him to present before him seven reputed tradi
tionists of the city who were opposed to the doctrine4 When they
came, MamGn questioned them about his dogma regarding the
crfeation of the Qur’Sn Bach one of them, either from conviction
or as a matter of expediency, expressed his agreement with the
views of the Cahph and was allowed to go back. They were also
asked to express their views m public meetings convened for the
purpose but the masses remained unaffected, holding the orthodox
view
A few days before his death, Mamttn issued a third rescript
to; Is’haq ibn Ibrahim, expounding the doctrine m still greater
detail, and enlarging its scope to test all the doctors of religion
along with the officials of the State He made it compulsory for
everyone to subscribe to the tenet Is’haq convened a meeting of
all the reputed doctors, asked their views about the royal dogma
and reported back their answers to the Caliph. Mamtin was m
1 Tabu j Vol X pp 284/93 and Ibn T&ifOt pp 181/86

2 Ibn Taifttr, p 183
AHMAD IBN HANBAL 81
taken a. vow that he would not execute him but have him most
severely scourged and confined m a dungeon where the Sun never
arose Ahmad, however, did not yield and ultimately he was
brought before Muctasim The Caliph ordeied Ahmad to be
given thirtyfour lashes A fresh executioner was brought after
every two strokes but Ahmad said after getting each whip *“I will
accept if you can bring anything from the QurcSn or the Sunnah
m your support”
Ahmad’s Account of H is Sufferings :
Ahmad ibn Hanbal has himself given an account of his
sufferings in these words *
“When 1 reached the place known as Bab-ul-Bustin, a
horse was brought before me and I was asked to get
upon it Nobody helped me m mounting the horseback
and with heavy chains fastened to my legs, I had to make
many attempts I just managed somehow to save myself
from falling down m these attempts When I reached the
castle of Muctasun, I was thrown in a small room which
was then bolted There was no lamp in the room and
after midnight when 1 stretched my hands to touch the
dust for purification before the prayers I intended to offer,
I found a tumbler full of water and a basin I performed
ablution and offered the prayers On the next day a page
took me before the Caliph The Chief Justice, Ibn Abi
Duwad, and a number of his courtieis along with Abu
cAbdur Rahman al~Shafec&were present there Just before
I was presented before the Caliph, two persons had been
beheaded I asked Abu cAbdur Rahman al-Shafecl if he
remembered hat ImSm ai-Shafecl had said about Masah.1
Ibn Abi Dmvad remarked on this * ‘Look here ! This
man is to be beheaded and he is making enquiries about
the canons’ In the meantime Mu'tasim asked me to come
I Ritual purification with dust m place or water, when the latter is not
available or n harmful for health, for offering prayer*
84 SAVIOURS OF ISLAMIC SPIMT
why do you want to get nd of your life. God knows that

I have a great regard for you'.1
A h * TTmSJ* __ — ....a L a L . I*—__ Si_ _ r i__ _ _ «
v/ucj piiuacu me wifcume nanuie 01 ms sword
a n d exclaimed: ‘You want to carry all before you1
Another man remarked, ‘Don’t you se e that the Amlr-ul-
Momiriln is S ta n d in g before you9, while a third ejaculated,
‘Oh, Amir-ul-Momtriln, you a re k e e p in g fa s t a n d standing in
wiwA e itn ^ t
puu atau moiAii icptaLcuiy Iuvaumiuuiam aa a U a J
urn
im a
iu
acknowledge his dogma but every time, I repeated my
earlier reply at which he flared up and ordered to sioutge
me harder till I became unconscious When 1 regained
consciousncss, I found that I had been unchained
Snm
ww w
f>nno
* a w
nrnfipnt thi>m
J # * w H w a v v
flnlrl m n flin t
M A H *
T Tiaifl Iiann
^ M W M I
nulli>rl
down on my face and then trampled upon However, I do

not know what they had done to me” J
Ahmad ibn Hanbal was thereafter sent back to his house He

spent 28 months in imprisonment and got 34 lashes Ibrahim ibn
X J t __ C - L - ___~ i* * 1 _______ __. J . __ _______________ ___ I__ A 1___ « . . . U n»
iviu a aU ) une o i u m gu aru s iu w iu ise cu stod y nnuittu waa ncjjb,
says that he had not seen anyone more courageous and brave than
Ahmad, for he treated his guards no more than insects Another
person, Mohammad ibn Ismacll, says that he had heard from
certain eye-witnesses who said that Ahmad ibn Hanbal was
e-----
m u v0V
M TV
f l *V
e ni^ aifiW
m i nlir aVilV
l v t h0V
aA
t VA
flV
n a fft r f r n l r i t lU d e n n r t l f f r l—---------
l t n TU flke a n
elephant cry out An eye-witness of Ahmad’s scourging says that

since the latter was keeping fast on the day, he said to him
“The Shanâh permits you to acknowledge the tenet of the Caliph
in order to save your life But Ahmad did not pay any attention
to me When he became too thirsty, he asked for some water A
1 The chroniclers of the umc report that Mu'tosim wanted lo set Ahmad
free, bui Ibn Abi DuwSd exhorted him and said that if the Caliph forgave
Ahmad i his acuon will be construed as going back on the policy laid auw»
by his brother
2 Sumnuirj'ed front Tflritmuitiil Imam, pp 41-49
I
a h m a d ib n h a n b a l 8 5
tumbler of ic&*cooled water was brought which he took in his

hand but returned.1’1
One of the sons of Ahmad relates that his father had the
marks of scourging on his body when he died- Abul cAbbas
ar*Raqqi describes how certain people who wanted to save Ahmad
of his sufferings, went to the prison where he was confined and
recited the Tradition which allowed one placed m similar
circumstances to save his life Ahmad replied, “But what do you
say of the Tradition handed down by KhabbEb which says that
there were people of the old who were sawed into two but they
did not renounce their faith”. Those people got disappointed
with the reply of Ahmad for they knew that he would go through
every trial and tribulation for the sake of his faith
Achievements of Ahmad ibn. Hanbal ;
The undaunted courage and steadfastness of Ahmad ibn
Hanbal gave a death-blow to a sacrilege which had exposed the
faith to a great danger. AH those who had expressed their
agreement, either from fear or expediency, with the views of the
Caliphate, were exposed. All such savants were despised and held
in contempt despite their erudition and learning On the other
hand, Ahmad ibn Hanbal was received by the people with the
most honourable marks of distinction, and affection for him
became a mark and symbol of the orthodox school of Islam One
of his compatriots, Ibn Qtitaibah says:
“When you find anybody setting his affections on
Ahmad ibn Hanbal, you should know that he is a follower
of the Sunncth ”a
Another doctor, Ahmad ibn Ibrahim ad^Dauraat held
that
“Be suspicious of the Faith of one whom you find
irreverent to Ahmad” 3
1 Tflrjimwjuf /mom, p U2
2 Ib id , p 16
S Tmfh~i-ftttt*kdad Vol IV p 420
CHAPTER V
ABUL HASAN AL.ASHAR1
Tlie Crisis of cI tis S I :

Ascctidnticy of The Muctazilites suffered a severe
set-back after the death of MuHssun and Wathiq> both of
whom were ardent supporters of their school Mut&wakkil9the
tenth cAbbasid Caliph, succeeded his brother Wathiq m 232 a . h .
He was agains* the Muctazilites and keen for the restoration
of the true faith He declared as heretic the allegedly free-
thinking Mu'tazilites, expelled them from public offices and
interdicted discussions on dogmatic questions by them. Yet,
hlu&l had taken roots m the circles of the learned and the
philosophers, all over the Islamic world Although the doctrine
in regard to the creation of the Qur3Sn had died-out, the
Mu'tazihte thought still exercised considerable influence. The
Muctazilites continued to be vigorous owing to the eminent
exponents of HttzHl who were well-versed in literature, dialectics,
jurisprudence and other sciences, and held high offices under the
State They gamed ascendancy by the middle of the third
century a h when it was commonly held that they possessed
rationalistic tendencies, yjere progressive thinkers and seekers
after the Truth* This became the prevailing taste which was
taken after by the youngmen, students and others who wanted to
cut a figure. The Hanbalite school could not produce another
savant of Ahmad ibn Hanbal’s erudition while the traditionists
and the teachers of orthodox school came to regard secular
sciences as undesirable intruders into the domain of religion.
The ignorance of orthodox theologians in dialectics and other
secular sciences began to be regarded as their weakness with the
result that the SkzHI acquired a predominance such as it frad
never gained before or after that period. It is true that all those
ABUL HASAH AL-ASHAM 89
Aba cAli al-JubbaDi was a successful teacher and writer but not a
good debator while Abul Hasan cAIi al-Ashcan was celebrated
both for his wit and eloquence. During the debates on the
doctnnes of al-Jubba’x used to ask him to contend with the
opponents of his school Thus he soon earned a name for his
mastxy over the science of disputation and was recognised as
a teacher of the Muctazilite school of thought1 It was expected
that he would succeed his god-father and mentor and prove a still
more vigorous and eminent exponent of die MuHazilite doctrines*
God had, however, willed otherwise.
Notwithstanding the fact that al-Ashcari had spent his life in
the advocacy of the MuHazilite school whose leadership was
about to fall in his lap, Providence had selected him to vindicate
the Sunnah. He began to see through the intellectual sophistry of
the Muâzihte school, its quibblings and hairsplitting* and ulti
mately realised that the specious reasoning of the rationalists was
nothing more than an intricate yet well argued spell of words,
ideas and thoughts but really inconsequential in so far as the
search for Truth was concerned. It dawned upon him that the
source of truth lay only m revelation; the way of the teachers of
tftfe old and companions of the Prophet was the only Right Path,
and that there was no reason why intellect should not submit to
it Thus getting disenchanted from the Mucta2ilite doctrines at
the age of forty, he developed an intense dislike for the so-called
rationalist school. He did not come out of his house for fifteen
days. \jtl the sixteenth day he went from his house to the
principal mosque of the city. It was Fnday and al-Ashcan
elbowed his way through the thronging crowd of the faithful.
Going straight to the pulpit and ascending its steps he started to
proclaim:
“Many of you know me. I want to tell those who do
not know me that I am Abul Hasan cAli al-Ashcari. I was
a Muctaaulite and believed in their doctrines. Now I seek
repentance from God and turn away from my earlier
1. 117
beliefs, henceforth, I shall endeavour to refute the

doctrines of the Muctazihtes and lay bare their mistakes
and weaknesses991
And from that day on al-Ashcari devoted himself whole*
heartedly to the repudiation of the Muctazilites and began
propounding the tenets of the orthodox school With his profound
knowledge, penetrating intellects eloquence, mastry over dialecties
and a facile pen, he was able to over-shadow his disputants and
uphold the doctrines of the conformist school.
M issionary Zeal of al«Ashca r i:
For he considered it an obligation and a mission enjoined
by God Almighty, al-Ashcan performed the task he had taken
upon himself with an untiring zeal He used to attend the
meetings of the Mu'tazihtes and search out rationalists to set at
rest then doubts about the doctrines of the orthodox school If
anyone raised the objection as to why he met the sceptics and
dissenters, who ought to be shunned, he would reply that he could
not do otherwise He explained that the Mu'tazihtes were all
well-placed in life, held the offices of administrators, judges, and
cfher venerable positions, and, therefore, they could not be expected
to come to him If he too were to sit with folded hands, how
would they come to know the Truth, and also that there was
someone who could defend the faith with reason and arguments 3
Achievements o f al-AshSiri:
Al-AshSri was a pastmaster of debates and polemics He
had an aptitude and facility which he used with consumate skill
in contending for the religion No one was better qualified than
he for the task as m his knowledge of secular sciences like logic
and dialectics he excelled all the Muctazdite doctors and could
rebut their otyections like a teacher answering the questions of
1 7a6r«n, pp 39-40 and Ibn KhallikSn, Vol II, pp 446*447

2 TalFeejii p 116
ABUL HASAH AL-ASHARI 91
his students One of his disciples, Abu cAbdullah ibn Khaflf has
left an account of his first meeting with al-Ashcari in these words:
“I came from Shiraz to Basra Being too keen to
meet al~Ashcan, I enquired of his address I went to his
place at a time when he was attending a debate A band
of the Muctazihtes was then blurting out questions one
after anothei Aftei they had all finished their haranguing,
al-Ashcan began lits speech He took the objections raised
by each, one by one, and bet al lesi all of then doubts
When al-Ashcan lose from the meeting, I followed him.
He asked, ‘What do you want?1 I replied, ‘I want to see
how many eyes, eais and tongues have you got * He
smiled on hearing my answer5,1
The same nairaior adds
(CI could*nt see why you kept quiet m the beginning9
said 1, ‘and allowed the Muctazihte& to present their
objections It behoved you to dclivci (mutes and meet
their objection' theicin, instead of asking them to speak
out first * AI~Aslicau icplicd, *1 do not considci it lawful
even to zepcat their doclimes and beliefs, but once some
one lias expressed these, it becomes an obligation for ihe
i ighteous to refute then tenets9991
Abul Hasan cAli al-AshSiri was the lounder of Islamic
scholasticism (kalam) All the dialecticians of the later ages have
acknowledged al-Ashcau’&God-gifted intelligence and sagacity,
discernment and profundity Cadi Abu Baki Baqillam was
known to his compatnots by the name of Lisan-ul~Unimdh (Tongue
of the Nation), on account of his eloquence and penmanship
Once, when somebody remaiked that his writings appear to excel
those of al-Ashcan, Baqillam replied that he considered it an
honour to be able to understand al-Ashcan9s works1
1 T # rd i, p 95
2 ibtd , pp *>1-96
3 Ibid p 12b
ABUL HASAN AL-A5HARI 93
way unauthorised by God Almighty* Their interpretation

is neither supported by reason nor by the Traditions
handed down from the Prophet, his companions or their
successors.9’1
Thereafter, throwing light on the canons of his own school
of thought, he says *
“We have a faith in the Qur’sn and the Traditions
and, therefore, hold the opinion that these have to be
followed ungrudgingly. What has been handed down
by the companions, their successors and traditionists has to
be accepted completely and with unquestioning submission,
for this is the way of Ahmad ibn Hanbal (may God bless
him and give him a goodly reward by raising him to
higher and sublime regions). We shun those who do not
follow the path of Ahmad, for, he was the ImUm3 pious and
erudite, whom God Almighty enabled to show the path of
righteousness and efface the deviations and innovations,
doubts of the sceptics and interpretations of the misguided.
May God glorify the adorable and venerable /mam.”2
The achievement of al-Ashcari, however, did not consist
merely of his defence of the orthodox school, for the Hanbalites
and other traditionists had already been seized with the task
The most valuable accomplishment of al~Ashcan was the formula
tion of principles which enabled the tenets of the orthodox school
to be accepted in the light of reason, i. e. on the basis of logical
arguments. He examined the doctrines of the Muctazilites and
other sects in accordance with the principles of logic and the
philosophical terminology evolved by these sects, and brought out
their mistakes so as to uphold the beliefs and tenets of the
orthodox school.
Al-Ashcan earned the displeasure of the Muctazilites and
other misguided sects, natural and inevitable as it was; but he
was also criticised by those rigid Hanbalites and traditionists who
^ KMoIhxI-UaRoA, p 5
2 JTffirSKf lbanakyp. 8
94 SAVIOURS OP ISLAMIC SPIRIT
considered it a sin to discuss the issues raised by the rationalists

or to use the philosophical terms for elucidating the tenets of the
faith in the light of reason
Al-Ashcari maintained that the ultimate source of faith and
the key to metaphysical realities were revelation and the teachings
of the Prophet rather than human reason, speculation or Grecian
mythology. At the same timev he disagreed with the rigid
dogmatism of the conformists who thought it prudent to keep
quiet about the issues raised by the misguided sects simply
because the Traditions handed down from the Prophet did noi
mention their terminology. Al-Ashcari held the view that this
attitude would be reckoned as a weakness of the orthodox school
and would ultimately be harmful to it Al-Ashcari abo main
tained that the attitude of the rigid dogmatists would enable the
Muctazilites and other misguided sects, through their apparent
endeavour to reconcile faith with reason and religion with
philosophy, to attract the young and intelligent who were not
content to be driven in a common groove. He agreed with the
orthodox view that revelation and prophethood were the only
sources to be depended upon in so far as the faith was concerned-^
a view diametrically opposed to the Mu*taz ilites and the philos-
phers—but it was not only lawful but absolutely necessary or even
obligatory to take recourse to the logical deduction and prevalent
philosophical terminology for evincing the religious tenets. He
maintained that it was not at all necessary to avoid the issues
pertaining to perception or intellect, which were ultimately
grounded in human experience but had unnecessarily been made
a part of religious doctrines by the rationalists, in order to prove
or disprove the latter with the help of a clever play upon words
At the same tim e, he considered it essenti al for the expounders of
religion to face those issues and refute the claims of die
Muctazilite«J and other philosophers with the help of logic and
reason. He did not subscribe to the view that the Prophet of Islam
made no mention of the issues raised by the rationalists of later
times, either on account of his ignorance or because the Prophet
did not consider it lawful to do so It was so simply owing to
ABUL HASAN AL-AbHA&I 95
the fact that these questions and the rationalistic modes of thought
had not come into existence during the life time of the Prophet.
Al-Ashcan maintained that like the new problems of sacred and
secular laws which were brought to the fore by exigencies of
changing times, new questions m the realm of faith and
metaphysics were also being raised Therefore, like the jurispru
dents who had grappled with the legal problems and solved them
through analogical deduction and amplification of canon-laws,
the doctors of religion and the scholastics were duty-bound to
explain and elucidate the canons or faith in regard to these new
questions* Al-Ashcan wrote atieatise entided IslehsUn-ul-Khaudh
jil-kalUm to explain his view-point m this regard.
Thus, ignoring the approbation or opposition of the either
sect, ai-Ashcan went ahead with the task of defending religion
according to his own light This undoubtedly required gieat
courage and intelligence, and, as it were, al-Ashcan proved
himself equal to the task. With his lectures and writings he was
able to stem the rising tide of the 1 ationalism, ciHz&l and
philosophy, and save many souls from being swept away by die
wave of scepticism He inculcated faith and enthusiasm* zeal and
self-confidence among the followers of orthodox school through
his well-aigued and forceful vindication of the faith Al-Ashcan’s
defence was, however, not the least apologetic On the contrary,
he was able to eradicate the inferiority complex that had
unconsciously seized the followers of the orthodox creed, and
was insidiously undermining their self-confidencc Al-Ashcan
soon turned the tables on the Muctazilites who, far from main
taining the force of their onslaught on the orthodox school, found
it difficult to withstand the offensive of al-Ashcan which was made
with the full \\ eight of an unshakable conviction Abfi Bakr ibn
as-Sairfi says that the Muctazdite$ had caused a crisis for Islam
but God brought forth Abul Hasan cAli al-Ashcan to take up the
cudgels against them. He was able to overcome them with his
intelligence and dialectics He, thciefore, soon came to be
regarded as one of the foremost expounders and reno\ators of the
auhi while ceuam persons like Abu Bakr Ismaclli hold him as *
96 SAVIOURS o r ISLAMIC SPIRIT
second only to Ahmad ibn Hanbal lot lus endeavours to uphold

and defend the true Faith 1
Al-Ashcari’s W orks:
AI-Ashcari defended the oi thodox school not merely with lus
sei mens, debates and polemics, but also wrote valuable treatises
to expose the weaknesses of heretical sects Al~Zahabi reports that
the commentary on the Qur’an written by al-Ashcan ran into
thirty volumes Al~Ashcan is said to have written some 250 to 300
works; a laige numbci of which ti avcrses the main positions of
the Mu'ta/ihtes ox othei non-conformist sects and heictical creeds *
One or the voluminous books wiitten by al-Ashcau is Kttab-ul~Fusfil9
compt ising twelve volumes, which confutes the docti mes of a number
of sects including so-called lationahsts, atheists and natuiahsts as
well as other cieeds like those of the Hindus, Jews, Christians
and Magians 1 Ibn Khallikan has also mentioned some of his
othei woiks entitled htlab al-LomcZ9 KilUb al-Adujaz, Id/uPkul*
Burhan.# Al-Tabccen zAn Usual td-Dln*w and Kit3b us-Sfiarah w&t-
Tqfsil Besides these woiks on dialectics, al-Aslicari wrote
several books like hilab «/-Qiy3j. htldb ul'ljhhUd and hhabar*ul-
11’S/hi/ on other i ehgious sciences He wrote a ti act to 1cfute the
docti me of the negation ofTiaditions icportcd through moie than
onesouicc, which was expounded by Ibn ui-Rawandi In one
of lus books entitled alÂmad al-Ashcari has given a list of
(?8 books wi uten bv# him till 920 \ n i e tom years before his
death A iiumbui ol these woik% mu mioteii or twelve volumes
The books uiutenby him duung his JasL f o u r years areahoby
no means inconsidetablc His Maqalilbttl-lslanufln shows that
al-Ashcan was not merely a dialectician but also a lehahle
chronicler of diJTcient faiths In this book he has iccoidcd the
docti mes of a number oJ setts with a sense of i esponsilnhty
1 p 53
2 Ibid p Mb
3 ib td i> 128
ABUL HASAN AL-ASHASU 97
behoving an eminent historian, {or, his explanation of their

dogmas agrees with the exposition of these faiths by their own
followers.1
Profound Knowledge and Piety i
Al-Ashcan was not simply a prolific writer but one profound
in knowledge also Like all other mentors of the old he wq$
unrivalled m moral and spiritual excellence too. A jurist, Ahmad
ibn cAli, says that he had been with al-Ashcan for twenty years
but he did not see anyone more reverent and godly, shy and
modest in his worldly affairs but, at the same time, zestful where
the performance of religious dudes was concerned.* Abul Husain
al-Harwi, a dialectician, relates that for years together al-Ashcan
spent whole nights in vigils and performed morning prayers with
the ablution taken at the nightfall** The personal servant of
al-Ashcari, Bindar ibn al~Husam, is on record that the only
source of livelihood of al-Ashcan consisted of a fief with an
income of seventeen dirhams per day, which he had inherited
from his grandfather Bilal ibn Abi Burdah ibn Abi M&sS
al-Ashcari.4
Al-Ashcari died in 324 A* h was buried in Baghdad*8
An announcement was made over has funeral that the ‘‘Defender
of the Traditions” had passed away.
Aba Mansur al-M aturldt:
During the same period another theologian, Abti MansUr
al-Maturldl (d. 332 a h ) emeiged in Samarkand to defend the
1 Wensiak in his book “ Muslim Greed11 (p 88) and Orethnerin his intro
duction to Afaqalal uf-Zrtarmym, have acknowledged this fact, (Al-Asfrart,
P 64)
2 p 141.
3 J6uf,p 141
4 p 142 and Urn KhsdhkSn, Vol II, p 447
5 Ibn Khallifcfin,Vol II, p 447
i
faith against the attacks of the heretical sects1 Owing to the

continuous wrangling with the Muftazilites, al-Ashcari had
become a bit extremist in some of his views which were stretched
further by his followers. Al-Maturidl*s thought is, however*
marked by its moderation He rejected all such accretions to the
Ashcarite thought which had become a part of it in due course of
u u ic y a i m
M M J
w m ui m i iu a n y lu u ^ itiu ic a
1 M i k
uuuucu9 uw uy
£ t l f c J
iju e s u u m
d a a i ____________________________________________
unansu ered. Al-Maturidi perfected the Ashcarite system and gave

it an intellectually irreproachable form The differences between
the Ashcarztes and the Maturldltes Mere simply marginal and
limited to 30 to 40 issues of comparatively lesser importance.9
Imam Abu Mansur al-Maturidl, belonging to the Hanafite
school of jurisprudence, had a majority of his followers amongst
the theologians and dialecticians of that school just as most of the
Shafe'ite dilecticians followed al-Ashcan Al-Maturxdl was also a
man of letters who has left many valuable works refuting the
doctrines of the Muctazihtes, ShiacItes and Qarmatians One of
his books, Taimlnt-t-Quttn is an outstanding example of his keen
infolVoAf
iUhVAIVVS
«n#l maefAiHf
AAAU lllilOfcWJT UV Cl lO U U U H IM U li VA 111** '•“J '
However, since al-Ashcari had to confront the Muâzilites m the

centre of Islamic world, which also happened to be a seat of the
Muctazilite school, he came to exert a far greater influence o\ er
the intellectual circles Also, al-Ash^ri mas a great original mind
who \\ ould always be remembered for laying the foundation of
Islamic scholasticism
Later Ashcar£tes :
_ - * j
A number of reputed savants of profound knowledge ana
1 Thu the period \then as a reacuon to the MQCtazilitcs attack on
ortIiodo\ creed, several sa\ ants >\ ere gning attention to e\ oluuon of an
Islamic scholastism for the defence of Islam TahKwi (d 331 A H ) n
Egjpt and il-Maturidi (d 332 A H ) m Samarkand took up the defence
of religion but m due course of time both these schools of thought ere
absorbed in the Ashcarite school
2 SheiLh Muhammad 'Abdahn uhohas gono into t h e matter in greater detail
say* that the disputed a n a n m not more than thirty (Ihi T ^n ffd t b)
Mohammad Abu Zuhra p 184).
ABUL HASAN AL-ASHARI 99
unequalled agility of mind were produced by the Ashcai ite

school. They contributed to the development of the school and
exerted an immense influence on the minds of the intellectuals
and the educated youth with the result that the orthodox school
was enabled agam to gam supremacy in. the Islamic world. In
the fourth century of the Muslim era were bom such luminanes
as Cadi AbU Bakr Baqillani (p 403 a k .) and Abu Is*haq Isfrai’m
(d 418 a h ) and after them came Abtl Is’haq Shirazi (d 476 a .h )
and ImSm ul-Harmayn Abul Macali cAbd al-Malik al-Juwaim
(d. 478 a h ) in the fifth century who were held in high esteem
owing to their profound knowledge. AbU Is’haq Shirazi was the
Rector of the Nizamiah University at Baghdad. He was sent by
Caliph Muqtadi-bTllah as his ambassadar to the Court of the
Saljukid king Malik Shah He was held in such a high esteem by
the populace that m whichever town he happened to pass dunng
his journey from Baghdad to Nishapur, the entire population
came out to greet him, people showered over him whatever
valuables they could afford and took the dust underneath his
feet out of reverence When Shirazi arrived at Nishapur, the
entire population came out of the city to greet him and Imam ul-
Harmayn carried the saddle-cloth of Shirazi on his shoulder as a
porter's burden while escorting him Imam ul-Hannayn took a
pride ever thereafter on the honour of being able to serve ShirSy?1
Imam ul-Hamayn was accorded the highest place of respect
by Nizam ul-Mulk, the Prime Minister of the Saljuqid King Alap
Arslan. He held the charge of Preacher of the principal mosque
of Nishapur, Director of the Religious trusts and Rector of the
s Nizlmiyah University at Nishapur, Ibn Khallikan writes of him :
“For thirty years he remained without a peer in the
fields of learning and piety He was the chief mentor
< preacher, exempler and a man of God
f An annalist has related an incident which shows the respect
/ accorded to Imam ul-Harmayn. Once Malik Shah, the Saûkid
i
f 1 Tabqat ul-Sfcq/teiA, Vol III, pp. 91-92
i2 Ibn KhalhUn, Vol II, p 342
King announced the appearance of the new moon at tlie end of

Ramadhan Imam ul*Harmayn, not satisfied with the evidence
produced in this regard, got another announcement made which
said •
“Abul MaHili (name of Imam ul-Harmayn) is satisfied
that the month of Ramadhan will continue till tomorrow.
All those who want to act on his decision should keep fast
tomonow also IS
When the king questioned Imam ul-Harmajn about his
announcement he said.
“I am bound to obey tlie King in matters Jailing m
the sphere of the State but m questions pertaining to
religion, the king ought to have asked for my decision,
since under tlie ShancaA, a religious decree carries as much
authority as the edict of the king. And the matters pertain
ing to fast and eiirf are ecclesiastical issues with which the
king has nothing to do.”
The king had at last to get another declaration made saying
that his earlier announcement was wrong and that the people
should therefore follow the decision of Imam ul-Harmayn 1
When Imam ul-Harmayn died m 478 a h , the markets of
Nishapur were closed, the pulpit of the principal mosque wa*
dismantled and four hundred or lus disciples destroyed then pens
and ink-pots as a mark of respect to him. The inhabitants ot
Nishapur received condolences and expressed their grfcl on the
demise of Imam ul-Haimayn with one another ibr full one %car
Nizam ul-Mulk TQsi, tlie P!rime Minister of the then stiongot
Islamic kingdom of Sa\]ukids was himself an Ashcarite He ga' e
great impetus to the Ashcante school by providing it with the
official backing The two renowned educational institutions, 11
Nizfimiyah Universities of Nishapur and Baghdad pro> ed to be ■*
turning point in the Ashcarite bid for victory ovei other intcllectun
movements m the then Islamic world.
1 Albhq-ijAlSlij pp 115-119
2 Ibn Khaliikfin, Vol II, p 243
3/5/2015 AlAqidah alTahawiyyah | Beliefs
centralmosque.com http://www.centralmosque.com/index.php/Beliefs/belieftahawiyyah.html
AlAqidah alTahawiyyah

.(The creed of Ahlus Sunnah WalJama'ah according to Imam Abu Ja`far alTahawi (RA
:Imam Abu Ja`far alTahawi
Imam Abu Ja`far alTahawi (239321) can be said to represent the creed of both Ashàris and Maturidis,
especially the latter, as he was also following the Hanafi madhhab. We have therefore chosen to include the
entire translated text of his Statement of Islamic Doctrine commonly known as the àqida tahawiyya. This
text, representative of the viewpoint of Ahl alSunna wa alJamaà, has long been the most widely
acclaimed, and indeed indispensable, reference work on Muslim beliefs, of which the text below is a
.complete English translation
Imam Abu Ja`far Ahmad ibn Muhammad alAzdi, known as Imam Tahawi after his birthplace in Egypt, is
among the most outstanding authorities of the Islamic world on hadith and jurisprudence (fiqh). He lived at a
time when both the direct and indirect disciples of the Four Imams of law were teaching and practicing. This
period was the greatest age of Hadith and fiqh studies, and Imam Tahawi studied with all the living
authorities of the day. AlBadr alÀyni said that when Ahmad died, Tahawi was 12; when Bukhari died, he
was 27; when Muslim died, he was 32; when Ibn Majah died, he was 44; when Abu Dawud died, he was 46;
when Tirmidhi died, he was fifty; when Nisa'i died, he was 74. Kawthari relates this and adds the consensus
of scholars that Tahawi allied in himself completion in the two knowledges of hadith and fiqh, a consensus
that included, among others, alÀyni and alDhahabi, with Ibn Taymiyya singling himself out in his opinion
that Tahawi was not very knowledgeable in hadith. This is flatly contradicted by Ibn Kathir who says in his
notice on Tahawi in alBidaya wa alnihaya: "He is one of the trustworthy narrators of established reliability,
and one of the massive memorizers of hadith." Kawthari calls Ibn Taymiyya's verdict "another one of his
random speculations" and states: "Noone disregards Tahawi's knowledge of the defective hadith except
".someone whose own defects have no remedy, and may Allah protect us from such
Tahawi began his studies with his maternal uncle Ismaìl ibn Yahya alMuzani, a leading disciple of Imam
Shafiì. However, Tahawi felt instinctively drawn to the corpus of Imam Abu Hanifa's works. Indeed, he had
seen his uncle and teacher turning to the works of Hanafi scholars to resolve thorny issues of fiqh, drawing
heavily on the writings of Abu Hanifa's two leading companions, Muhammad Ibn alHasan alShaybani and
Abu Yusuf, who had codified Hanafi fiqh. This led him to devote his whole attention to studying the Hanafi
works and he eventually joined the Hanafi school. He now stands out not only as a prominent follower of that
Hanafi school but, in view of his vast erudition and remarkable powers of assimilation, as one of its leading
scholars. His monumental scholarly works, such as Sharh maàni alathar and Mushkil alathar, are
encyclopedic in scope and have long been regarded as indispensable for training students of fiqh. He was in
fact a mujtahid across the board and was thoroughly familiar with the fiqh of all four schools, as stated by Ibn
Àbd alBarr and related by Kawthari, and as shown by Tahawi's own work on comparative law entitled
.'Ikhtilaf alfuqaha
Tahawi's "Doctrine" (alÀqida), though small in size, is a basic text for all times, listing what a Muslim must
know and believe and inwardly comprehend. There is consensus among the Companions, the Successors
http://www.centralmosque.com/index.php/Beliefs/belieftahawiyyah.html 1/14
and all the leading Islamic authorities such as the four Imams and their authoritative followers on the
doctrines enumerated in this work, which are entirely derived from the undisputed primary sources of
Religion, the Holy Qur'an and the confirmed Hadith. Being a text on Islamic doctrine, this work sums up the
arguments set forth in those two sources to define sound belief, and likewise, the arguments advanced in
.refuting the views of sects that have deviated from the Sunna
As regards the sects mentioned in this work, familiarity with Islamic history up to the time of Imam Tahawi

would be quite helpful. More or less veiled references to sects such as the Mu`tazila, the Jahmiyya, the
Karramiyya, the Qadariyya, and the Jabariyya are found in the work. It also contains allusions to other views
considered unorthodox and deviant from the way of Ahl alSunna. There is an explicit reference in the work
.to the controversy on the creation of the Qu'ran in the times of alMa'mun and others
While the permanent relevance of the statements of belief in the Àqida are obvious, the historical weight
and point of certain of these statements can be properly appreciated only if the work is used as a text for
study under the guidance of some learned person able to elucidate its arguments fully, with reference to the
intellectual and historical background of the sects refuted in the work. Since the present book is intended
exactly as one such aid towards understanding the details of Islamic belief with clarity, it is hoped that the
quotation of the entire text of Tahawi's "Doctrine," which we consider as the doctrine of Ahl alSunna wa al
Jamaà, will be of benefit to the reader. And may Allah grant us a true understanding of faith and count us
.among those described by the Prophet as the Saved Group
Aqeedah Tahawiyyah
‫ﺍﻟﺭﺣﻳﻡ‬ ‫ﺍﻟﺭﺣﻣﻥ‬ ‫ﷲ‬ ‫ﺑﺳﻡ‬
.In the Name of Allah, the Merciful, the Compassionate Praise be to Allah, Lord of all the worlds
‫َﺑﻲ‬‫ﻭﺃ‬ ٬
َ‫ِﻲ‬ ‫ﱢ‬ ‫ُﻛﻭﻓ‬
‫ﺍﻟ‬ ٍ
‫ِﺕ‬
‫ﺛﺎﺑـ‬ ‫ِﻥ‬
‫ْﺑ‬
‫ﻣﺎﻥ‬
ِ ‫ْﻌ‬ ‫ﺍﻟ‬ ‫َﺔ‬
‫ﱡﻧ‬ ‫َﻔ‬ ََ
‫ﺑﻲﺣﻧﻳ‬ ‫ﱠﻠﺔ‬
‫ﺃ‬ ِ ‫ِﻣ‬
‫ﺍﻟ‬ ‫ﺎء‬
ِ‫َﻬ‬ ‫َﻘ‬
ُ‫ﻓ‬ ِ
‫َﻫﺏ‬
‫َﻣﺫ‬
‫ﻋﻠﻰ‬ ِ
َ‫ﻣﺎﻋﺔ‬
َ ‫ﺍﻟﺟ‬
َ‫ﻭ‬ َِ‫ﱠﻧﺔ‬‫ﺳــ‬
‫ﺍﻟﱡ‬ ‫ِﻝ‬َ
‫ْﻫ‬
‫ﺃ‬ ِ
‫ِﻘﺎﺩ‬
‫ﺍﻋﺗ‬
ْ‫ﻳﺎﻥ‬
ِ‫َﺑ‬
‫ُﺭ‬ْ
‫ِﻛ‬
‫ﺫ‬ ‫ﻓﻲ‬ ‫ﻱ‬
‫ﺣﺎﻭﱡ‬ ‫ٍﺭ ﱠ‬
ِ ‫ﺍﻟﻁ‬ ‫َﻔ‬
‫ْﻌ‬ََ
‫ﺟ‬ ‫ﺑﻭ‬ ‫ﺃ‬ ‫ُﻡ‬‫ْﻹﻣﺎ‬‫ﺍ‬ ُ
‫ﺭﻭﺍﻩ‬ ‫ﻣﺎ‬ ‫َﺫﺍ‬
َ ‫ﻫ‬
ِ
‫ِﻪ‬ َ‫ُﻧ‬
‫ﺑـ‬ ‫ﻭﻥ‬ ‫ِﻳ‬‫َﻳﺩ‬
‫ﻭ‬
َ‫ﻳﻥ‬
ِ‫ﺍﻟﺩ‬
‫ﻭﻝﱢ‬ ِ‫ﺻ‬ ُ
ُ‫ﺃ‬ ‫ِﻥ‬ َ‫ِﺩ‬
‫ُﻭﻥﻣ‬ ‫َﺗﻘ‬
‫ْﻌ‬
‫َﻳ‬
‫َﻣﺎ‬
‫ﻭ‬ ٬‫ﻌﻳﻥ‬
َ ‫َﻣ‬ ‫ْﺟ‬َ
‫ﺃ‬ ‫ْﻡ‬
‫ِﻬ‬‫ْﻳ‬‫َﻠ‬ ‫ﱠ‬
‫ﻋ‬ ِ
َ‫ﷲ‬ ‫ﺍﻥ‬
ُ‫َﻭ‬‫ﺿ‬
ْ‫ﺭ‬ ‫ـ‬ ‫ِﻥﺍﻟﱠ‬ ‫ﱠ‬ َ َ‫ْﻧ‬َ َُ
ْ ِ ‫ِﻲ‬‫ْﻳﺑﺎﻧ‬
‫ﱢ‬ ‫ﺷ‬ ‫ﺳ‬
َ‫ﺍﻟﺣ‬
َ ‫ِﻥ‬ ‫ْﺑ‬
ِ
‫ﱠﻣﺩ‬
‫َﺣ‬‫ُﻣ‬ ِ
‫ﷲ‬ ِ
‫ْﺑﺩ‬
‫ﻋ‬ ‫ﺑﻲ‬
َ ‫ﻭﺃ‬ ٬َ‫ﻱ‬‫ﺎﺭﱢ‬
ِ‫ﺻ‬ ‫ﺍﻷ‬ ‫َﻡ‬‫ْﺑﺭﺍﻫﻳ‬‫ِﻥﺇ‬
ِ ‫ْﺑ‬
‫ﻭﺏ‬ ‫ْﻌﻘ‬
‫َﻳ‬
‫ﻑ‬
َ‫ﺳ‬ ُ‫ُﻳﻭ‬
.‫ِﻳﻥ‬ َ
َ‫ﺍﻟﻌﺎﻟﻣ‬
َ‫ﱠﺏ‬ ‫ِﺭ‬
َ‫ﻟ‬
The great scholar Hujjat allslam Abu Ja'far alWarraq alTahawi alMisri, may Allah have mercy on him, said:
This is a presentation of the beliefs of Ahl alSunna wa alJamaà, according to the school of the jurists of
this religion, Abu Hanifa alNu`man ibn Thabit alKufi, Abu Yusuf Ya`qub ibn Ibrahim alAnsari and Abu
Àbdullah Muhammad ibn alHasan alShaybani, may Allah be pleased with them all, and what they believe
.regarding the fundamentals of the religion and their faith in the Lord of the worlds
‫ﻓﻳﻕ‬
ِ ‫ْﻭ‬‫َﺗ‬ َ‫َﺗﻘ‬
‫ﺑـ‬ ٬‫ِﺩﻳﻥ‬
ِ ‫ْﻌ‬
‫ُﻣ‬‫ْﻭﺣﻳﺩﱠ‬
ِ
‫ﷲ‬ ِ ‫َﺗ‬ ‫ُﻭﻝ‬
‫ﻓﻲ‬ ُ ‫َﻧﻘ‬
:We say about Allah's unity, believing by Allah's help that
‫َﻟﻪ‬
٬ُ َ َ ‫ﻻ‬ ٌ
‫ِﺭﻳﻙ‬
‫ﺷ‬ ‫ِﺣﺩ‬َ ‫َﺗ‬
‫ﻭﺍ‬ ‫ﻌﺎﻟﻰ‬ ‫ﱠﻥﱠ‬
‫ﷲ‬
َ ‫ﺇ‬
ِ
.Allah is One, without any partners .1
٬ُ‫ْﺛﻠ‬
‫ُﻪ‬ ‫ِﻣ‬
‫َء‬َ ‫َﻭﻻ‬
‫ْﻲ‬
‫ﺷ‬
.There is nothing like Him .2
‫ُﺯﻩ‬
٬ُ ‫ِﺟ‬
‫ْﻌ‬
‫ُﻳ‬
‫َء‬َ ‫َﻭﻻ‬
‫ْﻲ‬
‫ﺷ‬
.There is nothing that can overwhelm Him .3
٬ُ
‫ُﺭﻩ‬َ‫ِﻟﻪ‬
‫ْﻳ‬
‫ﻏ‬ َ‫ﺇ‬ ‫َﻭﻻ‬
.There is no god other than Him .4
٬‫ﺎء‬
ٍ‫َﻬ‬ ‫ْﻧ‬
‫ِﺗ‬‫ﺍ‬ ‫ِﻼ‬ ‫ِﺋ‬
‫ﺑـ‬ ‫ٌﻡ‬‫ﺩﺍ‬ ٬
َ‫ﺍء‬ ٍ‫ِﺩ‬
َ‫ْﺑﺗ‬
‫ﺍ‬ ‫ِﻼ‬
‫ﺑـ‬ ‫ٌﻡ‬
‫ْﻳ‬‫َﻗ‬
‫ِﺩ‬
.He is the Eternal without a beginning and enduring without end .5
٬ُ
‫ِﻳﺩ‬
‫َﻳﺑـ‬ َ ‫َﻧ‬
‫ﻭﻻ‬ ‫ﻰ‬ ‫ْﻔ‬
‫َﻳ‬
‫ﻻ‬
.He will never perish or come to an end .6
٬ُ
‫ِﺭﻳﺩ‬
‫ُﻳ‬
‫َﻣﺎ‬
‫ِﻻ‬ ُ‫ُﻛ‬
‫ﺇ‬ ‫ﻭﻥ‬ ‫َﻳ‬
‫َﻭﻻ‬
.Nothing happens except what He wills .7
٬‫ُﻡ‬ َ
‫ْﻓﻬﺎ‬ ‫ُﻛﻪ‬
‫ﺍﻷ‬ ُ ‫ِﺭ‬‫ُﺗ‬
‫ْﺩ‬ ‫ﻭﻻ‬ ٬
َ‫ُﻡ‬ َ
‫ْﻭﻫﺎ‬ ‫ُﻐﻪ‬
‫ﺍﻷ‬ ُ ُ ‫َﺗ‬
‫ْﺑﻠ‬ ‫ﻻ‬
.No imagination can conceive of Him and no understanding can comprehend Him .8
‫َﻧﺎ‬
‫ُﻡ‬ ‫ﺍﻷ‬ ُ
‫ُﻬﻪ‬ ْ‫ُﺗ‬
‫ﺷ ﺑـ‬
ِ ‫َﻭﻻ‬
.He is different from any created being .9
٬‫ُﻡ‬
‫َﻳﻧﺎ‬
‫ﻻ‬ ‫ٌﻡ‬ ‫َﻗ‬
‫ﱡﻳﻭ‬ ُ‫ُﻣ‬
٬‫ﻭﺕ‬ ‫َﻳ‬
‫ﻻ‬ ‫ﱞﻲ‬
‫َﺣ‬
.He is living and never dies and is eternally active and never sleeps .10
‫َﻧﺔ‬
٬ٍ ‫ْﺅ‬
‫ُﻣ‬
‫ِﻼ‬
‫ﺑـ‬ ‫ْﻡ‬‫َﻟ‬
‫ُﻬ‬ ‫ٌﻕ‬
‫ِﺍﺯ‬
‫ﺭ‬ ٬ٍ
َ‫ﺎﺟﺔ‬
َ‫ﺣ‬ ‫ِﻼ‬ ٌ‫َﺧﺎﻟ‬
َ ‫ﺑـ‬ ‫ِﻕ‬
.He creates without His being in need to do so and provides for His creation without any effort .11
‫ﱠﻘﺔ‬
.ٍ َ‫َﻣ‬
‫ﺷ‬ ‫ِﻼ‬ ٌ‫ﺎﻋ‬
‫ﺑـ‬ ‫ﺙ‬ ِ‫َﺑ‬ ‫َﻓﺔ‬
٬ٍ ‫َﺧﺎ‬
‫َﻣ‬
‫ِﻼ‬ ٌ‫ُﻣﻣ‬
‫ﺑـ‬ ‫ِﻳﺕ‬
.He causes death with no fear and restores to life without difficulty .12
.ً ‫ِﺩ‬
‫ﱠﻳﺎ‬ َ
‫َﺑ‬
‫ﺃ‬ ‫َﻬﺎ‬‫َﻠ‬
‫ْﻳ‬‫ﻋ‬
َُ ‫َﺯﺍﻝ‬
‫َﻳ‬
‫ﻻ‬ َ‫َﻛﺫﻟ‬
‫ِﻙ‬ ً ِ
‫ﱠﻳﺎ‬ َ
‫َﺯﻟ‬
‫ِﺃ‬ ‫َﻔﺎ‬
‫ِﺗﻪ‬ ‫ِﺻ‬ َ‫َﻛ‬
ِ‫ﺑـ‬ ‫ﺎﻥ‬ ‫َﻛﻣﺎ‬
َ‫ِﺗﻪ‬
‫ﻭ‬ ٬ِ‫َﻔﺎ‬
ِ‫ِﻥ‬
‫ﺻ‬ ‫ﻣ‬ ‫ْﻡ‬
ْ ‫َﻠ‬
‫ُﻬ‬ ‫َﻗ‬
‫ْﺑ‬ ‫ُﻛ‬
‫ْﻥ‬‫َﻳ‬ ‫َﻟ‬
‫ْﻡ‬ ً َ‫ْﻡ‬
‫ْﻳﺋﺎ‬
‫ﺷ‬ ‫ِﻧ‬
‫ِﻬ‬ ‫َﻛ‬
‫ْﻭ‬‫ﺑـ‬ ‫ْﺩ‬
ِ ‫ْﺯ‬
‫َﺩ‬‫َﻳ‬ ‫َﻟ‬
‫ْﻡ‬ .ِ‫ْﻠﻘ‬
‫ِﻪ‬ ََ
‫ﺧ‬ ‫َﻗ‬
‫ْﺑﻝ‬ ً ‫َﻗﺩ‬
‫ِﻳﻣﺎ‬ ِ ‫َﻔﺎ‬
‫ِﺗﻪ‬ ِ‫ﺑـ‬ َ
‫ِﺻ‬ ‫َﻣﺎﺯﺍﻝ‬
He has always existed together with His attributes since before creation. Bringing creation into existence .13
did not add anything to His attributes that was not already there. As He was, together with His attributes, in
.preeternity, so He will remain throughout endless time
‫ﺍﻟﺑﺎﺭﻱ‬
ِ ‫َﻡ‬ ‫ﺍﺳ‬
ْ‫َﺎﺩ‬‫َﻔ‬ْ‫َﺔ‬
‫َﺗ‬
‫ﺍﺳ‬ ‫ﱠﻳ‬
‫ِﺭ‬
‫َﺑ‬ ‫ِﺛﻪ‬
‫ِﺍﻟ‬ ‫َﺩﺍ‬
‫ْﺣ‬
‫ِﺈ‬
ِ‫ﺑـ‬ ‫ﻭﻻ‬ ٬
َ‫ِﻕ‬ َ ‫َﻡ‬
‫ﺍﻟﺧﺎﻟ‬
ِ ‫ﺍﺳ‬
ْ‫َﺎﺩ‬‫َﻔ‬
‫َﺗ‬
ْ‫َﻕ‬
‫ﺍﺳ‬ ‫ْﻠ‬
َ ‫َﻕ‬
‫ﺍﻟﺧ‬ َ‫ُﺫ‬
‫َﻠ‬
‫ﺧ‬ ‫ْﻧ‬
‫ُﻣ‬
‫ﺱ‬ ‫َﻟ‬
َ‫ْﻳ‬
It was not only after the act of creation that He could be described as "the Creator" nor was it only by the .14
".act of origination that He could he described as "the Originator
ٌ ‫ْﺧ‬
‫ﻠﻭﻕ‬ ‫َﻣ‬
٬‫ﻭﻻ‬ ِِ
‫ِﻘ‬
َ‫ﱠﻳﺔ‬ َ ‫ْﻌ‬
‫ﺍﻟﺧﺎﻟ‬ ‫ﻧﻰ‬ ‫َﻣ‬
‫ﻭ‬ ٬
َ‫ﺑﻭﺏ‬
ٌ ‫ْﺭ‬
‫َﻣ‬
‫ﻭﻻ‬ ِ
َ‫ﱠﻳﺔ‬
‫ﺍﻟﺭﺑﻭﺑـ‬ ‫ﻧﻰ‬
ِ ‫ْﻌ ﱡ‬ ‫َﻣ‬‫َﻟﻪ‬
ُ
He was always the Lord even when there was nothing to be Lord of, and always the Creator even when .15
.there was no creation
‫ْﻡ‬‫ِﺋ‬
‫ِﻬ‬ َ‫ْﻧ‬
‫ﺷﺎ‬ ‫ﺇ‬ َ
ِ ‫َﻗ‬
‫ْﺑﻝ‬ ‫ِﻕ‬
ِ َ ‫َﻡ‬
‫ﺍﻟﺧﺎﻟ‬ ْ‫ﱠﻕ‬
‫ﺍﺳ‬ ‫َﺗ‬
‫َﺣ‬ْ‫ِﻙ‬‫َﻛﺫﻟ‬
‫ﺍﺳ‬ َ ٬‫ْﻡ‬‫ِﺋ‬
‫ِﻬ‬‫ْﺣﻳﺎ‬
‫ﺇ‬ َ
ِ ‫َﻗ‬
‫ْﺑﻝ‬ ْ ‫ﻫ‬ ‫ﱠﻕ‬
٬‫َﻡ‬
‫ﺍﻻﺳ‬ ‫َﺫﺍ‬ ‫َﺗ‬
‫َﺣ‬‫ﺍﺳ‬ ٬
ْ ‫ْﻡ‬ ‫ُﻫ‬
‫َﻳﺎ‬َ
‫ْﺣ‬
‫ﺃ‬ ‫َﺩﻣﺎ‬
‫ْﻌ‬ ‫َﺗﻰ‬
‫َﺑ‬ ‫ْﻭ‬
‫َﻣ‬
‫ﺍﻟ‬ ‫ِﻳـﻲ‬
‫ْﺣ‬
‫ُﻣ‬
ُ َ
‫ﱠﻧﻪ‬ ‫َﻛ‬
‫ﺃ‬ ‫َﻣﺎ‬‫َﻭ‬
In the same way that He is the "Bringer to life of the dead," after He has brought them to life a first time, .16
and deserves this name before bringing them to life, so too He deserves the name of "Creator" before He
.has created them
‫ٍء‬َ ‫َﻟﻰ‬
‫ْﻲ‬
‫ﺷ‬ ِ ُ‫َﺗﺎ‬
‫ﺇ‬ ‫ﺝ‬ ‫ْﺣ‬
‫َﻳ‬
‫ﻻ‬ ٬‫ٌﺭ‬
‫َﻳﺳﻳ‬
ِ ‫َﻠ‬
‫ْﻳﻪ‬‫ﻋ‬
َ‫ٍﺭ‬ َ
‫ْﻣ‬ ‫ُﻛﻝ‬
‫ﺃ‬ ‫ﱡ‬ ‫ﻭ‬٬
َ‫ٌﺭ‬‫َﻓﻘ‬
‫ِﻳ‬ ِ ‫َﻟ‬
‫ْﻳﻪ‬‫ﺇ‬ ‫ٍء‬
ِ َ ‫ﱡ‬
‫ْﻲ‬
‫ﺷ‬ ‫ُﻛﻝ‬
‫ﻭ‬ ٬
َ‫ٌﺭ‬‫ْﻳ‬‫َﻗ‬
‫ِﺩ‬ ‫ٍء‬َ ‫ﱢ‬
‫ْﻲ‬
‫ﺷ‬ ‫َﻠﻰ‬
‫ُﻛﻝ‬ ‫ﻋ‬ َُ
َ‫ﱠﻧﻪ‬
‫ِﺄ‬ ‫ِﻙ‬
‫ﺑـ‬ َ‫ﺫﻟ‬
‫ُﺭ‬ِ‫َﺑ‬
‫ﺻﻳ‬ ‫ﺍﻟ‬ ‫ُﻊ‬
‫ِﻳ‬
‫ﺍﻟﺳﻣ‬
‫ُﻭ ﱠ‬ ‫ﻭﻫ‬
ََ‫ٌء‬ َ ِ
‫ْﻲ‬
‫ﺷ‬ ‫ِﻪ‬ْ‫َﻛﻣ‬
‫ِﺛـــﻠ‬ ‫ﺱ‬
َ‫ْﻳ‬
‫ﻟـــ‬
َ
This is because He has the power to do everything, everything is dependent on Him, everything is easy .17
for Him, and He does not need anything. "There is nothing like Him and He is the Hearer, the Seer." (al
(Shura 42:11
‫ْﻠ‬
‫ِﻣﻪ‬
٬ِ ‫ْﻠ‬
‫ﺑـ‬ ‫َﻕ‬
‫ِﻌ‬
ِ َ ‫َﻕ‬
‫ﺍﻟﺧ‬ ‫َﻠ‬
‫َﺧ‬
.He created creation with His knowledge .18
٬ً َ
‫ْﻗﺩﺍﺭﺍ‬
‫ﺃ‬ ‫ْﻡ‬‫َﻟ‬
‫ُﻬ‬ ‫َﺭ‬‫َﻗ‬
‫ﱠﺩ‬‫َﻭ‬
.He appointed destinies for those He created .19
٬ً
‫ﺁﺟﺎﻻ‬ ‫ْﻡ‬‫َﻟ‬
‫ُﻬ‬ ‫َﺏ‬
‫َﺭ‬
‫ﺿ‬َ‫َﻭ‬
.He allotted to them fixed life spans .20
‫ْﻡ‬‫َﻘ‬
‫ُﻬ‬ُ
‫ْﺧﻠ‬
‫َﻳ‬ َ
‫ْﻥ‬
‫ﺃ‬ َ ‫َﻗ‬
‫ْﺑﻝ‬ َُ
‫ﻭﻥ‬‫ِﻣﻠ‬
‫ﻋﺎ‬
َ‫ْﻡ‬‫ُﻫ‬
‫َﻣﺎ‬ ِ
٬‫َﻡ‬
‫َﻋﻠ‬
‫ﻭ‬ ٬
َ‫ْﻡ‬ ‫َﻘ‬
‫ُﻬ‬‫َﻠ‬
َ‫ْﻥ‬
‫ﺧ‬ َ
‫ﺃ‬ َ ‫َﻗ‬
‫ْﺑﻝ‬ ‫ْﻡ‬ِ
‫ِﻬ‬
‫َﻌﺎﻟ‬َ
‫ْﻓ‬
‫ﺃ‬ ‫ِﻥ‬
ْ‫ﻣ‬ ‫ٌء‬
‫ْﻲ‬
‫ﺷ‬َ ِ ‫َﻠ‬
‫ْﻳﻪ‬‫ﻋ‬
َ‫ﻑ‬ َ‫ْﺧ‬
‫َﻳ‬ ‫َﻟ‬
‫ْﻡ‬
Nothing about them was hidden from Him before He created them, and He knew everything that they .21

.would do before He created them
‫ِﺗﻪ‬
٬ِ ِ‫ْﻌ‬
‫َﻳ‬
‫ﺻ‬ ‫َﻣ‬
‫ْﻥ‬
‫ﻋ‬
َ‫ْﻡ‬‫ُﻫ‬ ‫َﻧ‬
‫َﻬﺎ‬َ‫ِﺗﻪ‬
‫ﻭ‬ ِ‫ﺎﻋ‬
َ‫ِﻁ‬َ
‫ﺑـ‬ ‫ْﻡ‬
‫ُﻫ‬
‫َﺭ‬َ
‫َﻣ‬
‫َﻭﺃ‬
.He ordered them to obey Him and forbade them to disobey Him .22
‫ُﻛ‬
.‫ْﻥ‬‫َﻳ‬
‫ْﻡ‬ ْ
‫َﻟ‬ َ‫َﻳ‬
‫ﺷﺄ‬ ‫َﻟ‬
‫ْﻡ‬‫َﻣﺎ‬
‫ﻭ‬ َ‫َﻛ‬
َ‫ﺎﻥ‬ ‫ْﻡ‬‫َﻟ‬
‫ُﻬ‬ ‫ﺎء‬
َ‫ﺷ‬ ‫َﻓ‬
َ ‫َﻣﺎ‬ ٬‫ْﻡ‬‫َﻟ‬
‫ُﻬ‬ ‫ﺎء‬
َ‫ﺷ‬ ‫ﱠ‬
َ ‫َﻣﺎ‬‫ِﻻ‬
‫ﺇ‬ ِ ‫ِﻌ‬
‫َﺑﺎﺩ‬ ‫ﻟ‬ ‫َﺔ‬
‫ْﻠ‬
ِ ‫َﺋ‬
‫ِﺷﻳ‬
‫َﻣ‬ َ‫ُﺫ‬
‫ﻭﻻ‬ ٬ ُ
‫ْﻧﻔ‬
‫َﺗ‬‫ُﺗﻪ‬
ُ ‫َﺋ‬
‫ِﺷﻳ‬
‫َﻣ‬
‫ﻭ‬ .ِ‫َﺋ‬
َ‫ِﺗﻪ‬‫ِﺷﻳ‬
‫َﻣ‬َ‫ِﺗﻪ‬
‫ﻭ‬ ِ ‫َﺭ‬ُ
‫ْﺩ‬
‫ِﻘ‬
‫ﺑـ‬ ‫ِﺭﻱ‬
‫ْﺟ‬
‫َﻳ‬
‫ٍء‬َ ‫ﱡ‬
‫ْﻲ‬
‫َﻭ‬
Everything happens according to His degree and will, and His will is accomplished. The only will that .23
people have is what He wills for them. What He wills for them occurs and what He does not will, does not
.occur
ً َ ‫َﺗﻠ‬
‫ْﺩﻻ‬
‫ﻋ‬ ‫ِﻲ‬‫ْﺑ‬
‫َﻳ‬
‫ﻭ‬
َ ‫ُﺫﻝ‬
ُ ‫ْﺧ‬
‫َﻳ‬
‫ﻭ‬
َ‫ُء‬ َ‫َﻳ‬
‫ﺷﺎ‬ ‫ْﻥ‬
‫َﻣ‬
‫ﱡ‬
‫ﺿﻝ‬ ًَ
ِ‫ُﻳ‬
‫ﻭ‬ ٬ ْ‫َﻓ‬
‫ﺿﻼ‬ ‫ُء‬َ‫َﻳ‬
‫َﻣ‬
‫ِﻲ‬
‫َﻌﺎﻓ‬
‫ُﻳ‬
‫ﻭ‬
َ‫ُﻡ‬ِ‫ْﻌ‬
‫ﺻ‬ ‫َﻳ‬
‫ﻭ‬
َ‫ُء‬ َ‫َﻳ‬
‫َﻣ‬
‫ِﻱ‬
‫ْﻬﺩ‬
‫َﻳ‬
He gives guidance to whomever He wills, and protects them, and keeps them safe from harm, out of His .24
.generosity; and He leads astray whomever He wills, and abases them, and afflicts them, out of His justice
‫َﻋﺩﻟﻬ‬َ ‫َﻓ‬
‫ﻭ‬ ‫ﺿﻠﻬ‬ ٬ ‫ِﺷﻳﺋﺗﻬ‬
‫َﺑﻳﻥ‬ ‫َﻣ‬
‫ِﯽ‬ َ ‫َﺗ‬
‫ﻓ‬ ‫ﻘﻠﺑﻭﻥ‬ ‫ُﮐﻠﻬﻡ‬
‫ُﻣ‬ ‫َﻭ‬
.All of them are subject to His will either through His generosity or His justice .25
‫َﺩﺍﺩ‬َ
‫ْﻧ‬
‫ﻭﺍﻷ‬ ‫ﺍﺩ‬
َ ‫ﱠﺩ‬ َْ
‫ﺿ‬‫ﺍﻷ‬ ‫ِﻥ‬
‫ﻋ‬
َ‫ﺎﻝ‬ ‫َﺗ‬
ٍ‫َﻌ‬‫ُﻣ‬
‫ُﻭ‬
َ‫َﻭﻫ‬
.He is Exalted beyond having opposites or equals .26
٬ِ
‫ِﺭﻩ‬َ
‫ْﻣ‬
‫ﻷ‬ ‫ِﺏ‬
َ َ ‫ﻭ‬ ٬ِ
‫ﻏﺎﻟ‬ ‫ﻻ‬ ‫ْﻛ‬
َ‫ِﻣﻪ‬ ِ
‫ُﺣ‬ ‫ﱢﻘ‬
‫ﻟ‬ ‫َﺏ‬‫َﻌ‬
‫ُﻣ‬ َ‫ِﺋﻪ‬
‫ﻭﻻ‬ ٬ِ َ‫َﻘ‬
‫ﺿﺎ‬ ِ
‫ﻟ‬ ‫ﱠﺍﺩ‬
‫ﺭ‬ ‫ﻻ‬
َ
.No one can ward off His decree or delay His command or overpower His affairs .27
‫ْﻧ‬ ً
‫ﻣ‬ ّ
‫ُﻛﻼ‬ َ ‫َﻘ‬
‫ﺃ‬ ‫ﱠﻧﺎ‬ ََ‫ﱢﻠﻪ‬‫ُﻛ‬
‫ِﺩﻩ‬
.ِ ِ‫ِﻥ‬
‫ﻋ‬ ْ ‫ﱠﻥ‬ ‫ْﻳ‬
‫ﻭﺃ‬ ٬ِ ‫ِﻙ‬
َ ِ‫ﱠﻧ‬
‫ﺑﺫﻟ‬ ‫ﺎ‬ ‫َﻣ‬
‫ﺁ‬
.We believe in all of this and are certain that everything comes from Him .28
َ‫َﺗ‬
‫ﺿﻰ‬ ‫ْﺭ‬
‫ُﻣ‬ ‫ُﻪ‬
‫ﺍﻟ‬ ُ‫ﺳﻭﻟ‬
ُ‫َﺭ‬
‫ﻭ‬ ٬‫ﻰ‬
َ ‫َﺑ‬‫َﺗ‬
‫ْﺟ‬
‫ُﻣ‬
‫ﺍﻟ‬٬ُ
‫ﱡﻳﻪ‬
ِ َ ‫َﻔ‬
‫َﻧﺑـ‬
‫ﻭ‬ ٬‫ﻰ‬ ‫َﻁ‬
‫ﺻ‬ْ‫ُﻣ‬
‫ﺍﻟ‬ ُ
‫ُﺩﻩ‬
‫ْﺑ‬
‫ﻋ‬ ‫ﻭﺳﻠﻡ‬ ‫ﻋﻠﻳﻪ‬ ‫ﷲ‬ ‫ﺻﻠﻰ‬
َ ً‫ﱠﻣﺩﺍ‬
‫َﺣ‬
‫ُﻣ‬
‫ﱠﻥ‬
‫َﻭﺇ‬
ِ
And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen Servant .29

,and elect Prophet and His Messenger with whom He is well pleased
َ‫َﻟﻣ‬
‫ِﻳﻥ‬‫ﺍﻟﻌﺎ‬
َ‫ﺭﱢﺏ‬ َ‫ِﻳﺏ‬
ُ‫َﺣﺑـ‬
‫ﻭ‬٬٬
َ‫ِﻳﻥ‬
َ‫ﺳﻠ‬
َ‫ْﺭ‬
‫ُﻣ‬
‫ﺍﻟ‬ ُ
‫ﱢﻳﺩ‬
‫ﺳ‬
َ‫ﻭ‬ ٬
َ‫ِﻳﺎء‬ َ
ِ‫ْﺗﻘ‬
‫ﺍﻷ‬ ‫ُﻡ‬
‫َﻣﺎ‬
‫ﻭﺇ‬
َِ‫ﺎء‬ِ‫َﻳ‬
ِ َ
‫ْﻧﺑـ‬
‫ﺍﻷ‬ ‫ُﻡ‬‫َﺧﺎ‬
‫ِﺗ‬
And that he is the Seal of the Prophets and the Imam of the godfearing and the most honored of all the .30
.messengers and the Beloved of the Lord of all the worlds
‫َﻭﻯ؛‬
َ‫ﻭﻫ‬
َ‫ﱞﻲ‬ ‫َﻓ‬
‫َﻐ‬ ‫ِﺗﻪ‬
ِ ‫ﱠﻭ‬‫ُﻧ‬
‫ُﺑ‬ ‫َﺩ‬
‫ْﻌ‬
‫َﺑ‬
ٍ
‫ﱠﻭﺓ‬‫ُﻧ‬
‫ُﺑ‬ ِ
‫َﻭﺓ‬
‫ْﻋ‬
‫ﺩ‬
َ‫ﱡ‬‫ُﻛﻝ‬
‫َﻭ‬
.Every claim to Prophethood after Him is falsehood and deceit .31
‫َﺩﻯ‬
‫ُﻬ‬ َ‫ﱢﻕ‬
‫ﻭﺍﻟ‬ ‫ِﺎﻟﺣ‬
َ‫ِﺑـ‬
‫ُﻌﻭﺙ‬
‫ْﺑ‬
‫َﻣ‬
‫ﺍﻟ‬ ٬‫َﺭﻯ‬َ‫ﱠﻓﺔ‬
‫ﺍﻟﻭ‬ ِ‫َﻛﺎ‬
‫ﻭ‬
َ‫ﱢﻥ‬‫ِﺟ‬
‫ﺍﻟ‬ ِ
‫ﱠﻣﺔ‬
‫ﻋﺎ‬ ‫ﻟﻰ‬
َ ِ ُ‫ُﻌ‬
‫ﺇ‬ ‫ﻭﺙ‬ ‫ْﺑ‬
‫َﻣ‬
‫ﺍﻟ‬ ‫ُﻭ‬
َ‫َﻭﻫ‬
He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light .32

.and illumination
‫ﺱ‬ ‫َﻟ‬
َ‫ْﻳ‬ ‫َﻘﺔ‬
.ِ ‫ِﻳ‬َ‫ﺑـ‬ ‫َﻟﻰ‬
‫ِﺎﻟﺣﻘ‬ ‫َﺗ‬
‫َﻌﺎ‬ ‫ُﻡﱠ‬
ِ
‫ﷲ‬ ‫َﻛﻼ‬ ُ َ
‫ﱠﻧﻪ‬ ‫َﻘ‬
‫ﺃ‬ ‫ُﻧﻭﺍ‬ َ
‫ْﻳ‬ًَ
‫ﻭﺃ‬ ٬ ‫ﱠﻘــﺎ‬
‫َﺣ‬
َ ‫ِﻙ‬‫ﺫﻟ‬ ‫َﻠﻰ‬
‫ﻋ‬ َ‫ُﻧ‬
َ‫ﻭﻥ‬ ‫ْﺅ‬
‫ِﻣ‬‫ُﻣ‬ ‫َﻗﻪ‬
‫ﺍﻟ‬ ُ ‫ﱠﺩ‬
‫ﺻ‬ ًَ
َ‫ﻭ‬ ٬ ‫ْﺣﻳﺎ‬‫ﻭ‬ ِ
َ‫ﱢﻳﻪ‬
ِ ‫َﻠﻰ‬
‫َﻧﺑـ‬ َ‫َﻟﻪ‬
‫ﻋ‬ ُ ‫َﺯ‬‫ْﻧ‬ًََ
‫ﻭﺃ‬٬ ‫ْﻭﻻ‬‫َﻗ‬
ٍ‫ﱠﻳﺔ‬ِ ‫َﻛ‬
‫ْﻳﻔ‬ ‫ﺑـ‬ َ
‫ِﻼ‬ ‫َﺩﺃ‬
‫َﺑ‬ ‫َﺗ‬
٬‫َﻌﺎﻟﻰ‬ ِ‫ُﻡﱠ‬
‫ﷲ‬ ‫َﻛﻼ‬
‫ﺁﻥ‬
َ‫ْﺭ‬ُ
‫ﺍﻟﻘ‬ ‫ﱠﻥ‬‫َﻭﺇ‬
ِ
َ ُ‫ْﻳ‬ َ َ ‫َﻟ‬‫َﺗﻌﺎ‬ ‫ﱠ‬ َ َ
‫َﻛﻔ‬ ََ َ‫َﺑ‬ ‫َﻛﻼ‬ ‫ﱠﻧﻪ‬َ ‫َﺯ‬َ َ ٍُ
:َ
‫ﻗﺎﻝ‬ ‫ﺙ‬ ‫ﺣ‬ ٬ُ
َ‫َﺑﻪ‬ ‫َﻋﺫﺍ‬‫َﺩﻩ‬
ُ ‫َﻋ‬ ‫ْﻭ‬
‫ﻭﺃ‬ ٬ُ
َ‫َﺑﻪ‬‫َﻋﺎ‬
‫ﻭ‬ ‫ﻰ‬ ُ
‫ﷲ‬ ُ
‫ﱠﻣﻪ‬
‫ﺫ‬ ‫ْﺩ‬ ‫ﻭﻗ‬ ٬
َ‫َﺭ‬ ‫ْﺩ‬
‫ﻓﻘ‬ ‫ِﺭ‬
‫ﺷ‬ ‫ُﻡﺍﻟ‬ ُ ‫ﺃ‬ ‫َﻡ‬‫َﻋ‬ ‫ﻓ‬ ُ
‫ِﻌﻪ‬
َ‫ﺳﻣ‬
َ‫ْﻥ‬ ‫َﻣ‬
‫ﻓ‬ ٬ِ
‫ﱠﻳﺔ‬
‫ِﺭ‬
‫َﺑ‬ ِ‫َﻛ‬
‫ﺍﻟ‬ ‫ﻼﻡ‬ ‫َﻛ‬
‫ﻭﻕ‬ ‫ْﺧﻠ‬‫َﻣ‬‫ﺑـ‬
ِ
‫َﻘ‬
‫َﺭ‬‫ﺳ‬ ِ
َ‫ِﻳﻪ‬ُْ
‫ﺻﻠ‬ ‫ﺳﺄ‬
َ
‫َﻗﺎﻝ‬
:َ ‫ْﻥ‬ِ
‫َﻣ‬ ‫َﻘ‬
‫ﻟ‬ ‫َﺭ‬‫ﺳ‬
َُ ‫َﺩﱠ‬
‫ﷲ‬ ‫َﻋ‬َ
‫ْﻭ‬
‫ﺃ‬ ‫ﱠﻣﺎ‬‫َﻓ‬
‫َﻠ‬
‫ْﻟ‬
َ‫َﺑ‬
‫ِﺭ‬
‫ﺷ‬ ‫ﺍ‬ ُ ‫َﻗ‬
‫ْﻭﻝ‬ ‫ﱠﻻ‬ َ
‫ﺇ‬ ‫َﺫﺍ‬
ِ ‫ﻫ‬ ‫ْﻥ‬
‫ﺇ‬
ِ
َ‫َﺑ‬
٬‫ِﺭ‬
‫ﺷ‬ ‫ﺍﻟ‬ َ ‫َﻗ‬
‫ْﻭﻝ‬ ُ
‫ِﻪ‬ ْ‫ُﻳ‬
‫ﺷ ﺑـ‬ ‫ﻭﻻ‬ ٬
َ‫ِﺭ‬ َ‫َﺑ‬
‫ﺷ‬ ‫ﺍﻟ‬ ‫ِﻕ‬
ِ َُ
‫ﺧﺎﻟ‬ ‫َﻗ‬
‫ْﻭﻝ‬ ُ َ
‫ﱠﻧﻪ‬
‫ﺃ‬ ‫ِﻣﻧﺎ‬
ْ‫َﻋﻠ‬
The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He .33

sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that
it is, in truth, the word of Allah. It is not created as is the speech of human beings, and anyone who hears it
and claims that it is human speech has become an unbeliever. Allah warns him and censures him and
threatens him with Fire when He says, Exalted is He: "I will burn him in the Fire." (alMuddaththir 74:26)
When Allah threatens with the Fire those who say "This is just human speech" (74:25) we know for certain
.that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind
َ ‫ﱠﻥﱠ‬َ ‫ﻑﱠ‬
‫َﺭ‬‫َﺯ‬
‫َﺟ‬‫ْﻧ‬ ِ‫ﱠﻔ‬
‫ﺍ‬ ‫ﺎﺭ‬ ‫ُﻛ‬
‫ﺍﻟ‬ ‫ِﻝ‬‫َﻗ‬
‫ْﻭ‬ ‫ْﺛ‬
‫ِﻝ‬‫ِﻣ‬
‫ْﻥ‬
‫َﻋ‬
‫ﻭ‬ ٬
َ‫َﺭ‬ ‫َﺗ‬
‫َﺑ‬‫ﺍﻋ‬ ‫َﺫﺍ‬
ْ ‫ﻫ‬ ‫َﺭ‬ ‫ﺻ‬
َ‫ْﺑ‬
‫ﺃ‬ ‫ْﻥ‬‫َﻓ‬
‫َﻣ‬ َ‫َﺑ‬
٬ .‫ِﺭ‬
‫ﺷ‬ ‫َﻛﺎﻟ‬
‫ﺱ‬ ‫َﻟ‬
َ‫ْﻳ‬ ِ ‫َﻔﺎ‬
‫ِﺗﻪ‬ ِ‫ﺑـ‬ ‫َﻟﻰ‬
‫ِﺻ‬ ‫َﺗ‬
‫َﻌﺎ‬ ‫ﷲ‬
َ ِ
‫ﺃ‬ ‫َﻡ‬
‫َﻋﻠ‬
‫ﻭ‬٬ ‫َﻔ‬
َ‫َﺭ‬‫َﻛ‬ ‫َﻘ‬
‫ْﺩ‬‫َﻓ‬ َ‫َﺑ‬
‫ِﺭ‬
‫ﺷ‬ ‫ﺍﻟ‬ ‫ِﻲ‬
‫َﻌﺎﻧ‬
‫َﻣ‬
‫ِﻥ‬
ْ ‫َﻧ‬
‫ﻣ‬ ‫ًﻰ‬‫ْﻌ‬‫ﺑـ‬ ‫َﻟﻰ‬
‫َﻣ‬
ِ ‫َﺗ‬
‫َﻌﺎ‬ ‫ﷲ‬
َ َ‫ﺻ‬
َ‫ﻭ‬
َ‫ْﻥ‬
‫َﻣ‬
‫َﻭ‬
Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. .34
All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they
.will know that He, in His attributes, is not like human beings
‫َﻗﺎﻝ‬
:َ ُ‫ْﻳ‬
‫ﺙ‬ َ‫َﻧ‬
‫ﺣ‬ ‫ﺎ‬ ‫ﱢﺑـ‬
‫ﺭ‬
َ‫ﺎﺏ‬ُ‫َﺗ‬
‫ِﻛ‬
ِ
‫ِﻪ‬ ‫َﻁ‬
‫ﺑـ‬ ‫َﻕ‬‫َﻧ‬ ‫َﻛ‬
‫َﻣﺎ‬٬ٍ ِ
‫ﱠﻳﺔ‬ ‫َﻛ‬
‫ْﻳﻔ‬ َ‫َﺣ‬
‫ﻭﻻ‬ ٍ
َ‫ﺎﻁﺔ‬ ‫ﺇ‬ ‫ِﺭ‬
ِ َ
‫ْﻳ‬
‫ِﻐ‬ ‫ﱠﻧﺔ‬
‫ﺑـ‬ ِ ‫ﺍﻟﺟ‬
َ ‫ِﻝ‬ َ
‫ﻷ‬ ‫ﱞﻕ‬
‫ْﻫ‬ َ‫ُﺔ‬
‫ﺣ‬ ‫ْﺅ‬
‫َﻳ‬‫ﺍﻟﺭ‬
‫َﻭﱡ‬
ٌ ِ‫َﻧ‬
‫َﺭﺓ‬
‫ﺎﻅ‬ ‫ﱢﻬﺎ‬ َ ‫َﻟ‬
‫ﺭﺑـ‬ ‫ﻰ‬ ‫ٌﺇ‬
ِ ِ‫ﱠ‬
‫َﺭﺓ‬
‫ﺎﺿ‬ ‫ِﺋﺫ‬
‫ﻧــ‬ ٍ ‫َﻣ‬
‫ْﻭ‬
‫َﻳ‬
ٌ
‫ُﺟﻭﻩ‬
‫ُﻭ‬
‫ْﻡ‬
‫ِﻬ‬‫ْﻳ‬‫َﻠ‬
‫ﻋ‬ ِ
َ‫ﷲ‬ ‫ﻭﺍﻥﱠ‬
ُ‫ﺿ‬ْ‫ﺭ‬ ِ َْ ‫ﻭﻝﱠ‬ ‫ِﻙ‬ ‫ُﻛﻝ‬ ِ َ ‫َﻟ‬ ‫َﺗ‬ ‫ُﱠ‬ َ ‫َﻠﻰ‬ ‫ِﺳﻳ‬ ‫ْﻔ‬‫َﺗ‬
ِ‫ِﻪ‬
‫َﺣﺎﺑـ‬
‫ﺻ‬ ‫ﺃ‬ ‫ْﻥ‬‫َﻋ‬‫ﻭﺳﻠﻡﻭ‬ ‫ﻋﻠﻳﻪ‬ ‫ﷲ‬ ‫ﺻﻠﻰ‬ ِ
َ ‫ﷲ‬ ِ‫ﺳ‬ُ‫ﺭ‬
َ‫ْﻥ‬ ‫ﻋ‬
َ‫ِﻳﺢ‬
ِ‫ﺍﻟﺻﺣ‬ ِ
‫ِﻳﺙ ﱠ‬ ‫ﺍﻟﺣﺩ‬
َ ‫ِﻥ‬ َ‫ﻣ‬ َ ‫ﺫﻟ‬ ‫ِﻲ‬ ‫ﺎءﻓ‬
َ‫ﺟ‬ ‫ﺎ‬
َ‫َﻣ‬ ‫ﱡ‬ ‫ﻭ‬ ٬ُ
َ‫َﻣﻪ‬ ‫َﻋﻠ‬ ‫ﻭ‬ ‫ﻰ‬ ‫َﻌﺎ‬ ُ
‫ﷲ‬ ‫َﺍﺩﻩ‬
‫َﺭ‬
‫ﺃ‬ ‫َﻣﺎ‬ ‫ﻋ‬
َُ‫ُﺭﻩ‬ ‫َﻭ‬
‫َﻗﺎ‬
‫َﻝ‬ ‫َﻛ‬
‫َﻣﺎ‬ ‫َﻭ‬‫َﻓ‬
‫ُﻬ‬ ‫ِﻳﻥ‬
َ‫َﻣﻌ‬َ
‫ْﺟ‬
‫ﺃ‬٬ ‫َﻌﺎﻟﻰ‬‫َﺗ‬
ِ‫ﱠ‬
⸀ꀅ
ِ‫َﻡ‬‫ﱠﻠ‬
‫ﺳ‬
َ‫ْﻥ‬ ‫ﱠ‬
‫َﻣ‬‫ِﻻ‬ ‫ِﻧﻪ‬
‫ﺇ‬ ِ ‫ِﻳ‬
‫ﺩ‬ ‫ِﻲ‬ ِ
‫ﻓ‬ ‫َﻡ‬
‫ﺎﺳﻠ‬
َ‫َﻣ‬ ‫ﱠﻧﻪ‬
ُ ‫َﻓ‬
‫ِﺈ‬ ٬‫ِﻧﺎ‬
‫َﻭﺍﺋ‬َ
‫ْﻫ‬
‫ِﺄ‬
‫ﺑـ‬ ‫ِﻳﻥ‬
َ‫ﱢﻫﻣ‬
‫َﻭ‬‫َﺗ‬
‫ُﻣ‬ َ‫َﻧ‬
‫ﻭﻻ‬ ‫ﺎ‬ ‫ِﺋ‬
‫ِﺂﺭﺍ‬‫ﺑـ‬ ‫ِﻳﻥ‬ َ
‫َﺗﺄ‬
َ‫ﱢﻭﻟ‬ ‫َﻙ‬
‫ُﻣ‬ ِ
‫ﺫﻟ‬ ‫ِﻲ‬ ‫ُﺧﻝ‬
‫ﻓ‬ ُ ‫َﻧ‬
‫ْﺩ‬ ‫ﻻ‬ ٬‫َﺍﺩ‬ َ
‫َﺭ‬ ‫َﻠﻰ‬
‫ﺃ‬ ‫َﻣﺎ‬ ‫ﻋ‬
َُ ‫ُﺭﻩ‬ ‫ْﻔ‬
‫ِﺳﻳ‬‫َﺗ‬
‫ﻭ‬
َُ‫َﻧﺎﻩ‬
‫ْﻌ‬‫َﻣ‬ ‫َﻭ‬
‫ِﻣﻪ‬
ِ ِ َ ‫َﻟ‬
‫ﻋﺎﻟ‬ ‫ﻰ‬ ‫ﺇ‬ ِ
ِ ‫ْﻳﻪ‬‫َﻠ‬‫ﻋ‬ َ
َ‫َﺑﻪ‬‫َﺗ‬
ْ‫ﺍ‬ ‫َﻣﺎ‬
‫ﺷ‬ ‫ْﻠ‬
‫َﻡ‬ ِ‫ﱠﺩ‬
‫ﻋ‬ ‫َﺭ‬‫ﻭ‬ ; ‫ﻭﺳﻠﻡ‬ ‫ﻋﻠﻳﻪ‬٬‫ﷲ‬ ‫ﺻﻠﻰ‬ ِ
َ ‫ِﻪ‬
‫ﺳﻭﻟ‬ُ‫ِﺭ‬ َ ‫َﻭﻟ‬
The Seeing of Allah by the People of the Garden is true, without their vision being allencompassing and .35
without the manner of their vision being known. As the Book of our Lord has expressed it: "Faces on that
Day radiant, looking at their Lord." (alQiyama 75:223) The explanation of this is as Allah knows and wills.
Everything that has come down to us about this from the Messenger, may Allah bless him and grant him
peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to
.interpret it according to our own opinions or letting our imaginations have free rein
No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and
to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are
.ambiguous to the one who knows them
‫ِﻲ‬
‫ﺻﺎﻓ‬
َ‫ﻭ‬ ٬ِ
َ‫ْﻭﺣﻳﺩ‬ ‫ﱠﺗ‬
‫ﺍﻟ‬ ‫ِﺹ‬ َ‫ْﻥ‬
ِ‫ﺧﺎﻟ‬ ‫ﻋ‬ ُ
َ‫ُﻣﻪ‬
‫َﺭﺍ‬
‫َﻣ‬ ُ
‫َﺑﻪ‬
‫َﺟ‬‫ﺣ‬ ٬ُ
َ‫ُﻣﻪ‬ ‫َﻓ‬
‫ْﻬ‬‫ﻠﻳﻡ‬
ِ‫ْﺳ‬ ‫ﱠﺗ‬
‫ِﺎﻟ‬
‫ﺑـ‬ ‫ْﻊ‬ ‫ْﻘ‬
‫َﻧ‬‫َﻳ‬ ‫َﻟ‬
‫ْﻡ‬‫ﻭ‬ ٬ِ
َ‫ْﻳﻪ‬‫َﻠ‬
‫ﻋ‬ ‫ِﻅ‬
َ‫َﺭ‬ ‫ُﺣ‬ ‫َﻣﺎ‬
‫َﻡ‬‫ْﻠ‬ِ‫َﻡ‬
‫ﻋ‬ ‫ﺭﺍ‬
َ‫ْﻥ‬ ‫َﻓ‬
‫َﻣ‬ ٬‫ﻼﻡ‬
ِ‫ِﺳ‬
ْ ‫ﺍﻻﺳﺗ‬
ْ ‫ﻭ‬ َ‫ﻠﻳﻡ‬
ِ‫ْﺳ‬ ‫ﱠﺗ‬
‫ﺍﻟ‬ ‫ِﺭ‬
‫ْﻬ‬َ ‫َﻠ‬
‫ﻅ‬ ‫ﻰ‬ َ‫ﱠ‬
‫ﻋ‬ ‫ِﻻ‬
‫ﺇ‬ ‫ﻼﻡ‬
ِ‫ْﺳ‬ ‫ﺍﻹ‬ ‫ُﻡ‬
ِ ‫َﻗ‬
‫َﺩ‬ ‫ﺕ‬ ‫ْﺛ‬
ُ‫ُﺑ‬‫َﻳ‬
‫َﻭﻻ‬
َ
‫ِﺔ‬
‫ِﺭﻓ‬
‫ْﻌ‬
‫َﻣ‬
‫ﺍﻟ‬٬ ‫ﺎﻥ‬
ِ‫َﻣ‬‫ْﻳ‬‫ﻭﺍﻹ‬
ِ ْ
‫ُﻛﻔ‬
َ‫ِﺭ‬ ‫ﺍﻟ‬ ‫َﻥ‬
‫ْﻳ‬
‫َﺑ‬
‫ﺫﺏ‬
ُ‫ْﺑ‬‫َﺗﺫ‬َ
‫َﻳ‬
‫ﻓ‬ ٬‫ﺎﻥ‬
ِ‫َﻣ‬‫ِﻳ‬
‫ﺍﻹ‬ ‫ِﻳﺢ‬
ِ‫ﺻﺣ‬ ًَ
َ‫ﻭ‬٬ . ‫ﱢ‬
‫َﻛﺫﺑﺎ‬
‫ُﻣ‬ ً
‫ِﺩﺍ‬ ََ
‫ﺟﺎﺣ‬ ًَ
‫ﻭﻻ‬ ٬‫ﱢﺩﻗﺎ‬‫ﺻ‬
َ‫ُﻣ‬ ً‫َﻧﺎ‬‫ْﺅ‬
‫ِﻣ‬‫ُﻣ‬ َ ‫ﱠﻛــﺎ‬
‫ﻻ‬ ٬ً ًَ
‫ﺷﺎ‬ َ
‫ِﻐﺎ‬ ًَ
‫ﺯﺍﺋ‬ ٬‫َﻬﺎ‬‫َﺗﺎ‬
‫ِﺋ‬ ً
‫ﺳﺎ‬َ‫َﻭ‬‫ْﺳ‬‫َﻭ‬
‫ُﻣ‬ ِ‫َﻛ‬
٬‫ﺎﺭ‬ ‫ْﻧ‬
‫ﻭﺍﻹ‬
ِ َ‫ِﺍﺭ‬ْ
‫َﺭ‬
‫ِﻗ‬
‫ﻭﺍﻹ‬ ٬ِ
َ‫ِﻳﺏ‬ ‫ْﻛﺫ‬
‫ﱠﺗ‬
‫َﻭﺍﻟ‬
A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know .36
things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that
his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief, and
that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he
subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a
.denying rejector
َ
‫ْﺭﻙ‬‫َﺗ‬
‫ِﺔ‬
‫ﱠﻳ‬ ‫َﻟ ﱡ‬
‫ُﺑﻭﺑـ‬
‫ﺍﻟﺭ‬ ‫ﻰ‬ ‫ﺇ‬ ‫ﺎﻑ‬
ُ‫ﺿ‬ َ‫ُﻳ‬
‫ﻧﻰ‬
ً‫ْﻌ‬‫َﻣ‬‫ُﻛﻝ‬
‫ﱢ‬ ُ
‫ِﻭﻳﻝ‬ ْ
‫َﺗﺄ‬
‫ﻭ‬ ِ ‫ْﺅ‬
َ‫َﻳﺔ‬ ‫ﺍﻟﺭ‬ ‫ِﻭﻳﻝ‬ْ
‫َﺗﺄ‬
َ‫َﻛ‬
‫ﺎﻥ‬ ‫ِﺫﺍ‬
‫ﺇ‬ ٬‫ٍﻡ‬‫َﻔ‬
‫ْﻬ‬‫ﺑـ‬ ‫َﻬﺎ‬‫َﻟ‬
‫ﱠﻭ‬َ
‫َﺗﺄ‬ ‫ْﻭ‬ َ
‫ﺃ‬ ٬‫ٍﻡ‬‫ْﻫ‬‫ِﻭ‬
‫ﺑـ‬ ‫ْﻡ‬‫ُﻬ‬‫ْﻧ‬
‫ِﻣ‬ ‫َﺎ‬
‫َﺭﻫ‬ ‫َﺑ‬‫َﺗ‬‫ﺍﻋ‬
ْ‫ْﻥ‬ ِ
‫َﻣ‬
‫ﻟ‬ ‫ﻼﻡ‬ َ ‫ْﺅ‬ ِ‫َﻳ‬
ِ ِ ‫ُﱡ‬ ِ َ ِ‫ﺍﻟﺳ‬
‫ِﺍﺭ ﱠ‬ ‫ﺩ‬
َ‫ِﻝ‬ ‫ْﻫ‬ ‫ﻷ‬ ِ
‫َﻳﺔ‬ ‫ِﺎﻟﺭ‬
‫ﺑـﱡ‬ ‫ﺎﻥ‬ُ‫َﻣ‬ ‫ِﻳ‬
‫ﺍﻹ‬ ‫ﱡﺢ‬‫ﺻ‬ ‫َﻭﻻ‬
‫ﻭﻑ‬
ٌ‫ﺻ‬ ُ‫ْﻭ‬‫َﻣ‬ ‫َﻋﻼ‬‫ﻭ‬
َ‫ﺟﻝ‬ ‫ﻧﺎ‬
‫ﱠ‬ َ ‫ﱠﺑ‬‫ﺭ‬
َ‫ﱠﻥ‬ َِ
‫ﻓﺈ‬ ‫َ؛‬
‫ِﺯﻳﻪ‬‫ْﻧ‬
‫ﱠﺗ‬‫ﺍﻟ‬ ِ
‫ﺻﺏ‬ِ‫ُﻳ‬ ‫َﻟ‬
‫ْﻡ‬‫ﻭ‬ ٬
َ‫ﱠ‬ َ
‫ِﺯﻝ‬ ْ‫ﱠﺗ‬
‫ﺷﺑﻳﻪ‬ ‫ﻭﺍﻟ‬
َ‫َﻲ‬ْ
‫ﱠﻧﻔ‬
‫ﺍﻟ‬ ‫ﱠﻕ‬ ‫َﻭ‬‫َﺗ‬
‫َﻳ‬ ‫ْﻡ‬‫َﻟ‬ ‫ْﻥ‬
‫َﻣ‬‫ﻭ‬ .
َ‫ـﻳﻥ‬َ‫ﱢﻳ‬ ‫ﱠﻧﺑـ‬
ِ ‫ﺍﻟ‬ ‫ُﻊ‬ ‫ِﺋ‬‫َﺭﺍ‬
‫ﺷ‬َ‫َﻭ‬‫ﻠﻳﻥ‬
َ‫ﺳ‬ َ‫ْﺭ‬‫ُﻣ‬‫ﺍﻟ‬ ‫ِﻳﻥ‬
ُ‫ﺩ‬ ِ ‫ْﻳﻪ‬‫َﻠ‬
‫َﻋ‬
‫ﻭ‬ ٬
َ‫ِﻳﻡ‬
ِ‫ْﺳﻠ‬ ‫ﱠﺗ‬
‫ﺍﻟ‬ ‫َﻡ‬‫ُﺯﻭ‬ُ
‫ﻭﻟ‬ ِْ
َ‫ﻭﻳﻝ‬ ‫َﺗﺄ‬
‫ﺍﻟ‬
ِ
‫ﱠﻳﺔ‬ ‫ِﺭ‬‫َﺑ‬‫ﺍﻟ‬ ‫ِﻥ‬
َ ‫ﻣ‬ ٌ
‫َﺣﺩ‬ َ
‫ﺃ‬ ُ
‫ْﻌﻧﺎﻩ‬‫َﻣ‬‫ﺑـ‬٬‫ﺱ‬
ِ َ‫ْﻳ‬ َ
‫ﻟ‬ ٬ِ ‫ِﻧ‬
‫ﱠﻳﺔ‬ ‫َﺩﺍ‬َ
‫ْﺭ‬
‫ﺍﻟﻔ‬ ِ‫ُﻌﻭﺕ‬‫ُﻧ‬ ٌ‫ُﻌ‬
‫ﺑـ‬ ‫ﻭﺕ‬
ِ ‫ْﻧ‬‫َﻣ‬
٬ِ ‫ِﻧ‬
‫ﱠﻳﺔ‬ ‫َﺩﺍ‬
‫ْﺣ‬‫ﺍﻟﻭ‬ ِ
َ‫ِﺻﻔﺎﺕ‬َ ِ‫ﺑـ‬
Belief of a man in the seeing of Allah by the People of the Garden is not correct if he imagines what it is .37
like or interprets it according to his own understanding, since the interpretation of this seeing or indeed, the
meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation
.and strictly adhering to the submission
This is the religion of Muslims. Anyone who does not guard himself against negating the attributes of Allah,
or likening Allah to something else, has gone astray and has failed to understand Allah's glory, because our
Lord, the Glorified and the Exalted, can only possibly be described in terms of oneness and absolute
.singularity and no creation is in any way like Him
.ِ ‫َﺗ‬
‫َﺩﻋﺎﺕ‬‫ْﺑ‬
‫ُﻣ‬
‫ﺍﻟ‬ ‫ِﺭ‬ َ‫َﻛ‬
‫ﺳﺎﺋ‬ ‫ﺍﻟﺳﱡ‬
‫ﺕ‬ ‫ﺎﺕ ﱢ‬ُ‫َﻬ‬
‫ِﺟ‬
‫ﺍﻟ‬ ِ
‫ِﻭﻳﻪ‬‫َﺗ‬
‫ْﺣ‬‫ﻻ‬ ٬ِ َ
‫َﺩﻭﺍﺕ‬
‫ﻭﺍﻷ‬
َ‫ﻛﺎﻥ‬ َ
ِ ‫ْﺭ‬
‫ﻭﺍﻷ‬ ٬ِ َ‫ﻭ‬ ِ
َ‫ﺍﻟﻐﺎﻳﺎﺕ‬ َ‫ُﻭﺩ‬
‫ُﺣﺩ‬
‫ﺍﻟ‬ ‫ِﻥ‬
‫ﻋ‬
َُ‫َﻟ ﱠ‬
‫ﷲ‬ ‫ﻰ‬ ‫َﺗ‬
‫َﻌﺎ‬
ِ
He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He .38
.contained by the six directions as all created things are
‫َﻟﻰ‬ ‫َﺗ‬
‫َﻌﺎ‬ ‫َﻣﻪﱠ‬
ُ
‫ﷲ‬ ُ َ
‫ْﻛ‬
‫َﺭ‬ َ ‫َﻠ‬
‫ﻭﺃ‬ ٬‫ﻰ‬ ‫ُﻌ‬ َ‫ﻣ‬ ‫َﻟﻰ‬
‫ﺍﻟ‬ ‫ِﻥ‬ ‫ﺎءﱠ‬
‫َﺗ‬
‫َﻌﺎ‬‫ﷲ‬
ُ ُ‫ْﻳ‬
َ ‫ﺙ‬
َ‫ﺷ‬ َ ‫َﻟ‬
‫ﺣ‬ ‫ﻰ‬ ‫ُﺛ‬
‫ﺇ‬ ‫ﱠﻡ‬
ِ ٬‫ﺎء‬
ِ‫َﻣ‬‫َﻟ ﱠ‬
‫ﺍﻟﺳ‬ ‫ﻰ‬ ‫َﻅﺔ‬
‫ﺇ‬ ِ
ِ ‫َﻘ‬‫ْﻟ‬
‫َﻳ‬‫ﺍ‬ ‫ِﻲ‬
‫ﻓ‬ ِِ‫ْﺧ‬
‫ﺻﻪ‬ َِ
‫ﺷ‬‫َﺝﺑـ‬
‫ِﺭ‬
‫ُﻋ‬
‫ﻭ‬ ‫ﻭﺳﻠﻡ‬ ‫ﻋﻠﻳﻪ‬ ‫ﷲ‬ ‫ﺻﻠﻰ‬
َ ‫ﱠﻧﺑـ‬
‫ِﻲ‬
‫ﱢ‬ ‫ِﺎﻟ‬
‫ﺑـ‬ ‫ﻱ‬
َ‫ِﺭ‬ُ
‫ْﺳ‬ ‫َﻗ‬
‫ﺃ‬ ‫ْﺩ‬َ‫ﱞﻕ‬
‫ﻭ‬ . ‫ﺣ‬
َ‫ﺝ‬ ُ‫َﺭﺍ‬
‫ِﻌ‬
ْ‫َﻭﺍﻟﻣ‬
‫ﺎء‬
َ‫ﺷ‬ َ ‫َﻣﺎ‬
‫ﺑـ‬٬
ِ
‫ﻭﺍﻻﻭﻟﯽ‬ ‫ﺍﻻﺧﺭﺓ‬ ‫ِﯽ‬
‫ﻓ‬ ‫ﻭﺳﻠﻡ‬ ‫ﻋﻠﻳﻬ‬ ‫ﺍﻟﻠﻬ‬ ‫ﻓﺻﻠﯽ‬ (‫ﺭﺍﯼ‬ ‫ﻣﺎ‬ ‫ﺍﻟﻔﻭﺍﺩ‬ ‫ﮐﺫﺏ‬ ‫َﻣﺎ‬
)‫َﺣﻰ‬َ
‫ْﻭ‬
‫ﺃ‬ ‫َﻣﺎ‬‫ِﺩﻩ‬
ِ َ ‫َﻟ‬
‫ْﺑ‬
‫ﻋ‬ ‫ﻰ‬ ‫ﺇ‬ ‫َﺣﻰ‬
ِ َ
‫َﻓﺄ‬
‫ْﻭ‬
AlMi`raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him .39
peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever
heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what
He revealed to him, "and his heart was not mistaken about what it saw" (alNajm 53:11). Allah blessed him
.and granted him peace in this world and the next
‫ﱞﻕ‬َ‫ِﺗﻪ‬
‫ﺣ‬ ِ ُ
‫ﱠﻣ‬‫َﺛﺎ‬
‫ًﻷ‬ ‫َﻳﺎ‬ ‫ﺑـ‬ ‫َﻟﻰ‬
ِ‫ِﻪ‬
‫ﻏ‬ ِ ‫َﺗ‬
‫َﻌﺎ‬ ‫َﻣﻪﱠ‬
ُ
‫ﷲ‬ ُ‫َﺭ‬َ
‫ْﻛ‬ ‫ﱠﻟﺫ‬
‫ﺃ‬ ‫ِﻱ‬
ْ ‫ﺍ‬ ‫ﺽ‬
ُ‫ْﻭ‬‫ْﻟ‬
‫َﺣ‬‫َﻭﺍ‬
AlHawd, the Pool which Allah has granted the Prophet as an honour to quench the thirst of his .40
.Community on the Day of Judgement, is true
‫ﺎﺭ‬ َ
‫ْﺧ‬ ‫َﻛ‬ ‫َﻟ‬‫َﺭﻫ ﱠ‬‫ﱠﻟﺗ ﱠ‬
‫َﺧ‬ ‫ﺍ‬ ‫ُﺔ‬
َ‫َﻔ‬‫َﻭﺍﻟﱠ‬
ِ‫َﺑ‬ ‫ﺍﻷ‬ ‫ِﻲ‬
ْ‫ﻓ‬ ‫ﻱ‬
َ‫ِﻭ‬
‫ُﺭ‬
‫َﻣﺎ‬ ‫ْﻡ‬
‫ُﻬ‬ ُ
‫ﷲ‬ ‫َﺎ‬ ‫ﺍﺩ‬ ‫ِﻲ‬ ‫ﺎﻋ‬ ‫ﺷ‬
.AlShafaà, the intercession which is stored up for Muslims, is true, as related in the hadiths .41
.‫ﱞﻕ‬َ‫ِﺗﻪ‬
‫ﺣ‬ ِ ‫ﱠﻳ‬‫ُﺫ‬
‫ﱢﺭ‬‫َﻭ‬
‫ُﻡ‬
‫ﺍﻟﺳﻼ‬ ِ
‫ْﻳﻪ ﱠ‬‫َﻠ‬
‫ﻋ‬
َ‫َﻡ‬‫ﺁﺩ‬
َ‫ِﻥ‬ ‫ﻣ‬ ‫َﻟﻰ‬
ْ ‫َﺗ‬
‫َﻌﺎ‬ ‫ُﱠ‬
ُ
‫ﷲ‬ َ
‫َﺧﺫﻩ‬ ‫ﱠﻟﺫ‬
‫ﺃ‬ ‫ِﻱ‬
ْ ُ‫َﺛ‬
‫ﺍ‬ ‫ﺎﻕ‬ ‫ْﻳ‬‫ْﻟ‬
‫ِﻣ‬‫َﻭﺍ‬
.The covenant which Allah made with Adam and his offspring is true .42
‫ْﻧﻪ‬
‫ُ؛‬ ‫ِﻣ‬ُُ
‫ﺹ‬ ‫ْﻧﻘ‬
‫َﻳ‬
‫ﻭﻻ‬ َِ‫ِﻙ‬
َ‫َﺩﺩ‬
‫َﺍﻟﻌ‬
‫ﺫﻟ‬ ‫ِﻲ‬
ْ ‫َﺯﺍﺩ‬
‫ﻓ‬ ُ ‫ﻻ‬ ٬‫ًﺓ‬
‫ُﻳ‬ ‫ِﺩ‬
َ َ‫ًﺔ‬
‫ﻭﺍﺣ‬ ‫َﻠ‬
‫ْﻣ‬
‫ُﺟ‬َ‫ﱠﻧ‬
‫ﺎﺭ‬ ‫ُﺧ‬
‫ﺍﻟ‬ ‫ِﻝ‬‫ْﺩ‬َ‫َﺔ‬
‫َﻳ‬
‫ﻭ‬ ٬ ‫ﱠﻧ‬‫ْﻟ‬
‫َﺟ‬ ‫ُﺧ‬
‫ِﻝﺍ‬‫ْﺩ‬
‫َﻳ‬
‫ْﻥ‬
‫َﻣ‬
‫َﺩ‬
‫َﺩ‬
‫ﻋ‬
َْ ‫َﺯﻝ‬
‫َﻳ‬ ‫َﻟ‬
‫ْﻡ‬ ‫َﻣﺎ‬‫ﻓ‬ ‫َﻟﻰ‬
ِ
‫ْﻳ‬ ‫َﺗ‬
‫َﻌﺎ‬ ‫َﻡﱠ‬
ُ
‫ﷲ‬ ِ
‫ﻋﻠ‬
َ‫ْﺩ‬‫َﻗ‬
‫َﻭ‬
Allah knew, before the existence of time, the exact number of those who would enter the Garden and the .43
.exact number of those who would enter the Fire. This number will neither be increased nor decreased
َ‫َﻟﻪ‬
. . ‫ﺑﻘﺿﺎءﺍﻟﻠﻬ‬ ‫ﺷﻘﯽ‬ ‫ﻣﻥ‬ ‫ﺍﻟﺷﻘﯽ‬ ٬ ‫ﺑﻘﺿﺎءﺍﻟﻠﻬ‬ ‫ﺳﻌﺩ‬ ‫ﻣﻥ‬ ‫ﻭﺍﻟﺳﻌﻳﺩ‬ ‫ﺑﺎﻟﺧﻭﺍﺗﻳﻡ۔‬ ‫ﻭﺍﻻﻋﻣﺎﻝ‬ ‫ُ۔‬ َ‫ُﺧﻠ‬
‫ِﻕ‬ ِ
‫َﻣﺎ‬
‫ﻟ‬ ‫ٌﺭ‬
‫ﺳ‬
‫َﻳﱠ‬
‫ُﻣ‬‫ُﻛﻝ‬
‫ﱞ‬ ‫ُﻭ‬
َ ‫ُﻭ‬
‫َﻧﻪ‬ ‫ْﻔ‬
‫َﻌﻠ‬‫َﻳ‬
‫ْﻡ‬
‫ُﻬ‬َ
‫ﱠﻧ‬
‫ﺃ‬ ‫ْﻡ‬‫ْﻧ‬
‫ُﻬ‬‫ِﻣ‬ ِ
‫َﻡ‬
‫ﻋﻠ‬ ‫ﺎ‬
َ‫َﻣ‬ ِ
‫ْﻳ‬
‫ﻓ‬ ٬‫ْﻡ‬‫َﻟ‬
‫ُﻬ‬‫َﻌﺎ‬َ
‫ْﻓ‬
‫ﺃ‬ َ‫َﻛﺫﻟ‬
‫ِﻙ‬ ‫َﻭ‬
The same applies to all actions done by people, which are done exactly as Allah knew they would be .44

done. Everyone is eased towards what he was created for and it is the action with which a man's life is
sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who
.are wretched are wretched by the decree of Allah
‫ْﻐ‬‫ﺍﻟ‬ ‫ُﺔ‬
‫ﱡﻁ‬ ‫ْﻟﺣ‬ ‫ﱠﻠ‬ ِ ‫ﺍﻟﺧ‬ ‫ُﺔ‬ ‫َﻅ‬‫ﱠﻧ‬ َ‫ُﻕ‬ ‫ﱠﺗ‬ ‫َﻧﺑـ‬ ‫َﻘ‬ ‫ٌﻙ‬ ‫َﻠ‬ ‫ﺫﻟ‬ ‫َﻠﻰ‬ ‫ﱠﻁﻠ‬ ‫َﻟ‬ ‫ْﻠﻘ‬ َ ‫ﻓ‬ ِ ‫ﱡﺭﱠ‬ ‫َﻘ‬‫ْﻟ‬ َْ
.‫ﺎﻥ‬
ِ‫َﻳ‬ ‫َﺟ‬
‫َﺭ‬
‫َﺩ‬
‫ﻭ‬ ٬
َ‫ﺎﻥ‬ ِ‫َﻣ‬‫ِﺭ‬
ْ ‫ﺍ‬ ‫ُﻡ‬‫ﺳ‬
ُ‫ﻭ‬ ٬
َ‫ِﺫﻻﻥ‬ ‫َﻌ‬
‫ْﻳ‬ِ‫ِﻙ‬
‫َﺫﺭ‬ ‫ﺫﻟ‬ ‫ِﻲ‬
ْ‫ﻓ‬ ‫ُﺭ‬ ‫ﻭﺍﻟ‬ ‫ﱡﻣ‬
‫َﻌ‬‫ﻭﺍﻟ‬ .
ٌَ ‫ﺳﻝ‬ َ‫ْﺭ‬ ‫ُﻣ‬
‫ِﻲ‬
‫ﱞ‬ ‫ﻭﻻ‬ ٬ َ‫ﺏ‬ ٌ‫ﱠﺭ‬ ‫ُﻣ‬ ‫َﻣ‬ ‫ِﻙ‬
َ ‫ﻋ‬
َ‫ِﻊ‬ ْ ‫َﻳ‬ ‫ْﻡ‬ ٬ِ ‫ِﻪ‬ ‫ﺧ‬ ‫ِﻲ‬ ‫ﷲ‬ ِ‫ِﺭ‬
‫ﺳ‬ ‫َﺩ‬ ‫ﺍ‬ ُ
‫ﺻﻝ‬ ‫َﻭﺃ‬
َ َ َ ‫ﱠ‬ َ ً َ َ َ
:ِ
‫ِﻪ‬
‫ِﺗﺎﺑـ‬
‫ﻛ‬ ‫ﻓﻲ‬ َ‫ﻗﺎﻝ‬ ‫َﻛﻣﺎ‬ ‫ِﻣﻪ‬
٬ِ ‫َﺭﺍ‬
‫َﻣ‬ ‫ْﻥ‬‫َﻋ‬
‫ْﻡ‬
‫ُﻫ‬ ‫َﻧ‬
‫َﻬﺎ‬‫ﻭ‬ ٬ِ
َ ‫ﻪ‬ ِ
‫ﻣ‬ ‫ﺎ‬‫ﻧ‬َ‫ﺃ‬ ‫ﻥ‬‫ﻋ‬
ْ ‫ﺭ‬ ‫ﺩ‬
َ ‫ﻘ‬‫ﻟ‬ْ‫ﺍ‬ ‫ﻡ‬‫ﻠ‬ِْ
‫ﻋ‬
َِ َ َْ ََْ ِ ََ ‫ﻯ‬ ‫ﻭ‬‫ﻁ‬ ‫ﻰ‬ َ
‫ﻟ‬ ‫ﺎ‬‫ﻌ‬ َ
‫ﺗ‬ ‫ﷲ‬ ‫ﻥ‬
‫ﱠ‬ ‫ﺈ‬ ‫ﻓ‬‫؛‬ ‫ﺔ‬‫ﺳ‬ ‫ﻭ‬ ‫ﺳ‬ ‫ﻭ‬
َْْ ‫ﻭ‬ ‫ﺃ‬ ً
‫ﺍ‬ ‫ﺭ‬ ْ
‫ِﻛ‬
‫ﻓ‬ ‫ﻭ‬ ‫ﺃ‬
ْ ً
‫ﺍ‬ ‫ﺭ‬ ‫ﻅ‬ َ
‫ﻧ‬ َ
‫ﻙ‬ِ
‫ﻟ‬ ‫ﺫ‬ ‫ِﻥ‬
‫ﻣ‬
ْ َِ ‫َﻓﺎََ ﱠ‬
‫ﺭ‬‫ﺫ‬َ
‫ﺣ‬ ْ
‫ﻟ‬‫ﺍ‬ ‫ﻝ‬‫ﻛ‬ُ ‫ﺭ‬‫ﺫ‬َ‫ﺣ‬‫ﻟ‬ْ
‫َﻥ‬‫َﻟــ‬
‫ْﻭ‬
ُ ‫ْﺳﺄ‬
‫ﻳـ‬ ‫ْﻡ‬
ُ ‫ُﻫ‬
‫ﻭ‬
َُ ‫ْﻔ‬
‫َﻌﻝ‬‫ﻳـ‬ ‫ﱠﻣﺎ‬
َ ‫ﻋ‬
َُ‫َﻝ‬
‫ْﺳﺄ‬ َ
‫ُﻳ‬‫ﻻ‬
. .‫ِﺭﻳﻥ‬
َ ‫ﺍﻟﻛﺎﻓ‬ ‫ِﻥ‬
َ َ‫َﻛ‬
‫ﻣ‬ ‫ﺎﻥ‬ ‫َﺗﻌﺎﻟﻰ‬‫ِﺗﺎﺏﱠ‬
ِ
‫ﷲ‬ ِ ‫ْﻛ‬
‫ﻛ‬ ‫َﻡ‬‫ُﺣ‬
‫ﱠﺩ‬
‫ﺭ‬
َ‫ْﻥ‬‫َﻣ‬ ‫ِﺗﺎﺏﱠ‬
‫ﻭ‬ ٬ِ
َ‫ﷲ‬ ِ ‫ْﻛ‬
‫ﻛ‬ ‫َﻡ‬‫ُﺣ‬
‫ﱠﺩ‬
‫ﺭ‬
َ‫ْﺩ‬‫َﻘ‬
‫َﻓ‬
‫َ؟‬ ‫َﻓ‬
‫َﻌﻝ‬ ِ
‫َﻡ‬ ‫َﻝ‬
‫ﻟ‬ :َ‫ﺳﺄ‬
َ‫ْﻥ‬ ‫َﻓ‬
‫َﻣ‬
The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor .45
Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it
only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and
reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the
decree away from human beings, and forbidden them to enquire about it, saying in His Book, "He is not
.(asked about what He does, but they are asked" (alAnbiya' 21: 23
Therefore, anyone who asks: "Why did Allah do that?" has gone against a judgement of the Book, and
.anyone who goes against a judgement of the Book is an unbeliever
ِ ‫ْﻠ‬
:‫ﻣﺎﻥ‬ ِ‫َﻡ‬
‫ﻋ‬ ‫ْﻠ‬
‫ِﻌ‬
‫ﺍﻟ‬ ‫ﱠﻥ‬َ
‫ﻷ‬ ‫ِﻡ؛‬‫ْﻠ‬
‫ِﻌ‬
‫ﻓﻲﺍﻟ‬ ‫ﺧﻳﻥ‬
َ ‫ﺍﺳ‬ ‫ُﺔ ﱠ‬
ِ‫ﺍﻟﺭ‬ ‫َﺟ‬
‫َﺭ‬‫ﺩ‬
َ‫ِﻲ‬َ َ ‫َﺗ‬
‫ﻭﻫ‬ ٬‫ﻌﺎﻟﻰ‬ ِ‫ِﻳﺎءﱠ‬
‫ﷲ‬ ِ‫ْﻭﻟ‬ َ
‫ﺃ‬ ‫ِﻥ‬
ْ‫ﻣ‬ ُ
‫ُﺑﻪ‬ ‫َﻗ‬
‫ْﻠ‬‫ٌﺭ‬
‫ﱠﻭ‬‫َﻧ‬‫ُﻣ‬ ‫ُﻭ‬
َ‫ﻫ‬ ‫ْﻥ‬ ‫َﻣ‬
ِ ‫َﻟ‬
‫ْﻳﻪ‬ ‫ﺇ‬ ‫ﺝ‬
ِ ُ‫ْﺣﺗﺎ‬ ‫ﻣﺎ‬ ‫ُﺔ‬
‫َﻳ‬ ‫َﻠ‬
‫ْﻣ‬ ‫َﻓﻬﺫﺍ‬
‫ُﺟ‬
.‫ٌﺭ‬‫ْﻔ‬
‫ُﻛ‬‫ْﻔﻘﻭﺩ‬
ِ ‫َﻣ‬ ‫ْﻠ‬
‫ِﻡﺍﻟ‬‫ِﻌ‬
‫ﺍﻟ‬ ‫ُء‬
‫ﱢﺍﺩﻋﺎ‬
‫ﻭ‬ ٬
َ‫ٌﺭ‬ ‫ْﻔ‬
‫ُﻛ‬ ِ
‫ْﻭﺟﻭﺩ‬‫َﻣ‬‫ﺍﻟ‬ ‫ِﻡ‬‫ْﻠ‬
‫ِﻌ‬‫ﺍﻟ‬ ‫ُﺭ‬ ‫َﻓﺈ‬
‫ْﻧﻛﺎ‬
ِ ‫ْﻔﻘﻭﺩ‬
‫ٌ؛‬ ‫َﻣ‬ ‫ِﻕ‬‫ْﻠ‬َ ‫ٌﻡ‬
‫ﻓﻲﺍﻟﺧ‬ ‫ْﻠ‬
‫ِﻋ‬‫ﻭ‬ ٬ٌ
َ‫ْﻭﺟﻭﺩ‬ ‫َﻣ‬
‫ِﻕ‬‫ْﻠ‬
َ ‫ٌﻡ‬
‫ﺍﻟﺧ‬ ‫ﻓﻲ‬ ‫ْﻠ‬
‫ِﻋ‬
.ِ ْ
‫َﻣﻔﻘﻭﺩ‬‫ﺍﻟ‬ ‫ِﻡ‬ْ
‫ِﻌﻠ‬‫ﺍﻟ‬ ِ ََ
‫ﻁﻠﺏ‬ ‫ِﻙ‬ ‫َﺗ‬
‫ْﺭ‬‫ﻭ‬ ٬ِ
َ‫ْﻭﺟﻭﺩ‬ ‫َﻣ‬ ْ
‫ِﻌﻠ‬
‫ِﻡﺍﻟ‬ ‫ﺍﻟ‬ ‫ﺑﻭﻝ‬ َ
ِ ‫ِﻘ‬ ‫ﺑـ‬ ‫ﱠ‬
‫ِﻻ‬
‫ﺇ‬ ‫ﻳﻣﺎﻥ‬
ُِ ‫ﺍﻹ‬ ‫ﱡﺢ‬ ِ‫َﻳ‬
‫ﺻ‬ ‫َﻭﻻ‬
This in sum is what those of Allah's Friends with enlightened hearts need to know and constitutes the .46

degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is
accessible to created beings, and knowledge which is not accessible to created beings. Denying the
knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief.
.Belief can only be firm when accessible knowledge is accepted and the inaccessible is not sought after
‫ِﻣﺎ‬
‫ﺑـ‬ ‫ُﻡ‬‫َﻘ‬
‫َﻠ‬‫ﻑﺍﻟ‬
‫ﺟﱠ‬ .ِ
َ‫ْﻳﻪ‬َ ‫ْﻘﺩ‬
‫َﻠ‬
‫ﻋ‬ ‫ِﺭﻭﺍ‬‫َﻳ‬ ‫َﻟ‬
‫ْﻡ‬ ‫ِﻥ‬
‫ﻛﺎﺋ‬ ‫َﺭ‬َُ
‫ْﻳ‬
‫ﻏ‬ ‫َﻌﻠﻭﻩ‬
‫ْﺟ‬ِ
‫َﻳ‬
‫ﻟ‬ ‫ِﻥ‬
‫ﻛﺎﺋ‬ ُ َ
‫ﱠﻧﻪ‬
‫ِﺃ‬ ‫َﺑﻪﱠ‬
‫ﻓﻳﻪ‬ ُ
‫ﷲ‬ ُ ‫َﺗ‬
‫َﻛ‬ ‫ٍء‬
‫ْﻲ‬َ ‫ﻋﻠﻰ‬
‫ﺷ‬ َ‫ْﻡ‬ ‫ﱡ‬
‫ُﻛﻠ‬
‫ُﻬ‬ ‫ُﻕ‬‫ْﻠ‬‫ْﻟ‬
‫َﺧ‬‫ﺍ‬ ‫َﻊ‬‫َﺗ‬
‫َﻣ‬‫ﺍﺟ‬
ْ‫ِﻭ‬ ‫َﻓ‬
‫َﻠ‬ .‫َﻡ‬ِ
‫ُﺭﻗ‬ ‫ْﺩ‬‫َﻗ‬
ِ
‫ﻓﻳﻪ‬ ‫ﻣﺎ‬ ‫ﻣﻳﻊ‬ ‫َﻘ‬
‫َﻠ‬ ‫ﱠﻠ‬ ‫ُﻧ‬
‫ْﺅﻣ‬
ٍ ٌ ِ‫ِﺟ‬َ‫ﺑـ‬ ٬‫ِﻡ‬ ‫ﻭﺍﻟ‬ ٬
َ‫ﺡ‬ ِ‫ْﻭ‬ ‫ِﺎﻟ‬
‫ﺑـ‬ ‫ِﻥ‬
ُ ‫َﻭ‬
‫َﺋﻪ‬
.ُ ‫ِﻁ‬‫ْﺧ‬ِ
‫ُﻳ‬ ‫ُﻛ‬
‫ﻟ‬ ‫ْﻥ‬‫َﻳ‬ ‫َﻟ‬
‫ْﻡ‬ ُ
‫َﺑﻪ‬ َ
‫ﺃﺻﺎ‬ ‫ﻭﻣﺎ‬ ٬ُ
َ‫َﺑﻪ‬‫ُﻳﺻﻳ‬ِ‫ﻟ‬ ‫ْﻥ‬‫ُﻛ‬‫َﻳ‬‫َﻟ‬
‫ْﻡ‬ ‫َﺩ‬‫ْﺑ‬‫ﺍﻟﻌ‬ َ
َ‫َﻁـﺄ‬ ‫ْﺧ‬َ
‫ﺃ‬ ‫ﻭﻣﺎ‬ .ِ
َ‫َﻣﺔ‬ ‫ِﻳﺎ‬‫ﺍﻟﻘ‬ ‫ِﻡ‬
‫ْﻭ‬‫َﻳ‬
‫ِﻟﻰ‬‫ﺇ‬ ‫ِﻥ‬
ٌ‫ﻛﺎﺋ‬ ‫ُﻭ‬
‫ﻫ‬
َ
We believe in alLawh (the Tablet) and alQalam (the Pen) and in everything written on the former. Even .47
if all created beings were to gather together to make something fail to exist, whose existence Allah had
written on the Tablet, they would not be able to do so. And if all created beings were to gather together to
make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried
having written down all that will be in existence until the Day of Judgement.Whatever a person has missed
.he would have never got, and whatever he gets he would have never missed
‫ﻭﻻ‬
َ ‫ُﻣﺯﻳﻝ‬
ٌ ‫ﻭﻻ‬ ٬
َ‫ﺏ‬ ٌ‫ﱢﻘ‬
‫َﻌ‬
‫ُﻣ‬ ‫ﻭﻻ‬
َ‫ِﺽ‬ٌ‫ﻧﺎﻗ‬ ِ
‫ﻓﻳﻪ‬ ‫ﺱ‬ ‫َﻟ‬
َ‫ْﻳ‬ ٬ً
‫َﺭﻣﺎ‬
‫ْﺑ‬
‫ُﻣ‬‫َﻛﻣﺎ‬
ً ‫ْﺣ‬‫ُﻣ‬‫ْﻘﺩﻳﺭﺍ‬
ً ‫َﺗ‬
ِ ‫َﺋ‬
‫ِﺗﻪ‬‫َﻣﺷﻳ‬ ‫ِﻙ‬
‫ﺑـ‬ َ
ِ ‫ﺫﻟ‬ ‫َﺭ‬ ‫َﻗ‬
‫ﱠﺩ‬ َ‫ِﻪ‬
‫ﻭ‬ ٬ِ‫ْﻠﻘ‬
َ‫ِﻥ‬
‫ﺧ‬ ْ ‫ﻣ‬ ‫ِﻥ‬
ٍ‫ٍءﻛﺎﺋ‬َ ‫ﱢ‬
‫ْﻲ‬
‫ﻓﻲ‬ ُ
‫ُﻣﻪ‬‫ْﻠ‬
ِ‫َﻕ‬
‫ﻋ‬ ‫َﺑ‬
‫ﺳ‬
َ‫ْﺩ‬‫َﻗ‬ ‫ﱠﻥﱠ‬
‫ﷲ‬
َ َ ‫َﻠ‬
‫ﺃ‬ ‫َﻡ‬‫ْﻌ‬
‫َﻳ‬
‫ْﻥ‬َ
‫ﺃ‬ ِ
‫ْﺑﺩ‬
‫ﺍﻟﻌ‬ ‫ﻠﻰ‬
َ ‫َﻋ‬ ‫َﻭ‬
‫ﻗﺎﻝ‬ ‫َﻛﻣﺎ‬
. َ ‫ِﺗﻪ‬
‫ِ؛‬ ‫ﱠﻳ‬
‫ُﺭﺑﻭﺑـ‬
ِ ‫ﻭ‬ ِ
َ‫ِﷲ‬‫ﱠ‬ ‫َﺗ‬
‫ْﻭﺣﻳﺩ‬ِ ِ ‫ﺍﻻﻋﺗ‬
‫ﺑـ‬ ‫ِﺭﺍﻑ‬ َ‫َﻓﺔ‬
ْ ‫ﻭ‬ ٬ِ ‫ِﺭ‬‫ْﻌ‬
‫َﻣ‬
‫ﺍﻟ‬ ‫ﺻﻭﻝ‬
ِ ‫ﻭﺃ‬ ُ َ‫ﻳﻣﺎﻥ‬
ِِ ‫ْﻘﺩ‬
‫ﺍﻹ‬ ِ ‫ﻋ‬
َ‫ِﻥ‬ْ ‫ﻣ‬ َ‫ِﻙ‬‫ِﻭﺫﻟ‬
َ‫ﺿﻪ‬ِ‫ْﺭ‬ََ‫ِﺗﻪ‬
‫ﻭﺃ‬ ِ َ ‫ِﻪ‬ ‫ْﻠﻘ‬
‫ﺳﻣﺎﻭﺍ‬ ‫ﻓﻲ‬ ِ َ‫ِﻥ‬
‫ﺧ‬ ْ‫ﻣ‬ ‫ِﺹ‬ َ‫ِﺋﺩ‬
ٌ‫ﻧﺎﻗ‬ ‫ﻭﻻ‬ ٌ َ ‫ﻭ‬ ٬
‫ﺯﺍ‬ ‫ﻻ‬ ٌَ‫ﱢﻭﻝ‬‫َﺣ‬‫ُﻣ‬‫ﻭﻻ‬ ٬
َ‫ٌﺭ‬ ‫ﱢﻳ‬‫َﻐـ‬
‫ُﻣ‬
:‫ﺯﻳﺯ‬
ِ‫ﺍﻟﻌ‬ ِ
َ‫ِﻪ‬ ‫ﻛ‬ ‫ﻓﻲ‬ ‫َﺗﻌﺎﻟﻰ‬
‫ِﺗﺎﺑـ‬
ً ْ‫ْﻘﺩ‬
‫َﺭﺍ‬
‫ِﻳــ‬‫ﺗــ‬ ُ
َ ‫َﺭﻩ‬‫َﻘ‬
‫ﱠﺩ‬‫َﻓ‬
‫ٍء‬َ ‫ﱠ‬
‫ْﻲ‬
‫ﺷ‬ ‫ُﻝ‬ ‫َﻠ‬
‫ﻛــ‬ ‫َﻕ‬‫َﺧ‬
‫َﻭ‬
:‫َﺗﻌﺎﻟﻰ‬
َ
‫َﻭﻗﺎﻝ‬
ًَ‫ْﻘﺩ‬
‫ُﻭﺭﺍ‬ ً
‫َﻣ‬‫َﺭﺍ‬‫َﻗ‬
‫َﺩ‬ ِ
‫ﷲ‬ ‫ُﺭ‬َ
‫ْﻣ‬ َ‫َﻛ‬
‫ﺃ‬ ‫ﺎﻥ‬ ‫َﻭ‬
‫َﺛﻳﻣﺎ‬
. .ً ‫ﺃ‬ ً َ
‫ﱠﻓـﺎﻛﺎ‬ ‫ﻓﻳﻪ‬ ‫َﻗﺎﻝ‬
‫ﺃ‬ ِ ‫ِﻣﺎ‬
‫ﺑـ‬ ‫ﻋﺎﺩ‬
َ‫ﻭ‬ ٬ ‫َﻛﺗﻳﻣﺎ‬
ًَ ً
‫ﱠﺭﺍ‬
‫ﺳ‬ ِ‫َﻐ‬
ِ‫ْﻳﺏ‬‫ْﻟ‬
‫ﺍ‬ ‫ﺽ‬
َ‫ْﺣ‬
‫َﻣ‬ ‫ِﻣﻪ‬
‫ﻓﻲ‬ ِ ‫ْﻫ‬
‫ِﻭ‬
‫ﺑـ‬ ‫ﺱ‬
َ َ‫َﻣ‬‫ْﻟ‬
‫َﺗ‬ ‫َﻘﺩ‬
‫ﺍ‬ ِ ‫َﻟ‬
٬ً ًَ
‫ﺳﻘﻳﻣﺎ‬ ‫َﻗ‬
‫ْﻠﺑﺎ‬ ِ ‫َﻅ‬
‫ِﺭﻓﻳﻪ‬‫ﱠﻧ‬
‫ِﻠ‬
‫ﻟ‬ ‫َﺭ‬
‫ﺿ‬ َ
َ‫ْﺣ‬ًَ
‫ﻭﺃ‬ ٬ َ‫ِﺭ‬
‫ﺧﺻﻳﻣﺎ‬ ‫َﻘ‬
‫َﺩ‬ ‫َﻟﻪﱠ‬
‫ﺍﻟ‬ ‫ﻓﻲ‬ ُ
‫ﷲ‬ ُ ‫ﺻﺎﺭ‬
َ ‫ْﻥ‬ ِ
‫َﻣ‬
‫ﻟ‬ ٌ
‫ْﻳﻝ‬‫َﻓ‬
‫َﻭ‬
It is necessary for the servant to know that Allah already knows everything that is going to happen in His .48
creation and has decreed it in a detailed and decisive way. There is nothing that He has created in either the
heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it
in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition
of Allah's oneness and Lordship. As Allah says in His Book: "He created everything and decreed it in a
detailed way." (alFurqan 25: 2) And He also says: "Allah's command is always a decided decree." (alAhzab
33: 38) So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts
delving into this matter. In his deluded attempt to investigate the Unseen, he is seeking a secret that can
.never be uncovered, and he ends up an evildoer, telling nothing but lies
‫ﱞﻕ‬
‫ﺣ‬ ‫ِﺳ‬
َ‫ﱡﻲ‬ ‫ُﻛ‬
‫ْﺭ‬‫ﻭﺍﻟ‬
َ‫ﺵ‬ ُ‫ْﺭ‬
‫ﺍﻟﻌ‬
َ‫َﻭ‬
.AlÀrsh (the Throne) and alKursi (the Chair) are true .49
‫َﻧﻪ‬
٬ُ ‫ﺩﻭ‬ ‫ﻭﻣﺎ‬
َ‫ﺵ‬ ِ‫ْﺭ‬
‫ﺍﻟﻌ‬
َ‫ِﻥ‬ ‫ﻋ‬
َ‫ٍﻥ‬‫ْﻐ‬
‫َﺗ‬
‫ْﺳ‬
‫ُﻣ‬
‫ﱠ‬
‫َﺟﻝ‬َ‫ﱠﺯ‬
‫ﻭ‬ ‫ﻋ‬
َ‫ُﻭ‬‫َﻭﻫ‬
َ
.He is independent of the Throne and that which is beneath it .50
‫َﻘﻪ‬
.ُ ‫ْﻠ‬ َِ
َ‫ﺣﺎﻁﺔ‬
‫ﺧ‬ ِ ‫ﺍﻹ‬ ‫ِﻥ‬َ‫َﺯ‬
‫ﻋ‬ ‫َﺟ‬َ
‫ْﻋ‬ ‫َﻗ‬
‫ﺃ‬ ‫ْﺩ‬ ‫َﻗﻪ‬
٬ُ ‫َﻓ‬
‫ْﻭ‬ ‫ِﻣﺎ‬
‫ﻭﺑـ‬
َ‫ٍء‬ َ ‫ﱢ‬
‫ْﻲ‬
‫ﺷ‬ ‫ﺑـ‬ ‫ٌﻁ‬
‫ُﻛﻝ‬
ِ ‫ُﻣﺣﻳ‬
He encompasses all things and that which is above it, and what He has created is incapable of .51
.encompassing Him
.ً ‫َﺗ‬
‫ْﺳﻠﻳﻣﺎ‬‫ﻭ‬
َ ً ْ‫َﺗ‬
‫ﺻﺩﻳﻘﺎ‬ ‫ﻭ‬
َ ً‫ِﻳﻣﺎﻧﺎ‬ ‫ْﻛﻠﻳﻣﺎ‬
‫ﺇ‬٬ً ‫َﺗ‬ ‫ﱠﻠ‬
‫ﻣﻭﺳﻰ‬ ‫َﻡ‬ ًَ
‫َﻛ‬
‫ﻭ‬ ٬ َ‫َﻡ‬
‫ﺧﻠﻳﻼ‬ ‫ْﺑﺭﺍﻫﻳ‬ ‫َﺧﺫ‬
‫ﺇ‬ َ
ِ ‫ﱠﺗ‬ ‫ﱠﻥﱠ‬
‫ﺍ‬ ‫ﷲ‬
َ ‫َﻧﻘﻭﻝ‬
‫ﺇ‬ :ُ
ِ ‫َﻭ‬
We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He .52
.spoke directly to Musa
.‫ﺑﻳﻥ‬
ِ‫ُﻣ‬ ‫ﺍﻟ‬ ‫ﱢﻕ‬
‫ﺍﻟﺣ‬ ‫ﻠﻰ‬
َ ‫ﻋ‬ ‫ﻛﺎﻧﻭﺍ‬ ‫ﻡ‬
َ ‫ُﻬ‬َ
‫ﱠﻧ‬
‫ﺃ‬ ُ ْ‫َﻧ‬
‫َﻬﺩ‬
‫ﺷ‬ ‫ﻭ‬ .
َ‫ﻠﻳﻥ‬َ‫ﺳ‬
َ‫ْﺭ‬
‫ُﻣ‬ َ‫َﻟﺔ‬
‫ﻋﻠﻰﺍﻟ‬ ِ‫َﺯ‬
‫ْﻧ‬
‫ُﻣ‬ ‫ُﺗﺏ‬
‫ﺍﻟ‬ ِ ‫ُﻛ‬
‫ﻭﺍﻟ‬ ٬
َ‫ـﻳﻥ‬ ‫ﱠﻧﺑـ‬
َ‫ﱢﻳ‬
ِ َ‫َﻛﺔ‬
‫ﻭﺍﻟ‬ ِ‫ِﺋ‬
‫َﻣﻼ‬
‫ِﺎﻟ‬
‫ﺑـ‬ ‫ِﻥ‬
ُ ‫ُﻧ‬
‫ْﺅﻣ‬‫َﻭ‬
We believe in the angels, and the Prophets, and the books which were revealed to the messengers, and .53
.we bear witness that they were all following the manifest Truth
.‫ﻳﻥ‬
َ‫ﱢﺑ‬‫َﻛﺫ‬
‫ُﻣ‬
‫َﺭ‬َ‫ﻗﻳﻥ‬
‫ْﻳ‬
‫ﻏ‬ َ‫ﱢﺩ‬
‫ﺻ‬
َ‫ُﻣ‬
‫َﺭ‬
‫َﺑ‬َ
‫ْﺧ‬
‫َﻭﺃ‬
َ ‫ُﻛﻝ‬
‫ﻗﺎﻝ‬ ‫ﻣﺎ‬ ‫ﱢ‬ ِ ‫َﻟﻪ‬
‫ﺑـ‬ ُ ‫ﻭ‬ ٬
َ‫ﻓﻳﻥ‬ ‫َﺗ‬
َ‫ِﺭ‬‫ْﻌ‬
‫ُﻣ‬
‫ُﻡ‬
‫ﺍﻟﺳﻼ‬
‫ﻭﱠ‬ َُ
‫ﺍﻟﺻﻼﺓ‬ ِ
‫ﻋ‬
َ‫ِﻲ‬‫ﱠﻧﺑـ‬
‫ﱡ‬ ‫ِﺍﻟ‬
‫ِﻪ‬
‫ﺑـ‬ ‫ﺟﺎء‬ ‫ِﻣﺎ‬
َ ‫ﺑـ‬ ‫ُﻣﻭﺍ‬ َ‫ْﺅﻣ‬
‫ﺩﺍ‬ ‫ﻣﺎ‬ ‫ِﻧﻳﻥ‬‫ُﻣ‬
‫ِﻣﻳﻥ‬
َ ‫ْﺳﻠ‬
‫ُﻣ‬ ‫َﻠﺗ‬
‫ِﻧﺎ‬ ِ
‫ْﺑ‬
‫ﻗ‬ َ َ
‫ْﻫﻝ‬ َ‫ُﻧ‬
‫ﺃ‬ ‫ﱢﻣﻲ‬
‫ﺳ‬ ‫َﻭ‬
We call the people of our qibla Muslims and believers as long as they acknowledge what the Prophet, .54

may Allah bless him and grant him peace, brought, and accept as true everything that he said and told us
.about
.‫َﺗﻌﺎﻟﻰ‬‫ﺩﻳﻥﱠ‬ ‫ﻓﻲ‬ ‫ﻣﺎﺭﻱ‬
ِ
‫ﷲ‬ ِ ‫ُﻧ‬ ‫ﺧﻭﺽ ﱠ‬
‫ﻭﻻ‬ ٬ِ
َ‫ﷲ‬ ‫ﻓﻲ‬ ُ ‫َﻧ‬
‫َﻭﻻ‬
.We do not enter into vain talk about Allah nor do we allow any dispute about the religion of Allah .55
.‫ﻌﻳﻥ‬
َ‫َﻣ‬ َ
‫ْﺟ‬
‫ﺃ‬ ِ
‫ِﻪ‬
‫ْﺣﺑـ‬
‫ﺻ‬ َ‫ِﻪ‬
َ‫ﻭ‬ ِ‫ﺁﻟ‬ ‫َﻋﻠﻰ‬
‫ﻭ‬ ِ ‫َﻠ‬
َ‫ْﻳﻪ‬‫ﻋ‬
َُ ‫ﱠﻠ ﱠ‬
‫ﻰﷲ‬ ًَ
‫ﺻ‬ ‫ﱠﻣﺩﺍ‬
‫َﺣ‬
‫ُﻣ‬
٬‫ﻠﻳﻥ‬
َ‫ﺳ‬ َ‫ْﺭ‬
‫ُﻣ‬
‫ﺍﻟ‬ ‫َﺩ‬
‫ﱢﻳ‬
‫ﺳ‬ ُ‫ﱠﻠ‬
َ‫َﻣﻪ‬‫َﻌ‬‫َﻓ‬ َُ
٬‫ﻣﻳﻥ‬ ‫ﺍﻷ‬ ‫ﺡ‬
ُ‫ﺍﻟﺭﻭ‬ ِ
‫ِﻪ ﱡ‬ ‫َﺯﻝ‬
‫َﺑـ‬ ‫َﻧ‬ َ ‫َﻟ‬
٬‫ﻣﻳﻥ‬ ‫ﺍﻟﻌﺎ‬ ‫ﱢﺏ‬‫ﺭ‬
َ‫ُﻡ‬‫َﻛﻼ‬ ُ َ
‫ﱠﻧﻪ‬ ‫َﻠ‬
‫ﺃ‬ ‫ُﻡ‬ ‫َﻧ‬
‫ْﻌ‬‫ﻭ‬ ‫؛‬
َ‫ﺁﻥ‬ ِ‫ْﺭ‬ُ
‫ﺍﻟﻘ‬ ‫ﻓﻲ‬ ُ ‫ُﻧﺟﺎ‬
‫ِﺩﻝ‬ ‫َﻭﻻ‬
َ ُ‫ُﻧﺧﺎﻟ‬ ُ ‫ْﻠ‬
َ ‫َﻧﻘﻭﻝ‬ َ ‫ْﺧ‬ ‫ﱠ‬
.‫ِﻣﻳﻥ‬
َ ‫ْﺳﻠ‬‫ُﻣ‬
‫ﺍﻟ‬ ‫ﻣﺎﻋﺔ‬
َ ‫ﺟ‬ َ‫ِﻑ‬ ‫ﻭﻻ‬ ‫؛‬
َ‫ﺁﻥ‬ِ‫ْﺭ‬‫ﺍﻟﻘ‬ ‫ِﻕ‬ ‫ِﺧ‬
‫ﺑـ‬ ُ ‫ﻭﻻ‬ .
َ‫ﻠﻭﻗﻳﻥ‬ ‫َﻣ‬ ِ‫َﻛ‬
‫ﺍﻟ‬ ‫ﻼﻡ‬ ‫ِﻥ‬
ْ‫ﻣ‬ ‫ٌء‬‫ْﻲ‬ َ ِ
‫ﺷ‬ ‫ُﻳﺳﺎﻭﻳﻪ‬‫ﻻ‬ ‫َﺗﻌﺎﻟﻰ‬ ِ
‫ﷲ‬ ‫ُﻡ‬‫َﻭﻛﻼ‬
We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds .56
which the Trustworthy Spirit came down with and taught the most honoured of all the Messengers,
Muhammad, may Allah bless him and grant him peace. It is the speech of Allah and no speech of any
created being is comparable to it. We do not say that it was created and we do not go against the
.Congregation (jamaà) of the Muslims regarding it
‫ﻳﺳﺗﺣﻠﻪ‬ ‫ﻟﻡ‬ ‫ﻣﺎ‬ ٬ ‫ﺑﺫﻧﺏ‬ ‫ﺍﻟﻘﺑﻠﺔ‬ ‫ﺃﻫﻝ‬ ‫ﻣﻥ‬ ً
‫ﻧﻛﻔﺭﺃﺣﺩﺍ‬ ‫ﻭﻻ‬
We do not consider any of the people of our qibla to be unbelievers because of any wrong action they .57
.have done, as long as they do not consider that action to have been lawful
‫َﻠﻪ‬
‫ُ؛‬ ‫ِﻣ‬
‫ﻋ‬
َ‫ْﻥ‬ ِ
‫َﻣ‬ ٌ‫ْﻧ‬
‫ﻟ‬ ‫ﺏ‬ ‫ﺫ‬ ‫ﻼﻡ‬
ِ‫ْﺳ‬‫ﺍﻹ‬ ‫َﻊ‬
ِ ‫َﻣ‬
‫ﱡﺭ‬
‫ﺿ‬
ُ‫َﻳ‬ ‫َﻧﻘﻭﻝ‬
‫ﻻ‬ :ُ ‫ﻭﻻ‬
.Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him .58
.‫ْﻡ‬‫ُﻁ‬
‫ُﻬ‬ ‫َﻘ‬
‫ﱢﻧ‬‫ُﻧ‬
‫ﻭﻻ‬
َ‫ْﻡ‬‫ِﻬ‬‫َﻠ‬
‫ْﻳ‬‫ﻋ‬ ُ ‫َﻧ‬
َ‫ﺧﺎﻑ‬ ‫ﻭ‬ .
َ‫ْﻡ‬ ‫ِﻬ‬ ِ
‫ُﻣﺳﻳﺋ‬ ‫ْﻐﻔ‬
ِ
‫ﻟ‬ ‫ُﺭ‬ ‫َﺗ‬‫َﻧ‬
‫ْﺳ‬َ‫ﱠﻧﺔ‬
‫ﻭ‬ ٬ِ‫ﺑﺎﻟﺟ‬
َ ‫ْﻡ‬ ‫َﻟ‬
‫ُﻬ‬ ُ ْ‫َﻧ‬
‫َﻬﺩ‬
‫ﺷ‬ ‫ﻭﻻ‬ ٬
َ‫ْﻡ‬ ‫ِﻬ‬‫َﻠ‬
‫ْﻳ‬‫ﻋ‬
َ‫ُﻥ‬ ْ
‫َﻧﺄ‬
‫َﻣ‬ ‫ﻭﻻ‬ ٬ َ‫ْﺅﻣ‬
َ‫ِﻧﻳﻥ‬ ‫ُﻣ‬
َ َ‫ِﺳ‬
‫ﻣ‬ ‫ﻧﻳﻥ‬ ‫ْﺣ‬‫ْﻠ‬
‫ُﻣ‬ِ ‫َﻧ‬
‫ﻟ‬ ‫ْﺭﺟﻭ‬‫َﻭ‬
We hope that Allah will pardon the people of right action among the believers and grant them entrance .59
into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will
definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action
.among the believers and, although we are afraid for them, we are not in despair about them
‫َﻠﺔ‬
ِ ِ
‫ْﺑ‬
‫ﺍﻟﻘ‬ ‫ِﻝ‬َ
‫ْﻫ‬ ‫َﻧ‬
‫ﻷ‬٬‫ُﻬﻣﺎ‬‫ْﻳ‬ ‫ﱢﻕ‬
‫َﺑ‬ ‫ﺍﻟﺣ‬
َُ ‫ﺳﺑﻳﻝ‬ َ‫ﱠﻠﺔ‬
َ‫ﻭ‬ ‫ِ؛‬‫ِﻣ‬
‫ﻋ‬ ُِ
َ‫ﻼﻥ‬‫ْﻧﻘ‬
‫َﻳ‬
‫ﻳﺎﺱ‬
ُِ ‫ﻭﺍﻹ‬
َ‫ُﻥ‬ َ
‫ْﻣ‬
‫َﻭﺍﻷ‬
Certainty and despair both remove one from the religion, but the path of truth for the People of the Qibla .60
.lies between the two
.ِ ‫َﻠﻪ‬
‫ﻓﻳﻪ‬ ُ ‫َﺧ‬َ
‫ْﺩ‬
‫ﺃ‬ ‫ﻣﺎ‬ ِ ِ‫ﱠ‬
‫ُﺟﺣﻭﺩ‬
‫ﺑ‬ ‫ِﻻ‬
‫ﺇ‬ ‫ﻳﻣﺎﻥ‬
ِِ ‫ﺍﻹ‬ ‫ِﻥ‬
َ‫ﻣ‬ ُ
‫ْﺑﺩ‬
‫ﺍﻟﻌ‬
َ‫ﺝ‬ ‫ْﺧ‬
ُ‫ُﺭ‬‫َﻳ‬
‫َﻭﻻ‬
.A person does not step out or belief except by disavowing what brought him into it .61
٬‫ﻧﺎﻥ‬
ِ‫ﺎﻟﺟ‬َ‫ﺑ‬ ُ‫ﺻ‬
ِ‫ﺩﻳﻕ‬ ْ‫ﱠﺗ‬
‫ﻭﺍﻟ‬ ِ ‫ﱢﻠ‬
َ‫ﺳﺎﻥ‬ ‫ﺑﺎﻟ‬
ِ‫ُﺭ‬‫ْﻗﺭﺍ‬
‫ﺍﻹ‬ ‫ُﻭ‬
ِ َ‫ﻫ‬ ‫ﻳﻣﺎﻥ‬
ُِ ‫َﻭﺍﻹ‬
.Belief consists of affirmation by the tongue and acceptance by the heart .62
.‫ﱞﻕ‬َ‫ﱡﻪ‬
‫ﺣ‬ ُ‫ُﻛﻠ‬
‫ﻳﺎﻥ‬
ِ‫َﺑ‬ ‫ﻭﺍﻟ‬
َ‫ِﻉ‬ ‫ﺍﻟﱠ‬ ‫ِﻥ‬
‫ْﺭ‬
‫ﺷ‬ َ‫ﻣ‬ ‫ﻭﺳﻠﻡ‬ ‫ﻋﻠﻳﻪ‬ ‫ﷲ‬ ‫ﺻﻠﻰ‬ ‫ﱢﻲ‬‫ﱠﻧ‬
‫ِﺑ‬‫ِﻥﺍﻟ‬
‫ﻋ‬
َ‫ﱠﺢ‬
‫ﺻ‬ ‫ﻣﺎ‬
َ ‫ﻣﻳﻊ‬َ‫َﺟ‬
‫ﻭ‬ ٬
َ‫ﺁﻥ‬ ُ
ِ‫ْﺭ‬ ‫َﱠ‬
‫ﺍﻟﻘ‬ ‫ﻓﻲ‬ ُ
‫ﷲ‬ ‫َﺯﻝ‬َ
‫ْﻧ‬
‫ﺃ‬ ‫ﻣﺎ‬ ‫ﻣﻳﻊ‬
َ‫ﺟ‬ َ
َ‫ﱠﻥ‬
‫َﻭﺃ‬
And the whole of what is proven from the Prophet, upon him be peace, regarding the Sharià and the .63

.explanation (of the Qur'an and of Islam) is true
‫ﺍﻻﻭﻟﯽ‬ ‫ﻣﻼﺯﻣۃ‬ ‫ﻭ‬ ‫ﺍﻟﻬﻭﯼ‬ ‫ﻭﻣﺧﺎﻟﻔۃ‬ ‫ﺑﺎﻟﺗﻘﻭﯼ‬ ‫ﺑﻳﻧﻬﻡ‬ ‫ﻭﺍﻟﺗﻔﺎﺿﻝ‬ ‫ﺳﻭﺍء۔‬ ‫ﺍﺻﻠﻬ‬ ‫َﻓﯽ‬
‫ﻭﺍﻫﻠﻬ‬ ‫ﻭﺍﺣﺩ‬ ‫َﻭﺍﻻﻳﻣﺎﻥ‬
Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear .64
.and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah
‫ﺁﻥ‬
ِ‫ْﺭ‬ُ
‫ْﻠﻘ‬
ِ
‫ﻟ‬ ‫ْﻡ‬
‫ُﻬ‬
‫ُﻌ‬
‫َﺑ‬َ
‫ْﺗ‬
‫َﻭﺃ‬
‫ْﻡ‬
‫ُﻬ‬
‫ُﻋ‬
‫َﻭ‬َ
‫ْﻁ‬
‫ﺃ‬ ‫ْﻡ‬
‫ُﻬ‬
‫ُﻣ‬
‫َﺭ‬َ
‫ْﻛ‬
‫ﻭﺃ‬ ٬
َ‫ﻣﻥ‬ ِ‫ْﺣ‬
‫ﺍﻟﺭ‬
‫ُء ﱠ‬ ‫ِﻳﺎ‬ َ
‫ْﻭﻟ‬
‫ﺃ‬ ‫ْﻡ‬‫ﱡ‬
‫ُﻛﻠ‬
‫ُﻬ‬ َ ‫ْﺅﻣ‬
‫ِﻧﻭﻥ‬‫ُﻣ‬
‫َﻭﺍﻟ‬
All the believers are Friends of Allah and the noblest of them in the sight of Allah are those who are the .65
.most obedient and who most closely follow the Qur'an
.‫َﺗﻌﺎﻟﻰ‬‫ِﻥﱠ‬
ِ
‫ﷲ‬ ‫ﻣ‬ ِ
َ ‫ﱡﺭﻩ‬
‫ُﻣ‬
‫ﻭ‬ ِ ‫ْﻠ‬
َ‫ُﻭﻩ‬‫ُﺣ‬
‫ِ؛ﻭ‬ َ‫ﻭ‬ ِ
َ‫ﱢﺭﻩ‬
‫ﺷ‬ َ‫ِﺭﻩ‬َ‫ِﺭ‬
‫ْﻳ‬
‫ﺧ‬ ‫َﻘ‬
‫َﺩ‬‫ﻭﺍﻟ‬ ٬ِ
َ‫ْﻭﺕ‬ ‫َﻣ‬
‫ﺍﻟ‬ ‫َﺩ‬
‫ْﻌ‬
‫َﺑ‬
ِ
‫ْﻌﺙ‬
‫َﺑ‬
‫ﻭﺍﻟ‬ ٬
َ‫ِﺭ‬ ‫ﺍﻵﺧ‬ ‫ِﻡ‬
‫ْﻭ‬
‫َﻳ‬ ‫ِﻪ‬
‫ِﻭﺍﻟ‬
َ ‫ﺳﻠ‬
ُ‫ُﺭ‬ُ‫ُﺗﺑﻪ‬
‫ﻭ‬ ِ ‫ُﻛ‬
‫ﻭ‬ ِ ‫َﻛ‬
َ‫ِﺗﻪ‬‫ِﺋ‬
‫َﻣﻼ‬
‫ﻭ‬ ِ‫ﻳﻣﺎﻥ ﱠ‬
َ⸀ꀅ‫ﺑﺎ‬ ُِ‫ﺍﻹ‬ ‫ُﻭ‬
َ‫ﻫ‬ :‫ﻳﻣﺎﻥ‬
ُِ ‫َﻭﺍﻹ‬
ِ
Belief consists of belief in Allah, His angels, His books, His messengers, the Last Day, and belief that the .66
.Decree both the good of it and the evil of it, the sweet of it and the bitter of it is all from Allah
.ِ
‫ﺑﻪ‬ ‫ﺟﺎءﻭﺍ‬ ‫ﻣﺎ‬ ‫ﻋﻠﻰ‬
َ‫ْﻡ‬ ‫ﱠﻠ‬
‫ُﻬ‬‫ُﻛ‬
‫ْﻡ‬ُ
‫ُﻬ‬ َ‫ُﻧ‬
‫ﱢﺩﻗ‬
‫ﺻ‬ َ‫ِﻪ‬
‫ﻭ‬٬ِ
‫ﺳﻠ‬
ُ‫ُﺭ‬
‫ِﻥ‬
ْ‫ﻣ‬ ٍ َ
‫َﺣﺩ‬
‫ﺃ‬ ‫َﻥ‬
‫ْﻳ‬ ‫ُﻕ‬
‫َﺑ‬ ‫َﻔ‬
‫ﱢﺭ‬‫ُﻧ‬ َ‫ﱢﻠﻪ‬
‫ﻭﻻ‬ ٬ِ‫ُﻛ‬‫ِﻙ‬
َ َ ‫ْﺅﻣ‬
‫ﺑﺫﻟ‬ ‫ِﻧﻭﻥ‬‫ُﻣ‬
‫ُﻥ‬‫َﻧ‬
‫ْﺣ‬‫َﻭ‬
We believe in all these things. We do not make any distinction between any of the messengers, we .67
.accept as true what all of them brought
‫ُ ﱠ‬ ‫َﻟﻘ‬ َ َ‫ﺗﺎﺋ‬ ‫ُﻧﻭﺍ‬ ‫َﻟ‬ َ ‫ﱠﻠ‬ ‫َﺧ‬ ُ َ

‫ْﻡ‬
‫ُﻫ‬
‫ﻭ‬ ٬ َ‫ْﺅﻣ‬
َ‫ِﻧﻳﻥ‬ ‫ُﻣ‬
‫ﻓﻳﻥ‬
َ‫ﻋﺎﺭ‬
ِ ‫ﷲ‬ ‫ﻭﺍ‬
َ ‫ْﻥ‬‫َﺩﺃ‬
‫ْﻌ‬
‫َﺑ‬
‫ِﺑﻳﻥ‬ ‫َﻳﻛﻭ‬ ‫ْﻡ‬ ‫ْﻥ‬‫ﻭﺇ‬
َِ‫ﺩﻭﻥ‬
َ ‫ﱢﺣ‬ ‫ْﻭ‬
‫ُﻣ‬
‫ْﻡ‬
‫ُﻫ‬
‫ﻭ‬ ٬‫ﻣﺎﺗﻭﺍ‬ ‫ﺫﺍ‬
َ ‫ﺇ‬ ‫ﺩﻭﻥ‬
ِ ‫ُﻳ‬ ِ‫ﱠﻧ‬
‫ﻻ‬ ‫ﺎﺭ‬ ‫ﺍﻟ‬ ‫ﻓﻲ‬ ‫ﻭﺳﻠﻡ‬ ‫ﻋﻠﻳﻪ‬ ‫ﷲ‬ ‫ﺻﻠﻰ‬ ٍ ‫ﱠﻣﺩ‬
‫َﺣ‬‫ُﻣ‬
ِ
‫ﱠﻣﺔ‬‫ﺃ‬ ‫ْﻥ‬ ‫ﻣ‬
ْ‫ِﺭ‬‫َﻛﺑﺎﺋ‬
ِ ‫ﺍﻟ‬ ُ
‫ْﻫﻝ‬
‫َﻭﺃ‬
: ‫ُء‬َ‫ْﻥﻳ‬
‫ﺷﺎ‬ ِ
‫َﻣ‬
‫ﻟ‬ َ‫ﺫﻟﻙ‬ ‫َﻥ‬
‫ُﻭ‬
‫ﺩ‬ ‫َﻣﺎ‬ ِ
‫ُﺭ‬ ْ
‫ﻭﻳﻐﻔ‬ ِ
َ‫ﺑﻪ‬ َ ْ‫ُﻳ‬
‫َﺭﻙ‬
‫ﺷ‬ َ
‫ْﻥ‬
‫ﺃ‬ ‫ُﺭ‬ ِ ْ
‫َﻳﻐﻔ‬ َ ‫ﱠ‬
‫ﻻ‬ ‫ﷲ‬
َ ‫ﱠﻥ‬ ‫ﺯﻳﺯﺇ‬ ‫ﻛ‬ ‫ﻓﻲ‬ ‫َﺗﻌﺎﻟﻰ‬ ‫ﻗﺎﻝ‬ ‫َﻛﻣﺎ‬ ‫ِﻪ‬ َ ‫ْﻧ‬ َ ََ ‫ِﻣﻪ‬ ‫ْﻛ‬ ُ‫ِﺗﻪ‬‫َﺋ‬
ْ ِ ِ‫ِﺍﻟﻌ‬
َ‫ِﺗﺎﺑﻪ‬ َ ٬ِ ‫ﺿﻠ‬
ْ‫ﺑﻔ‬ ‫ْﻡ‬‫ُﻬ‬‫ﻋ‬ ‫ﻔﺎ‬
َ ‫َﻋ‬ ‫ﻭ‬ ٬
َ‫ْﻡ‬ ‫ُﻬ‬
‫ﻟ‬ ‫َﺭ‬
‫ﻏﻔ‬ ‫ﺷﺎء‬
َ ‫ْﻥ‬ ‫ﺇ‬ ِ
ِ ‫ْﺣ‬‫ﻭ‬ ِ ‫َﻣﺷﻳ‬ ‫ﻓﻲ‬
َ ‫ﺍﻟﱠ‬ ِ َ‫ﻭ‬ ِ َ ‫ْﻧ‬ ‫ْﺧ‬ َ ‫ﱠﻥﱠ‬َ ‫ﱠﻧ‬ ‫ُﺛ‬ ‫ُﺛ‬‫ُﺛ‬ ‫َﻘ‬

‫ِﺗﻪ‬
ِ ‫ﻁﺎﻋ‬
َ ‫ِﻝ‬ ‫ْﻫ‬
‫ﺃ‬ ‫ِﻥ‬
ْ ‫ﻣ‬ ‫ِﻌﻳﻥ‬
َ‫ﺷﺎﻓ‬ ‫ﻔﺎﻋﺔ‬
َ‫ﺷ‬ َ‫ِﺗﻪ‬‫َﻣ‬
‫ْﺣ‬‫ﺑﺭ‬ ‫ﻬﺎ‬ ‫ِﻣ‬ ‫ْﻡ‬
‫ُﻬ‬‫ُﺟ‬
‫ِﺭ‬ ‫ُﻳ‬
٬ ‫ِﻝ‬‫ْﻫ‬‫ﺃ‬ ‫ْﻭﻟﻰ‬‫َﻣ‬
‫ﷲ‬
َ ‫ِﻙ‬
‫ﺑﺄ‬ َ َ‫ِﺗﻪ‬
‫ﻭﺫﻟ‬ ٬ِ ‫ﺟ‬ ‫ﻟﻰ‬
َ ِ ‫ﺇ‬ ‫ْﻡ‬‫ُﻬ‬‫َﻌ‬
‫ْﺑ‬
‫َﻳ‬
‫ﱠﻡ‬‫ﱠﻡ‬ ‫ِﻪ‬
٬ِ‫ْﺩﻟ‬
‫ﺑﻌ‬
َ‫ْﻡ‬ ‫ِﺗ‬
‫ِﻬ‬‫َﻳ‬
‫ﺟﻧﺎ‬ ‫ِﺭ‬
‫ْﺩ‬ ِ‫ﱠﻧ‬
‫ﺑ‬ ‫ﺎﺭ‬ ‫ﺍﻟ‬ ‫ﻓﻲ‬ ‫ْﻡ‬‫ُﻬ‬‫ﱠﺑ‬‫ﻋﺫ‬
َ‫ﺷﺎء‬
َ ‫ْﻥ‬ ‫َﻭﺇ‬
ِ
.ِ
‫ﺑﻪ‬ َ َْ ‫ﱠ‬
‫ﻧﻠﻘﺎﻙ‬ ‫ﺣﺗﻰ‬
َ‫ﻼﻡ‬ ْ ‫ِﻪ‬ َ ‫ﱠ‬ ‫ِﺗﻪ‬ ُ ََ‫ِﺗﻪ‬ ‫ﱠ‬ ‫ِﺗﻪ‬ُْ ََ ْ ََ‫ِﺗﻪ‬ِ
ِ‫ْﺳ‬‫ﺑﺎﻹ‬ ‫ﺳﻛﻧﺎ‬
ِ ‫َﻣﱢ‬ ِ‫ْﻫﻠ‬
‫ﻭﺃ‬
َ‫ﻼﻡ‬ِ‫ْﺳ‬ ‫ِﻲﺍﻹ‬
ِ ‫ﱠ‬‫ﻭﻟ‬ ‫ﻳﺎ‬
َ ‫ﱠﻡ‬ ‫ُﻬ‬
‫ﺍﻟﻠ‬ .ِ ‫َﻳ‬
‫ﻭﻻ‬
ِ‫ِﻥ‬
‫ﻣ‬ ‫َﻳﻧﺎﻟﻭﺍ‬
ْ ‫ْﻡ‬
‫ﻭﻟ‬ ٬ِ‫َﻳ‬
‫ِﺩﺍ‬
‫ﻫ‬ ‫ِﻥ‬
ْ ‫ﻣ‬ ‫ُﺑﻭﺍ‬
‫ﺫﻳﻥﺧﺎ‬
َ‫ﺍﻟ‬ ِ ‫َﺭ‬
‫ﻧﻛ‬ ‫ْﻫﻝ‬‫ﻛﺄ‬ ‫ِﻥ‬
‫ْﻳ‬
‫ﺍﺭ‬
َ‫ﺍﻟﺩ‬ ‫ﻓﻲ‬
‫ْﻡ ﱠ‬ ‫ُﻬ‬
‫َﻌﻠ‬‫ْﺟ‬‫َﻳ‬ ‫ْﻡ‬
‫ﻭﻟ‬ ٬ِ‫ِﺭﻓ‬
‫ْﻌ‬‫َﻣ‬
Those of the Community of Muhammad, may Allah bless him and grant him peace, who have committed .68
grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His
.unity even if they have not repented. They are subject to His will and judgement
If He wants, He will forgive them and pardon them out of His generosity, as is mentioned in the Qur'an when
He says: "And He forgives anything less than that (shirk) to whomever He wills" (alNisa' 4: 116); if He wants,
He will punish them in the Fire out of His justice, and then bring them out of the Fire through His mercy, and
.for the intercession of those who were obedient to Him, and send them to the Garden
This is because Allah is the Protector of those who recognize Him and will not treat them in the hereafter in
the same way as He treats those who deny Him, who are bereft of His guidance and have failed to obtain
His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we
.meet You
‫ﻣﻧﻬﻡ‬ ‫ﻣﺎﺕ‬ ‫ﻣﻥ‬ ‫ﻭﻧﺻﻠﯽ‬ ٬ ‫ﺍﻟﻘﺑﻠۃ‬ ‫ﺍﻫﻝ‬ ‫ﻣﻥ‬ ‫ﻭﻓﺎﺟﺭ‬ ‫ﺑﺭ‬ ‫ﮐﻝ‬ ‫ﺧﻠﻑ‬ ‫ﺍﻟﺻﻼﺓ‬ ‫ﻭﻧﺭﯼ‬
We agree with doing the prayer behind any of the People of the Qibla whether rightful or wrongful, and .69
.doing the funeral prayer over any of them when they die
‫ﺗﻌﺎﻟﯽ‬ ‫ﷲ‬ ‫ﺍﻟﯽ‬ ‫ﺳﺭﺍءﺭﻫﻡ‬ ‫ﻧﺫﺭ‬ ‫ﻭ‬ ٬ ‫ﺷﯽء‬ ‫ﺫﻟﮏ‬ ‫ﻣﻥ‬ ‫ﻣﻧﻬﻡ‬ ‫ﻳﻅﻬﺭ‬ ‫ﻣﺎﻟﻡ‬ ‫ﻧﻔﺎﻕ‬ ‫ﻭﻻ‬ ‫ﺷﺭﮎ‬ ‫ﻭﻻ‬ ‫ﺑﮑﻔﺭ‬ ‫ﻋﻠﻳﻬﻡ‬ ‫ﻧﺷﻬﺩ‬ ‫ﻭﻻ‬ ٬ ً
‫ﻧﺎﺭﺍ‬ ‫ﻭﻻ‬ ‫ﺟﻧۃ‬ ‫ﻣﻧﻬﻡ‬ ً
‫ﺍﺣﺩﺍ‬ ‫ﻧﻧﺯﻝ‬ ‫ﻭﻻ‬
We do not say that any of them will categorically go to either the Garden or the Fire, and we do not .70
accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as
.they have not openly demonstrated any of those things. We leave their secrets to Allah
‫ﺍﻟﺳﻳﻑ‬ ‫ﻋﻠﻳﻬ‬ ‫ﻭﺟﺏ‬ ‫ﻣﻥ‬ ‫ﺍﻻ‬ ‫ﻣﺣﻣﺩ‬ ‫ﺍﻣۃ‬ ‫ﻣﻥ‬ ً
‫ﺍﺣﺩﺍ‬ ‫ﻋﻠﯽ‬ ‫ﺍﻟﺳﻳﻑ‬ ‫ﻧﺭﯼ‬ ‫ﻭﻻ‬
We do not agree with killing any of the Community of Muhammad, may Allah bless him and grant him .71

.peace, unless it is obligatory by Sharià to do so
‫ﺑﻣﻌﺻﻳۃ‬ ‫ﻳﺎﻣﺭﻭﺍ‬ ‫ﻣﺎﻟﻡ‬ ‫ﻓﺭﻳﺿۃ‬ ‫ﻁﺎﻋۃ‬ ‫ﻣﻥ‬ ‫ﻁﺎﻋﺗﻬﻡ‬ ‫ﻣﻥ‬ ‫ﻳﺩﺍ‬ ‫ﻧﻧﺯﻉ‬ ‫ﻭﻻ‬ ٬ ‫ﻣﻧﻬﻡ‬ ً
‫ﺍﺣﺩﺍ‬ ‫ﻋﻠﯽ‬ ‫ﻧﺩﻋﻭ‬ ‫ﻭﻻ‬ ‫ﺟﺎﺭﻭﺍ‬ ‫ﻭﺍﻥ‬ ‫ﺍﻣﻭﺭﻧﺎ‬ ‫ﻭﻻﺓ‬ ‫ﻭ‬ ‫ﺍﺋﻣﺗﻧﺎ‬ ‫ﻋﻠﯽ‬ ‫ﺍﻟﺧﺭﻭﺝ‬ ‫ﻧﺭﯼ‬ ‫ﻭﻻ‬
‫ﻭﺍﻟﻣﻌﺎﻓﺎﺓ‬ ‫ﺑﺎﻟﺻﻼﺡ‬ ‫ﻟﻬﻡ‬ ‫ﻭﻧﺩﻋﻭ‬
We do not accept rebellion against our Imam or those in charge of our affairs even if they are unjust, nor .72
do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of
obedience to Allah, the Glorified, and therefore obligatory as long as they do not order to commit sins. We
.pray for their right guidance and ask for pardon for their wrongs
‫َﺔ‬
‫َﻗ‬ُ
‫ْﺭ‬
‫َﻭﺍﻟﻔ‬
‫ِﻼﻑ‬
َ ‫ﻭﺍﻟﺧ‬ َ ‫ﺍﻟﱡ‬ ‫ِﺏ‬
َ ‫ﺷﺫﻭﺫ‬ ُ‫َﺗﻧ‬
‫ْﺟ‬َ‫َﺔ‬
‫َﻧ‬
‫ﻭ‬ ٬ ‫ﻣﺎﻋ‬
َ ‫ﺍﻟﺟ‬ َ‫َﺔ‬
َ‫ﻭ‬ ‫ﱠﻧ‬
‫ﺳ‬ ‫ﱠﺗﺑ‬
‫ﺍﻟﱡ‬ ‫ُﻊ‬ ‫َﻧ‬
‫َﻭ‬
We follow the Sunna of the Prophet and the Congregation of the Muslims, and avoid deviation, .73
.differences and divisions
‫َﻧ‬
‫ِﺔ‬‫ِﻳﺎ‬
‫ﻭﺍﻟﺧ‬
َ‫ِﺭ‬‫ْﻭ‬
‫ﺍﻟﺟ‬
ََ َ
‫ْﻫﻝ‬
‫ﺃ‬ ‫ِﺽ‬ ‫ُﻧ‬
ُ‫ْﺑﻐ‬َ‫َﻧﺔ‬
‫ﻭ‬ ٬ِ‫َﻣﺎ‬
‫ﻭﺍﻷ‬
َ‫ِﻝ‬‫ْﺩ‬
‫ﺍﻟﻌ‬
ََ َ
‫ْﻫﻝ‬ ‫ُﻧﺣﱡ‬
‫ﺃ‬ ‫ِﺏ‬ ‫َﻭ‬
.We love the people of justice and trustworthiness, and hate the people of injustice and treachery .74
‫ﻋﻠﻣﻬ‬ ‫ﻋﻠﻳﻧﺎ‬ ‫ﺍﺷﺗﺑﻬ‬ ‫ﻓﻳﻣﺎ‬ ‫ﺍﻋﻠﻡ‬ ‫ﺍﻟﻠﻬ‬ ‫ﻭﻧﻘﻭﻝ‬
".When our knowledge about something is unclear, we say: "Allah knows best .75
‫ِﺭ‬َ
‫َﺛ‬ َ ‫َﻛ‬
‫ﺍﻷ‬ ‫ﻓﻲ‬ ‫ﺟﺎء‬ ‫ﻣﺎ‬ ٬‫ِﺭ‬
‫ﺿ‬
َ‫ﺍﻟﺣ‬
َ‫ﻭ‬ ‫َﻔ‬
َ‫ِﺭ‬‫ﺍﻟﺳ‬ ‫ﻓﻲ‬
‫ِﻥ ﱠ‬ ‫ﱠﻔ‬
‫ْﻳ‬‫ُﺧ‬
‫ﺍﻟ‬ ‫ﻋﻠﻰ‬
َ‫َﺢ‬‫ْﺳ‬‫ﺍﻟ‬ ‫َﻧﺭﻯ‬
‫َﻣ‬ ‫َﻭ‬
We agree with wiping over leather socks (in ablution) whether on a journey or otherwise, just as has .76
.come in the hadiths
.‫ُﻬﻣﺎ‬
‫ﺿ‬ُُ
‫ْﻧﻘ‬
‫َﻳ‬
‫ﻭﻻ‬ ٬
َ‫ٌء‬ ‫ْﻲ‬
‫ﺷ‬ ُ
َ ‫ُﻬﻣﺎ‬
‫ِﻁﻠ‬
‫ْﺑ‬
‫ُﻳ‬ ‫ِﻫ‬
‫ﻻ‬ ‫ْﻡ‬‫ﻓﺎﺟﺭ‬
ِ ‫ﻭ‬ ‫ِﻫ‬
َ‫ْﻡ‬‫ﱢﺭ‬
‫َﺑ‬
‫ِﻣﻳﻥ‬
َ ‫ْﺳﻠ‬
‫ُﻣ‬
‫ِﺍﻟ‬
‫ﱠﻣﺔ‬َ
‫ِﺋ‬
‫ﺃ‬ ‫ِﻥ‬
ْ‫ﻣ‬ ‫ِﺭ‬َ
‫ْﻣ‬ ُ
‫ﺍﻷ‬ ‫ْﻭﻟﻲ‬
‫ﺃ‬ ‫َﻊ‬
‫َﻣ‬
‫ﻳﺎﻥ‬ ِ ‫ﺿﺎﻥ‬
ِ‫ﻣﺎﺿ‬ ِ ‫ْﺭ‬‫َﻓ‬
ُ
‫ﻭﺍﻟﺟﻬﺎﺩ‬
َ‫ﱡﺞ‬‫ﺍﻟﺣ‬
َ‫َﻭ‬
Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong .77
.acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them
‫ِﻅﻳﻥ‬
َ ‫ﺣﺎﻓ‬ ‫ْﻡ‬‫َﻠ‬
‫ُﻬ‬‫َﻌ‬
‫ﺟ‬
َ‫ْﺩ‬‫َﻗ‬‫ﱠﻥﱠ‬
‫ﷲ‬ َ
‫ﻭﺃ‬ ٬
َ‫ِﺑﻳﻥ‬
َ‫ﺍﻟﻛﺎﺗ‬ ‫ِﺭﺍﻡ‬ ‫ُﻧ‬
‫ْﺅﻣ‬
َ ِ‫ﺑﺎﻟﻛ‬ ‫ِﻥ‬
ُ ‫َﻭ‬
We believe in the the noble angels who write down our actions, for Allah has appointed them over us as .78
.two guardians
َ ‫َﻟ‬
.‫ﻣﻳﻥ‬ ‫ﺍﻟﻌﺎ‬ ‫ﻭﺍﺡ‬ َ ‫َﻘ‬ ‫ﱠﻛ‬ ‫َﻠﻙ‬ ‫ُﻧ‬
‫ْﺅﻣ‬
ِ ‫ْﺭ‬‫ﺃ‬ ‫ﺽ‬
ِ‫ْﺑ‬‫ﺑ‬ ‫ِﻝ‬‫َﻭ‬
‫ُﻣ‬
‫ﺍﻟ‬ ِ
‫ْﻭﺕ‬
‫َﻣ‬
‫ﺍﻟ‬ َ ‫َﻣ‬
‫ﺑ‬ ‫ِﻥ‬
ُ ‫َﻭ‬
.We believe in the Angel of Death who is in charge of taking the spirits of all the worlds .79
.ً َ
‫ْﻫﻼ‬ ‫َﻟﻪ‬
‫ﺃ‬ ُ ‫ﻛﺎﻥ‬
َ ‫ْﻥ‬ ‫َﻣ‬ِ
‫ﻟ‬ ‫ِﺭ‬‫ْﺑ‬‫َﻘ‬‫ﺍﻟ‬ ِ
‫َﻭﺑﻌﺫﺍﺏ‬
‫ﱠ‬ َ
‫ْﺧﺑﺎ‬ ‫َﻧﺑ‬ َ
ُ
‫َﻲﷲ‬
‫ﺿ‬ِ‫ﺭ‬ ِ
َ‫َﺑﺔ‬
‫ﺍﻟﺻﺣﺎ‬
‫ِﻥ ﱠ‬ ‫َﻋ‬
‫ﻭ‬ ٬‫ﻭﺳﻠﻡ‬ ‫ﻋﻠﻳﻪ‬ ‫ﷲ‬ ‫ﺻﻠﻰ‬ ِ
َ ‫ﺭﺑﻪ‬
َ‫ﺳﻭﻝ‬
ِ ‫ﺭ‬
َ‫ْﻥ‬‫ﻋ‬
َ‫ُﺭ‬ ‫ﺑﻪ‬ ‫ْﺕ‬
‫ِﺍﻷ‬ ‫ﺟﺎء‬ ‫ﻣﺎ‬ ‫ﻠﻰ‬
َ ‫ﻋ‬ ٬ِ
َ ‫ﱢﻳﻪ‬ َ‫ِﻧﻪ‬
‫ﻭ‬ ِ‫ﻭﺩﻳ‬ ِ
َ‫ﱢﺑﻪ‬
‫ﺭ‬
َ‫ْﻥ‬‫ﻋ‬ ِ
َ‫ِﺭﻩ‬
‫ْﺑ‬
‫ﻗ‬ ‫ﻓﻲ‬ ِ
‫ﱢﻳﺕ‬‫َﻣ‬
‫ِﻠ‬ٍ‫َﻧ‬
‫ﻛﻳﺭﻟ‬ ‫ﻭ‬
َ‫ٍﺭ‬ ‫َﻛ‬‫ْﻧ‬‫ُﻣ‬ ‫ﺅﺍﻝ‬
ِ‫ﺳ‬ ُ‫َﻭﺑ‬
.‫ﻌﻳﻥ‬
َ‫َﻣ‬ َ
‫ْﺟ‬
‫ﺃ‬ ‫ْﻡ‬‫ْﻧ‬
‫ُﻬ‬‫َﻋ‬
We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave .80
by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in the hadiths
from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions,
.may Allah be pleased with them all
ِ‫ﱠﻧ‬
.‫ﺎﺭ‬ ‫َﻔ‬
‫ﺍﻟ‬ ‫ِﺭ‬‫ُﺣ‬ْ‫ﻣ‬ ٌ
‫ِﻥ‬ ‫ْﻔ‬
‫َﺭﺓ‬‫ُﺣ‬ َ
‫ْﻭ‬ ‫ﱠﻧﺔ‬
‫ﺃ‬ ِ ‫ﺍﻟﺟ‬
َ ‫ﻳﺎﺽ‬ِ ‫ﺭ‬
ِ‫ِﻥ‬‫ﻣ‬ ‫ٌﺔ‬
ْ ‫ﺿ‬
َ‫ْﻭ‬
‫ﺭ‬
َ‫ُﺭ‬ ‫َﻘ‬
‫ْﺑ‬‫َﻭﺍﻟ‬
.The grave is either one of the meadows of the Garden or one of the pits of the Fire .81
ِ
‫ِﻘﺎﺏ‬ َ‫ﱠﺛﻭﺍﺏ‬
‫ﻭﺍﻟﻌ‬ ِ ‫ﻭﺍﻟ‬ ٬ِ
َ‫ِﺗﺎﺏ‬‫ﺍﻟﻛ‬ ِ
‫ِﺭﺍءﺓ‬
َ‫ﻭﻗ‬ ٬ِ
َ‫ِﺳﺎﺏ‬ ‫ﻭﺍﻟﺣ‬٬ .
َ ‫ﺭﺍﻁ‬ِ‫ﺍﻟﺻ‬
‫َﻭ ﱢ‬ ‫ﺽ‬
ِ‫ْﺭ‬ ‫ﺍﻟﻌ‬
َ‫ﻭ‬ ٬َِ‫َﻣﺔ‬ ‫ِﻳﺎ‬‫ﺍﻟﻘ‬ ‫َﻡ‬‫ْﻭ‬
‫َﻳ‬
‫ﻣﺎﻝ‬
ِ‫ْﻋ‬ َ
‫ﺍﻷ‬ ‫ﺑﺟﺯﺍء‬
ِ ‫ﻭ‬ ِ َ‫ْﻌﺙ‬ ‫َﺑ‬ ‫ْﺅﻣ‬
‫ﺑﺎﻟ‬ ‫ِﻥ‬
ُ ‫ُﻧ‬‫َﻭ‬
.ِ
‫َﻳﺔ‬
‫ﺻ‬ِ‫ْﻌ‬‫َﻣ‬
‫ﻭﺍﻟ‬ ِ
‫ﺔ‬‫ﺎﻋ‬ ‫ﱠ‬
‫ﺍﻟﻁ‬
َ َ َ‫َ ﱢ‬‫ﻭ‬ ‫ﺭ‬‫ﺷ‬‫ﱠ‬‫ﺍﻟ‬ ‫ﻭ‬‫ﺭ‬‫ﻳ‬
َِْ
‫ﺍﻟﺧ‬ ‫ِﻥ‬
ْ ‫ﻣ‬ ‫ِﻧﻳﻥ‬
َ ‫ﻣ‬ ‫ﺅ‬ْ
‫ﻣ‬ ‫ﺍﻟ‬
ُُ ْ‫ﻝ‬ ‫ﻣﺎ‬‫ﻋ‬َ‫ﺃ‬ ِ
‫ﻪ‬‫ﺑ‬ ‫ﻥ‬َُ
‫ﻭﺯ‬ ‫ﻳ‬
ُِ ‫َﻭ‬
‫ﺍﻟﻣﻳﺯﺍﻥ‬
We believe in being brought back to life after death and in being recompensed for our actions on the Day .82
of Judgement, and the exhibition of works, and the reckoning, and the reading of the book, and the reward
or punishments, and the Bridge, and the Balance; and the deeds of the Muslims, good evil obedient and
.disobedient are weighed by it
.‫ﺑﻳﺩﺍﻥ‬
ِ ‫َﻳ‬ ‫ﻭﻻ‬ ٬
َ‫ﻳﺎﻥ‬ِ‫َﻧ‬ ‫ْﻔ‬‫َﻳ‬ ِ‫َﻗ‬
‫ﻻ‬ ‫ﺗﺎﻥ‬ ‫ْﺧﻠﻭ‬ ‫َﻣ‬ ‫ﱠﻧﺎ‬
‫ُﺭ‬ َ‫ُﺔ‬
‫ﻭﺍﻟ‬ ‫ﱠﻧ‬
‫ﺍﻟﺟ‬
َ‫َﻭ‬
.ً‫ْﻫﻼ‬ َ
‫ﺃ‬ ‫ُﻬﻣﺎ‬‫َﻟ‬ ‫َﻕ‬‫َﻠ‬
‫َﺧ‬‫ﻭ‬ ٬
َ‫ﺎﺭ‬ َ‫ﱠﻧ‬ ‫ﻭﺍﻟ‬ َ
َ‫ﱠﻧﺔ‬َ ‫َﻕ‬
‫ﺍﻟﺟ‬ ‫َﻠ‬َ ‫َﺗ‬
‫ﺧ‬ ‫ﻌﺎﻟﻰ‬ ‫ﷲ‬‫ﱠ‬
َ‫ﱠﻥ‬ ِ‫َﻭﺇ‬
ْ
‫ِﻣﻧﻪ‬
.ُ ً
‫ْﺩﻻ‬ َ
‫ﻋ‬ َُ َ
َ‫ْﺩﺧﻠﻪ‬
‫ﺃ‬ ‫ﺎﺭ‬ ‫ﱠ‬
ِ‫ِﻟﻰﺍﻟﻧ‬
‫ﺇ‬ ‫ْﻡ‬
‫ُﻬ‬ ْ
‫ِﻣﻧ‬ ‫ﺷﺎء‬
َ ‫ْﻥ‬ ‫َﻣ‬ َ‫ِﻣﻧﻪ‬
‫ﻭ‬ ٬ُ ْ ً
‫ﺿﻼ‬ ْ‫ﻓ‬ َُ ََ
‫ْﺩﺧﻠﻪ‬َ
‫ﺃ‬ ِ ‫ﱠ‬
‫ﺍﻟﺟﻧﺔ‬ ‫ﻟﻰ‬
َ ِ ‫ﺇ‬ ‫ﺷﺎء‬
َ ‫ْﻥ‬ ‫َﻣ‬ ‫َﻓ‬
‫ُﻪ‬ ‫ْﻧ‬
‫ِﻣ‬ ‫َﻍ‬‫ِﺭ‬ُ
‫ﻓ‬ ‫ْﺩ‬‫َﻗ‬ ‫ِﻣﺎ‬‫ﻟ‬ ُ
‫َﻣﻝ‬
‫ْﻌ‬‫َﻳ‬
‫ﱞ‬‫ُﻛﻝ‬ َ ‫َﻟﻪ‬
‫ﻭ‬٬ .ُ َ
‫ِﻕ‬‫ُﺧﻠ‬ ‫ﻣﺎ‬ ‫ِﻟﻰ‬ ‫ِﺋ‬
‫ﺇ‬ ‫ٌﺭ‬ ‫َﻭﺻﺎ‬
The Garden and the Fire are created things that never come to an end and we believe that Allah created .83
them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to
the Garden out of His bounty and whoever He wills goes to the Fire through His justice. Everybody acts in
.accordance with what is destined for him and goes towards what he has been created for
٬ِ
‫ِﺑﺎﺩ‬
‫ﺍﻟﻌ‬ ‫ﻋﻠﻰ‬
َ‫ﺭﺍﻥ‬ ‫َﻘ‬
ِ ‫ﱠﺩ‬‫ُﻣ‬ ‫ﻭﺍﻟﱠ‬
‫ُﺭ‬
‫ﺷ‬ َ‫ُﺭ‬ َ‫َﻭ‬
‫ْﻳ‬
‫ﺍﻟﺧ‬
.Good and evil have both been decreed for people .84
‫ﱡﻛ‬
٬‫ِﻥ‬ ‫ﱠﺗ‬
‫َﻣ‬‫ﻭﺍﻟ‬
َ‫ِﻊ‬‫ْﺳ‬‫ْﻟ‬
‫ُﻭ‬‫ﻭﺍ‬ ِ
َ‫ْﺣﺔ‬
‫ﺍﻟﺻ‬
‫ِﻥ ﱢ‬‫ﻣ‬ ‫ُﺔ‬
َ ‫ِﻁﺎﻋ‬
َ ‫ﺎﺍﻻﺳﺗ‬
ْ ‫ﱠﻣ‬ َ
‫ﻭﺃ‬ ٬
َ‫ِﻝ‬ ‫ِﻌ‬
ْ‫ﺍﻟﻔ‬ ‫َﻊ‬
‫َﻣ‬ُ ‫َﺗ‬
‫ﻛﻭﻥ‬ ُ ‫ْﺧ‬
‫ﺑﻬﺎ‬ ‫ﻠﻭﻕ‬ ‫َﻣ‬
‫ﺍﻟ‬ ‫ﻑ‬
َ‫ﺻ‬َ‫ْﻭ‬‫ُﻳ‬ َ
‫ﺃ‬ ‫ُﺯ‬
‫ْﻥ‬ ‫ُﺟﻭ‬ ‫ﻻ‬ ‫ﱠﻟﺫﻱ‬
‫َﻳ‬ ‫ﺍ‬ ‫ﻓﻳﻕ‬
ِ ‫ْﻭ‬‫ﱠﺗ‬
‫ﺍﻟ‬ ‫ِﻭ‬‫ْﺣ‬‫َﻧ‬
‫ِﻥ‬
ْ‫ﻣ‬ ُ
‫ِﻌﻝ‬
ْ‫ﺍﻟﻔ‬ ‫ﺑﻬﺎ‬ ‫ﺟﺏ‬
ُ ‫َﻳ‬ ‫ﺍ‬ ‫ُﺔ‬
‫ﱠﻟﺗﻲ‬ ‫ِﻁﺎﻋ‬
َ ‫ﺍﻻﺳﺗ‬
ْ ‫َﻭ‬
ُ‫ﱠ‬
‫ﷲ‬ َ‫ﻗﺎﻝ‬ ‫َﻛﻣﺎ‬ ‫ُﻭ‬
َ‫ﻭﻫ‬ ٬ ُ ‫ﺍﻟﺧ‬ ‫ُﻕ‬
َ‫ِﻁﺎﺏ‬ ‫ﱠﻠ‬ ‫َﺗ‬
‫َﻌ‬‫َﻳ‬
‫ﻭﺑﻬﺎ‬ ٬
َ‫ِﻝ‬ ‫ِﻌ‬
ْ‫ﺍﻟﻔ‬ َ ‫َﻗ‬
‫ْﺑﻝ‬ ‫َﻲ‬ ‫َﻓ‬
‫ِﻬ‬ِ‫ﺍﻵﻻ‬ ِ
‫ﺕ‬ ‫َﻣﺔ‬
‫َﻭﺳﻼ‬
‫َﻬﺎ‬
‫َﻌ‬
‫ْﺳ‬ُ‫ﱠ‬
‫ﻭ‬ ‫ﺇ‬ ً
‫ِﻻ‬ َ‫ْﻔ‬
‫ﺳﺎ‬ ‫ﱠ‬
ْ‫ﻠﻑ‬
‫ﻧ‬ ُ
‫ﷲ‬ ‫ﻳ‬ َ
ُ‫َﻛ‬ ‫ﻻ‬
The capability in terms of divine grace and favor which makes an action certain to occur cannot be .85
ascribed to a created being. This capability is integral with action, whereas the capability of an action in
terms of having the necessary health and ability, being in a position to act, and having the necessary means,
exists in a person before the action. It is this type of capability which is the object of the dictates of the
Sharià. Allah the Exalted says: "Allah does not charge a person except according to his ability." (alBaqara
(2: 286
.ِ
‫ِﺑﺎﺩ‬
‫ِﻥﺍﻟﻌ‬
َ‫ﻣ‬ ٍ ‫َﻛ‬
‫ْﺳﺏ‬ َ ‫َﺗ‬
‫ﻭ‬ ‫ﻌﺎﻟﻰ‬ ‫ِﻕﱠ‬
ِ
‫ﷲ‬ ‫ْﻠ‬
َ‫ِﻲ‬
‫ﺑﺧ‬ ‫ﻫ‬ ِ
َ ‫ِﺑﺎﺩ‬
‫ﺍﻟﻌ‬ ُ َ
‫ْﻓﻌﺎﻝ‬
‫َﻭﺃ‬
. People's actions are created by Allah but earned by people .86
‫ﻭﻻ‬ ٬ [ ‫ﻷﺣﺩ‬ ‫ﺗﺣﻭﻝ‬ ‫ﻭﻻ‬ ] ٬ ‫ﻷﺣﺩ‬ ‫ﺣﻳﻠﺔ‬ ‫ﻻ‬ : ‫ﻧﻘﻭﻝ‬ ٬ ⸀ꀅ‫ﺑﺎ‬ ‫ﺍﻻ‬ ‫ﻗﻭﺓ‬ ‫ﻭﻻ‬ ‫ﺣﻭﻝ‬ ‫ﻻ‬ ‫ﺗﻔﺳﻳﺭ‬ ‫ﻭﻫﻭ‬ . ‫ﻣﺎﻛﻠﻔﻬﻡ‬ ‫ﺇﻻ‬ ‫ﻳﻁﻳﻘﻭﻥ‬ ‫ﻭﻻ‬ ٬ ‫ﻳﻁﻳﻘﻭﻥ‬ ‫ﻣﺎ‬ ‫ﺇﻻ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫ﷲ‬ ‫ﻳﻛﻠﻔﻬﻡ‬ ‫ﻭﻟﻡ‬
. ‫ﷲ‬ ‫ﺑﺗﻭﻓﻳﻕ‬ ‫ﺇﻻ‬ ‫ﻋﻠﻳﻬﺎ‬ ‫ﻭﺍﻟﺛﺑﺎﺕ‬ ‫ﷲ‬ ‫ﻁﺎﻋﺔ‬ ‫ﺇﻗﺎﻣﺔ‬ ‫ﻋﻠﻰ‬ ‫ﻷﺣﺩ‬ ‫ﻗﻭﺓ‬ ‫ﻭﻻ‬ ٬ ‫ﷲ‬ ‫ﺑﻣﻌﻭﻧﺔ‬ ‫ﺍﻻ‬ ٬ ‫ﷲ‬ ‫ﻣﻌﺻﻳﺔ‬ ‫ﻋﻥ‬ ‫ﻷﺣﺩ‬ ‫ﺣﺭﻛﺔ‬
Allah, the Exalted, has only charged people with what they are able to do and people are only capable of .87
doing what Allah has granted them to do. This is the explanation of the phrase: "There is no power and no
strength except by Allah." We add to this that there is no stratagem or way by which anyone can avoid or
escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience
.to Allah into practice and remain firm in it, except if Allah makes it possible for him to do so
.ِ
‫َﺭﻩ‬‫َﺩ‬‫َﻗ‬َ‫ِﺋﻪ‬
‫ِﻭ‬ ‫َﻗﺿﺎ‬ َ‫ِﻣﻪ‬
‫ﻭ‬ ِ ‫ْﻠ‬
‫ِﻋ‬
‫ﻭ‬
َ‫َﺟﻝ‬
‫ﱠ‬ َ‫ﱠﺯ‬
‫ﻭ‬ ‫ﻋ‬ ِ‫َﺋﺔﱠ‬
َ‫ﷲ‬ ِ ‫َﻣﺷﻳ‬ ‫ﺑ‬ ‫ْﺟﺭﻱ‬ ‫َﻳ‬ ‫ٍء‬‫ْﻲ‬ َ ‫ﱡ‬
‫ﺷ‬ ‫ُﻛﻝ‬ ‫َﻭ‬
.ً َ
‫َﺑﺩﺍ‬
‫ﺃ‬ ‫ِﻡ‬
‫ٍﻟ‬
‫ﻅﺎ‬ ‫ُﺭ‬َ‫ُﻭ‬
‫ْﻳ‬
‫ﻏ‬ ‫ﻫ‬ ‫ﻭ‬ ‫ﺷﺎء‬ ‫ﻣﺎ‬
َََ ََُ ََ ُ‫ﻝ‬ ‫ﻌ‬‫ﻔ‬ْ‫ﻳ‬ ٬‫ﻬﺎ‬‫ﻠ‬‫ﱠ‬ُ
‫ﻛ‬ ‫ﻝ‬‫ﻳ‬ ِ
‫ﺣ‬‫ﺍﻟ‬ ‫ﻩ‬ ُ
‫ﺿﺎﺅ‬ َ
‫ﻗ‬ ‫ﺏ‬ َ
‫ﻠ‬
َ ََ
‫ﻏ‬‫ﻭ‬ ٬‫ﻬﺎ‬ ‫ﱠ‬
‫ﻠ‬ ُ
‫ﻛ‬ ِ‫ﺕ‬ ‫ﺷﻳﺋﺎ‬ ‫ﻣ‬
َ‫ﺍﻟ‬ ُ
‫ﻪ‬ ُ
‫ﺗ‬ َ
‫ﺋ‬ ‫ﺷﻳ‬ َ ََ
‫ﻣ‬ ْ
‫ﺕ‬ ‫ﺑ‬‫ﻠ‬َ‫ﻏ‬
‫ٍﻥ‬ َ‫ﻭ‬ ٍ
‫ْﻳ‬
‫ﺷ‬ َ‫ْﻳﺏ‬‫ﻋ‬ ‫ُﻛﻝ‬
َ‫ﱢ‬ ‫ْﻥ‬‫ﻋ‬
َ‫َﻩ‬ ‫ﱠﺯ‬‫َﻧ‬‫َﺗ‬
‫ﻭ‬ ٬
َ‫ﻭء‬ ٍ‫ﺳ‬ ُ ‫ﱢ‬‫ُﻛﻝ‬ ‫ْﻥ‬‫ﻋ‬٬
َ‫ﺱ‬ َ‫ﱠﺩ‬ ‫َﻘ‬‫َﺗ‬
(‫َﻥ‬ َ
‫ْﻟﻭ‬
‫ﻳﺳﺄ‬
ْ ‫ْﻡ‬‫ُﻫ‬
‫ﻭ‬
َ ‫ْﻔ‬
‫َﻌﻝ‬
ُ ‫ﻳ‬ ‫ﱠﻣﺎ‬
‫ﻋ‬
َُ‫َﻝ‬
‫ْﺳﺄ‬ َ
‫ُﻳ‬‫)ﻻ‬
Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers .88
all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust.
He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw. "He will
(not be asked about what He does, but they will be asked." (alAnbiya' 21: 23
َ
ِ‫ْﻣﻭﺍ‬
‫ﺕ‬ ‫ﻟ‬ ‫ٌﺔ‬
‫ِﻸ‬ ‫َﻔ‬
‫َﻌ‬‫ْﻧ‬
‫َﻣ‬
‫ْﻡ‬
‫ِﻬ‬‫َﻗ‬
‫َﺗ‬‫َﺩ‬
‫ﺻ‬
َ‫ﻭ‬ ِ َ
َ‫ْﻣﻭﺍﺕ‬
‫ﻟﻸ‬ ‫ﻳﺎء‬
ِ‫ْﺣ‬ َ
‫ﺍﻷ‬ ‫ُﻋﺎء‬
ِ ‫ﺩ‬ ‫َﻭﻓﻲ‬
.There is benefit for dead people in the supplication and almsgiving of the living .89
‫ﺍﻟﺣﺎﺟﺎﺕ‬ ‫ْﻘﺿﻲ‬
٬ِ ‫َﻳ‬
‫ﻭ‬ ٬ِ
َ‫َﻋﻭﺍﺕ‬
‫ﺍﻟﺩ‬
‫ﺟﻳﺏﱠ‬ُ ‫َﺗ‬
‫ْﺳ‬ ‫َﺗﻌﺎﻟﻰ‬
‫َﻳ‬ ‫َﻭﱠ‬
ُ
‫ﷲ‬
.Allah responds to people's supplications and gives them what they ask for .90
‫ٌء‬
‫ْﻲ‬
‫ﺷ‬َ ُ
‫ُﻛﻪ‬
ِ
‫ْﻣﻠ‬
‫َﻳ‬
‫ﻭﻻ‬ ٬
َ‫ٍء‬ َ ‫ﱠ‬
‫ْﻲ‬
‫ﺷ‬ ‫ُﻛﻝ‬‫ِﻙ‬
ُ‫ْﻣﻠ‬
‫َﻳ‬
‫َﻭ‬
.‫ﺭﺍﻥ‬
ِ ‫ْﺳ‬‫ُﺧ‬
‫ﺍﻟ‬ ‫ِﻝ‬َ
‫ْﻫ‬
‫ﺃ‬ ‫ِﻥ‬
ْ‫ﻣ‬ ‫ﺻﺎﺭ‬
َ ‫ﻭ‬ ٬ ‫َﻔ‬
َ‫َﺭ‬‫َﻛ‬ ‫َﻘ‬
‫ْﺩ‬‫َﻓ‬
‫ٍﻥ‬َ‫َﺔ‬
‫ْﻳ‬
‫ﻋ‬ ‫َﻓ‬َ‫ﷲ‬
‫ْﺭ‬ ‫ِﻥﱠ‬
‫ﻁ‬ ِ ‫ﻋ‬ ‫ﻰ‬ ‫ْﻐ‬
َ ‫َﻧ‬‫َﺗ‬
‫ﺍﺳ‬
ْ‫ِﻥ‬ ‫َﻣ‬
‫ﻭ‬ ٬
َ‫ٍﻥ‬ َ‫َﺔ‬
‫ْﻳ‬
‫ﻋ‬ ‫َﻓ‬َ ‫َﺗ‬
‫ْﺭ‬
‫ﻁ‬ ‫ﻌﺎﻟﻰ‬ ‫ِﻥﱠ‬
ِ
‫ﷲ‬ َ ‫ْﻐ‬
‫ﻋ‬ ‫ﻧﻰ‬ ‫َﺗ‬
‫ْﺳ‬
‫ُﻳ‬
‫َﻭﻻ‬
Allah has absolute control over everything and nothing has any control over Him. Nothing can be .91
independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for
.the blinking of an eye is guilty of unbelief and becomes one of the people of perdition
‫َﺭﻯ‬
‫ﺍﻟﻭ‬
َ‫ِﻥ‬ ‫ﻣ‬ ٍ
َ َ
‫َﻛﺄ‬
‫َﺣﺩ‬ ‫ﻻ‬ ‫ﺿﻰ‬
َ‫ْﺭ‬
‫َﻳ‬
‫ﻭ‬
َ‫ﺏ‬ َ‫ْﻐ‬
ُ‫ﺿ‬ ‫َﺗﻌﺎﻟﻰ‬
‫َﻳ‬ ‫ﱠﻥﱠ‬
‫ﷲ‬
َ ‫َﻭﺇ‬
ِ
.Allah is angered and He is pleased but not in the same way as any creature .92
. ً
‫ِﻳﻣﺎﻧﺎ‬
‫ﻭﺇ‬
َ ً‫ْﻡﺩﻳﻧﺎ‬
‫ُﻬ‬
‫ﱠﺑ‬ ‫َﻧﺭﻯ‬
‫ُﺣ‬ ‫ﻭ‬ ‫؛‬
َ‫ْﻡ‬ ‫ُﻫ‬‫ُﻛ‬
‫ُﺭ‬‫َﻧﺫ‬
‫ﻻ‬ ‫ِﻕ‬
‫َﺣ‬‫ْﻟ‬
‫ﺍ‬ ‫ِﺭ‬َ‫ﻭ‬ ٬
‫ْﻳ‬
‫ﺑﻐ‬ َ‫ْﻡ‬
‫ُﻬ‬
‫ﺿ‬ُ‫ِﻐ‬
‫ْﺑ‬
‫ُﻳ‬
‫ْﻥ‬
‫َﻣ‬
‫ِﺽ‬ ‫ُﻧ‬
ُ‫ْﺑﻐ‬‫َﻭ‬
‫ْﻡ‬‫ْﻧ‬
‫ُﻬ‬‫ِﻣ‬
ٍ َ
‫َﺣﺩ‬ ‫ﻣ‬ ُ
‫ﺃ‬ ‫ِﻥ‬
ْ ‫ﱠﺭﺃ‬‫َﺗ‬
‫َﺑ‬‫َﻧ‬
‫ﻭﻻ‬ ٬
َ‫ْﻡ‬ ‫ُﻬ‬‫ْﻧ‬
‫ِﻣ‬
ٍ‫َﺣﺩ‬َ
‫ﺃ‬ ِ
‫ُﺣﺏ‬ ‫ﻓﻲ‬ ‫ُﻁ‬ ‫َﻔ‬
‫ﱢﺭ‬ ‫ُﻧ‬
‫َﻭﻻ‬ ‫ﱠﻧﱢ‬
‫ﺑﻲ‬ ‫ﺍﻟ‬ ‫ﺣﺎﺏ‬
َ‫ﺻ‬ َْ ُ‫ُﻧﺣ‬
‫ﺃ‬ ‫ِﺏ‬ ‫َﻭ‬
‫ْﻐﻳﺎﻧﺎ‬
.ً ‫ُﻁ‬
‫َﻭ‬ً
‫ِﻔﺎﻗﺎ‬
‫ﻭﻧ‬ ً‫ﺎ‬‫ﻘﺎﻗ‬
َ َ ْ ِ
‫ﺷ‬ ‫ﻭ‬ ً
‫ﺍ‬‫ﺭ‬ ْ
‫ﻔ‬‫ﻛ‬ُ ‫ﻡ‬‫ﻬ‬ ‫ﺿ‬
َُ ُْ
‫ﻐ‬ ‫ﺑ‬‫ﻭ‬ ٬ً
َ ْ‫ﺎ‬‫ﺳﺎﻧ‬ ‫ﺣ‬‫ﺇ‬
ِ ‫َﻭ‬
We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one .93
individual among them; nor do we disown any one of them. We hate anyone who hates them or does not
speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of
.excellent behavior, while hatred of them is unbelief, hypocrisy and rebellion
‫ْﻧﻪ‬
ُ ‫ﻋ‬ ‫َﻲﱠ‬
‫ﷲ‬ َ‫ﱠﻁﺎﺏ‬
ِ‫ﺭ‬ ِ
‫ﺿ‬ َ ‫ِﻥ‬
‫ﺍﻟﺧ‬ ‫ْﺑ‬
‫َﺭ‬
‫َﻣ‬ِ
‫ُﻌ‬
‫ﻟ‬ ‫ﱠﻡ‬‫ُﺛ‬
٬ِ ُ
‫ﱠﻣﺔ‬
‫ﺍﻷ‬ ‫ﻣﻳﻊ‬ َ ‫َﻠ‬ َ‫ﱠﻔ‬ َ‫ْﺛ‬ ِ ‫ُﺛ‬
‫ْﻘﺩﻳﻣﺎ‬
ً ‫َﺗ‬ًَ‫ْﻔﺿﻳﻼ‬‫َﺗ‬ ‫ْﻧﻪ‬ ‫َﻲﱠ‬ ِ‫ﺭ‬ ‫ْﻛ‬ ‫َﺑﻲ‬
‫ﻷ‬ ً َ ‫ﱠﻧﱢ‬ ‫َﺔ‬
‫َﻓ‬ ُ‫ْﺛ‬‫ُﻧ‬
َُ ِ‫ﺟ‬ ‫ﻰ‬ ‫ﻋ‬٬
َ ‫ﺎﻥ‬ ‫ﻋ‬
َ‫ِﻥ‬ ‫ْﺑ‬
‫ﻣﺎﻥ‬ ‫ُﻌ‬
‫ﻟ‬ ‫ﱠﻡ‬ ‫ﻭ‬ ُ ‫ﻋ‬
َُ ‫ﷲ‬ ‫ﺿ‬ َ‫ﻳﻕ‬ِ‫ﱢﺩ‬
‫ﺍﻟﺻ‬
‫ٍﺭ ﱢ‬ ‫َﺑ‬ ‫ﱠﻭﻻ‬‫ﺑﻲﺃ‬ ‫ﺍﻟ‬ ‫َﺩ‬
‫ْﻌ‬
‫َﺑ‬ ‫ِﻼ‬
‫ﺍﻟﺧ‬ ‫ﺑﺕ‬ ‫َﻭ‬
ِ‫ﺍﻟﺭ‬ َ
‫ُﺧﻠﻔﺎ‬ َ َ ‫ﱠ‬ ‫ﺑ‬ ‫ُﻧﻭﺍ‬ َ‫ﱢﻕ‬ َ ‫ﱠ‬ ُ َ َ ُ ‫ْﻧﻪ‬ ‫ﱠ‬
‫ﺩﻭﻥ‬
َ ‫ﺍﺷ‬ ‫ُء ﱠ‬ ‫ﺍﻟ‬ ‫ُﻡ‬
‫ُﻫ‬
‫ﻭ‬ .
َ‫ﻌﻳﻥ‬
َ‫َﻣ‬ ‫ْﺟ‬‫ﺃ‬ ‫ْﻡ‬
‫ِﻬ‬
‫ْﻳ‬
‫ﻋﻠ‬ ِ
َ‫ﷲ‬ ‫ﻭﺍﻥ‬
ُ‫ﺿ‬ ِ‫ِﺏ‬
ْ‫ﺭ‬ ٍ ‫ﻁﺎﻟ‬٬ .‫ِﻟﻭﻥ‬
َ ‫ْﻌﺩ‬ ‫ِﻪ‬
‫َﻳ‬ ‫ﻭﻛﺎ‬ ‫ﺑﺎﻟﺣ‬ ‫ﺍ‬
َ ‫ْﻭ‬ ‫ﺿ‬
َ‫ﻗ‬ ‫ﺫﻳﻥ‬
َ‫ﺍﻟ‬ ٬‫ﻭﻥ‬
َ‫ﱡﻳ‬‫ِﺩ‬
‫ْﻬ‬
‫َﻣ‬ ‫ِﺋ‬
‫ﺍﻟ‬ ‫ﱠﻣﺔ‬‫ﺑﻲﻭﺍﻷ‬
َ ‫ﺃ‬ ‫ِﻥ‬
‫ْﺑ‬ ‫ِﻲ‬
‫ﱟ‬‫ِﻌﻠ‬
َ‫ﻟ‬ ‫ﱠﻡ‬
‫ﺛ‬ ٬ُ ‫ﻋ‬
َُ ‫ﷲ‬ ‫َﻲ‬
‫ﺿ‬ِ‫َﺭ‬
We confirm that, after the death of Allah's Messenger, peace be upon him, the caliphate went first to Abu .94
Bakr alSiddiq, thus proving his excellence and superiority over the rest of the Muslims; then to Ùmar ibn al
Khattab; then to Ùthman; and then to Àli ibn Abi Talib; may Allah be well pleased with all of them. These
.are the RightlyGuided Caliphs and upright leaders
. . ٌ
‫ْﻌﺩ‬
‫ﺳ‬
َ‫ﻭ‬
َ‫ُﺭ‬
‫ْﻳ‬‫َﻭﱡ‬
‫َﺑ‬
‫ﺍﻟﺯ‬ ‫ُﺔ‬
‫َﺣ‬‫َﻁ‬
‫ْﻠ‬‫ﻭ‬ ِ
َ‫ٌﻲ‬
‫َﻋﻠ‬
‫ﻭ‬ ُ ‫ْﺛ‬
َ‫ﻣﺎﻥ‬ ‫ُﻋ‬
‫ﻭ‬
َ‫ُﺭ‬
‫َﻣ‬
‫ُﻋ‬
‫ﻭ‬
َ‫ٍﺭ‬‫ْﻛ‬ ‫َﺑﻭ‬
‫َﺑ‬ ‫ﺃ‬ :‫ْﻡ‬‫ُﻫ‬ َ‫ﱢﻕ‬
‫ﻭ‬ ٬ َ ‫ُﻪ‬
‫ﺍﻟﺣ‬ ُ ‫َﻗ‬
‫ْﻭﻟ‬ ‫ُﱠ‬
‫ِﻭ‬
َ‫ﷲ‬ ‫ﺳﻭﻝ‬ُ‫ﺭ‬ َ‫ْﻡ‬‫َﻟ‬
‫ُﻬ‬ ‫َﺩ‬
‫ِﻬ‬َ ‫َﻛﻣﺎ‬
‫ﺷ‬ ‫ﱠﻧﺔ‬
ِ ‫ﺑﺎﻟﺟ‬
َ ‫ْﻡ‬ ‫ُﻬ‬‫َﻟ‬ ُ
‫َﻬﺩ‬‫ﺷ‬ْ‫َﻧ‬‫ُﱠ‬
‫ﷲ‬
ِ ‫ﺳﻭﻝ‬
ُ‫ﺭ‬
َ‫ْﻡ‬‫ُﻫ‬
‫ﱠﻣﺎ‬
‫ﺳ‬ َ‫ﱠﻟ‬
َ‫ﺫﻳﻥ‬ ‫ﺍ‬ ‫َﺓ‬َ‫ﺍﻟﻌ‬
‫َﺭ‬
‫ﺷ‬ َ‫ﱠﻥ‬ ‫َﻭﺇ‬
ِ
‫ﻌﻳﻥ‬
َ‫َﻣ‬ ‫ْﺟ‬َ
‫ﺃ‬ ‫ْﻡ‬‫ِﻬ‬‫َﻠ‬
‫ْﻳ‬ ‫ﱠ‬
‫ﻋ‬.ِ
َ‫ﷲ‬ ‫ﻭﺍﻥ‬
ُ‫ﺿ‬ ْ‫ﺭ‬ ِ ُ ‫ِﺫﻩ‬ َُ ‫َﺓ‬ ‫َﺑﻭ‬
ِ‫ﱠﻣﺔ‬‫ﺍﻷ‬ ِ ‫ﻫ‬ ‫ﻣﻳﻥ‬ ‫ﺃ‬ ‫ُﻭ‬
َ‫ﻭﻫ‬ ٬
َ‫ﺍﺡ‬ِ‫ﱠﺭ‬‫ﺍﻟﺟ‬
َ ‫ُﻥ‬ ‫ْﺑ‬ ‫َﺩ‬
‫ْﻳ‬
‫َﺑ‬
‫ُﻋ‬ ‫ﻭﺃ‬ ٍ
َ‫ْﻭﻑ‬ ‫ﻋ‬
َ‫ُﻥ‬ ‫ْﺑ‬
‫ﻣﻥ‬
ِ‫ْﺣ‬‫ﺍﻟﺭ‬ ُ
‫ْﺑﺩ ﱠ‬ ‫َﻋ‬
‫ﻭ‬ ٌ
َ‫ﺳﻌﻳﺩ‬َ‫َﻭ‬
We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant .95
him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah,
peace be upon him, whose word is truth, bore witness that they would be. The ten are: Abu Bakr, Ùmar,
Ùthman, Àli, Talha, Zubayr, Sa`d, Saìd, Àbd alRahman ibn Àwf, and Abu Ùbayda ibn alJarrah whose
.title was the Trustee of this Community, may Allah be pleased with all of them
ِ ‫ﱢﻧ‬
‫ﻔﺎﻕ‬ ‫ﺍﻟ‬ ‫ِﻥ‬
َ‫ﻣ‬ ‫ﺉ‬
َ‫ِﺭ‬
‫َﺑ‬ ‫َﻘ‬
‫ْﺩ‬‫َﻓ‬‫ِﺗﻪ‬
ِ ‫ﱠﻳﺎ‬
‫ﺫﺭ‬
‫ﻭﱢ‬ ِ ْ
َ‫َﻭﺍﺟﻪ‬
‫ِﺯ‬ ‫ﱠﻧﱢ‬
‫َﻭﺃ‬
‫ﺑﻲ‬ ‫ﺍﻟ‬ ِ َْ
‫ﺻﺣﺎﺏ‬ ‫ﺃ‬ ‫ﻓﻲ‬ َ ‫َﻘ‬
‫ْﻭﻝ‬‫ﺍﻟ‬ ‫َﻥ‬
‫ﺳ‬ َ
َ‫ْﺣ‬
‫ﺃ‬ ‫ْﻥ‬
‫َﻣ‬
‫َﻭ‬
Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant .96
him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the
.accusation of hypocrisy
‫ِﺭ‬َ ‫ﻋ‬
‫ْﻳ‬
‫ﻏ‬ ‫ﻠﻰ‬ َ‫َﻭ‬‫َﻓ‬
‫ُﻬ‬ ‫ﺑﺳﻭء‬
ٍ ‫ْﻡ‬ ‫ُﻫ‬‫َﻛ‬
‫َﺭ‬‫ﺫ‬ ‫ْﻥ‬
‫َﻣ‬
‫ﻭ‬ ٬
َ‫ﻣﻳﻝ‬ َ‫ﱠ‬
ِ‫ﺑﺎﻟﺟ‬ ‫ِﻻ‬
‫ﺇ‬ ‫ﻭﻥ‬
َ‫ُﺭ‬‫َﻛ‬
‫ُﻳﺫ‬ ‫َﻅ‬
‫ﻻ‬ ٬‫ِﺭ‬‫ﱠﻧ‬ َ‫ْﻘﻪ‬
‫ﻭﺍﻟ‬ ِِ
‫ﺍﻟﻔ‬ ‫ِﻝ‬َ
‫ْﻫ‬
‫ﻭﺃ‬ ٬
َ‫ِﺭ‬ َ
‫َﺛ‬
‫ﻭﺍﻷ‬
َ‫ِﺭ‬ َ ‫ِﻝ‬
‫ْﻳ‬
‫ﺍﻟﺧ‬ َ
‫ْﻫ‬
‫ِﻥﺃ‬
ْ‫ﻣ‬ ‫ْﻡ‬
‫ُﻫ‬
‫َﺩ‬
‫ْﻌ‬
‫َﺑ‬
‫ْﻥ‬
‫َﻣ‬
‫ﻭ‬ َ ‫ﱠﺗ‬
َ‫ﺎﺑﻌﻳﻥ‬ ‫ﻭﺍﻟ‬
َ‫ِﺣﻳﻥ‬
َ ‫ﺍﻟﺻﺎﻟ‬
‫ِﻥ ﱠ‬ ِ‫َﻠ‬
‫ﻣ‬ ‫ﻑ‬
َ ‫ﺍﻟﺳ‬
‫ُء ﱠ‬ ‫َﻠﻣﺎ‬‫ُﻋ‬
‫َﻭ‬
.‫ﺑﻳﻝ‬
ِ‫ﺍﻟﺳ‬‫ﱠ‬
The learned men of the Predecessors, both the first community and those who immediately followed: the .97
people of virtue, the narrators of hadith, the jurists, and the analysts they must only be spoken of in the
.best way, and anyone who says anything bad about them is not on the right path
: ‫ِﻳﺎء‬
ِ‫ْﻭﻟ‬َ
‫ﺍﻷ‬ ‫ﻣﻳﻊ‬ َ
َ‫ْﻓ‬ ‫ِﺣﺩ‬ ‫َﻧﱞ‬ ‫َﻧﻘﻭﻝ‬ َ
ِ ‫ْﻧ‬ َ َ ‫ﻣ‬ ً َ ‫َﻔﱢ‬
‫ُﻧ‬
ِ‫ﺟ‬ َ‫ِﻥ‬
ْ‫ﻣ‬ ُ
‫ﺿﻝ‬ ‫ﺃ‬ ٌ ‫ﻭﺍ‬ ‫ﺑﻲ‬ ٬ُ ‫ﻭ‬ .
َ‫ﺑﻳﺎء‬ ‫ﺍﻷ‬ ‫ِﻥ‬
َ‫ﻣ‬ ٍ
‫َﺣﺩ‬
‫ﺃ‬ ‫ﻋﻠﻰ‬
َ‫ِﻳﺎء‬
ِ‫ْﻭﻟ‬
‫ﺍﻷ‬ ‫ِﻥ‬
َ ‫َﺣﺩﺍ‬
‫ﺃ‬ ُ
‫ﺿﻝ‬ ‫َﻭﻻ‬
We do not prefer any of the saintly men among the Community over any of the Prophets but rather we .98
.say that any one of the Prophets is better than all the awliya' put together
‫ْﻡ‬‫ِﺗ‬
‫ِﻬ‬‫َﻳ‬
‫ﺭﻭﺍ‬
ِ‫ِﻥ‬ْ ‫ﱢﺛﻘﺎﺕ‬
‫ﻣ‬ ِ ‫ﺍﻟ‬ ‫ِﻥ‬
‫ﻋ‬
َ‫ﱠﺢ‬
‫ﺻ‬َ‫ﻭ‬ ٬
َ‫ْﻡ‬ ‫ِﻬ‬‫َﻛﺭﺍﻣﺎ‬
‫ِﺗ‬ ‫ِﻥ‬
ْ‫ﻣ‬ ‫ﺟﺎء‬ ‫ﺑﻣﺎ‬
َ ‫ِﻥ‬
ُ ‫ُﻧ‬
We believe in what we know of the karamat or marvels of the awliya' and in the authentic stories about .99
.them from trustworthy sources
َ َ
.‫ِﻬﺎ‬ِ‫ْﻭ‬
‫ﺿﻌ‬ ‫َﻣ‬
‫ِﻥ‬
ْ‫ﻣ‬ ‫ﺽ‬
ِ‫ْﺭ‬
‫ﺍﻷ‬ ِ
‫ﱠﺑﺔ‬
‫ﺩﺍ‬ ِ ‫ُﺧ‬
َ‫ﺭﻭﺝ‬ ‫ﻭ‬ ٬‫ﺑﻬﺎ‬
َ ‫ِﺭ‬ ‫ْﻐ‬
‫َﻣ‬
‫ِﻥ‬
‫ﻣ‬ ‫ﺱ‬
ْ ِ‫ْﻣ‬
‫ﺷ‬ ِ ‫ُﻁ‬
‫ﺍﻟﱠ‬ ‫ﻠﻭﻉ‬ ‫ﻭﺑ‬ ٬
َ‫ﻣﺎء‬ِ‫ﺍﻟﺳ‬
‫ِﻥ ﱠ‬ ‫ﻣ‬ ‫ُﻡ‬
َ ‫ﺍﻟﺳﻼ‬ ِ
‫ﻋ‬ ‫ﻋﻳﺳﻰ‬
َ ‫ُﻧﺯﻭﻝ‬
ُ ‫ﻭ‬٬
َ‫ﺎﻝ‬ِ‫ﱠﺟ‬
‫ﺍﻟﺩ‬
‫ﺝﱠ‬ ُ‫ُﺧﺭﻭ‬
:‫ْﻧﻬﺎ‬
‫ِﻣ‬
ِ
‫ﺎﻋﺔ‬
َ‫ﺍﻟﺳ‬ ِ‫ﺷ‬
‫ﺭﺍﻁ ﱠ‬ ْ‫ﺑﺄ‬ ‫ِﻥ‬
ُ ‫ُﻧ‬
We believe in the signs of the Hour such as the appearance of the Antichrist (dajjal) and the descent of .100
Ìsa ibn Maryam, peace be upon him, from heaven, and we believe in the rising of the sun from where it sets
.and in the emergence of the Beast from the earth
.ِ ُ
‫ﱠﻣﺔ‬
‫ﺍﻷ‬ ‫ﻣﺎﻉ‬ َ‫ﱠﻧﺔ‬ ِ ‫ﺑﺧ‬ ً َ‫ﱠﺩﻋﻲ‬ ًَ ً ‫ﻛﺎﻫ‬ ‫ُﻕ‬َ‫ُﻧ‬
ِ ‫ْﺟ‬‫ﻭﺇ‬ ِ
ِ ‫ﺳ‬
‫ﻭﺍﻟﱡ‬ ِ
َ‫ِﺗﺎﺏ‬
‫ﺍﻟﻛ‬ ‫ِﻼﻑ‬ ‫ْﻳﺋﺎ‬
‫ﺷ‬ ‫َﻳ‬
‫ْﻥ‬
‫َﻣ‬
‫ﻭﻻ‬ ٬ ‫ﱠﺭﺍﻓﺎ‬
‫ﻋ‬ ‫ﻻ‬
َ ‫ﻭ‬ َ‫ِﻧﺎ‬ ‫ﱢﺩ‬
‫ﺻ‬ ‫َﻭﻻ‬
We do not accept as true what soothsayers and fortunetellers say, nor do we accept the claims of .101
those who affirm anything which goes against the Book, the Sunna, and the consensus of the Muslim
.(Community (umma
.ً
‫َﻋﺫﺍﺑﺎ‬ً
‫َﻭ‬ َ‫َﺔ‬
‫ْﻳﻐﺎ‬
‫ﺯ‬ ‫َﻗ‬ُ
‫ْﺭ‬ ًَ
‫ﻭﺍﻟﻔ‬ ٬ ‫ﺻﻭﺍﺑﺎ‬
َ‫ﻭ‬
ًَ َ‫َﺔ‬
‫ﱠﻘﺎ‬
‫ﺣ‬ ‫ﻣﺎﻋ‬ َ ‫َﻧ‬
َ ‫ﺍﻟﺟ‬ ‫ﺭﻯ‬ ‫َﻭ‬
.We agree that holding together is the true and right path and that separation is deviation and torment .102
:‫َﺗﻌﺎﻟﻰ‬‫َﱠ‬
‫ﷲ‬ ‫َﻛﻣﺎﻗﺎﻝ‬
٬‫ﻼﻡ‬ َ‫ِﺣﺩ‬ َ ‫ِﻳﻥﱠ‬
ِ‫ْﺳ‬‫ﺍﻹ‬ ‫ِﻳﻥ‬
ِ ُ‫ﺩ‬ ‫ُﻭ‬
َ‫ﻭﻫ‬ ٌ‫ﻭﺍ‬ ‫ﺽ‬
ِ‫ْﺭ‬
‫ﻭﺍﻷ‬
َ‫ﻣﺎء‬
ِ‫ﺍﻟﺳ‬ ‫ﻓﻲ‬ ِ
‫ﷲ ﱠ‬ ُ‫َﻭﺩ‬
‫ُﻡ‬
‫ْﺳﻼ‬
ِ ‫ﱠ‬
ْ‫َﺩ‬
‫ﺍﻹ‬ ِ
‫ﷲ‬ ‫ْﻧ‬
ِ‫ﻳﻥ‬
‫ﻋ‬ َ‫ﺍﻟﺩ‬
‫ﱠﻥﱢ‬ ‫ﺇ‬
ِ
َ
‫ﻭﻗﺎﻝ‬ ٬
َ
‫ْﻧ‬
‫ُﻪ‬‫ِﻣ‬
َ ‫ْﻘ‬
‫َﺑﻝ‬‫ﻳ‬ ‫ْﻥ‬‫َﻓ‬
‫َﻠ‬ ‫َﻧﺎ‬
ً ‫ِﻳ‬
‫ﺩ‬ ‫ﻼﻡ‬
ِ‫ْﺳ‬‫ﺍﻹ‬ ‫َﺭ‬
ِ َ‫ﺗﻎ‬
‫ْﻳ‬
‫ﻏ‬ ِ‫ْﺑ‬
‫ﻳ‬ ‫ْﻥ‬
‫َﻣ‬
‫َﻭ‬
َ
‫ﻭﻗﺎﻝ‬ ٬
َ
‫َﻧﺎ‬
ً ‫ِﻳ‬
‫ﺩ‬ ‫َﻡ‬
‫ْﺳﻼ‬ ‫ُﻛ‬
‫ﺍﻹ‬ ‫ُﻡ‬
ِ ُ‫ْﻳ‬
‫ﻟ‬ ‫ﺕ‬ ِ‫َﺭ‬
‫ﺿ‬ ‫َﻭ‬
There is only one religion of Allah in the heavens and the earth and that is the religion of Islam .103
("submission"). Allah says: "Surely religion in the sight of Allah is Islam." (Al Ìmran 3: 19) And He also says:
("I am pleased with Islam as a religion for you." (alMa'ida 5: 3
ِْ
.‫ﺱ‬ ‫َﻳﺄ‬
‫ﻭﺍﻟ‬
َ‫ِﻥ‬ َ
‫ْﻣ‬
‫ﻭﺍﻷ‬ ٬
َ‫ِﺭ‬ ‫َﻘ‬
‫َﺩ‬‫َﻭﺍﻟ‬
‫ِﺭ‬
‫ْﺑ‬
‫ﺍﻟﺟ‬
َ‫ﻭ‬ ٬َ‫ﻁﻳﻝ‬
ِ ‫ْﻌ‬‫ﱠﺗ‬
‫ﻭﺍﻟ‬ ِ ْ‫ﱠﺗ‬
َ‫ﺷﺑﻳﻪ‬ ‫ﻭﺍﻟ‬ ٬
َ‫ﺻﻳﺭ‬ِ ‫ْﻘ‬
‫ﱠﺗ‬
‫ﻭﺍﻟ‬
َ‫ﱢﻭ‬ُ
‫ُﻐﻠ‬
‫ﺍﻟ‬ ‫َﻥ‬
‫ْﻳ‬
‫َﺑ‬
‫ُﻭ‬
َ‫َﻭﻫ‬
Islam lies between going to excess and falling short, between the likening of Allah's attributes to .104
creation (tashbih) and divesting Allah of attributes (ta`til), between determinism and freewill, and between
.sureness and despair
.ً ِ‫ﻭ‬
‫ﺑﺎﻁﻧﺎ‬ ًَ‫ِﺭﺍ‬
‫ﻅﺎﻫ‬ ٬‫ُﻧﺎ‬
‫ِﻘﺎﺩ‬
‫ﺍﻋﺗ‬ َ‫ُﻧ‬
ْ‫ﻭ‬ ‫ﻧﺎ‬ ‫ﺩ‬ ‫َﻓﻬﺫﺍ‬
‫ِﻳ‬
.ُ
‫ﱠﻳﻧﺎﻩ‬
‫َﺑ‬
‫ﻭ‬ ٬
َُ ‫ْﺭﻧﺎﻩ‬‫ﺫ‬ ‫ﱠﻟﺫﻱ‬
‫َﻛ‬ َ‫َﻟ‬
‫ﺍ‬ ‫ﻑ‬ ‫ﺧﺎ‬ ‫ْﻥ‬‫ﱠﻣ‬ ‫َﺗﻌﺎﻟﻰ‬
‫ِﻣ‬ ِ‫ِ ﱠ‬
‫ﷲ‬ ‫ﻟﻰ‬ ‫ﺇ‬ ُ
‫َﺭﺃ‬‫َﻧ‬
‫ْﺑ‬ ‫ُﻥ‬‫ْﺣ‬‫َﻧ‬
‫َﻭ‬
This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any .105
.connection, before Allah, with anyone who goes against what we have said and made clear
‫َﻗﺔ‬
ِ ‫َﻔ‬
‫ﱢﺭ‬‫َﺗ‬
‫ُﻣ‬
‫ﺍﻟ‬ ‫ﺍﻵﺭﺍء‬
ِ ‫ﻭ‬ ِ َ‫َﺗﻠ‬
َ‫ِﻁﺔ‬ ‫ْﺧ‬
‫ُﻣ‬
‫ﺍﻟ‬ ‫ﻭﺍء‬
ِ‫ْﻫ‬ َ
‫ﺍﻷ‬ ‫ِﻥ‬
َ‫ﻣ‬ ‫َﻣﻧﺎ‬
‫ﺻ‬ِ‫ْﻌ‬ ‫َﻳ‬َ‫ﺑﻪ‬ ‫َﻟﻧﺎ‬
‫ﻭ‬ ٬ِ ٬ ِ
‫ﱠﻳﺔ‬‫ِﺭ‬ ‫ْﺑ‬
‫ﺍﻟﺟ‬
َ‫ﻭ‬ َِ‫ﱠﻳﺔ‬‫ِﻣ‬
‫ْﻬ‬‫ﺍﻟﺟ‬
َ‫ﻭ‬ ِ َ‫َﻬﺔ‬
‫ﱢﺑ‬َ‫ُﻣ‬
‫ﺷ‬ ‫َﻛﺎﻟ‬ ٬ِ
‫ﱠﻳﺔ‬‫ِﺩ‬ ‫ِﻫﺏ ﱠ‬
‫ﺍﻟﺭ‬ ِ ‫َﻣﺫﺍ‬
‫َﻭﺍﻟ‬‫َﻡ‬ ‫ْﺧ‬
‫ِﺗ‬ ‫َﻳ‬‫ﻭ‬ ِ
َ‫ْﻳﻪ‬ ‫َﻠ‬َ ‫َﺗ‬
‫ﻋ‬ ‫ﻧﺎ‬ ‫َﺛ‬
‫ﱢﺑ‬‫ُﻳ‬
‫ْﻥ‬ َ
‫ﺃ‬ ‫َﺗﻌﺎﻟﻰ‬ ‫ُﱠ‬
‫ﷲ‬
َ ‫َﻝ‬ ‫ْﺳﺄ‬ ‫َﻧ‬‫َﻭ‬
.‫ُء‬
‫ِﻳﺎ‬ َ
‫ْﺭﺩ‬‫َﻭﺃ‬
‫ﻝ‬‫ﱠ‬
‫ﻼ‬
ٌُ ‫ﺿ‬ ‫ﻧﺎ‬ ‫ﺩ‬
َ‫ﻧ‬ِْ
‫ﻋ‬ ‫ﻡ‬‫ﻫ‬‫ﻭ‬ ٬
ُ ‫ء‬
ٌَْ َْ ‫ﺭﺍ‬‫ﺑ‬ ‫ﻡ‬ ‫ﻬ‬‫ﻧ‬ِْ
‫ﻣ‬ ‫ﻥ‬
ُ‫ﺣ‬‫ﻧ‬َ‫ﻭ‬ ٬
ُ َْ ‫َ َ َ ﱠ‬ َ
‫ﺔ‬ َ
‫ﻟ‬‫ﻼ‬ ‫ﺍﻟﺿ‬‫ﻭ‬ َ
‫ﺔ‬‫ﻋ‬ ‫ﺍﻟﺑﺩ‬
ْ ‫ﻊ‬ ‫ﺑ‬‫ﺗ‬‫ﱠ‬‫ﺍ‬ ‫ﻭ‬ ٬ َ
‫ﺔ‬‫ﻣﺎﻋ‬ ‫ﺍﻟﺟ‬
ََ َ َ َ ‫ِْ ﱠ َ ﱡ‬ ‫ﻭ‬ ‫ﺔ‬َ‫ﱠ‬
‫ﻧ‬ ‫ﺳ‬‫ﺍﻟ‬ ‫ﻑ‬ َ
‫ﻟ‬‫ﺧﺎ‬ ‫ﻥ‬
ْ ‫ﻣ‬‫ﻣ‬ِ ‫ﻡ‬ ِ
‫ﻫ‬ ‫ﺭ‬ ‫ﻳ‬ َ
‫ﻏ‬
َْ‫ﱠ‬‫ﻭ‬ ِ
‫ﺔ‬ ‫ﻳ‬ ‫ﺭ‬
ِ ‫َﻭ‬
‫ﺩ‬َ َ
‫ﻘ‬ ‫ﺍﻟ‬
.‫ﺂﺏ‬
ُ‫َﻣ‬ ‫َﻭﺍﻟ‬
‫ُﻊ‬ ‫ْﺭﺟ‬‫َﻣ‬ ‫ﺍﻟ‬ ِ ‫َﻟ‬
‫ْﻳﻪ‬‫ﻭﺇ‬ ٬ِ
ِ َ‫ﺑﺎﻟﺻﻭﺍﺏ‬ ‫ُﻡ ﱠ‬ ‫َﻠ‬
‫ْﻋ‬ َ
‫ﺃ‬ ُ‫ﷲ‬ ‫َﻭﱠ‬
We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas,
scattering opinions and evil schools of view such as those of the Mushabbiha, the Mu`tazila, the Jahmiyya,
the Jabriyya, the Qadariyya, and others like them who go against the Sunna and Jamaà and have allied
themselves with error. We renounce any connection with them and in our opinion they are in error and on the
path of destruction. We ask Allah to protect us from all falsehood and we ask His Grace and Favour to do all
.good

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Salafi Vs Ashari-Maturidi

Because of many personal and peripheral issues the orators of

Fazilatus Shaykh Abul Hasan Ali Nadvi R.A.

Saviors of Islamic Sprit Vol 1

Original English translationis available on Website on following link.

Original urdu Book link

CAMPAIGN AGAINST GROUPISM (CAG)

AHMAD IBN HANBAL

life v hich had to be patterned m accordance with the ethical

obstinacy of an autocrat sovereignx He made it possible for

Ahmad ibn Hanbal was born at Baghdad in the month of

1 A few examples of his rashness are furnished by his declaration of the

migrated from Basra to Khurasan and was appointed as Governor

Traditions In the beginning he took notes of the Traditions

During this penod he also received education from cAbdflr

presence m Mecca to listen the Traditions from him. Although

the rules of jurisprudence from al-Shafecl and later developed his

1 Ibn-Kathlr, Vol X. pp 326-27 and Manaqib Imam Ahmad, pp M

thousand or more persons attended his lectures out of which

1. TaQtmahd Imam, p 35, and HUyatul Auhja, Vol IX, p 165

1 Randhartul’* Uqh*">3 pp 156-57

Modest as he was, Ahmad never liked to mention his hneagfe

1* Taijmatul Imam, p 22.

Very often non-Muslims came to meet him from distant

places A Christian physician once visited him in connexion with

knocking in his temples, he was unable to speak in the presence

1 Tarjumatid ImSm, pp 21/22

him to harm Wathiq was succeeded by Mutawakkil m 232

Ahmad ibn Hanbal remained a royal guest, on the insistence

pitched grain rcduccd into piste Mutaw akkil had sanctioned

1 Tarjsnatal lxiZn pp 63/64.

Qur’an, who held it to be a creature rather than an eternal word

1 Tabu j Vol X pp 284/93 and Ibn T&ifOt pp 181/86

why do you want to get nd of your life. God knows that

down on my face and then trampled upon However, I do

Ahmad ibn Hanbal was thereafter sent back to his house He

elephant cry out An eye-witness of Ahmad’s scourging says that

tumbler of ic&*cooled water was brought which he took in his

ABUL HASAN AL.ASHAR1

Tlie Crisis of cI tis S I :

beliefs, henceforth, I shall endeavour to refute the

1 7a6r«n, pp 39-40 and Ibn KhallikSn, Vol II, pp 446*447

way unauthorised by God Almighty* Their interpretation

considered it a sin to discuss the issues raised by the rationalists

second only to Ahmad ibn Hanbal lot lus endeavours to uphold

behoving an eminent historian, {or, his explanation of their

faith against the attacks of the heretical sects1 Owing to the

unansu ered. Al-Maturidi perfected the Ashcarite system and gave

However, since al-Ashcari had to confront the Mu^azilites m the

unequalled agility of mind were produced by the Ashcai ite

King announced the appearance of the new moon at tlie end of

As regards the sects mentioned in this work, familiarity with Islamic history up to the time of Imam Tahawi

Nothing about them was hidden from Him before He created them, and He knew everything that they .21

And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen Servant .29

He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light .32

The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He .33

The same applies to all actions done by people, which are done exactly as Allah knew they would be .44

This in sum is what those of Allah's Friends with enlightened hearts need to know and constitutes the .46

We call the people of our qibla Muslims and believers as long as they acknowledge what the Prophet, .54