Al-Aqidah At-Tahawiyyah

Page 1

The Creed of he Creed of AlAl- a Ä wÄŤ Ä wÄŤ

‍ Ř­ ا ŘŠ ا Ůˆâ€Ź

Translation With Added Commentary 1 by Shaykh Abō Ā by Shaykh Abō Ādam aldam al-Narōjč Narōjč 2 Released by www.marifah.net 1428H

‍ Ů„ ا ! ا Ů… ŘŁ ا عاق‏The encyclopedic scholar Abu Ja’far Al- a Ä wÄŤ said: :"‍ ا‏#$ ‍ ع‏%$ ‍ ا ŮˆŮŠâ€Ź ( $ ‍ ا *) Ůˆا‏+‍ا ذآ ن ( ŘŠ أه‏0‍ه‏ ‍ ن‏$ ) ‍ ) ا‏7 ‍ أ‏: 1$ ‍ ŘĄ ا‏3 4 5‍ه‏0! 61( < ‍ > ب‏7 ‍ ŮˆŘŁâ€ŹŘŒ74 9 ‍ ا‏: ; < < $ ! "‍ (? ا‏7 ‍ ŮˆŘŁâ€ŹŘŒâ€Ť عي‏%@A‍ ا‏B ‍ؼ اه‏ ŘŒ< $ ‍ أ‏B3 1( "‍ ان ا‏D‍ ع‏7@ ? E ‍ا *< ا‏ # ‍ Ůˆ ) Ů†â€ŹŘŒ< ‍ Ů„ ا‏F‍ ŮˆŮ† !< أ‏G !â€ŤŮˆâ€Ź .< $ ‍ب ا‏ H

{This is a detailed remembrance of the belief of the People of} of} alliance to {the Sunnah} Sunnah} -what was narrated of sayings, deeds and confirmations from the Prophet - {and} {and} following {the JamÄ JamÄ â€™ah} ah} the companions of the Prophet. It is {according to the method of the jurisprudents of this religion, Abu 4anÄŤ anÄŤfah AlAl-Nu’ Nu’mÄ n ibn Th ThÄ bit AlAl-KĹŤfÄŤ, Abu YĹŤ YĹŤsuf Ya’ Ya’qĹŤb ibn IbrÄ IbrÄ hÄŤm AlAl-An8 An8Ä rÄŤ, and Abu ‘Abdull AbdullÄ llÄ h Muhammad ibn AlAl-4asan AlAl-ShaybÄ aybÄ nÄŤ, may AllÄ h AllÄ h reward them all, and what they believed in terms of the reward them all, and what they believed in terms of the basics of the religion, and took as their religion for the sake of the One that has Lordship over the Worlds.} sake of the One that has Lordship over the Worlds.}

:"‍ ا‏K 4 G < G ! "‍ ا‏J 74 ‍{ @ ل‏We say with regards to the belief in the Oneness of AllÄ h, as believers, by the success that AllÄ h, as believers, by the success that AllÄ h , as believers, by the success that AllÄ h AllÄ h grants:} grants:} :}

1 The translation of the original text is in {{ bold } bold } bold } 2

Shaykh AbĹŤ Ä€dam al-NarĹŤjÄŤ converted from christianity to IslÄ m while living in China. He has since studied and

received IjÄ zahs in various works of 4anafÄŤ fiqh and Ash‘ari ‘aqÄŤdah from the MashÄ yekh of Damascus and Kuwait, including : al-Shaykh Muhammad TÄ hir al-AfghÄ nÄŤ (Abul 4asan), al-Shaykh MustafÄ Chebaro (a student of MawlÄ nÄ al-Shaykh ‘Abdul RazzÄ q al-4alabÄŤ), al-Shaykh ImÄ d NahlÄ wÄŤ, al-Shaykh A mad al-ShÄ mÄŤ (ShihÄ buddÄŤn AbĹŤ ‘Amr), al-Shaykh A mad HajÄŤ al-KurdÄŤ and Shaykh Muhammad Jumu‘ah (one of the prominent students of MawlÄ nÄ al Shaykh ‘Abdul RazzÄ q al-HalabÄŤ).

.# N O ‍ؼن ا" Ůˆا‏

.1

{AllÄ h {He AllÄ h is One,} in the absolute sense. Therefore, is One,} does not have a partner} or a part. does not have a partner}

#1P! ‍إ‏7 Oâ€ŤŮˆâ€Ź

.2

{Nothing resembles Him} {Nothing resembles Him}

RS ‍إ‏7 Oâ€ŤŮˆâ€Ź

.3

{Nothing can prevent Him from having His Will.} {Nothing can prevent Him from having His Will.}

R U # ‍ ؼ‏Oâ€ŤŮˆâ€Ź

.4

{There is no true god other than Him.} {There is no true god other than Him.}

.‍ اإ‏G ‍ ا‏B

.5

He is {Eternal {Eternal – {Eternal – without any beginning.} without any beginning.}

.‍ إ‏3G@‍ ا‏BX‍دا‏

.6

He is {Everlasting without any end.} {Everlasting without any end.} {Everlasting without any end.}

? O‍ Ůˆâ€Ź6) O

.7

{He does not become annihilated or go to ruin.} {He does not become annihilated or go to ruin.}

. ! O‍ ن ؼ‏9 Oâ€ŤŮˆâ€Ź

.8

{Nothing exists except what He has willed.} {Nothing exists except what He has willed.} xists except what He has willed.}

â€ŤŮˆŮ‡ م‏A‍ ا‏#]1?J O

.9

{What enters the realm of ideas does not grasp Him} {What enters the realm of ideas does not grasp Him} i.e. the reality of His self or His attributes. This is because He does not have a limit, boundary, shape or form – as the author says explicitly below – and ideas are always limited, as they themselves are creations.

‍ م‏34A‍ ا‏#‍ عآ‏J Oâ€ŤŮˆâ€Ź

.10

{Intellects do not reach comprehension of Him} Him} because all understanding is created and therefore limited, and AllÄ h is not limited.

‍@ م‏A‍ ا‏#?E Oâ€ŤŮˆâ€Ź

.11

{Humans do not not resemble Him.} Him.} Thus He does not have a body, limbs, place or direction.

‍ ) م‏O ‍ Ů…â€ŹŘŒâ€Ť ت‏$ O 7

.12

{Attributed with Life, not dying. He controls all things and does not sleep.} and does not sleep.}

K `

.13

He is {a creator without any need.} {a creator without any need.} {a creator without any need.}

: $! ŘŒ @a! ‍عازق‏

.14

{He provides provides creation} creation} with the provisions they get

E! c( ŘŒ 4 d! {without burden, creates death without fear of anything, resurrects without difficulty.} anything, resurrects without difficulty.}

+? $ #J % ‍! زال‏

.15

{He is now as He always was, eternally with His

# 1` attributes, before His creation came into being.} attributes, before His creation came into being.} He is eation came into being.}

therefore not influenced by anything or anyone, and fears no one.

<9 B e B3@ 9 ‍دد‏S B

.16 {Nothing was added to His attributes through their #G F <! B31? existence, that He was not attributed with before.} before.} That is, AllÄ h does not change by the existence of new things, or changes in creation. He is not affected or influenced by anything, because He has no beginning and no needs.

‍ أز‏#J % ‍ آ ن‏$‍ Ůˆآ‏.17 {Just as He was eternally attributed with His attributes, ‍ أ‏3 1( ‍ال‏S O N 0‍ آ‏He will never cease to be attributed with them.} He will never cease to be attributed with them.} ll never cease to be attributed with them.}

‍ د‏G ‍ ا‏K1d ‍ ا‏K1` f .18 {He did not gain the name “Creatorâ€? Creatorâ€? after creating, B ‍ ŘŻ ا‏G ‍ ا؍ ا ? ا‏h O‍ Ůˆâ€ŹŘŒK d ‍ ا‏B ‍ ا‏and not by bringing creation into existence the name ‍ا ? عي‏ AlAl-BÄ rÄŤ,} ,} which means that He is the “Originator of Creation.â€?

O‍ ا Ůˆâ€Ź6) ! #

.19

{He has the attribute of Lordship,} Lordship,} which is the

‍ ! ب‏absolute ownership of everything {not depending on the existence of subjects.} the existence of subjects.}

‍ ق‏1d! O‍ Ůˆâ€ŹK d ‍ ا‏6) !â€ŤŮˆâ€Ź

.20

{He has the attribute attribute of being the Creator, not depending on the existence of a creation.} depending on the existence of a creation.}

6J $ ‍ ا‏7 ! #@‍ أ‏$‍ Ůˆآ‏.21 {Just as He is attributed with giving life both before ŘŒB3X ‍ ؼ‏+? B O‍ا ا‏0‍ ه‏K G ‍ اâ€ŹŘŒ ‍ ! أ‏and after He gives it, He is attributed with being B3X E@‍ ؼ‏+? K d ‍ ا‏B ‍ ا‏K G ‍ ا‏N 0‍آ‏ Creator before giving existence.} Creator before giving existence.}

‍إ‏7 +‍ آ‏61( #@i N ‍ذ‏

.22

{This is because He has the Power to create anything} {This is because He has the Power to create anything}

# 1( !‍ أ‏+‍ Ůˆآâ€ŹŘŒ 4 # ‍إ ؼ‏7 +‍ Ůˆآâ€ŹŘŒ that could exist, {and everything needs Him, and that . * nothing is difficult for Him.} nothing is difficult for Him.} f ) ‍إ‏7 6 ‍ ŘŹ ؼ‏G O .23 {He does not need anything. {He does not need anything. ( %? ‍ ا‏l $* ‍إ ŮˆŮ‡ ا‏7 #1P$‍آ‏ “ ‍}â€? آ ŘĄ ŮˆŮ‡ ا ا‏ Meaning: “He absolutely does not resemble anything at all in any way, and He is Al-Hearing, All-Seeing.â€? (Al-ShĹŤrÄ , 11)

ŘŒ#$1 K1d ‍ ا‏K1`

.24

{He created creation} creation} and He is eternally attributed {with} {with} having infinite {Knowledge} {Knowledge} of all creation, both before and after its existence.

‍ ب‏D‍ Ůˆâ€ŹŘŒâ€Ť ŘŁ اعا‏B3 â€ŤŮˆ ع‏

.25 {He predestined for them their fates} fates} in exact details ŘŒO n B3 in terms of good, evil, obedience, disobedience, livelihood, happiness, unhappiness, and everything else related. {He appointed the times of their endings} endings} which are absolute and not subject to change.

‍ أن‏+? ‍إ‏7 # 1( >d B ‍ Ůˆâ€Ź.26 {Nothing is hidden from Him before He creates them, {Nothing is hidden from Him before He creates them, .B3 1d ‍ أن‏+? ‍ ن‏1! ( B‍ ! ه‏B1(‍ Ůˆâ€ŹŘŒB3 1d and He knows what they will do before He creates them.} them.}

B‍ ه‏3@‍ Ůˆâ€ŹŘŒ#G( B‍أ! ه‏

.27 {He ordered them to obey Him, and prohibited them ŘŒ#G % ! <( from disobeying Him.} from disobeying Him.}

R G ‍إ ي‏7 +‍ Ůˆآ‏.28 {Everything happens according to His predestination O‍ ? ŘŻ ؼ‏1 e E! O ŘŒ0 )J #Ge E!‍ Ůˆâ€ŹŘŒ#Ge E!‍ Ůˆâ€Źand Will. His Will happens} absolutely. {His creations {His creations and Will. His Will happens} .<9 B iE B !‍ ŘĄ آ ن Ůˆâ€Ź$4 ŘŒB3 ‍! إ‏ do not have a will except what He has willed for them;

whatever He has willed happens, and whatever He has not willed does not happen}. That is, when a creation not willed does not happen}. wills something, it is because He has created that will in it. AllÄ h said in the Qurâ€™Ä n (Al-TakwÄŤr),

“< ŮŽ Ů?$ ŮŽ ŮŽ Ů’ ‍ب ا‏ s ‍ َع‏#Ů? 1H ‍َ ŮŽŘĄ ا‏E ŮŽ ْ‍ َأن‏O Ů‘ ‍ن Ů?ؼ‏ ŮŽ ‍َ ŘĄŮ?Ůˆâ€ŹEŮŽJ ŮŽ!‍â€? ŮŽŮˆâ€Ź “You do not will anything unless AllÄ h has willed it. He has the Absolute Ownership of the worlds of jinn-,

human- and angel-kind.�

B% ‍ Ůˆâ€ŹŘŒâ€Ť إ‏E <! ‍ ي‏3 .29 {He guides whomsoever He wills, and He protects} protects} ‍ل‏0d ‍ ŘĄ Ůˆâ€ŹE <! +w ‍ Ůˆâ€ŹŘŒ w4 74 ‍ Ůˆâ€Źfrom disobedience and {defends created beings} from {defends created beings} < ŘŒ#Ge E! 74 ‍? ن‏1 G! B31‍ Ůˆآâ€ŹŘŒO ( 71G? â€ŤŮˆâ€Ź grace.} Not because He is .# (‍ Ůˆâ€Ź#1w4 misguidance and loss {as a grace.} obliged to. {He creates disobedience to Him in whoever He wills, and leaves defenseless} defenseless} from sin or other loss {and afflicts}, and this is all afflicts}, {with justice} from Him. This is {with justice} all just, even if He tortured a creature that had no sins, because AllÄ h is the true and absolute owner of all things; He created it all from non-existence. {All creations alternate by His Will } } in terms of what happens to them and what they believe, think, speak and act {between} {between} these two: {His Grace} {His Grace} if He guides {between} {His Grace} and defends, {and Justice,} if He creates misguidance {and Justice,} and loss. Muslim narrated the following adÄŤth (No. 2577)3: “Whoever finds a good act in himself, let him praise AllÄ h for having granted it to him, and whoever finds other than that, let him not blame anyone but himself.â€? This is because AllÄ h is not unjust for not having granted him good deeds instead. If someone objects against AllÄ h for this, then he has fallen out of IslÄ m, just like IblÄŤs. IblÄŤs objected to AllÄ h’s order to prostrate to Adam, and for this AllÄ h cursed him for having committed unbelief.

‍ اد‏DA‍ Ů„ (< ا‏G! â€ŤŮˆŮ‡â€Ź

.30

{He is clear of and above} above} the status {of having a

‍@ اد‏A‍ Ůˆا‏match or an equal.} match or an equal.}

5 ! O‍ Ůˆâ€Ź#X w ‍د‏H ‍ عا‏O

.31

{No one and nothing can prevent His decree} in terms {No one and nothing can prevent His decree} #Ů? * ŮŽ Ů’ @ŮŽ O‍< ؼ‏ H !ŮŽ Ů?1 ŮŽ 4 N ‍ ذ‏U ŮŽ ŮŽ ‍ ŮŽŮˆ ŮŽ!<Ů’ ŮŽŮˆâ€Ź#ŮŽ 1H ‍ Ů’ ا‏$ŮŽ Ů’ ŮŽ 1Ů’ 4ŮŽ ‍` Ů’ Ů‹ا‏ ŮŽ ŮŽ ŮŽ ‍<Ů’ ŮŽŮˆâ€Ź$ŮŽ 4ŮŽ :1994‍ؾ‏/4‍ ؏‏B1*! x F 3

H) ‍ ŮˆŘŁâ€Ź#1‍ آ‏N 0 )!n ŘŒR !A 5 U O‍ Ůˆâ€Ź#$9 of what He has predestined, {or delay His rulings, or R )( <! ‍ أن آ‏have any control over what He has willed to be. We believe in all of this, and are certain that all of it} that believe in all of this, and are certain that all of it} is, all that happens {is} {is} by His Will and in this sense {from Him.} {from Him.}

6 %$ ‍ ا‏R ?( ‍ ا‏$ ! ‍ ŮˆŘŁŮ†â€Ź.32 {And} {And} we believe {that Mu Mu ammad is his absolute 6wJ $ ‍ ا‏# ‍ ŮˆŘąâ€Ź6?G $ ‍ ا‏# ?@‍ Ůˆâ€Źslave and chosen one and His selected prophet and His approved messenger.} approved messenger.}

‍ ŮˆŘĽ! Ů…â€ŹŘŒâ€Ť@? إ‏A‍ ا‏BJ ` #@‍ ŮˆŘŁâ€Ź.33 {And} we believe {that he is the last prophet} {that he is the last prophet} sent by {And} {that he is the last prophet} ‍ عب‏5 ? ‍ Ůˆâ€ŹŘŒ< 1 $ ‍ Ůˆ ا‏.‍ إ‏JA‍ ا‏AllÄ h, so there is no prophet after him. As for Jesus .< $ ‍ا‏ , he was sent prior to Mu ammad and will rule by

Mu ammad’s Islamic Sharč’ah law when he returns to Earth. All of this is absolutely true, {and} {and} it is also true {and} that he is {the leader} {the leader}, and the best, {of those that fear {of those that fear {the leader} AllÄ h,} AllÄ h,} ,} by avoiding His prohibitions and performing His obligations {and the Master of all messengers, and} and} in the sense of highly preferred and honored or the like4, he is also {the 4abÄŤ abÄŤb of the One Who is the b of the One Who is the Lord of the Worlds}, literally: “the Beloved of AllÄ h.â€? Lord of the Worlds} This is not in the sense of emotion, since AllÄ h is not influenced, driven or affected by anything. Muslim narrated that the Prophet said: “I am the master of the children of Adam on the Day of Judgment.â€?

7]4 R ‍ ŘŻ( ى ا )? ؊‏+‍ Ůˆآ‏.34 {Any claim of prophethood after him is a deviation 4 ‍ ( ! ا < Ůˆآ‏6 ‍? ŘŤ ؼ‏$ ‍ ŮˆŮ‡ ى ŮˆŮ‡ ا‏and} from {perverse desires. He is sent to all jinnkind} {perverse desires. He is sent to all jinnkind} and} {perverse desires. He is sent to all jinnkind} .‍ إ‏w ‍ Ůˆ ) Řą Ůˆاâ€ŹŘŒâ€Ť ى‏3 ‍ Ůˆا‏K ŘŒâ€ŤŘ§ عى‏ which are beings invisible to us that AllÄ h created from

fire {and humankind with truth, guidance, light and enlightenment.} enlightenment.}

4 Interpretation from FayO al-QadÄŤr V.5, P.331. # 1% ! 6 ‍ ؼ‏R * $( #4 % ‍ Ůˆâ€Ź#@ % "‍ ا‏5 ? <!a$ ‍ Ůˆا‏:331‍ؾ‏/5‍ } ا ؏‏4

"‍ن آ Ů… ا‏n â€ŤŮˆŘĽŮ† ا‏

.35

Al- a Ä wÄŤ now mentions the belief of Ahlu-s-Sunnah regarding AllÄ h’s attribute of Speech. To understand him correctly it is necessary to know that the word Qurâ€™Ä n in Arabic is an utterance that has two meanings. One is AllÄ h’s attribute of Speech, which is not letters, words, sounds, language, sequential meanings, starting, stopping or anything else that has any sense of having any kind of beginning. This must be true of AllÄ h’s Speech, because anything that has a beginning needs a creator and is therefore created. For example, the word “biâ€? in “bi-smillÄ hâ€? contains the sounds “bâ€? and “iâ€? one after another. Both have a beginning and are therefore created. Since AllÄ h’s Speech is not created, we know for sure that His attribute of Speech is not letters, sounds, language, or sequences of meanings one after another. It is this Speech, the one that is not letters or sounds, that MĹŤsÄ heard as mentioned in the Qurâ€™Ä n. It was narrated in 4ilyat al-AwlÄŤyÄ 5 from ‘AlÄŤ ibn AbÄŤ Ä lib that he said to a group of jews: “AllÄ h spoke to Moses without limbs or instruments or

lips or uvulas.... He who claims that our God is limited, is ignorant of the Creator Who is worshiped.â€? The other meaning of the word “Qurâ€™Ä nâ€? is the composition of Arabic utterances that is written in books. They are called AllÄ h’s Speech, as they refer to His attribute of beginning-less and endless Speech.

5 4ilyat al-AwlÄŤyÄ is a book written by AbĹŤ Nu’aym Al-‘A8bahÄ nÄŤ 336h/948ad - 430h/1038ad was the greatest adÄŤth scholar of his time. Al-DhahabÄŤ said about him, “the imÄ m, the Ä fiU, the trustworthy and encyclopedic scholar, the Shaykh of IslÄ m... The Author of the 4ilyah...â€?

They are expressions communicating what could be understood from AllÄ h’s eternal Speech6, the one that is not letters, sounds or sequences of meanings. {The Qur’ Qurâ€™Ä n is AllÄ h’ AllÄ h’s Speech.} Speech.} That is, His eternal and everlasting attribute of speech, not composed of utterances.

O ‍ ا آ‏#)!

.36

The expression that refers to {it appeared} appeared} as a revelation, {from Him without its appearance as a saying} saying} in exact Arabic wording {having a mode, way or manner at all.} all.} AllÄ h Himself does not speak with sounds and words, because His Speech is not like that of creation. Again, anything that has a beginning is a creation, because it must be brought into existence.

‍ Ůˆâ€Ź# ‍ ع‏61( # S@â€ŤŮˆŘŁâ€Ź

.37

{AllÄ h AllÄ h made it descend down to His Messenger as a revelation.} That is, the book that refers to His eternal revelation.} Speech was brought first from the Preserved Tablets under Al-’Arsh, to the Sky of this world. After that, JibrÄŤl descended to Earth to narrate it to the Prophet as a revelation bit by bit over some twenty years7.

6 That the letters and sounds in a book is not the speech of the speaker itself is true even for human speech, because that speech is something attributed to the speaker himself, and cannot be separated from him. For example, when we read the transcript of the speech of some public person, such as the president of the United States, then that transcript is not the speech itself, but a written document that conveys what he said. Despite this, we call this transcript “the president’s speech,â€? because this is how we refer to such documents. It is just that the speech referred to by such a transcript is a speech with letters and sounds. The writing in the book of the Qurâ€™Ä n, however, refers to a speech that is not letters or sounds. It is called “AllÄ h’s Speech,â€? because it conveys what could be understood from His eternal Speech - the one that does not have a beginning or an end, does not change, and is not language. 7 This was indicated by the companion of the Prophet, and his cousin, Ibn ‘AbbÄ s, and narrated with a sound chain of narration. Source: NĹŤr al-DÄŤn Al-HaythamÄŤ. Majma’ al-ZawÄ â€™id. 10 vols. Beirut/Kairo: DÄ r Al-KitÄ b Al-Arabi/ DÄ r AlRayÄ n Li al-TurÄ th, 1986/7. ‍ إ‏$* ‍ ا‏74 ‍؊‏S ‍ ا‏: 74 lD‍ Ůˆâ€Ź6G ‍ Ůˆا ؊‏1$ ‍ن‏n ‍ل ا‏S@‍ ا Řą Ů„ أ‏1 74 R ) S@‍ ŘĽ@ أ‏# 74 ‍ Ůˆ(< ا < (? س‏:140‍ؾ‏/7‍ ؏‏Xâ€ŤŮˆا‏S ‍ ا‏l$ ! ‍ ŘĽ ) د‏74‍ Ůˆâ€Źx % ‍اع Řą Ů„ ا‏S? ‍ Řą ŮˆŘą Ů„ ا‏%G` ‍اع‏S? ‍ Ůˆا‏7@‍ ا ? ا‏R‍ ŘąŮˆا‏B3 $(‍ اب آ Ů… ا ? ŘŻ ŮˆŘŁâ€ŹB1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F $ ! 61( + ? # S@‍ا @ Ůˆâ€Ź > D ‍ Ůˆ < (? ا ] Řą ŮˆŮ‡â€Ź$( 7@‍ا ? ا‏

N ‍ ذ‏61( ‍!) ن‏a$ ‍ ا‏# F‍ Ůˆâ€Ź.38 {The believers deemed him truthful and were sure that ŘŒ 6 J "‍ آ Ů… ا‏#@‍ ŮˆŘŁ ) ا ŘŁâ€ŹŘŒ it was really AllÄ h’ AllÄ h’s Speech, and not} not} referring to {a ? ‍ Ů… ا‏9‍ Ů‚ آ‏1d$ f created speech, like the speech of created things.} created speech, like the speech of created things.}

‍ آ م‏#@‍ أ‏B(S4 # $ <$4 .39 R (‍ ŮˆŘŁŮˆâ€Ź# (‍ ا" Ůˆâ€Ź#!‍ Ůˆ Ř°â€ŹŘŒ ‍ آ‏4 E? ‍ا‏ $14 ( # 1Fi ) 6 J ‍ ل‏c ŘŒ * ‍ ل‏O‍ا ؼ‏0‍< Ů„ )ؼن ه‏$ * "â€ŤŘŁŮˆ( ا‏ O‍ Ůˆâ€ŹŘŒ E? ‍ ا‏K ` ‍ ل‏#@‍) ŮˆŘŁ ) أ‏$1( ( E? ‍ا‏ E? ‍ Ů„ ا‏#?E

{So the one that heard it and claimed that it is the speech of a human has committed blasphemy. AllÄ h AllÄ h blamed, reproached and threatened such a person with Hellfire, when He said:

“[26/ "# ‍ ŮŽ ŮŽ ]ا‏ ŮŽ Ů? Ů? Ů’ Ů? ŮŽ â€?} which means: “I will burn him in Hellfire.â€? {Since AllÄ h AllÄ h threatened with Hellfire the one who says: “this is only the speech of a humanâ€? humanâ€? we know and are sure that it is the saying of the Creator of humankind, and that it} it} is an expression that refers to AllÄ h’s Eternal Speech which {does not resemble human speech,} speech,} because it is not language, words, sounds, letters or sequences of meanings.

<! 6) $ "‍> ا‏F‍ Ůˆ!< Ůˆâ€Ź.40 {Whoever attributed to AllÄ h AllÄ h an attribute that has a ‍ آ‏4 E? ‍ ا‏7@ ! meaning among the meanings that apply to humans has committed blasphemy.} has committed blasphemy.} The fact that Al- a Ä wÄŤ mentions this verdict of blasphemy as a part of the belief of Sunnis, is something that should be pondered carefully by those who think that such verdicts are fringe issues of Islamic Law, not required knowledge, or of concern for judges only. They base this on spurious quotes found in various scholarly books and letters, without solid authentication or any viable proof other than appeals to emotion. Note the categorical sense of “a meaning,â€? which tells us that this is true for any meaning that applies to humans, not just some. For example, sequential

speech, having a direction, a body, changing or the like. Note also that he states “meaning”, and not “word,” because the important thing is the meaning of the word, not the word itself. Because of this, scholars may differ in their verdict of blasphemy based on what a person literally says or writes, but not in terms of what he means by the words. After all, the meanings and connotations of a word differ from time to time and from place to place. That is also why if a person says something about Allāh that has only one meaning in his language, he is made accountable for that meaning, as what the meaning meant will be clear. If the meaning is that of a human attribute, then the one who says it will be judged as a blasphemer. It will not make a difference if the one who said it claimed that he did not mean that meaning, or was not serious, because he has in this case shown scorn towards Allāh. AlBazdawī, the leading scholar of belief and foundations of jurisprudence, said in U8ūl Al-Bazdawī: “Not being serious in <saying what is> blasphemy is blasphemy. Not because of believing the words he said while not serious, but by the act of not being serious… because it is disrespectful of the religion.”

<(‫ و‬، ?G(‫ا ا‬0‫ ه‬% ‫< أ‬$4 .41 {Whoever senses this will ponder carefully,} carefully,} to know #J % #@‫ أ‬B1(‫ و‬، S@‫ ر ا‬9 ‫ ل ا‬+P! the difference between the Creator and the created E? ‫ آ‬f

{and will stay clear of sayings like those of the blasphemers.} Such as those who blatantly say that His blasphemers.} attribute of Speech is created, or necessarily imply it by saying that it consists of letters, sounds or sequence. The first sect is the Mu’tazilah and the second the 4ashawīyah (anthropomorphists - those who liken

Allāh to His creation.) It is hard to decide which of them is more deeply in blasphemy. Is it the Mu’tazilah

for denying that Allāh has eternal Speech, and only has created speech? Or is it the 4ashawīyah for denying (implicitly or explicitly) that anything with a beginning must be a creation, and claiming that Allāh’s eternal Speech is like that of creation, with sounds and letters? {He will also know that His attributes is not like those of humans.} The simplest way to understanding this is of humans.} to understand that anything that has a beginning, even if it is an event in something that already exists, must be created. This is clear, because the fact that this thing or event became existent, tells us that it must have been brought into existence, and bringing into existence is to create. Consequently, anything that has a beginning is a creation. It is therefore absurd to say that something has a beginning, but is not a creation. Since Allāh’s attributes are not created, and are therefore eternal, we know that His attributes do not have any beginning of any kind, such as changes or sequences. After all, change is nothing but a series of events with beginnings. Created attributes, on the other hand, have a beginning in every sense and every aspect, because there is nothing eternal about them. Therefore, anything that resembles a creation must be a creation itself, because resemblance between two things can only be in some sense or some aspect. Accordingly, it is not possible for a creation to know the full reality of any of Allāh’s attributes, because a creation’s knowledge is limited by having a beginning, while Allāh’s attributes are not.

For example, I know that Allāh sees everything. I can understand this in the sense that everything that knowledge applies to is known to Allāh. I am not able to know more about the reality of this attribute. What I can know, however, is more about what Allāh’s knowledge is not. All I have to do is look at the knowledge of creation, and say “Allāh’s knowledge is not like that.” For example, my knowledge is in a body, it increases and decreases, it is incomplete, it is sometimes inaccurate, it is gained through the senses or reasoning, etc. I know that Allāh’s knowledge is not like any of that. From this we can better understand the statement of Ibn ‘Abbās: “Do not ponder about the self of Allāh, but

ponder instead about creation.” One wisdom in this advice is that by observing created things, you can learn about what Allāh is not, since He does not resemble any of them in any sense. This is clear, because there is nothing about them that does not have a beginning.

) ‫ ا‬+‫ه‬A K ‫ وا ؤ‬.42 {The} {The} people’s {seeing of Allāh} Allāh} but not in the sense ‫ آ‬O‫ ] إ و‬that created things are seen {is true for the People People in Paradise.} This seeing is {without} {without} any of the meanings of {surrounding} {surrounding} because Allāh is not something limited, and He is neither a whole nor a part. Seeing Allāh does not have these meanings {or} any meaning of {modality.} {modality.} That is shape, size, place, distance, direction, light, color, darkness , reflection, contact, or facing. This is because anything seen in the ways negated above must be a creation, as they require attributes that have a certain specification out of many possibilities. For example, in what direction? At what distance? What kind of reflection? And so on.

In other words, AllÄ h will create a special ability in the eyes of people in Paradise to see Him. This enables them to see Him without Him being in a place, at a distance, or having a form.

) ‍ ب ع‏G‍ آ‏# K @ $‍ آ‏.43 (‍ @  ؊‏3 ‍ ع‏6 ‍ ŘŠ ؼ‏D @ 0e! R ‍)Ůˆâ€Ź ŘŒ#$1(‍ Ůˆâ€Ź6 J "‍ ا‏R‍ ! أعاد‏61( R * Jâ€ŤŮˆâ€Ź x % ‍ ا‏c ‍ !< ا‏N ‍ ذ‏74 ‍ ! إ‏+â€ŤŮˆآ‏ $‍ آ‏34 B1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F ‍(< ا ل‏ N ‍ ذ‏74 +` @ O ŘŒâ€Ť ! أعاد‏61( R ) !‍ Ůˆâ€ŹŘŒâ€Ť ل‏ #@h4 ŘŒ )X‍ه ا‏i < $‍ ه‏G! O‍) Ůˆâ€ŹXâ€ŤŮˆ < ‚عا‏iG! + ‍ Ůˆâ€ŹS( " BŮ‘1 <! O‍ ؼ‏#) ‍ د‏74 B1 ! ! B1( ‍ Ůˆعدâ€ŹŘŒB1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F # â€ŤŮˆâ€Ź #$ ( 6 ‍ ؼ‏# 1( #?G ‍ا‏

{This is as stated in the book of the book of the One Who is Our Lord:

ŮŒâ€Ť* ŮŽ ؊‏ Ů? +ŮŽ, +ŮŽ-/. ‍ َع‏1ŮŽ ‍ ŮŽ ŘŠŮŒ Ů?ؼ‏3 Ů? +ŮŽ, 5Ů? 6Ů? 7ŮŽ Ů’ 8ŮŽ ŮŒ9 Ů?:‍} Ů?Ůˆâ€Ź Meaning: “Faces of shining beauty are seeing AllÄ h (without Him being in a place, at a distance or having a form) on that day.â€? (Al-QÄŤyÄ mah, 22-23) {Its explanation is what AllÄ h AllÄ h willed and knows. All that has been narrated to us of sound that has been narrated to us of sound adÄŤ adÄŤths regarding this from the Messenger of AllÄ h AllÄ h is as he said, and the meaning is as he meant. We do not get into this with figurative explanations based on subjective opinion, and we do do not imagine according to our whims. For indeed, no one is safe in his religion except the one that surrenders the meaning of what he does not know to AllÄ h not know to AllÄ h AllÄ h \ and His Messenger and His Messenger and returns the knowledge of what is unclear to him to the one that knows it.} knows it.} .} Just as an honest person returns a package that does not belong to him to the rightful owner.

O‍ Ů… ا Ů… ؼ‏:?PJ O‍ Ůˆâ€Ź.44 B1( ‍< عام‏$4 ŘŒâ€Ť* م‏G O‍ Ůˆا‏B 1*G ‍ ا‏3 61( ŘŒ#$34 B 1*G l) B ‍ Ůˆâ€ŹŘŒ#$1( #)( ƒ ! 74 F‍ Ůˆâ€ŹŘŒ G ‍ (< ` „ ا‏#!‍ ! ا‏#? < ‍ب‏0 0G 4 ŘŒâ€Ť ن‏$ ‍ ا‏x F‍ Ůˆâ€ŹŘŒ 4 $ ‍ا‏ ŘŒ5 09G ‍ Ůˆا‏K %G ‍ Ůˆاâ€ŹŘŒâ€Ť ن‏$ ‍ Ůˆا‏9 ‍ا‏ O ‍ آâ€ŹŘŒ 3X J ! ŘŒâ€Ť ع‏9@ â€ŤŮˆا اع Ůˆا‏ . 09! ‍ ا‏O‍ Ůˆâ€Ź%! )!a!

{No foot stays firmly in Islam except on the platform of surrender surrender and submission} submission} to AllÄ h, by accepting His orders and prohibitions, and by only attributing to Him attributes that surely befit Him. {So whoever sought to {So whoever sought to know what he has been prevented from knowing, and was not satisfied to leave it to the one who knows it; his was not satisfied to leave it to the one who knows it; his search will restrain the sincerity of his belief in the Oneness of AllÄ h Oneness of AllÄ h} AllÄ h} for not surrendering this knowledge } to Him {and the purity of his knowledge} {and the purity of his knowledge} for it will be {and the purity of his knowledge} mixed with confusion {and} {and} also his {soundness of

faith. So he will dangle between blasphemy and belief, faith. So he will dangle between blasphemy and belief, declaring true and declaring false, affirming and denying}. He will be {obsessed with anxieties and lost. {obsessed with anxieties and lost. denying}. Doubting} always, he will {not} {not} be {believing fully and Doubting} {not} {believing fully and not stubbornly denying.} not stubbornly denying.}

‍ ن ؤ‏$ ‍ ا‏x% O‍ Ůˆâ€Ź.45 ‍ ŘŁŮˆâ€ŹŘŒB‍ ه‏B3)! ‍? ه‏G(‍< ا‏$ ‍ داع ا * م‏+‍ه‏A +‍ آ‏+ â€ŤŮˆâ€ŹiJ‍ ا ؤ Ůˆâ€Ź+ â€ŤŮˆâ€ŹiJ ‍ ŘĽŘ° آ Ů†â€ŹŘŒB3 3 â€ŤŮˆâ€ŹiJ + â€ŤŮˆâ€ŹiG ‍ Ůƒ ا‏G ‍ ا‏6 ‍ ٠ؼ‏w 6) ! B <!‍ Ůˆâ€ŹŘŒ< $1*$ ‍ ŘŻ < ا‏# 1(‍ Ůˆâ€ŹŘŒB 1*G â€ŤŮˆŮ… ا‏S â€ŤŮˆâ€Ź ŘŒ# S)G ‍ ا‏5% B ‍ل Ůˆâ€Ź Ů‘ ‍ زâ€ŹŘŒ# ?EG ‍ Ůˆا‏7 ) ‍ Ů‚ ا‏G ‍ ت‏% ‍ ٠‏F ! (‍ Ůˆâ€Ź+ ) ‍ن ع‏h4 74 f ŘŒ @‍ !) ŘŞ ) ŘŞ ا داâ€ŹŘŒ @‍ا ا‏ ? ‍ ŘŁ !< ا‏R ) !

{Belief in the seeing} {Belief in the seeing} of AllÄ h without Him being in a eing} place, direction or at a distance {for the people in Paradise is not sound if one considers it to be according to ideas that enter the heart} for such ideas according to ideas that enter the heart} of seeing, will be seeing of what has modality. That is, involving rays, distance, direction and so on. It is incorrect then, if one considers the seeing in this way, {or or interprets it according to what agrees with one’ one’s understanding}, understanding}, and not according to what is established by the Qurâ€™Ä n, 4adÄŤths, or what sound reason tells us absolutely must be true (such as 1+1=2). {This is because interpretation of this seeing, {This is because interpretation of this seeing, or any meaning that is ascribed to godhood is done by abandoning interpretation, and adhering to unreserved submission} to the truthfulness of such meanings, even submission} if one does not understand them. {This is the religion of the Muslims. Whoever does not guard himself from denial} denial} of meanings ascribed to AllÄ h {or likening} likening} them to the meanings that are ascribed to created things {will deviate, and will not be declaring AllÄ h AllÄ h clear of imperfection. For verily the One Who is Our Lord – He is great and gloriousglorious- is attributed with attributes of} absolute {Oneness and ascribed to Him attributes of} {Oneness and ascribed to Him are attributes of} of} absolute {Uniqueness} {Uniqueness} in the sense that no one else has these attributes. {No creation has} {No creation has} {No creation has} attributes with the meaning of {His attributes.} {His attributes.} {His attributes.} Although the words used to refer to AllÄ h’s attributes may be the same as the words used to refer to

attributes of creation, the meaning of these words are completely different. For example, the meaning of the statement “AllÄ h seesâ€?, must be understood to have no resemblance in meaning with “creation so and so sees.â€? This is because all aspects and all senses of the attributes of creation have a beginning and are therefore created. This is obvious, as these attributes did not exist eternally, but came into existence at some point in time. AllÄ h’s attributes, however, do not have any beginning in any sense at all; they are eternal without a beginning or an end.

‍ ا" (< ا ŮˆŘŻâ€Ź6 J‍ Ůˆâ€Ź.46 {AllÄ h {having limits, extremes, AllÄ h is above} the status of {having limits, extremes, is above} â€ŤŘŻŮˆات‏A‍ ŘĄ Ůˆا‏w(A‍عآ ن Ůˆا‏A‍ Ůˆا ] ŘŞ Ůˆا‏corners, limbs or instruments}. instruments}. It would have been enough to say limits, for denying that AllÄ h has any limits necessarily entails denying the other elements mentioned. Al- a Ä wÄŤ wanted, however, to make it absolutely clear that AllÄ h is not something that is attributed with physical attributes, such as size, volume, weight, composition, place, or a beginning or an end of any kind, because these all have limits in space or amount. By his categorical denial of any limit to AllÄ h, he also wanted to make it clear that AllÄ h is not attributed with limits related to time, such as a beginning or an end, starting or stopping, changes or sequences. He also meant that AllÄ h does not have a limit in any of His attributes, such as His Power or Knowledge.

:* ‍ ŘŞ ا‏3 ‍ ا‏# J O

.47 {The six directions} directions} up, down, front, back, left and ‍ ( ت‏G?$ ‍ ا‏X *‍ آ‏right {do not contain Him} Him} because that would make Him {like all created things} as they are either bodies {like all created things} in a place or something that exists in a body. This statement details even further the denial of limits to

AllÄ h, for being in a direction necessarily entails having at least a lower limit. Attributing the physical direction

up to AllÄ h then, is an attribution of flaw to the Creator, and is therefore blasphemy that makes one a non-Muslim. Al- a Ä wÄŤ hereby made the blasphemy of this belief explicit, because he said earlier: “Whoever

attributed to AllÄ h an attribute that has a meaning that applies to humans has committed blasphemy,â€? and then stated here that having a direction applies to “all

created things.�

‍ Ůˆ ŘŁŮ? ŮŠâ€ŹŘŒK ‍ ا؏‏$ ‍ Ůˆا‏.48 74 #%dE B1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F 7?) <! "‍ ŘĄ ا‏c 6 ‍ ؼ‏B; ŘŒâ€Ť إ‏$* ‍ ا‏6 ‍ا ƒ ؼ‏ ! # ‍ ؼ‏6 ‍ ŮˆŘŁŮˆâ€ŹŘŒâ€Ť إ‏$ "‍ ا‏#! ‍ Ůˆأآâ€ŹŘŒ ‍ا‏ "‍ ا‏61%4 (‍اد ! عأى‏a ‍ب ا‏0‍)! آ‏6 â€ŤŘŁŮˆâ€Ź 6 â€ŤŮˆâ€ŹA‍ ا‡` ŘŠ Ůˆا‏74 B1 ‍ Ůˆâ€Ź# 1(

{The Mi’ {The Mi’rÄ j} ascendancy of the Prophet to the Skies j} {is true. And the Prophet was taken on a night journey in person,} not just in vision, {while awake, to {while awake, to journey in person,} the Sky8,} as established by famous adÄŤths accepted by ,} all {and then to where {and then to where AllÄ h {and then to where AllÄ h AllÄ h willed of high places,} as willed of high places,} stated in various singularly narrated adÄŤths that do not reach the status of being famous, {and AllÄ h AllÄ h honored him with whatever He willed, and revealed to him whatever He revealed : whatever He revealed :

‍ عأى‏+7 ‍ب ا @?اد‏5‍ آ‏+7 (Al-Najm, 11) Meaning: The Prophet’s heart did not deny his sight of JibrÄŤl in original form9. This Ä€yah tells of one of the major events of that night. A major revelation during that same night was the prescription of the five daily prayers. {So may AllÄ h {So may AllÄ h AllÄ h raise his rank, and protect his nation from what he hates for it, in the next life and the world before it.} This supplication is inserted within this before it.} summary of doctrine as sincere love and awe for the

8 The Sky here refers to special places in creation in the direction of Paradise. It is not the sky that we can see with our eyes. 9 Sources: Al-JalÄ layn, ZÄ d al-MasÄŤr

Prophet overwhelms Al- a Ä wÄŤ – may AllÄ h please him.

"‍ ا‏#! ‍ي أآ‏0 ‍ Ůˆا Řś ا‏.49 {And the Basin (4 (4awO awO) that that AllÄ h AllÄ h honored him with K #G!A ; U # 6 J as a} a} never ending {relief for his nation} nation} from thirst, after drinking from it, {is true.} {is true.} {is true.}

B3 ‍ اد` ه‏7G ‍ ( ا‏E ‍ Ůˆا‏.50 ‍`? ع‏A‍ ا‏74 ‍ ŘąŮˆŮŠâ€Ź$‍ آâ€ŹŘŒK

{And the Intercession} Intercession} of the Prophet {that he saved for his nation, as was narrated in saved for his nation, as was narrated in adÄŤ adÄŤths} is also s} true. Authentic adÄŤths tell that the Prophet was given a supplication that would be fulfilled, just as the prophets before him. He decided to save this supplication for his intercession for his nation on the Day of Judgment. A mad ibn 4anbal narrated (No. 7068): “It was said to

me, “Request! For verily every prophet has asked.â€? Then I postponed my request to the Day of Judgment, so it will be for you and for whoever bore testimony that there is no god but AllÄ h.â€? Note that it is understood from this adÄŤth that one must also believe in the prophets and their teachings to benefit from his request, as made clear by other evidences. AllÄ h said (Al-Fath,13):

,â€œâ€Ť Ů? Ů‹ا‏ ŮŽ < ŮŽ Ů? 4Ů? ŮŽ91Ů’ Ů? ŮŽ@Ů’ GŮŽ ( Ů’ ‍ َأ‏H@hŮ?4ŮŽ #Ů? Ů? Ů? ‍ ŮŽŮˆ َع‏#Ů? 1H Ů? Ů’<!Ů? Ů’a Ů? Ů’B ŮŽ Ů’<!ŮŽ ‍â€? ŮŽŮˆâ€Ź Meaning: “Whoever did not believe in AllÄ h or has not combined this with the belief in His Messenger – Verily AllÄ h has prepared for the blasphemers a fire10.â€?

"‍ ا‏R0`‍ي أ‏0 ‍ Ů‚ ا‏P $ ‍ Ůˆا‏.51 {The covenant that AllÄ h AllÄ h took from Adam and his K #G ‍دم ŮˆŘ°Řąâ€Źn <! 6 J descendants} testifying to His Oneness {is true.} {is true.} As it descendants} {is true.} is stated in the Qurâ€™Ä n (Al-’A’rÄ f, 172):

6ŮŽ1( ŮŽ Ů’B‍ ŮŽ Ů?ه‏3ŮŽ Ů’ ‍ْ ŮŽŮˆŮŽŘŁâ€ŹB3Ů? GŮŽ H ‍ْ Ů?Ř° Šع‏B‍Ů? Ů?Řą Ů?ه‏3 Ů? Ů’<!Ů? َ‍ َدم‏nŮŽ 7Ů?) ŮŽ Ů’<!Ů? N ŮŽ s ‍ َع‏0ŮŽ ` ŮŽ â€ŤŮŽŮˆŮ?ŘĽŘ°Ů’ َأ‏ H@‍ Ů? Ů? ا ŮŽ Ů’ ŮŽŮ… ا Ů’ Ů? ŮŽ ŮŽ! Ů? Ů?ؼ‏JŮŽ ْ‍ Ů’@ŮŽ َأن‏3Ů? ŮŽ 6ŮŽ1 ŮŽ ‍ْ ŮŽ Ů? ا‏B9Ů? Š ŮŽ Ů? : Ů? * Ů’ َ‍ْ َأ‏B3Ů? * Ů? Ů? @Ů’ ‍َأ‏ 10 TafsÄŤr Al-NasafÄŤ

< ŮŽ Ů?14Ů? ŮŽU ‍َا‏0‍(<Ů’ َه‏ ŮŽ H)‍Ů?آ‏ Meaning: “and remind the People, O Mu ammad, about when the One Who is Your Lord extracted the descendants of Adam from their backs (where the essence of each descendant stems). He gave them minds to reason, and they testified (verbally, or in the sense of having witnessed the obvious signs of AllÄ h’s Oneness in creation) that He is their Lord and the only true God.â€?

B $ 4 6 J "‍ ا‏B1( ‍ Ůˆâ€Ź.52 +` <! ‍ Ůˆ( ŘŻâ€ŹŘŒ ) ‍ ا‏+` <! ‍ل ( د‏S O‍ ا ŘŻ Ůˆâ€ŹN ‍ ذ‏74 ‍اد‏S 4 ŘŒâ€Ť Ůˆا ؊‏1$ ‍ا ) ع‏ ‍ أن‏B3)! B1( $ 4 B3 4‍ أ‏N 0‍ Ůˆآ‏.#)! „ ) R 1

{AllÄ h AllÄ h has known eternally eternally the number of people going to Paradise, and the number of those going to Hell as a single total number. This number neither increases nor decreases.} Obviously, because nothing is increases nor decreases.} hidden from AllÄ h about the future, past or present. {Likewise,} AllÄ h has known eternally {their deeds in} {their deeds in} {Likewise,} {their deeds in} terms of {what He knew from them that they would do. {what He knew from them that they would do. {what He knew from them that they would do.

# K1` $ * ! +â€ŤŮˆآ‏

.53

{All have have in their nature, and are prepared for, what they have been created for} in terms of going to Hell or they have been created for} Paradise.

B J‍ ا‏d ‍ ل‏$(Aâ€ŤŮˆا‏

.54

{Deeds} {Deeds} of accountable people in their hearts and bodies {are} {are} judged {according to} to} the state people are in at {the} moment of their lives’ {endings.} That {the} {endings.} is, some might spend their lives doing good deeds, but turn to bad deeds at the end of their lives and go to Hell. On the other hand, some might spend their lives in bad deeds, but repent just before death and go to Paradise. Al-BukhÄ rÄŤ (No. 6221) narrated that the Prophet ` said:

A ŮŽ Ů?‍ َذ‏CŮŽ Ů’ 7Ů? EŮ‹ ŮŽ ŮŽF ŮŽ HG "Ů? +Ů‹7Ů’ 8ŮŽ I ŮŽ Ů?J/ŮŽ ْ‍ Ů? َأع‏7. ‍ Ů?أ‏I Ů?K Ů’ /ŮŽ Ů?L Ů? ŮŽ M Ů’ 8Ů? Ů’H‍ Ů?آ‏#ŮŽ N ŮŽ ‍ن َأ‏ G ‍â€?Ů?ؼ‏ Ů? /ŮŽ ْ‍َع‏/Ů? Ů? 7ŮŽ Ů’? Ů? LŮŽ +Ů‹P ŮŽ7ŮŽ Ů? G ‍ ا‏Q Ů? JŮŽ Ů’ 8ŮŽ HG "Ů? A ŮŽ Ů?‍ َذ‏CŮŽ Ů’ 7Ů? EŮ‹ RŮŽ S Ů’ 7Ů? ‍ن‏ Ů? Ů?P8ŮŽ HG "Ů? CŮ? ŮŽ JŮ’ 8ŮŽ CŮŽ : Ů? G ‍ْ ŮŽŘŁŮˆŮ’ ا‏H‍ Ů?آ‏#ŮŽ N ŮŽ ‍ن َأ‏ G ‍ Ů? Ů?ؼ‏G ‍ ŮŽا‏LŮŽ ŮŒ# Ů?J ŮŽ ْ‍ ŮŽŘŁŮˆâ€Ź V Ů? ŮŽ ‍Ů? Ů? ŮŽŮˆâ€Ź: ŮŽ ‍ Ů? ŮŽŮˆŮŽŘŁâ€ŹTŮ? ْ‍ Ů? ز‏/Ů? ‍ؚ‏ Ů? ‍ؚ ŮŽŘŁŮˆŮ’ Ů?ذعَا‏ Ů? +ŮŽ/ Ů? Ů’ X ŮŽ +ŮŽ-YŮŽ Ů’ /ŮŽ ‍ Ů? ŮŽŮˆâ€ŹYŮŽ Ů’ /ŮŽ ‍ن‏ Ů? Ů?P8ŮŽ +ŮŽ7 1GZN ŮŽ ‍ Ů?ع‏+GY ‍ ا‏CŮ? ‍ ŮŽŘŁ ْه‏CŮ? ŮŽ JŮŽ /Ů?

‍ن‏ G ‍ ŮŽŮˆŮ?ؼ‏+ŮŽ- Ů?[ Ů? Ů’# ŮŽ LŮŽ EŮ? YG M ŮŽ Ů’ ‍ ا‏CŮ? ‍ ŮŽŘŁ ْه‏CŮ? ŮŽ JŮŽ /Ů? CŮ? ŮŽ JŮ’ ŮŽ LŮŽ ‍ب‏ Ů? +ŮŽZPŮ? Ů’ ‍َ Ů’ Ů? ا‏F ŮŽ \ Ů? Ů? Ů’ ŮŽ LŮŽ Ů? Ů’ X ŮŽ +ŮŽ-YŮŽ Ů’ /ŮŽ ‍ Ů? ŮŽŮˆâ€ŹYŮŽ Ů’ /ŮŽ ‍ن‏ Ů? Ů?P8ŮŽ +ŮŽ7 1GZN ŮŽ EŮ? YG M ŮŽ Ů’ ‍ ا‏CŮ? ‍ ŮŽŘŁ ْه‏CŮ? ŮŽ JŮŽ /Ů? CŮ? ŮŽ JŮ’ ŮŽ ŮŽ CŮŽ : Ů? G ‍ا‏ ‍ Ů?ع‏+GY ‍ ا‏CŮ? ‍ ŮŽŘŁ ْه‏CŮ? ŮŽ JŮŽ /Ů? CŮ? ŮŽ JŮ’ ŮŽ LŮŽ ‍ب‏ Ů? +ŮŽZPŮ? Ů’ ‍َ Ů’ Ů? ا‏F ŮŽ \ Ů? Ů? Ů’ ŮŽ LŮŽ I Ů? Ů’ F ŮŽ ‍ؚ ŮŽŘŁŮˆŮ’ Ů?ذعَا‏ Ů? ‍Ů?ذعَا‏ 11 â€? +ŮŽ- Ů?[Ů? Ů’# ŮŽ LŮŽ “Verily one of you is gathered in his mothers stomach for forty days, then he is a blood-clot for forty days, then a piece of meat for forty days, then AllÄ h sends an angel ordered with four words: his provision, his end, happy or miserable12. By AllÄ h, verily one of you may be committing the deeds of the people of Hell, until he is only an arm’s length away, when (it is as if) his destined end overwhelms him13 and he starts to perform the works of the people of Paradise, and enters it. And verily one of you may be committing the deeds of the people of Paradise, until he is only an arm’s length away, when (it is as if) his destined end overwhelms him and he starts to perform the works of the people of Hell, and enters it.â€? This is why one should always ask AllÄ h to make one die as a Muslim.

‍ إ‏w <! * ‍ Ůˆا‏.55 {The happy} in the Hereafter {are those that are made {are those that are made {The happy} "‍ ŘĄ ا‏w 7 <! 7 E ‍ Ůˆاâ€ŹŘŒ"‍ ا‏happy according to AllÄ h’ AllÄ h’s predestination. The miserable} are those that are made miserable} in the Hereafter {are miserable according to AllÄ h miserable according to AllÄ h’ AllÄ h’s predestination.} s predestination.} For no thought occurs, and no atom moves without His ŮŒ Ů? ŮŽ ‍ ŘŁŮˆâ€Ź7 ÂŒ Ů? ŮŽ ‍ ŮŽŮˆâ€Ź#Ů? 1Ů? ŮŽ ‍ ŮŽŮˆŮŽŘŁâ€Ź#Ů? Ů? ْ‍ع Ů? Ů? ز‏i Ů? !ŮŽ Ů’a Ů? 4ŮŽ Ů‹91ŮŽ!ŮŽ "‍ ا‏c Ů? ŮŽ ?Ů’ ŮŽ BH ;Ů? N ‍ ذ‏+ ŮŽ PŮ’ !Ů? Ů‹ ]ŮŽ w Ů’ !Ů? ‍ن‏ Ů? Ů?9 ŮŽ BH ;Ů? N ‍ ذ‏+ ŮŽ PŮ’ !Ů? Ů‹ ŮŽ 1ŮŽ( ŮŽ BH ;Ů? Ů‹!Ů’ ŮŽ < ŮŽ Ů? ŮŽ ْ‍ َأع‏#Ů? !Š ‍< Ů?أ‏ Ů? Ů’ ŮŽ 74 lŮ? $ŮŽ Ů’ Ů? Ů’B‍ن ŮŽŘŁ ŮŽ ŮŽ Ů?آ‏ H ‍ Ů?ؼ‏ 11 + ŮŽ Ů? H ‍ن ا‏ H ‍َ ŮŽŮˆŮ?ؼ‏31Ů?` Ů? Ů’ ŮŽ 4ŮŽ Ů? )H ŮŽ Ů’ ‍ ا‏+ Ů? ‍ ŮŽŘŁ ْه‏+ Ů? $ŮŽ ŮŽ Ů? + Ů? $ŮŽ Ů’ ŮŽ 4ŮŽ ‍ب‏ Ů? ŮŽG9Ů? Ů’ ‍ ا‏# 1( K Ů? ?Ů? * Ů’ ŮŽ 4ŮŽ ‍ؚ‏ Ů? ‍ؚ ŘŁŮˆ Ů?ذعَا‏ Ů? ŮŽ Ů? Ů’ U ŮŽ ŮŽ3)ŮŽ Ů’ ŮŽ ‍ ŮŽŮˆâ€Ź#Ů? )ŮŽ Ů’ ŮŽ ‍ن‏ Ů? Ů?9 ŮŽ ! 6G ‍ Ů?ع‏H) ‍ ا‏+ Ů? ‍ ŮŽŘŁ ْه‏+ Ů? $ŮŽ ŮŽ Ů? + Ů? $ŮŽ Ů’ ŮŽ + ŮŽ Ů? H ‍ْ ŘŁŮˆ ا‏B‍ن ŮŽŘŁ ŮŽ ŮŽ Ů?آ‏ H ‍ Ů?ؼ‏#Ů? 1H ‍ ŮŽا‏4ŮŽ 2433 ‍ ؾ‏6 ‍ عي ؏‏d? ‍ ا‏x F ŮŽ31Ů?` Ů? Ů’ ŮŽ 4ŮŽ ‍ Ů?ع‏H) ‍ ا‏+ Ů? ‍ ŮŽŘŁ ْه‏+ Ů? $ŮŽ ŮŽ Ů? + Ů? $ŮŽ Ů’ ŮŽ 4ŮŽ ‍ب‏ Ů? ŮŽG9Ů? Ů’ ‍ ا‏# 1( K Ů? ?Ů? * Ů’ ŮŽ 4ŮŽ < Ů? Ů’ ( ŮŽ ‍ؚ ŘŁŮˆ Ů?ذعَا‏ Ů? ‍ Ů’ Ů? Ů?ذعَا‏U ŮŽ ŮŽ3)ŮŽ Ů’ ŮŽ ‍ ŮŽŮˆâ€Ź#Ů? )ŮŽ Ů’ ŮŽ ‍ن‏ Ů? Ů?9 ŮŽ ! 6G Ů? )H ŮŽ Ů’ ‍ ا‏+ Ů? ‍ ŮŽŘŁ ْه‏+ Ů? $ŮŽ ŮŽ Ů? + Ů? $ŮŽ Ů’ ŮŽ ŮŽ 6221# 12 Some said that it is four matters, and that the fourth matter is gender, but that it is well known from other narrations of the same adÄŤth, so it was left out in this one. Others said that the fourth matter is his actions, but that this is understood from the context. (‘Umdat al-QÄ rÄŤ). #J‍ د‏5G9 ‍ ا ƒ ه أن ل‏K <! ‍ Ůˆآ ن‏#J‍ ŘŁŮˆ Ůˆâ€Ź#J‍ * د‏K1 GJ $1‍ Ůˆآ‏#1 i K1 GJ $1‍ Ůˆآ‏# ‍ ز‏K1 GJ $1‍ ŘŞ آ‏$1‍ آ‏l ‍ أع‏l ‍ع‏i !a 4 # J 6P@‍ ذآ ا ŘŁŮˆ أ‏#@ ‍ آ‏l ‍ن ا ا‏i 5 ‍ ŘŁŘą ŮˆŘŁâ€ŹO ‍ ; ; ŘŁ! ع‏R0‍ ه‏+ ‍ ŘŁŮˆâ€Ź7 ‍ Ůˆâ€Ź#1 ‍ ŮˆŘŁâ€Ź# ‍ عز‏5G9 #@‍ ŮˆŮ‡ أ‏#?G9 ! ‍ ع؊‏% 9 N ‍ Ů„ (< ذ‏4 #Jâ€ŤŮˆ Ůˆâ€Ź ‍ ت‏3 61( ‍ دا‏$G(‍ ا‏R %G`‍آ Řą ŘŁŮˆ ا‏0$ ‍م !< ا‏S1 #@A R ‍آ‏0 B #1 ‍ Ůˆâ€ŹK1d ‍ ب ŘĄ ا‏G‍ ŘŁŮˆŮ„ آ‏74 ‍ م‏J $‍ آ‏#1$( ‍ ŘŁŮˆâ€ŹR ‍ي‏0 ‍ ا‏c ‍ ا‏74 ‍ ح‏F $‍آ‏ 13 Everything is always according to predestination, no one can ever do against it, so this is a figurative expression.

Knowledge and Will.

6 J "‍ ا Řą ا‏+F‍ ŮˆŘŁâ€Ź.56 O‍ ! ب Ůˆâ€ŹN1! N ‍ ذ‏61( l1 B ŘŒ# 1` 74 ‍ ذع‏N ‍ ذ‏74 ƒ) ‍ Ůˆا‏K$ G ‍ Ůˆاâ€ŹŘŒ+ ! 7?@ ŘŒâ€Ť ! ن ŮˆŘŻŘą ا ] ن‏1 B1 ‍ Ůˆâ€ŹŘŒâ€ŤŮ†â€ŹO0d1 ‍ ا‏94‍ @ƒ ا Ůˆâ€ŹN ‍ع !< ذ‏0 ‍ ا‏+‍ع آ‏0 4 <( ‍ ا ع‏B1( ‍ € ى‏6 J "‍ن ا‏h4 ŘŒ â€ŤŮˆŮˆâ€Ź 74 6 J ‍ ل‏$‍ آâ€ŹŘŒ#!‍ (< ! ا‏B‍ ه‏3@‍ Ůˆâ€ŹŘŒ#! @‍أ‏ <$4 .)‍َ ن‏i* Ů’ Ů? Ů’B‍ ŮŽŮˆ Ů?ه‏+ Ů? ŮŽ Ů’ ŮŽ H$( ŮŽ ‍ل‏ Ů? iŮŽ* Ů’ Ů? O( # G‍آ‏ B9 ‍د‏H ‍ ب Ůˆ!< ع‏G9 ‍ ا‏B9 ‍د‏H ‍ ع‏4 + 4 B ‍ل‏i < 4 9 ‍ ب آ ن !< ا‏G9 ‍ا‏

{The reality of predestination is a secret of AllÄ h AllÄ h pertaining to His creation. Neither a favored angel, nor a prophet sent has has ever been given knowledge of it.} it.} This is because predestination is not something observable, and only AllÄ h has complete knowledge of what is not observable. {To become deeply absolved in {To become deeply absolved in and pondering about this} this} matter of the reality of predestination {is a means to failure} failure} in religion, {a ladder to deprivation and a staircase to transgression} ladder to deprivation and a staircase to transgression} against what AllÄ h has prescribed. {So beware, beware} beware} and avoid this {by} {by} busying yourself with {pondering, thinking and} and} even {random ideas,} ideas,} concerning other matters, {for verily {for verily AllÄ h {for verily AllÄ h AllÄ h has hidden the knowledge of} of} the reality of {predestination from mankind, and forbade them from seeking it. As} As} a warning against what one may become engaged in by delving in the matter of predestination {AllÄ h AllÄ h said in his book: his book:

[23/‍إ‏+ ,_‍ن ]ا‏ ŮŽ Ů? ŮŽ Ů’ 8Ů? Ů’H‍ ŮŽŮˆ Ů?ه‏CŮ? JŮŽ @Ů’ 8ŮŽ +G F ŮŽ ‍ ŮŽ Ů?ل‏ Ů’ 8Ů? +ŮŽ } (Al-’AnbÄŤyÄ â€™, 23) Meaning: “AllÄ h is not questioned about what He does, but the created beings are.â€? {So whoever asked} asked} in scorn or objection, {“Why did He do that?â€? that?â€? has rejected the judgment of the Book} Book} of the Qurâ€™Ä n {and whoever rejects the judgment of the Book has become a blasphemer.} blasphemer.} That is, a nonMuslim. In brief, a Muslim must know what predestination means, namely that AllÄ h specifies how all things are to be, and that everything happens by His Will. Accordingly, it was stated earlier by Al- a Ä wÄŤ himself: “His creatures do not have a will except what He has willed for them; whatever He has willed happens, and

whatever He has not willed does not happen.â€? What one must not do, however, is delve on this meaning, for this is a path to the deviant beliefs of the QadarÄŤyah or JabrÄŤyah sects. The first said that human actions are not predestined, but created by the human himself. This is plain blasphemy because it is a belief in more than one creator. When the great ImÄ m MÄ lik was asked about marrying one of them he responded by reciting:

[221/‍ْ ]ا ? ؊‏B9Ů? ?ŮŽ ŮŽ( Ů’ â€ŤŮƒ ŮŽŮˆŮŽ Ů’ َأ‏ Ů? Ů? E Ů’ !Ů? Ů’<!Ů? ŮŒ Ů’ ` ŮŽ ŮŒ<!Ů? Ů’a!Ů? ŮŒ ?Ů’ ŮŽ ŮŽâ€ŤŮŽŮˆâ€Ź Meaning: “Verily a Muslim slave is better than an idolater, even if he impresses you with his wealth, beauty or social status.â€? (Al-Baqarah, 221)14 The JabrÄŤyah sect went to the other extreme, and said that humans have no choice at all, not even a created kind. They said that humans are like leaves in the wind. This latter sect was never very large, for this belief of theirs contradicts observable reality.

<! # ‍ ŘŹ ؼ‏G ! 1$ ‍ا‏034 .57 7‍ ŮˆŮ‡â€ŹŘŒ6 J "‍ !< ŘŁŮˆ ŘĄ ا‏#?1 ‍ه !) ع‏ ŘŒâ€Ť ن‏$1( B1 ‍ن ا‏A ŘŒB1 ‍ ا‏74 < d ‍دع ا ا‏ K1d ‍ ا‏74 B1(‍ Ůˆâ€ŹŘŒâ€Ť ! د‏K1d ‍ ا‏74 B1( ‍ Ůˆاد( ŘĄâ€ŹŘŒ ‍ ŘŻ آ‏$ ‍ ا‏B1 ‍ Řą ا‏9@h4.‍! د‏ O‍ ن ؼ‏$ ‍ ا‏:?P O‍ Ůˆâ€ŹŘŒ ‍ ŘŻ آ‏$ ‍ ا‏B1 ‍ا‏ B1 ‍ ا‏51€ ‍ Ůƒâ€ŹJ‍ ŘŻ Ůˆâ€Ź$ ‍ ا‏B1 ‍ ? Ů„ ا‏ .‍ د‏$ ‍ا‏

{This is the amount of knowledge needed for the one who’ who’s heart is enlightened,} enlightened,} and is thereby {among} {among} the highly upright Muslims called {the walÄŤ walÄŤs of AllÄ h, AllÄ h, which} which} i.e. the title of walÄŤ {is} {is} for those who have reached {the rank of being among the steadfast in knowledge. This is because knowledge} in the sense of knowledge. This is because knowledge} being without doubt {is} {is} of {two} {two} kinds: {knowledge that is accessible to creation, and knowledge that is not accessible to creation. The} categorical {denial of} {denial of} the accessible to creation. The} {denial of} certainty of any of {the knowledge that is accessible} {the knowledge that is accessible} to {the knowledge that is accessible} creation {is blasphemy.} {is blasphemy.} {is blasphemy.}

14 V. 1, P. 385, ‘A kÄ m al-Qurâ€™Ä n, Ibn Al-’ArabÄŤ ‍ ا ? ؊‏B9? (‍ Ůƒ Ůˆ أ‏E! <! ` <!a! ? ‍ Ůˆâ€Ź6 J "‍ Ů„ Ů„ ا‏4 â€ŤŮˆŘŹ ا ع‏SJ +‍ ه‏N ! +e ‍ Ůˆâ€Ź:385‍ؾ‏/1‍ ؏‏7 ‍ < ا‏O ‍ن‏n ‍ Ů… ا‏9 ‍ أ‏

221

Certainty of knowledge can be gained by observation, such as knowledge of ones own existence and that of the world. It can also be gained by sound reasoning, such as knowledge of AllÄ h’s existence and His non- resemblance to anything that has a beginning. The categorical denial that certainty of knowledge can be gained in both of these ways is blasphemy, because it necessarily entails doubting the essentials of the Islamic belief. For example, doubting ones own existence is blasphemy because this entails doubt in any belief. {Moreover, to claim to have the knowledge that is not accessible} accessible} to creation, but is exclusive to AllÄ h {is} {is} also {blasphemy.} {blasphemy.} For example, claiming that some creation knows everything, or the time of the Day of Judgment. {Belief is not established except by accepting knowledge that is accessible} and established accepting knowledge that is accessible} to be necessarily true {and abandoning the search for knowledge that is not} accessible to creations. knowledge that is not}

B1 ‍ Ř­ Ůˆا‏1 <!a@‍ Ůˆâ€Ź.58 B31‍ آ‏K1d ‍ ا‏l$G ‍ ا‏14 ŘŒB ‍ ع‏# 4 ! l $ â€ŤŮˆâ€Ź R 1 # 4 6 J "‍ ا‏#?G9 B ‍إ‏7 61( <X ‍ ه آ‏$ B1 ‍ > اâ€ŹŘŒ# 1( ‍ ŘąŮˆا‏B )X ‍آ‏ <9 B ? ‍ ا‏i `‍ Ůˆ! ŘŁâ€ŹŘŒ ! ‍ Ů… ا‏6 ‍ؼ‏ .#e d <9 B # F‍ Ůˆ! ŘŁâ€ŹŘŒ#? %

{And we believe in the Law {And we believe in the Law } sometimes referred to as “tabletâ€? or “bookâ€?, but we do not know the exact form of it. We believe in the existence of this Law that is located by the ‘Arsh above Paradise {and the Qalam}, {and the Qalam}, {and the Qalam}, the Pen that writes on it, {a {and all that is written on it.} {and all that is written on it.} nd all that is written on it.} This includes all of the revealed books, such as the Qurâ€™Ä n of Prophet Mu ammad and the InjÄŤl of Jesus . It also includes all events, big or small until the Day of Judgment. AllÄ h said (Al-Qamar, 53):

[53/ $ ‍ ŮŒ ]ا‏ ŮŽ GŮŽ * Ů’ !Ů? Ů? ?Ů? ‍]Ů? Ů? ŮŽŮˆ ŮŽآ‏F ŮŽ + s â€ŤŮŽŮˆ Ů?آ‏ Meaning: “All matters, big or small, are written down.â€? {If all creation had gathered and agreed on making something happen that} that} the Pen {had not been} been}

ordered to have {written in it by AllÄ h , then they AllÄ h 1 +Ja, then they would not able to do that. The Pen has dried up with regards to what is to be until the Day of Judgment. Whatever did not befall the created being was} written Whatever did not befall the created being was} {to miss it, and whatever befell it was not} written {to {to {to miss it, and whatever befell it was not} miss.} miss.}

"‍ أن ا‏B1 ‍ ا ? أن‏61(‍ Ůˆâ€Ź.59 ‍ ع‏4 ŘŒ# 1` <! <X ‍ آ‏+‍ آ‏74 #$1( K? } @ # 4 f ŘŒ ! ?! $9 ! ‍ ا‏J N ‍ذ‏ „ @ O‍ Ůˆâ€Ź. ]! O‍ Ůˆâ€Ź+ S! O‍ Ůˆâ€ŹŘŒ5 ! Oâ€ŤŮˆâ€Ź ŘŒ#D‍ ŮˆŘŁŘąâ€Ź#J‍ Ůˆا‏$ 74 # 1` <! X‍ زا‏Oâ€ŤŮˆâ€Ź 4 $ ‍ Ů„ ا‏F‍ ن ŮˆŘŁâ€Ź$ ‍ !< ( ا‏N â€ŤŮˆŘ°â€Ź $‍ آâ€ŹŘŒ#G ‍ Ůˆâ€Ź6 J "‍ ا‏G ‍ ا٠‏G(Oâ€ŤŮˆا‏ R‍ ع‏4 ‍إ‏7 +‍ آ‏K1`‍)Ůˆâ€Ź# G‍ آ‏74 6 J ‍ ل‏ !‍)Ůˆآ ن أ‏6 J ‍ Ůˆ Ů„â€ŹŘŒ[2:‍ ا(]ا ن‏J .[38:‍اب‏S A‍ا" عا ! Ůˆعا(]ا‏

{The} {The} accountable among creation, that are called absolute {slaves,} {slaves,} because AllÄ h is the absolute of owner of all created things, {must know that AllÄ h AllÄ h preceded in knowing all that is to be among His creation. He predestined it firmly and surely, without} creation. He predestined it firmly and surely, without} there being {any contradiction in it or} or} possibility of {overruling} against {Him, or anything that can cease {overruling} or change it. There is nothing} nothing} other than Him {that reduces or increases His creation in the Skies or the Earth. This is all part} part} of the act {of belief, the fundamentals of faith, and admitting to the Oneness of AllÄ h AllÄ h and His absolute ownership of creation. As and His absolute ownership of creation. As AllÄ h bsolute ownership of creation. As AllÄ h AllÄ h said in the Qur’ said in the Qurâ€™Ä n:

â€œâ€Ť Ů‹ا‏8Ů?# Ů’ aŮŽ 9Ů? ‍ َع‏#G ŮŽ LŮŽ ‍ Ů’ Ů?إ‏ ŮŽ CG ‍\ Ů?آ‏ ŮŽ ŮŽ[ ŮŽ ‍}â€? ŮŽŮˆâ€Ź (Al-FurqÄ n, 2) Meaning: “And He created everything and predestined it.â€? {And {And AllÄ h {And AllÄ h AllÄ h said:

â€œâ€ŤŮ?ŮˆŘąŮ‹ا‏# Ů’ 7ŮŽ ‍عًا‏#ŮŽ TŮŽ Ů? G ‍ Ů? ا‏7Ů’ ‍ن َأ‏ ŮŽ +َ‍}â€? ŮŽŮˆآ‏ (Al-‘A zÄ b, 38) Meaning: “All created beings are predestined by AllÄ h.â€?

6 J " ‍ ع‏F <$ + 4 .60 {Woe to the one that has become a disputant against ?1 # 4 ƒ)1 w ‍ ŮˆŘŁâ€ŹŘŒ $ %` ‍ ا ع‏74 AllÄ h AllÄ h with regard to predestination, and prepared a 5 ] ‍ „ ا‏4 74 #$‍ ه‏f$G ‍ اâ€ŹŘŒ $ it} i.e. predestination. {He has $ ;‍ آ أ‏4‍ أ‏# 4 ‍ ل‏$ ‍ Ůˆ( ŘŻâ€ŹŘŒ $ G‍ ا آ‏sick heart to ponder it} sought with his delusions to investigate what is hidden from creation as a hidden secret, and has ended up, by what he said regarding it, a sinful liar,} liar,} because it is hidden to him, and cannot be known. This could be by opposing what AllÄ h has willed, or by claiming that

some things are not by His will.

ŘŒK 7 9 ‍ Ůˆا Ř´ Ůˆا‏.61 {The ‘ {The ‘Arsh Arsh and the KursÄŤ and the KursÄŤ} literally: the throne and the “ ! ŘŒ#@‍]< (< ا Ř´ Ůˆ! ŘŻŮˆâ€ŹG*! ‍ ŮˆŮ‡â€Źchair {are real.} real.} Their existence is well established by € ‍ (< ا‏S (‍ Ůˆ ŘŁâ€ŹŘŒ# 4‍إ Ůˆâ€Ź7 +9 .# 1` irrefutable proofs. It was authentically narrated that the Prophet said:

‍؊‏eŮŽL ‍؜‏ Ů? ْ‍َع‏/Ů? ‍؊‏+ŮŽ Ů’ 7Ů? EŮ? ŮŽ Ů’ g ŮŽ ‍ ŮŽآ‏dŮ‘ ‍ Ů?ؼ‏ Ů‘ Ů? Ů’ PŮ? Ů’ ‍ ŮŽ ا‏7ŮŽ Ů’ G â€ŤŮˆŮŽات ا‏+ŮŽ G ‍ ا‏+ŮŽ7â€? Ů’ @ŮŽ ‍ ŮŽآ‏ Ů‘ Ů? Ů’ PŮ? Ů’ ‍ ا‏1ŮŽ F ŮŽ ‍ ْش‏JŮŽ Ů’ ‍ ا‏CŮ’SLŮŽ â€ŤŮŽŮˆâ€Ź “EŮŽ Ů’ gŮŽ Ů’ ‍ ا‏1ŮŽ FŮŽ ‍؊‏eŮŽ@ Ů’ ‍ ا‏CŮ? S “The Seven Skies compared to the KursÄŤ is like a ring

thrown on the ground in a desert, and the size of the ‘Arsh compared to the KursÄŤ is like the size of the desert compared to the ring15.â€? It is also known that the ‘Arsh is above the skies and Paradise. It was narrated that the Prophet said:

‍؜‏ Ů? ْ‍ ا Ů’ َع‏I ŮŽ Ů’ /ŮŽ +ŮŽ ‍ ŮŽآ‏I Ů? Ů’ ZŮŽ : ŮŽ ‍ ŮŽŘŻ َع‏C. ‍ Ů?آ‏I ŮŽ Ů’ /ŮŽ +ŮŽ7 EŮ? : ŮŽ ‍ ŮŽŘŻ َع‏EŮ? iŮŽ +Ů?7 EŮ? YG M ŮŽ Ů’ ‍Ů? ا‏Lâ€? EŮ? YG M ŮŽ Ů’ ‍ Ů?Řą ا‏+ŮŽ-,Ů’ ‍ Ů? َأ‏M G @ŮŽ aŮ? +ŮŽ-YŮ’ 7Ů? ‍ ŮŽŮˆâ€ŹEŮ‹ : ŮŽ ‍ ŮŽŘŻ َع‏+َ‍ه‏+ŮŽ F Ů’ ‍س َأ‏ Ů? ْ‍ Ů?ŘĄ ŮˆŮŽا Ů’ Ů?@ Ů’ ŮŽŘŻŮˆâ€Ź+ŮŽ G â€ŤŮˆŮŽا‏ 9Ů? Ů? ŮŽ LŮŽ ŮŽ G ‍ ا‏HŮ? ZŮ? Ů’ ŮŽ ŮŽ ‍ذَا‏kŮ?LŮŽ ‍ش‏ Ů? Ů’ JŮŽ Ů’ ‍ن ا‏ Ů? Ů?P8ŮŽ +ŮŽ-TŮ? Ů’ LŮŽ Ů’I7Ů? ‍ ŮŽŮˆâ€ŹEŮ? JŮŽ /ŮŽ ْ‍ا Ů’ َع‏ â€œâ€ŤŘłâ€Ź ŮŽ ْ‍ا Ů’ Ů?@ Ů’ ŮŽŘŻŮˆâ€Ź “In Paradise there are one hundred levels, the distance

between each of them is like that between the Sky and the Earth, and the (one called) The Firdaws is the highest level. From it springs the four rivers of Paradise, and above it is the ‘Arsh, so if you ask AllÄ h, then ask for the Firdaws.16“ The Prophet also told us that it is carried by Angels:

EŮŽ g Ů’ ŮŽ IŮ’ /ŮŽ +ŮŽ7 ‍ ْش‏JŮŽ Ů’ ‍ ا‏EŮŽ ŮŽ N ŮŽ Ů’I7Ů? AŮŽ 7ŮŽ Ů’IF ŮŽ ‍؍‏.#N ŮŽ ‍ن Ů? َأنْ Ů?أ‏ ŮŽ ‍â€?Ů?ŘŁ Ů?ذ‏

15 Fat al-BÄ rÄŤ, 16/p.411 ŮŽ ‍ل ŮŽ َأ‏ ŮŽ ŮŽ BŮŽ 1H ŮŽ ‍ ŮŽŮˆâ€Ź#Ů? Ů’ 1ŮŽ( ŮŽ #H1 ‍ ا‏6H1F ŮŽ #H1 ‍ن ŮŽŘą Ů? Ů„ ا‏ H ‍ ن â€? َأ‏H?Ů? <Ů’ ‍ Ů?ا‏#Ů? ŮŽ HF ŮŽ ‍Ů?ي‏0 H‍ ا‏+ Ů? H ‍ ŮŽŘ° Ů‘Řą ا‏7Ů? ‍ َأ‏c Ů? ŮŽ 7Ů?4‍ ŮŽŮˆâ€Ź:(411 ‍ ؾ‏/ 13 ‍ )؏‏- < O ‍ ا ? عي‏xG4 <Ů’ Ů? ŮŽ #Ů? ŮŽ ŮŽ ` Ů’ ‍(<Ů’ Ů?! ŮŽ هŮ? َأ‏ ŮŽ Ů?‍ ŮŽ ه‏#Ů? َ‍ ŮŽ â€? ŮŽŮˆâ€Ź1Ů’ ŮŽ Ů’ ‍ ا‏6ŮŽ1( ŮŽ ‍َ ؊‏1 ŮŽ Ů’ ‍ ا‏+ Ů?w Ů’ ŮŽ ‍ ŮŽآ‏7 Ů‘ Ů? Ů’ 9Ů? Ů’ ‍ ا‏6ŮŽ1( ŮŽ ‍ ا Ů’ ŮŽ ْش‏+Ů’w4ŮŽ ‍َ ŘŠ ŮŽŮˆâ€Ź14ŮŽ ‍؜‏ Ů? ْ‍ع‏iŮŽ Ů? ‍ ŮŽ ؊‏1Ů’ !Ů? Ů? ŮŽ 1Ů’ ŮŽ ‍ ŮŽآ‏H ‍ Ů?ؼ‏7 Ů‘ Ů? Ů’ 9Ů? Ů’ ‍ ا‏lŮŽ !ŮŽ lŮ’?* H ‍َ ŮˆŮŽات ا‏$* H ‍َذ Ů‘Řą !ŮŽ ا‏ . #Ů? )Ů’ ( ŮŽ x Ů? F ŮŽ Ů? )ŮŽ * ŮŽ Ů? Ů?* Ů’ GH ‍ ا‏7Ů?4 ‍ ع‏% Ů? )Ů’ !ŮŽ 16 Sunan Al-TirmidhÄŤ 4/675, No. 2531. ‍ (< ( ŘĄ < * Řą (< (? د؊‏B1 ‍ Ů… ;) ز < أ‏$‍ < ه ŘąŮˆŮ† ŘŁ`? @ ه‏S @ ?`‍< أ‏$ ‍ ;) (? ا" < (? ا‏2531 : 675 ‍ ؾ‏4 ‍ي ؏‏0! G ‍ )< ا‏ ‍َ Ů?ع‏3@Ů’ ‍ Ů? َأ‏ H ŮŽ JŮ? ŮŽ3)Ů’ !Ů? ‍ Ů‹ ŮŽŮˆâ€Ź ŮŽ ‍ هَ ŮŽŘŻ َع‏1ŮŽ( Ů’ ‍س َأ‏ Ů? ْ‍َ Ů?ŘĄ ŮˆŮŽا Ů’ Ů? Ů’ ŮŽŘŻŮˆâ€Ź$* H ‍؜ ŮˆŮŽا‏ Ů? ْ‍ع‏iŮŽ Ů’ ‍< ا‏ ŮŽ Ů’ ŮŽ ŮŽ$‍< ŮŽآ‏ Ů? Ů’ GŮŽ ŮŽ ‍ ŮŽŘŻ َع‏+ Š ‍< Ů?آ‏ ŮŽ Ů’ ŮŽ ŮŽ! Ů? ŮŽ ‍ Ů? ŮŽŘŻ َع‏XŮŽ Ů?! Ů? )H ŮŽ Ů’ ‍ ا‏7Ů?4 B1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F "‍ أن Řą Ů„ ا‏:! % ‍ < ا‏ R @ B1 ‍ Ů… (< ز < أ‏$‍ < ه ŘąŮˆŮ† ;) ه‏S ); l )! < $ ‍س ;) أ‏ ŮŽ ْ‍ ا Ů’ Ů? Ů’ ŮŽŘŻŮˆâ€ŹRŮ? Ů?1* ŮŽ 4ŮŽ #ŮŽ 1H ‍ ا‏BŮ? GŮ? Ů’ iŮŽ ŮŽ ‍ذَا‏hŮ?4ŮŽ ‍ش‏ Ů? Ů’ ŮŽ Ů’ ‍ن ا‏ Ů? Ů?9 ŮŽ ŮŽ3 Ů? Ů’ 4ŮŽ Ů’<!Ů? ‍عْ ŮŽ ŮŽ Ů? ŮŽŮˆâ€ŹiŮŽ Ů’ ‍) Ů? ا‏H ŮŽ Ů’ ‍ا‏

â€œâ€ŤŮ…â€Ź+ŮŽF EŮ? iŮŽ +Ů? JŮ’ ŮŽ ‍ Ů? َ؊‏7ŮŽ Ů?a+ŮŽF 1ŮŽ ‍ Ů?ؼ‏,Ů?‍Ů?أذ‏ “I was permitted to speak of an Angel among the

carriers of the ‘Arsh. The distance between his earlobe and his neck is seven hundred years of travel.17“ FakhrudDÄŤn Al-RÄ zÄŤ said, “The Muslims all agreed that above the Sky, there is a great body called The ‘Arsh.18“ {AllÄ h AllÄ h does not need the ‘ does not need the ‘Arsh Arsh or what is below it.} Alor what is below it.} a Ä wÄŤ details further the fact that AllÄ h is not above the ‘Arsh in place, in agreement with what he said earlier: “AllÄ h is above having limits, extremes,

corners, limbs or instruments. He is not contained in the six directions.â€? AllÄ h said in the Qurâ€™Ä n (Mu ammad, 38):

“6 s )Ů? ]ŮŽ Ů’ ‍ ا‏#Ů? 1H ‍â€?Ůˆا‏ Meaning: “AllÄ h is Al-GhanÄŤâ€?, i.e. He has absolutely no needs. This shows that He is not a body, because a body needs space. It also means that He does not need place or a direction, or other created things. It is puzzling how some people agree to say that AllÄ h does not need place, and at the same time that He is in it. This is as absurd as saying that He does not need sleep, but sleeps; does not need food, but eats; does not need a son, but has one. All of this is blasphemy, as Al a Ä wÄŤ clarified when he said: “Whoever attributed to

AllÄ h an attribute that has a meaning among the meanings that apply to humans has committed

17

Fat al-BÄ rÄŤ, 14/p.49 <Ů’ ŮŽ ŮŽ! ‍َ ا Ů’ ŮŽ ْش‏1$ŮŽ ŮŽ Ů’<!Ů? NŮŽ1!ŮŽ Ů’<( ŮŽ ‍ َأنْ Ů?ŘŁ ŮŽ Š ؍‏7Ů? ‍ن‏ ŮŽ ‍ â€? Ů?ŘŁ Ů?ذ‏BŮŽ 1H ŮŽ ‍ ŮŽŮˆâ€Ź#Ů? Ů’ 1ŮŽ( ŮŽ #H1 ‍ ا‏6H1F ŮŽ #H1 ‍ل ŮŽŘą Ů? Ů„ ا‏ ŮŽ ŮŽ : ‍ل‏ ŮŽ ŮŽ Ů? ŮŽ c Ů? ŮŽ :(49 ‍ ؾ‏/ 14 ‍ )؏‏- < O ‍ ا ? عي‏xG4 . x Ů? % H ‍ Ů’ء ا‏ ŮŽ 6ŮŽ1( ŮŽ R‍ )ŮŽ د‏ Ů’ ‍ Ů?Řą ŮŽŮˆŮ?ؼ‏9ŮŽ )Ů’ $Ů? Ů’ ‍ Ů’< ا‏H$ ŮŽ !Ů? Ů’<( ŮŽ ‍ن‏ ŮŽ ŮŽ$3Ů’ € ŮŽ <Ů’ B Ů?‍ Ů?!<Ů’ Ů?ŘąŮˆŮŽا ŮŽ Ů?ŘĽ Ů’ ŮŽاه‏BŮ?J ŮŽ 7Ů? ‍ ŮŽŘŁ Ů? ŘŻŮŽا Ů?Ůˆ ŮŽŘŻ ŮˆŮŽا Ů’< َأ‏#Ů? ŮŽ ŮŽ ` Ů’ ‍ Ů? (ŮŽ Ů… â€? َأ‏XŮŽ Ů?$ Ů’? ŮŽ ‍ ŮŽ!*Ů? َ؊‏# Ů?J ŮŽ( 6ŮŽ ‍ Ů?ؼ‏#@Ů?‍َ Ů?أذ‏$ Ů’ ŮŽ 18

FayO al-QadÄŤr, 1/458. ‍ ه ا ش‏B ƒ( B* ‍ إ‏$* ‍ Ů‚ ا‏4 ‍ أن‏61( ‍ ن‏$1*$ ‍ ا‏K J‍ ا‏: ‍ Ů„ ا ! Ů… ا ازي‏: 458 ‍ ؾ‏1 ‍ } ا ؏‏4

blasphemy.â€? {And He} has complete knowledge and control of His {And He} creation, so in this sense, not the sense of place or direction, it is said in Arabic that AllÄ h {“surroundsâ€? surroundsâ€? all things, and} it {is} {above it} in all things, and} {is} also said that He is {above it} {is} {above it} Power and status. {He made His creation unable to have encompassing knowledge}, knowledge} and kept them from knowing some facts such as the time of the Day of Judgment. When the blasphemers asked about it, the Prophet was told (Al-Mulk, 26):

“[26/N1$ ‍Ů? ŮŒ Ů?!?Ů? <ŮŒ ]ا‏0@ŮŽ ŮŽ@‍َ َأ‏$@H ‍ ŮŽŮˆŮ?ؼ‏#Ů? 1H ‍( Ů’) ŮŽ ا‏ Ů? BŮ? 1Ů’ Ů? Ů’ ‍َ ا‏$@H ‍ْ Ů?ؼ‏+ Ů? â€? Meaning: “Say: Only AllÄ h knows, and I am only someone who warns with a clear warning.â€? Likewise is the case for the number of Angels that AllÄ h created (Al-Muddaththir, 31):

“ ŮŽ ‍ Ů?ه‏O Ů‘ ‍ Ů?ؼ‏N ŮŽ Š ‍ )Ů? ŮŽŘŻ َع‏ Ů? BŮ? 1ŮŽ Ů’ ŮŽ ŮŽ!‍â€? ŮŽŮˆâ€Ź Meaning: “No one knows the number of AllÄ h’s angels except He.â€?

B ‍ ŘĽ اه‏0dJ‍ Ůˆ@ Ů„ ؼن ا" ا‏.62 {And we say that AllÄ h {And we say that AllÄ h AllÄ h took IbrÄ took IbrÄ hÄŤm as a kh m as a khalÄŤ alÄŤl} i.e. as l} %J‍ @ Ůˆâ€Ź$ ‍ ŘĽâ€ŹŘŒ $ 19J 6 ! B1‍ Ůˆآ‏1` highly favored by His grace. This is from the Qurâ€™Ä n . $ 1*Jâ€ŤŮˆâ€Ź (Al-NisÄ â€™, 125):

[125/‍ ]ا )* إ‏ ŮŽ Ů?1` ŮŽ BŮŽ Ů?‍ Ů?ŘĽ Ů’ ŮŽاه‏#Ů? 1H ‍ ا‏0ŮŽ d ŮŽ JH â€ŤŮˆŮŽا‏ Meaning: “AllÄ h honored IbrÄ hÄŤm by selecting him to be named as His khalÄŤl.â€? To translate khalÄŤl as “friendâ€?or the like is to translate literally in a way that can be misunderstood. Such translation is sinful, even if the word may be

misunderstood in the original Arabic also, as agreed on by the scholars19. It must not be understood from AllÄ h taking a “khalÄŤlâ€?, as Him having emotions or feelings of love or anything else, because emotions change, and can therefore only be created, as discussed earlier. Emotions are among the meanings ascribed to humans, and it is therefore blasphemous to be ascribe them to AllÄ h. In his commentary on the Qurâ€™Ä n, Fakhr al-DÄŤn AlRÄ zÄŤ20 explained what the difference is between someone saying AllÄ h’s son, as a way of honoring Jesus , and AllÄ h’s khalÄŤl (which’s apparent meaning is “friendâ€?) as a way of honoring IbrÄ hÄŤm . He explained that “khalÄŤlâ€? only gives the idea of being highly honored and said: “as for the word “sonâ€?, it gives the idea of being from the same kind.â€? In MufradÄ t Al-Qurâ€™Ä n, Al-RÄ ghib Al-’A8fahanÄŤ explained the term “the khalÄŤl of AllÄ hâ€? and said that he (IbrÄ hÄŤm) was in a state where his intentions, thoughts, and actions were all overwhelmed by his complete and utter need of AllÄ h. A person in such a stated is called “khalÄŤlâ€?, because the root meaning of this word is “need.â€? {And} {And} we also say {that AllÄ h AllÄ h spoke to MĹŤ MĹŤsÄ .} .} with 19 For all these details, see P. 33-36, Shar AsmÄ â€™ AllÄ h Al-4usnÄ , Al-Fakhr Al-RÄ zÄŤ, Al-Maktabah Al-AzharÄŤyah li AlTurÄ th, Egypt, 2000. This has been explained in detail on my commentary on the SanĹŤsÄŤyah. 20 Fakhr al-DÄŤn Al-RÄ zÄŤ (544-606 Hijri calendar) is by many regarded as the greatest scholar of his time, and the sixth renewer of the religion, for the beginning of the seventh century after the Hijrah. He is the ImÄ m of the scholars of the belief sciences. He devastated the deviant sects with his arguments. The anthropomorphists made it their habit to leave notes for him containing various insults. One time a note said that his wife was an adulteress. He read the note to the crowd and then said, “all of this is possible, but at least I do not believe that AllÄ h is in a place.â€? (Al-ZiriklÄŤ 6/313; TÄ j alDÄŤn Al-SubkÄŤ 8/81-82; Al-Č˜afadÄŤ 4/176).

His speech that is not letters, not sound, and not sequential. {We say all of this in faith, belief and} and} unquestioning {submission.} {submission.} {submission.}

<

?) ‍ Ůˆا‏9X $ <!a@‍ Ůˆâ€Ź.63 {And we believe in the angels,} who are spiritual, light{And we believe in the angels,} B3@‍ أ‏3E@‍ Ůˆâ€ŹŘŒ< 1 $ ‍ ا‏61( S)$ ‍ ا‏5G9 ‍ Ůˆا‏bodied, genderless and infallible creatures, indulged in .< ?$ ‍ ا‏K ‍ ا‏61( ‍آ @ ا‏ worship and obedience, that AllÄ h created from light. We believe in them, even if they are invisible to us, and also in {the prophets,} prophets,} who are males that AllÄ h selected from birth to have a revelation from Him, ordering to teach people IslÄ m. We believe in them, {and the books that were revealed to the messengers,} {and the books that were revealed to the messengers,} who are prophets that bring changes to the teaching of previous prophets, such as our Prophet Mu ammad’s order to pray five times daily, instead of the two daily prayers of Jesus . We affirm our belief in all true prophets and messengers, both those we know from the Qurâ€™Ä n and authentic adÄŤths, but also those that we do not know the identity of, {and we testify that they we and we testify that they were and we testify that they were on} the path of {obvious truth.} {obvious truth.} on} {obvious truth.} These are basics of the narrational21 beliefs of Muslims. AllÄ h said (Al-Baqarah, 285):

#Ů? 1H Ů? < ŮŽ !ŮŽ nŮŽ + ÂŒ ‍ن Ů?آ‏ ŮŽ Ů?)!Ů? Ů’a$Ů? Ů’ ‍ ŮˆŮŽا‏#Ů? Š ‍ Ů?!<Ů’ َع‏#Ů? Ů’ ŮŽ ‍ل Ů?ؼ‏ ŮŽ SŮ? @Ů’ ‍َ Ů?أ‏$ Ů? ‍ل‏ Ů? Ů? H ‍< ا‏ ŮŽ !ŮŽ nŮŽ #Ů? 1Ů? Ů? ‍< ŮŽŘŁ ŮŽ Ů? Ů?!<Ů’ Ů?ع‏ ŮŽ Ů’ ŮŽ ‍ق‏ Ů? Š ŮŽ @Ů? ŮŽ #Ů? 1Ů? Ů? ‍ ŮŽŮˆ Ů?ع‏#Ů? ?Ů? GŮ? ‍ ŮŽŮˆ Ů?آ‏#Ů? GŮ? 9ŮŽ XŮ? ŮŽ1!ŮŽ â€ŤŮŽŮˆâ€Ź Meaning: “The Messenger of AllÄ h, Mu ammad ` believes in what has been revealed to him of the Qurâ€™Ä n by AllÄ h, as do all the Believers (i.e. Muslims). All of them believe in AllÄ h and His Angels, Books, and Messengers, and they do not distinguish between the messengers.â€? I.e. in a derogatory manner. They respect and believe in all of them.22

21 A narrational belief is what is established as true by narration of the Qurâ€™Ä n or the teachings of the Prophet, and cannot be known by reason alone. 22 TafsÄŤr al-JalÄ layn.

< $1*! )G1? +‍ أه‏7$*@‍ Ůˆâ€Ź.64 {And we call the people of our Qiblah} ah} i.e. the Ka’bah {And we call the people of our Qibl ah} # 1( 7?) ‍ ا‏# ‍ إ‏$ ‍!) < ! دا! ا‏a! as a prayer direction {“Muslimsâ€? Muslimsâ€?and “Believersâ€? Believersâ€? as ‍ ! ل‏+9 # ‍ Ůˆâ€ŹŘŒ< 4 G ! ‍ ŘŠ Ůˆا * م‏% ‍ا‏ Mu ammad < 09! U < %! ?`‍ ŮˆŘŁâ€Źlong as they admit to be true whatever Mu brought} brought} of knowledge {and believe in, and do not deny, any of what he said.} In other words, what is less deny, any of what he said.} sinful than that, such as drinking wine does not make one a non-Muslim. This is provided that one believes it to be wrong, and one does not deny or have scorn towards its prohibition. This clarifies what Al-Al-’arÄŤ and other scholars mean when they say, “I do not say that any of the People of the Qiblah is a non-Muslim.â€? The purpose of this expression of theirs is to deny that a sinful Muslim falls out of IslÄ m as long as he believes and admits that what he is doing is sinful. It is a statement meant to refute the saying of the KhawÄ rij sect, which says that committing sins, such as drinking wine, makes one a non-Muslim, even if one believes it is a sin. It does not mean that anyone who prays towards the Qiblah is a Muslim, regardless of anything he believes, says or does.

O‍ Ůˆâ€ŹŘŒ"‍ ا‏74 ‍ ؜‏d@ O‍ Ůˆâ€Ź.65 74 ‍ @ دل‏O‍ Ůˆâ€ŹŘŒ6 J "‍ ŘŻ < ا‏74 ‍ عي‏$@ # ‍ل‏S@ ŘŒ< $ ‍ آ Ů… عب ا‏#@‍ أ‏B1 @‍ن Ůˆâ€Źn ‍ا‏ ‍ ا‏$ ! < 1 $ ‍ ا‏#$1 4 < !A‍ا ŮˆŘ­ ا‏ ŘŒ< $ ‍ أ‏#? F‍ Ůˆâ€Ź# n 61(‍ Ůˆâ€Ź# 1( "‍ ا‏61F

{We do not get into pondering about the self of AllÄ h} AllÄ h}, because He does not resemble His creation, and cannot be imagined. Pondering about His self then leads to confusion and deviation by likening Him to His creation, which makes one fall out of IslÄ m. {And we do not cast doubts about religious matters,} matters,} by arguing against established Sunni beliefs, or by raising questions about them. On the other hand, it is praiseworthy and necessary that some Muslims learn Belief Science in order to refute deviants. This is a part of JihÄ d to defend IslÄ m, and it is an obligation that

enough Muslims engage in this at all times. {And we do not argue about the {And we do not argue about the Qur’ Qurâ€™Ä n, and we know that it is} an expression that refers to { {AllÄ h’ that it is} AllÄ h’s} eternal s} {Speech. The trusted spirit} JibrÄŤl {descended with it} {descended with it} {Speech. The trusted spirit} {descended with it} from the Law were he first went to find it, and then from the sky in intervals. {Then he taught it to the Master of the the Messengers, Mu Mu ammad, may AllÄ h AllÄ h raise his rank, and have mercy upon all of his followers and companions.} and companions.}

# ‍ * Ůˆâ€ŹO 6 J "‍ Ůˆآ Ů… ا‏.66 {Nothing of created speech is like AllÄ h’ AllÄ h’s Speech}, as s Speech} K1d ‍ @ ل‏O‍ < Ůˆâ€Ź1d$ ‍إ !< آ Ů… ا‏7 explained earlier, because it is not letters, sounds or .< $1*$ ‍ ( ا‏$ > d@ O‍ن Ůˆâ€Źn ‍ا‏ voice. {We do not say that the Qur’ {We do not say that the Qurâ€™Ä n is created.} because it n is created.} refers to AllÄ h’s Speech which is without a beginning or an end. One cannot say that the Qurâ€™Ä n is created meaning the book, because it is not respectful. To illustrate: if a Muslim utters the name of AllÄ h, then he is referring to AllÄ h with this utterance. He is not worshiping the utterance, but the one it refers to. Even so, if someone said “AllÄ h is created,â€? and then said that he meant the utterance, not AllÄ h Himself, he would still be considered a blasphemer. This is for having willfully said something that ugly. Similarly, one does not say that the “Qurâ€™Ä n is createdâ€? and then “I mean the book.â€? This is just to illustrate, for saying this about the Qurâ€™Ä n is not as ugly as saying it about AllÄ h. {And we do not deviate from the Muslim group}, group} by disagreeing with what all mujtahids of a generation agreed upon. AllÄ h said (Al-NisÄ â€™, 115):

ŮŽ Ů’ U ŮŽ Ů’l?Ů? GH ŮŽ ‍ َى ŮŽŮˆâ€Ź3Ů? Ů’ ‍ ا‏#Ů? ŮŽ < ŮŽ H?ŮŽ JŮŽ ŮŽ! Ů? Ů’ ŮŽ Ů’<!Ů? ‍ل‏ ŮŽ Ů? H ‍ ا‏K Ů? Ů? ŮŽE Ů? Ů’<!ŮŽ ‍â€? ŮŽŮˆâ€Ź â€œâ€ŤŮ? Ů‹ا‏%!ŮŽ Ů’â€ŤŮˆ ŮŽ َإت‏ ŮŽ BŮŽ )H 3ŮŽ ŮŽ #Ů? 1Ů?% Ů’ @Ů? ‍ ŮŽŮˆâ€Ź6H ŮŽ JŮŽ ŮŽ! #Ů? Š ŮŽ @Ů? < ŮŽ Ů?)!Ů? Ů’a$Ů? Ů’ ‍ ا‏+ Ů? Ů?? ŮŽ

Meaning: “whoever follows the path of other than the Muslim Believers; AllÄ h leaves him to do so in this world, but will have him thrown into the Hellfire in the next.â€? It is known by this that following the path of the Muslim Believers is an obligation, so if all the qualified mujtahid scholars of an era agree on something, one knows that theirs must be the right opinion. One also knows that not accepting it will be to follow the path of “other than the Muslim Believers.â€?

l! w O ‍ @ ل‏O‍ Ůˆâ€Ź.67 {We do not say that committing sins do not harm if one #1$( <$ 5@‍ ا Ů… ذ‏believes in IslÄ IslÄ m}, m} in contrast with the blasphemous Murji’ah sect. They denied that sinful Muslims may be punished for some time in Hell.

<! < )* $1 @‍ Ůˆâ€Ź.68 ) ‍ ا‏B31` ‍ Ůˆâ€ŹB3)( ‍!) < أن‏a$ ‍ا‏ B3 3E@ O‍ Ůˆâ€Ź, B3 1( <!i@ O‍ Ůˆâ€Ź#G$ O‍ Ůˆâ€ŹB3 1( ‍ ٠‏d@‍ Ůˆâ€ŹB3e *$ ]G*@‍ ) Ůˆâ€Ź . Ů’B3Ů? Ů? )Š ŮŽ @Ů?

{We hope that those who do good deeds among the Believers} in IslÄ m, {will be forgiven by {will be forgiven by AllÄ h Believers} {will be forgiven by AllÄ h, and that AllÄ h, and that He will make them enter Paradise by His Mercy, but we do not feel confident about them being safe, and do not testify that they will enter Paradise} Paradise}, since only AllÄ h knows their real state and what their end will be. Exempted are those we know from narrations will enter Paradise, such as any Prophet and those that the Messenger of AllÄ h said are going, such as Abu Bakr and ‘Umar . {We ask} {We ask} AllÄ h {for forgiveness for those that commit sins among them, and fear for them, and we do not make them lose hope}. and we do not make them lose hope}.

<( ‍!< Ůˆا Řł ) ن‏A‍ Ůˆا‏.69 {Safety} {Safety} in the sense of believing that one will surely 1? ‍ ا‏+‍ه‏A $3) K ‍ ا‏+ ? ‍ Ůˆâ€ŹŘŒ 1$ ‍ ا‏not be punished for one’s sins, and will be forgiven by AllÄ h, {or despair} {or despair}, in the sense of believing that AllÄ h {or despair} will surely not forgive one’s sins {makes one a nonnonMuslim. The correct path}, path} which is to be {between these two}, two} is to both hope for forgiveness and fear punishment. This path {belongs to the People of the Qiblah}, i.e. the Muslims. Qiblah}

‍ ن‏$ ‍ ŘŹ ا ? !< ا‏d O‍ Ůˆâ€Ź.70 {The slave} slave} i.e. any created being, as all creation is # 4 #1`‍ ŘŻ ! أد‏O‍ ؼ‏owned by AllÄ h, {does not exit from} from} the fold of the Islamic {belief except by denial of what made him it it,} it,} which is the doubt-free and submissive belief that AllÄ h is attributed with Absolute Oneness and that Muhammad is His Prophet and Messenger and that all his teachings are true.

‍ ن ه ا اع‏$ ‍ Ůˆا‏.71 {Belief} {Belief} in Islam, {is to affirm by the tongue} tongue} that ‍ ŮŽ) ن‏K %G ‍* ن Ůˆا‏1 there is no god but AllÄ h and Mu ammad is His prophet and messenger, {and} {and} to simultaneously {accept} {accept} this statement, without any disdain towards it, {as true in ones heart.} {as true in ones heart.} This is the saying of AbĹŤ 4anÄŤfah and a number of Ů?Ash’arÄŤ scholars, such as Al-QÄ OÄŤ ‘IyÄ O. Some scholars, however, were of the opinion that the

submissive and scorn-free acceptance as true in the heart is belief in Islam, provided that one has the intention of uttering the creedal statement if one is requested to do so. The view of Abu 4anÄŤfah is much closer to apparent proofs, such as the Prophet’s saying narrated by Al-BukhÄ rÄŤ and others: “I have been ordered to fight people until they profess that there is no god but God, and Mu ammad is his Messenger.â€?

7?) ‍ (< ا‏xF ! l $ ‍ Ůˆâ€Ź.72 {And all that has been soundly narrated from the #1‍ Řš Ůˆا ? ن آ‏E ‍ !< ا‏B1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F Prophet of Islamic laws, rules and practices and .K clarifications is true.} clarifications is true.}

74 #1‍ ن Ůˆا ŮˆŘŁŮ‡â€Ź$ ‍ Ůˆا‏.73 {The Belief in Islam is one, and its people} which are {The Belief in Islam is one, and its people} ‍ ى‏G B3) +D G ‍ Ůˆاâ€ŹŘŒ ‍ اإ‏#1F‍ أ‏the Muslims {are in its essence the same} {are in its essence the same} because the {are in its essence the same} .6 â€ŤŮˆâ€ŹA‍ ى Ůˆ! ز! ا‏3 ‍ ا‏d!â€ŤŮˆâ€Ź essence of belief is to accept it as true in the heart. Any

decrease in this meaning means either doubt or disdain, which would be blasphemy. This is what Abu 4anÄŤfah meant when he said that belief neither increases nor decreases. {The difference between them}, them} in terms of their rank as Muslims in AllÄ h’s judgment, {is by fearing {is by fearing AllÄ h {is by fearing AllÄ h} AllÄ h} and thus making effort to avoid His punishment, {and by doing contrary to sinful inclinations and according to what is best}. sinful inclinations and according to what is best}.

‍ ŘŁŮˆ إ‏B31‍!) ن آ‏a$ ‍ Ůˆا‏.74 {The} {The} Muslim {Believers are all ‘awliy awliyÄ â€™ of AlAlB3 ?J‍ ŮˆŘŁâ€ŹB3( €‍ () ا" أ‏B3! ‍ Ůˆأآâ€ŹŘŒ<$ ‍ ا‏Ra n}, i.e. under the protection of the One Who is Ra mÄ n} ‍ن‏n 1

Attributed with Mercy. That is, protected from the eternal torture that is reserved for blasphemers. In this sense all Muslims are called ‘awlÄŤyÄ â€™ of Al-Ra mÄ n, {and the most honorable of them are those most obedient and compliant to} to} the teachings of {the Qur’ Qurâ€™Ä n.} n.}

" ‍ ن‏$ ‍ ن ه ا‏$ ‍ Ůˆا‏.75 {And the Islamic Belief is the belief in AllÄ h, and His AllÄ h, and His c ? ‍ Ůˆا Ů… ا‡` Ůˆا‏#1 ‍ ŮˆŘąâ€Ź#?G‍ Ůˆآ‏#G9X !‍ Ůˆâ€Źangels, books, and messengers; and} {the angels, books, and messengers; and} to believe in {the els, books, and messengers; and} RŮ? Š !Ů? ‍ Ůˆâ€ŹRŮ? Ů? 1Ů? ‍ Ůˆâ€ŹRŮ? Š ŮŽ ‍ Ůˆâ€ŹRŮ? ` ‍ ŘŞ Ůˆا ع‏$ ‍ ا‏ and} to .6 J "‍ !< ا‏Day of Judgment, resurrection after death, and} believe that the {predestination of} of} all things and events, {good and bad, sweet and bitter, is from {good and bad, sweet and bitter, is from AllÄ h {good and bad, sweet and bitter, is from AllÄ h AllÄ h – who is above any imperfection.} who is above any imperfection.}

ŘŒ#1‍ آ‏N 0 ‍!) ن‏a! < @‍ Ůˆâ€Ź.76 {We believe in all of that, and we do not distinguish}, {We believe in all of that, and we do not distinguish} B31‍ آ‏B3 %@‍ Ůˆâ€ŹŘŒ#1 ‍ @ Ů‚ < ŘŁ !< ع‏O‍ Ůˆâ€Źin a derogatory manner, {between any of His .# ‍ ! ŘĄŮˆا‏61(

messengers; we believe in all of them and what they

brought} of teachings. brought}

$ ! !‍ !< أ‏X ?9 ‍ ا‏+‍ ŮˆŘŁŮ‡â€Ź.77 ‍ ! ŮˆŮ†â€ŹB‍ ا ŮˆŮ‡â€ŹJ ! ‍ ŮˆŮ† ؼذا‏1d O ‍ ا ) ع‏74 r < 4‍ أن ا ا" ( Řąâ€ŹŘŒ< ?X J ‍ @ ا‏9 B â€ŤŮˆŘĽŮ†â€Ź ‍ ؼن إ‏#$9 ‍ ا" Ůˆâ€Źe E! 74 B‍ ŮˆŮ‡â€ŹŘŒ< )!a! 6 J "‍ Ů„ ا‏$‍ آ‏#1w B3)( (‍ Ůˆâ€ŹB3 U # ‍ Ůƒâ€ŹE ‍ ] أن‏O "‍(ؼن ا‏S S ‍ ا‏# G‍ آ‏74

{The people of great sins from the nation of the followers of Mu Mu ammad in the Hellfire are not left there forever if they died as believers believers in AllÄ h’ AllÄ h’s Oneness, even if they were not repenting. This is as long as they meet} their point of death, as predestined long as they meet}

B3 0( ‍ ŘĄ ŮˆŘĽŮ† إ‏E <$ N â€ŤŮˆ ] ! ŘŻŮˆŮ† ذ‏ 3)! B3 d B; ŘŒ# B3G ) ‍ ع‏ ŘŒ#G( € +‍ < !< أه‏4 E ‍ Ůˆ ( ا‏#G$ +‍ أه‏6 ! "‍ن ا‏i N ‍ ŮˆŘ°â€ŹŘŒ#G) 6 ‍ ؼ‏#P ? B; ŘŒ#J 9@ +‍ه‏i‍ ا اع < آ‏74 B31 B ‍ Ůˆâ€Ź#G4 ! #G O‍ ) ا !< Ůˆâ€ŹB ‍ Ůˆâ€Ź#G ‍ < ` ا !< ه ا‏0 ‍ا‏

by {AllÄ h AllÄ h while knowing} knowing} the Absolute Oneness of AllÄ h {and believing} believing} in IslÄ m. {They}, {They} the Muslims that died having committed great sins, {will be subject {will be subject to what AllÄ h AllÄ h has willed and judged. He will forgive and pardon them if He wills as a grace, as He said in His Noble book:} His Noble book:}

â€œâ€ŤŮŽ Ů?إ‏E ŮŽ Ů’<$ŮŽ Ů? N ŮŽ Ů?‍ن َذ‏ ŮŽ ‍ ŮŽŮˆ ŮŽ Ů’] Ů? Ů? !ŮŽ ŘŻŮ?Ůˆâ€Ź#Ů? Ů? â€ŤŮƒâ€Ź ŮŽ ŮŽ Ů’E Ů? ْ‍ ŮŽ Ů’] Ů? Ů? َأن‏O #ŮŽ 1H ‍ن ا‏ H ‍â€?Ů?ؼ‏ Meaning: Verily AllÄ h does not forgive associating partners with Him. This is if one dies without having repented from it, by entering IslÄ m. He forgives anything less than that, even without repentance, for whomsoever He wills23.â€? (Al-NisÄ â€™, 48) Associating partners with AllÄ h, or shirk, here means any blasphemy, for AllÄ h also said (Al-A zÄ b, 64-65):

â€œâ€ŤŮŽ ŮŽŘŁ ŮŽ Ů‹ا‏3 Ů?4 < ŮŽ Ů? Ů? ŮŽ` ‍ Ů? Ů‹ا‏ ŮŽ Ů’B3Ů? ŮŽ H ( ŮŽ ‍< ŮŽŮˆŮŽŘŁâ€Ź ŮŽ Ů? 4Ů? ŮŽ9 Ů’ ‍< ا‏ ŮŽ ŮŽ ŮŽ #ŮŽ 1H ‍ن ا‏ H ‍â€?Ů?ؼ‏ Meaning: “Verily AllÄ h cursed the blasphemers, and prepared for them a fire that they will be in forever.â€? {If He wills He will torture them by His Justice according to their crime. After that, He takes them out of it by His Mercy, and the intercession of the intercessors from the people of obedience. Then He sends them to His Paradise, sends them to His Paradise, for He protects those who know} and believe in {Him, and did not make them in {Him, and did not make them in know} the two abodes}, abodes}, this world and the next, {like those who disbelieve in Him – who disbelieve in Him – those who did not obtain His guidance, and did not get His protection.} guidance, and did not get His protection.}

#Ů?1‍ ا Ů… ŮˆŘŁŮ‡â€Ź7 H ‍ Ůˆâ€ŹB31 ‍ ا‏.78 {O AllÄ h, AllÄ h, O the One Who Protects IslÄ IslÄ m and Its # ‍ Ůƒâ€Ź1@ 6G ‍) Ů?م‏9Š*!ŮŽ People, make us steadfast in Isl People, make us steadfast in IslÄ s steadfast in IslÄ m until we meet} the m until we meet} time of death that {You} {You} have willed, while still firmly {You} {in Islam.} {in Islam.}

+‍> آ‏1` ‍ ؊‏% â€ŤŮˆ@ ى ا‏ 23 TafsÄŤr Al-NÄ safÄŤ.

.79

{We hold the view that prayer is valid behind any pious

‍ !< ! ت‏61( 71%@‍ Ůˆâ€ŹŘŒ 1? ‍ ا‏+‍ !< أه‏4â€ŤŮˆâ€Ź O‍ Ůˆâ€ŹŘŒâ€Ť @ عا‏O‍ ) Ůˆâ€ŹB3)! ‍ل ŘŁ ا‏S)@ O‍ Ůˆâ€ŹŘŒB3)! B ! ‍ @ ق‏O‍ Ůƒ Ůˆâ€ŹO‍ Ůˆâ€Ź9 B3 1( 3E@ B‍ ه‏X‍ع ا‏0@‍ Ůˆâ€ŹŘŒâ€ŤŘĄâ€Ź7 N ‍ !< ذ‏B3)! 3ƒ .6 J "‍ ا‏6 ‍ؼ‏

or sinful person among the people of the Qiblah,} i.e. people of the Qiblah,} the Muslims, as explained earlier. {We pray for whomsoever died among them. We do not affirm with certitude for any specific person among them that he is going to Paradise or Hell,} Hell,} unless stated by the Prophet or in the Qurâ€™Ä n. {We do not say about any {We do not say about any of them that he is in the state of blasphemy,} i.e. he is a of them that he is in the state of blasphemy,} non-Muslim, {or shirk}, which is a specific kind of blasphemy, {or hypocrisy} {or hypocrisy} which is to be a blasphemer, {or hypocrisy} but pretending to be a Muslim. This is {if he did not show any of that.} show any of that.} y of that.} One cannot accuse a Muslim of unbelief unless they have shown it, because such a serious accusation needs a proof. To accuse a Muslim of blasphemy for no reason is in itself blasphemy, for the Prophet said: “

Ů? Ů? ŮŽ ‍ َأ‏#Ů? Ů? ‍ ŮŽ Ů’ ŮŽ َإ‏4ŮŽ Ů? 4Ů? َ‍ آ‏#Ů? Ů?`iŮŽ Ů? + Ů? Ů? H ‍ؼذا Ů„ ا‏ ŮŽ$‍ه‏ “If a man said to his brother “O blasphemer!â€? then one of them has become one.â€? This is because if he was right in what he said, then the one he said it to is truly a blasphemer. If he said it without a reason, however, then he has named this man’s apparently correct belief in IslÄ m blasphemous. Al-KhaccÄ bÄŤ said that this is not the case if he made the accusation for a plausible reason, such as if this man had ideas that disagree with those of the Sunni Muslims, but not to the extent of actually being blasphemy24.

‍ أ‏61( > * ‍ @ ى ا‏O‍ Ůˆâ€Ź.80 {We do not hold the view that anyone of the Prophet > * ‍ ا‏# 1( 5 ‍ !< Ůˆâ€ŹO‍ ؼ‏$ ! !‍ !< أ‏Mu Mu ammad’ ammad’s nation should be killed unless he

24 ‘Umdat al-QÄ rÄŤ, 22/157. 4 ‍ آ‏+X 4 Ů‹ ‍ ŮˆŘĽŮ† آ ن آ ذ‏4 ‍ آ‏# ‍ ل‏$ 4 !A‍ ا‏f @ 74 Ů‹ ‍ د‏F ‍ ؼن آ ن‏#@A $‍ ŘŁ ه‏# l ‍ ŘŁŮŠ ع‏$‍ ŘŁ ه‏# ‍ إ‏4 # :157‍ؾ‏/22‍ ŘŠ ا عي ؏‏$( # 1( l ‍ ع‏R ) ! + ‍ Ůˆâ€ŹN 0 + G*$ ‍ ا‏61( R 1$ B3@i 5 ‍ا ا Ů„ ŮˆŘŁâ€Ź03 ‍ا‏094 % $ B1*$ ‍ ا‏9 O + ‍ ن آ‏$ ‍ Ů‹ا ŘŁŮˆ ا‏4 ‍!< آ‏a$ ‍ ن ا‏9 B9 #@A ‍ Ůˆزع‏l ‍ ŘŁŮŠ ع‏9 # `A # !‍ ع‏B;h ‍ إ‏7) ‍ Ůˆ Ů„ ا < ل‏+ â€ŤŮˆâ€ŹiJ # <9 B ‍ ؼذا‏+X ‍ ا‏# ‍ إ‏7 d ‍ Ůˆ Ů„ ا‏#1P! ‍ آ !< ه‏#@A #* @ ‍ آ‏#@i‍ ŘĽŘ° آ‏9G ‍ا‏ ‍ن آ ن ! ه‏h4 ‍ ن‏$ ‍ ا‏74 # ‍ !* Ůˆâ€Ź#@A #* @ 9J R 9J <! ‍م‏S1 4 < ‍ ا‏74 #1P! 34 ‍ Ů‹ا‏4 ‍< آ‏9 B ‍ ؼذا‏#@A 9 ‍ ا‏B;‍ ؼ‏# 1( l + ‍ ؼن آ ن آ Ř° Ů‹ Ůˆâ€Ź# 1( N ‍ذ‏ ‍ ٠‏d ‍ Ůˆâ€Ź9 ‍ ا‏SJ 7F $ ‍ن ا‏A 9 ‍ ا‏6 ‍ ؼ‏# â€ŤŮˆŮ„â€Źa #@‍ أ‏R ) ! + ‍ Ů‹ Ůˆâ€Źw ‍ أ‏7!‍ ا ا‏K G* 4 ‍ آ Ů‹ا‏N 0 # 7! $ ‍ ا‏K G ‍ ŮˆŘĽŮ† آ ن ا‏N ‍ ذ‏# 4 Ů‹w ‍ أ‏34 ‍ آ Ů‹ا‏# 4 # ‍ ؼ‏%$ ‍ ا‏3!a ? ( ‍ ن‏9J ‍ أن‏3)! P9$ ‍ ا‏61(

deserves it.} it.} Al-BukhÄ rÄŤ narrated that the Prophet Mu ammad said:

‍ن‏ H ‍ ا" ŮŽŮˆŮŽŘŁâ€ŹO‍ ؼ‏#ŮŽ َ‍ Ů?ؼ‏O ْ‍ Ů?Ůˆا َأن‏3ŮŽ E Ů’ ŮŽ 6G ‍س‏ ŮŽ ) ‍ ا‏+ ŮŽ JŮ? ŮŽ ‍ت َأنْ Ů?أ‏ Ů? Ů’ !Ů? ‍â€?Ů?أ‏ N ‍Ů? ا ذ‏1 ŮŽ 4ŮŽ ‍ذا‏h4 ‍آَ َ؊‏SH ‍Ů? ا ا‏JŮ’a Ů?‍ ŮŽŘŠ ŮŽŮˆâ€ŹH% ‍Ů? ا ا‏$ Ů? Ů? ‍ ŮŽŮˆâ€Ź#Ů? 1H ‍ Ů‹ا Řą Ů„ ا‏$H ŮŽ !Ů? 61( Ů’B3Ů? Ů? ŮŽ*Ů? ‍ Ů’ Ů?Ů… ŮŽŮˆâ€ŹhŮ? Ů’ ‍ ا‏K Š ŮŽ Ů? O‍ْ ؼ‏B3Ů? َ‍ْ ŮŽŮˆŘŁŮŽ Ů’! ŮŽا‏B‍ Ů?ŘŻ!ŮŽ ŮŽŘĄ Ů?ه‏7Š)!Ů? ‍Ů? ا‏$% ŮŽ ( ŮŽ “#Ů? 1H ‍ا‏ “I have been ordered to fight people until they profess: ‘there is no god but God, and that Mu ammad is the prophet and messenger of God;’ and they perform the special prayer of IslÄ m, and its special alms payment. If they do that, then they have protected their blood from being spilled by me, and their properties from being taken by me - except if IslÄ m prescribes otherwise - and the accounting for their deeds is submitted to AllÄ h.â€? (Č˜a ÄŤ Al-BukhÄ rÄŤ No. 25, 1/17).

61( ‍ ŮˆŘŹâ€Źd ‍ @ ى ا‏O‍ Ůˆâ€Ź.81 ( @ O‍؊ ŘŁ! Řą@ ŮˆŘĽŮ† ŘąŮˆا Ůˆâ€ŹO‍) ŮˆŮˆâ€ŹG$X‍أ‏ B3G( € <! ‍ؚ ا‏S)@ O‍ Ůˆâ€ŹŘŒB3)! ‍ أ‏61( B ! w 4 ( € <! B3G( € â€ŤŮˆ@ ى‏ ‍ ح‏% B3 ( @‍ Ůˆâ€Ź% $ ‍! Ůˆا‏i ‍ ؊‏4 $ â€ŤŮˆا‏

{We do not hold the view that one should rebel against the ImÄ the ImÄ ms} i.e. the khalÄŤfahs, the single supreme rulers ms} of all Muslims at different times {and} {and} the {guardians} {guardians} {and} {guardians} who are under their command, such as governors, {and {and we do not supplicate against them and we do not disobey them. Rather, we hold that obedience to them is an obligation, as long as what they order is not a sin, is an obligation, as long as what they order is not a sin, and we ask AllÄ h AllÄ h to mend their ways and protect them} from disobeying Him. them}

( $ ‍ ا *) Ůˆا‏l?G@‍ Ůˆâ€Ź.82 {We adhere to} to} the People of {the Sunnah and the ‍ Ů Ůˆا‏d â€ŤŮˆŘ° Ůˆا‏0E ‍ ا‏5)G @‍ Ůˆâ€ŹJamÄ JamÄ â€™ah and avoid deviations, disagreement and division.} That is, we do not deviate from ijmÄ â€™, and we division.} do not disagree on issues that have different possible answer in a way that involves division and enmity.

@ !A‍ ا Ů„ Ůˆا‏+‍ أه‏5 @‍ Ůˆâ€Ź.83 {We love the people of justice} which is to obey AllÄ h {We love the people of justice} @ d ‍ ا Řą Ůˆا‏+‍{ Ůˆ@?]} أه‏and trustworthiness, and we hate the people of injustice and treachery,} treachery,} not just their deeds and beliefs, as some absurdly claim, but the people

themselves. After all, AllÄ h punishes perpetrators, not perpetrations.

#?G ‍ ا‏$ 4 B1(â€ŤŮˆ@ Ů„ ا" أ‏

.84 {We say when something is unclear to us: AllÄ h AllÄ h {We say when something is unclear to us: AllÄ h knows #$1( ) 1( best,â€? best,â€?} for only He has complete knowledge of all things.

< d ‍ ا‏61( x*$ ‍ Ůˆ@ ى ا‏.85 {We hold that it is valid} in wuOō’ {to wet leather socks {to wet leather socks {We hold that it is valid} ;A‍ ا‏74 ‍ إ‏$‍ آâ€ŹŘŒ w ‍ ا * Ůˆا‏74 by wiping them} them} instead of washing the feet {during both travel and nonboth travel and non-travel, as was narrated in travel, as was narrated in adÄŤ adÄŤths.} s.} Ahmad ibn 4anbal said, “There is no doubts in my heart regarding the matter of wiping at all. There are 40 adÄŤths on it from the companions of the Prophet – may AllÄ h raise his rank.25“ Due to this magnitude of adÄŤths narrated, Abu 4anÄŤfah said: “I did not hold that wiping is valid until evidences as clear as daylight came to me, so that denying it would be to reject the view of the greatest of the companions, and to say that they made a mistake, and that would have been a deviant innovation.26“ Note that Al- a Ä wÄŤ specifies socks made of leather, and did not specify details regarding how to wipe, because beyond that Sunnis disagree on the details on what and how one can wipe.

‍ ن‏D 4 ‍ د‏3 ‍ Ůˆا — Ůˆا‏.86 {We hold that 4ajj Pilgrimage and JihÄ JihÄ d are < $1*$ ‍ ا‏$X‍! !< أ‏A‍ ا‏7 ‍ ŘŁŮˆâ€Źl! ‍ ن‏D ! continuous obligations obligations with the rulers that are imÄ imÄ ms O‍إ Ůˆâ€Ź7 $31 ? O B‍ ه‏4‍ Ůˆâ€ŹB‍ ه‏ of the Muslims,} $3w ) of the Muslims,} i.e. have status of KhalÄŤfah by meeting its requisites, {both the pious of them and the sinful. Nothing abolishes these two obligations, and nothing

25 Al-MughnÄŤ, 1/174. ‍ Ůˆ! Ůˆ ا‏7?) ‍ ا‏6 ‍ ا ؼ‏4‍ ! ع‏B1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F "‍ ب Řą Ů„ ا‏F‍ (< أ‏P ‍ ŘŁŘą ن‏# 4‍إ Ůˆâ€Ź7 x*$ ‍ !< ا‏7?1 74 f $ ‍ Ů„ أ‏:174‍ؾ‏/1‍ ؏‏7)]$ ‍ا‏ +%4 26 BadÄ â€™i’ al-Č˜anÄ â€™i’, 1/7. Ů‹ ( ŮŽ Ů’ Ů? ‍ن‏ ŮŽ ŮŽ94ŮŽ iŮ? ŮŽd ŮŽ Ů’ ‍ ا‏6ŮŽ ‍ْ ؼ‏B‍ Ů?ه‏H ‍* ŮŽ? ŮŽ ؼ‏ Ů’ @Ů? ‍ ŮŽ ŮŽ Ů? ŮŽŮˆâ€Ź% H ‍ Ů?آ?ŮŽ Ů?Řą ا‏61( ‍ Ů? Ů?ŘŻ ŮŽعد˜ا‏ Ů? Ů’ ‍ن ا‏ ŮŽ ŮŽ94ŮŽ ‍َ Ů?ع‏3)H ‍ Ů’ Ů?ŘĄ ا‏D ŮŽ + Ů? PŮ’ !Ů? # 4 7Ů?@‍ ŮŽ َإ‏6G x Ů?* Ů’ $ŮŽ Ů’ Ů? :1 ! ‍ ل‏:7‍ؾ‏/1‍ ؏‏lX )% ‍ ا‏lX‍ ا‏

invalidates them.} them.} This is because the primary functions of the imÄ m is to unite all Muslims and to defend them and their religion.

‍? < ŮˆŘŁŮ†â€ŹJ 9 ‍ اŮ… ا‏9 <!a@‍ Ůˆâ€Ź.87 {And we believe in the Noble Scribes,} Scribes,} which are the < ƒ4 B31 "‍ ا‏angels that record peoples’ deeds, {and that AllÄ h {and that AllÄ h AllÄ h has made to watch over them}. made to watch over them}. AllÄ h said (Al-InficÄ r, 10-12):

ŮŽ! ‍ن‏ ŮŽ Ů?$1ŮŽ Ů’ ŮŽ (11) < ŮŽ Ů??JŮ? َ‍( Ů?آ ŮŽا!Ů‹ آ‏10) < ŮŽ Ů?ƒ4Ů? ŮŽ ŮŽ Ů’B9Ů? Ů’ 1ŮŽ( ŮŽ ‍ن‏ H â€ŤŮŽŮˆŮ?ؼ‏ (12) ‍ن‏ ŮŽ Ů?1 ŮŽ Ů’ JŮŽ Meaning: “Verily there are angels that watch over your deeds and they have a noble rank in AllÄ h’s Judgment. They record your deeds in writing, and know what you do of good and evil.â€?27

+‍ آ‏$ ‍ ŘŞ ا‏$ ‍ ا‏N1$ <!a@‍ Ůˆâ€Ź.88 {And we believe in the Angel of Death appointed to < $ ‍ ?} ŘŁŘąŮˆاح ا‏take the souls of angels, humans and jinn.} take the souls of angels, humans and jinn.} AllÄ h said n.} (Al-Sajdah, 11):

‍ن‏ ŮŽ Ů? ŮŽ Ů’ JŮ? Ů’B9Ů? Š ‍ َع‏6ŮŽ ‍ Ů?ؼ‏BH ;Ů? Ů’B9Ů? Ů? + ŮŽ ‍Ů?ŮŠ Ů?Ůˆ Šآ‏0 H‍ت ا‏ Ů? Ů’ $ŮŽ Ů’ ‍ ا‏N Ů? 1ŮŽ!ŮŽ Ů’B‍ Ů?آ‏H4 ŮŽ GŮŽ ŮŽ Ů’+ Ů? Meaning: “The Angel of death makes you die through taking your souls, and he does this as ordered by AllÄ h (the creator of this angel’s actions and the actions of all creation.) Then after that you are resurrected for the accounting of deeds and punishment or reward28.â€?

# ‍< آ ن‏$ ? ‍اب ا‏0 ‍ Ůˆâ€Ź.89 <( R ? 74 : $1 9@‍ Ůˆâ€Ź9)! ‍ال‏a* ‍أه Ůˆâ€Ź ‍`? ع‏A‍ ا‏# ‍ ! إت‏61( ŘŒ# ?@‍ Ůˆâ€Ź#) ‍ ŮˆŘŻâ€Ź# ‍ع‏ "‍ ا‏7D‍ ع‏% ‍(< Řą Ů„ ا" Ůˆ(< ا‏ < $ ‍ أ‏B3)(

{We believe in the torture of the grave for whomsoever deserves it,} and AllÄ h did not forgive, {and in Munkar {and in Munkar deserves it,} and NakÄŤ and NakÄŤr’s questioning of the dead person in his grave about who his Lord is and his religion and his prophet, according to according to adÄŤ adÄŤths narrated from the Prophet s narrated from the Prophet and his companions d. } his companions . } . }

27 TafsÄŤr Al-NasafÄŤ 28 TafsÄŤr Al-NasafÄŤ

‍ !< Řą ؜‏D‍ Ůˆا ? ŘąŮˆâ€Ź.90 {The grave is a garden of the gardens of Paradise, or a ‍ ا ) ŘŁŮˆ ŘŠ !< ا ) ع‏pit of the pits of Hell.} pit of the pits of Hell.}

‍اإ‏S ‍ Ůˆâ€Źc ? <!a@‍ Ůˆâ€Ź.91 {And we believe in the resurrection of the dead,} {And we believe in the resurrection of the dead,} body nd we believe in the resurrection of the dead,} ‍ Ůˆا Řś Ůˆا * بâ€ŹŘŒ ! ‍ Ů„ Ů… ا‏$(A‍ ا‏and soul together, {and in recompense for one {and in recompense for one’ {and in recompense for one’s deeds ‍ اء‏% ‍ اب Ůˆا ب Ůˆا‏P ‍ ب Ůˆا‏G9 â€ŤŮˆ اإ؊ ا‏

on the Day of Judgment, and the presentation of one’ on the Day of Judgment, and the presentation of one’s

deeds, the accounting of the deeds, the reading of the book of one’ one’s deeds, reward, punishment punishment and the bridge} extending over Hell to Paradise. bridge}

‍ ل‏$(‍ أ‏# ‍ان زن‏S $ ‍ Ůˆا‏.92 {The deeds of the Muslims; good, evil, obedience and ( ‍ Š Ůˆا‏E ‍ Ůˆا‏d ‍!) < !< ا‏a$ ‍ ا‏disobedience are weighed by the weighing scales.} disobedience are weighed by the weighing scales.} % $ â€ŤŮˆا‏

O ‍ ن‏G 1d! â€ŤŮˆا ) Ůˆا ) ع‏

.93 {Paradise and Hell are both creations} creations} and thus both ‍ ? ان‏O‍ ) ن Ůˆâ€Źhave a beginning, but {they do not end or perish.} {they do not end or perish.} {they do not end or perish.} This is because AllÄ h has not willed for them to end.

‍ ا ) Ůˆا ) ع‏K1` "‍ ŮˆŘĽŮ† ا‏.94 #1`‍ ا ) أد‏6 ‍< ŘĄ ؼ‏$4 ŘŒ ‍ أه‏$3 K1`â€ŤŮˆâ€Ź #1`‍ ا ) Řą أد‏6 ‍ ؼ‏B3)! ‍ Ůˆ!< إ‏#)! w4 X F‍ Ůˆâ€Ź#)! ‍ غ‏4 $ +$ +‍ Ůˆآ‏.#)! O ( # K1` ! 6 ‍ؼ‏

{And verily AllÄ h AllÄ h created Paradise and Hell and created for them people,} people,} to go there in the next life {then whomsoever He willed Paradise for will be put there as a Grace from Him,} Him,} not as a requirement, since they did good deeds only because He created those deeds in them. Al-BukhÄ rÄŤ narrated through AbĹŤ Hurayrah that the Prophet said: “Your deeds will not put you in Paradise.â€? They asked: “Not even for you, O Messenger of AllÄ h?â€? He answered: “No, not even for me, except that AllÄ h will cover me with grace and mercy. So spend effort in doing what is right, and try to get close to it. And do not wish for death, for you will either be someone who does good things, so you might do more good; or you will be an evil doer, so you might seek pardon.â€? (Č˜a ÄŤ Al-BukhÄ rÄŤ No 5349, 5/2147;

‘Umdat al-QÄ rÄŤ 21/227)

{and whosoever He willed Hellfire for will be put there as a justice from Him}, Him} because He has merely put what He has absolute ownership over, in the place that He has chosen. {All do deeds according to what has been recorded by {All do deeds according to what has been recorded by the Pen on the Tablets, and proceed towards what they have been created for.} have been created for.}

61( ‍ ! عان‏E ‍ Ůˆا‏d â€ŤŮˆا‏

.95

{Good and evil} evil} choices and deeds {have been

.‍ ا ? د‏predestined for creations.} predestined for creations.}

3 5 7G ‍ ( ا‏G O‍ Ůˆا‏.96 ‍ ز أن‏O ‍ي‏0 ‍ ا‏K 4 G ‍ !< @ ا‏+ ‍ا‏ !‍ ŮˆŘŁâ€ŹŘŒ+ ‍ ا‏l! 734 # ‍ ق‏1d$ ‍> ا‏F <9$G ‍ Ůˆا‏l ‍ Ůˆا‏% ‍ ا‏3 <! ( G O‍ا‏ K1 G 3 ‍ Ůˆâ€Ź+ ‍ ا‏+? 734 ‍ت‏OÂ‡â€ŤŮˆ ! ا‏ >19 O) 6 J "‍ Ů„ ا‏$‍ ب ŮˆŮ‡ آ‏d ‍ا‏ .( 3 ‍ Ůˆâ€ŹO‍ا" @ * ؼ‏

{And the ability which deeds occur by, is simultaneous with the deeds. This ability is the one depending on AllÄ h’ AllÄ h’s creation of the the ability to do good, which is forbidden to ascribe to creation. As for the ability that is associated with health, capability, mastery} mastery} of knowledge or skill, {and defect free instruments; this} {and defect free instruments; this} {and defect free instruments; this} ability {is before the deed, and this is the ability that accountability relates to. This ability is as AllÄ h AllÄ h said (Al(Al-Baqarah, 286):

[286/â€Ťâ€œ ]ا ؊‏+ŮŽ-JŮŽ Ů’ ‍ Ů?Ůˆâ€ŹdŮ‘ ‍ Ů?ؼ‏+Ů‹ @Ů’ ,ŮŽ Ů? G ‍ ا‏n Ů? .PŮŽ 8Ů? dâ€?} Meaning: “AllÄ h does not obligate someone to do something unless it is within his apparent physical and intellectual ability.â€? This is supposed ability, whereas the ability that occurs with human action is realized ability. This realized ability is only the ability to do what was actually done, and nothing else. It is the ability to do the act that has been predestined by AllÄ h.

" K1` ‍ Ů„ ا ? د‏4â€ŤŮˆŘŁâ€Ź

.97 {And the deeds deeds of creation are created by AllÄ h AllÄ h and ‍ !< ا ? د‏5*‍ Ůˆآ‏acquired by creation.} acquired by creation.} With regard to deeds of creation being created by AllÄ h, He said: (Al-Č˜Ä ffÄ t. 96)

[96/‍ ت‏4 % ‍ن ]ا‏ ŮŽ Ů?1$ŮŽ Ů’ JŮŽ ŮŽ!‍ْ ŮŽŮˆâ€ŹB9Ů? ŮŽ 1ŮŽ` ŮŽ #Ů? 1H â€ŤŮˆŮŽا‏ Meaning: “AllÄ h created you and what you do.â€? AllÄ h also said (Al-Baqarah, 286):

[286/‍ْ ]ا ? ؊‏:?ŮŽ * ŮŽ GŮŽ ‍َ !ŮŽ ا Ů’آ‏3 Ů’ 1ŮŽ( ŮŽ ‍ْ ŮŽŮˆâ€Ź:?ŮŽ * ŮŽ ‍َ !ŮŽ ŮŽآ‏3 ŮŽ Meaning: “The person gets for himself the good deeds he has gained by his efforts, and against himself the bad deeds that he has gathered by his shortcomings.â€?

! O‍ ؼ‏6 J "‍ ا‏B3 19 B â€ŤŮˆâ€Ź .98 ‍ ŮˆŮ‡â€ŹŘŒB3 1‍ ! آ‏O‍ ن ؼ‏H Ů? O‍ ن Ůˆâ€Ź O ‍ "“ @ ل‏O‍ ŘŠ ؼ‏O‍ Ů„ Ůˆâ€ŹOâ€? * J <( A ‍ ل‏J O‍ آ Ůˆâ€ŹO‍ Ůˆâ€ŹA 1

A ‍ ؊‏O‍ Ůˆâ€ŹŘŒ"‍ @ ا‏$ O‍ ا" ؼ‏% ! O‍ ؼ‏3 1( ‍? ت‏P ‍ ŘĽ ! € ( ا" Ůˆا‏61( ."‍ ا‏K 4 G

{AllÄ h AllÄ h does not make creations accountable for other than what they are capable of, and they are not obligated to do other than what He has made them accountable for. This is the explanation of the expression: expression:

p+/ d‍ ŘŠ ؼ‏T d‍ Ů„ Ůˆâ€ŹN d} Translation: “There is no capability or power except by the Will of AllÄ h.â€? {We say that no one has a trick, or a movement or a shift away from disobeying AllÄ h shift away from disobeying AllÄ h AllÄ h unless He helps. And there is no ability for any creation to perform acts of obedience to to AllÄ h, AllÄ h, and stick to them, unless AllÄ h AllÄ h creates for it the ability to good.} creates for it the ability to good.}

e E$ ‍إ ي‏7 +‍ Ůˆآ‏.99 :?1U ŘŒR‍ Ůˆ ع‏#X w ‍ Ůˆâ€Ź#$1(‍ Ůˆâ€Ź6 J "‍ا‏ + ‍ ا‏R‍ ؤ‏w 51U‍ Ůˆâ€ŹŘŒ 31‍ ŘŞ آ‏e E$ ‍ ا‏#Ge E! ‍ س‏J ‍ ŘŁ ا‏B  U ‍ ŘĄ ŮˆŮ‡â€ŹE ! + ŘŒ 31‍آ‏ 5 ( +‍ (< آ‏RS)J‍ Ůˆâ€ŹŘŒŮ?< Ů’ ŮŽ ‍ ŘĄ Ůˆâ€Ź+‍(< آ‏ .(‍ ن‏i* B‍ ŮˆŮ‡â€Ź+ $( ‍ل‏i* O)(< â€ŤŮˆâ€Ź

{Everything proceeds according to AllÄ h’ AllÄ h’s Will, Knowledge, Action, and Predestination. His Will controls the will of anything else. His Action overrules all tricks, strategies and plans. He does all tricks, strategies and plans. He does what He wills, and is never unjust. He Himself is absolutely clear of any kind of defect or ruin, and is free of any flaw or blemish.

[23/‍إ‏+ ,_‍ن ]ا‏ ŮŽ Ů? ŮŽ Ů’ 8Ů? Ů’H‍ ŮŽŮˆ Ů?ه‏CŮ? JŮŽ @Ů’ 8ŮŽ +G F ŮŽ ‍ ŮŽ Ů?ل‏ Ů’ 8Ů? +ŮŽ } (Al-’AnbÄŤyÄ â€™, 23) Meaning: “AllÄ h is not questioned about what He does, but the created beings are.â€?

‍ إ‏A‍ ŘŻ( ŘĄ ا‏74â€ŤŮˆâ€Ź

.100

{In {In the supplications and charities to the poor made by

‍ !) š! ات‏B3J F‍ Ůˆâ€Źthose alive, there is benefit for the dead.} dead.} That is, if one supplicates for a dead person, or gives charity to the poor intending the reward for it to go to a dead person. This extent is agreed upon. As for other types of worship; this is a detailed discussion in the books of fiqh, with some disagreement involved.

5 G* 6 J "‍ Ůˆا‏.101 {And AllÄ h} AllÄ h} is the One that {answers supplications, ŘŒâ€Ť ا ت‏7w ‍ Ůˆâ€ŹŘŒâ€Ť ا ( ات‏and fulfills needs.} That is, as He wills. and fulfills needs.} As for the statement in the Qurâ€™Ä n:

[60/ 4 U] Ů’B9Ů? ŮŽ Ů’5 Ů? GŮŽ Ů’ ‍ َأ‏7Ů?@ Ů?(ْ‍ اد‏BŮ? 9Ů? s ‍ل َع‏ ŮŽ ŮŽ â€ŤŮŽŮˆâ€Ź Apparent Meaning: “AllÄ h said: supplicate to me and I will answer your supplication.â€? It does not mean that any supplication is answered exactly as asked. Many scholars said that the Ä€yah means: “AllÄ h said: worship Me and I will reward you.â€? In light of the apparent meaning being the correct interpretation, the Prophet clarified its meaning when he said: “There is no Muslim on Earth that supplicates without AllÄ h giving it to him, or fending off something bad from him.â€? in similar adÄŤths this meaning is constricted by “sooner or later,â€? and “as long as he is not asking for something sinful or cutting off close relatives29.â€? Moreover, the Prophet once mentioned a man on a long journey. Unkempt and dusty this man stretches his hands to the sky and says,

29 Fat al-BÄ rÄŤ, 11/95. x Ů? F ŮŽ c Ů? ŮŽ N ŮŽ Ů?‍ َذ‏7Ů?4 ‍ ŮŽŮˆ ŮŽ Ů’ ŮŽŮˆ ŮŽŘą َد‏. #Ů? D Ů? ŮŽ Ů? Ů? ‍َ عَ؊‏J‍ ŮŽŮˆâ€ŹŘŒ #Ů? Ů? ŮŽ(‍< !ŮŽ َد‏ Ů? Ů’ ŮŽ Ů? lŮŽ JŮŽ ‍َ عَ؊‏G4ŮŽ : ŮŽ ŮŽ hŮ? Ů’ ‍ؚ ا‏H )ŮŽ GŮŽ JŮŽ Ů’<9Ů? ŮŽ ŘŒ #Ů? ŮŽ ‍ ŮŽ ب‏GŮŽ * Ů’ Ů? ‍ؚ‏ Ů? ‍ ŘŻŮŽا‏+ Ů‘ ‍ Ů?آ‏:95‍ؾ‏/11‍ ا ? عي ؏‏xG4 ŮŽ$Ů’ iŮŽ Ů?‍َ â€? ŮŽŮˆâ€Ź31Ů’P!Ů? ‍ إ‏s* ‍ Ů?!<Ů’ ا‏#Ů? )Ů’ ( ŮŽ ‍٠‏ ŮŽ ŮŽ F ŮŽ ْ‍ ŮŽŘŁŮˆâ€ŹŘŒ َ‍ ه‏H ‍ Ů?ؼ‏#H1 ‍ ا‏RŮ? ŮŽJn H ‍( ŮŽ Ů?ŘŠ Ů?ؼ‏ Ů’ ŮŽ Ů? Ů?(Ů’ ŮŽ BŮ?1* Ů’ !Ů? ‍َعْ؜‏i Ů’ ‍ ا‏6ŮŽ1( ŮŽ ŮŽ! â€? #ŮŽ 4ŮŽ ‍ َع‏:Ů?! H% ‍(?ŮŽ ŮŽŘŻ ŮŽŘŠ Ů?ا Ů’< ا‏ Ů? c Ů? ŮŽ Ů’<!Ů? BŮ?‍ي ŮˆŮŽا Ů’ ŮŽ آ‏ Ů‘ 0Ů? !Ů? Ů’ GŠ ‍ ا‏#Ů? ŮŽ ŮŽ ` Ů’ ‍َأ‏ H ‍ Ů?ؼ‏BŮ? ‍ ŮŽŮˆ ŮŽ ŮŽ Ů? ŮŽ َع‏BŮ’;‍َ Ů?ؼ‏3 Ů?4 f ŮŽ Ů’ ŮŽ ‍( ŮŽ Ů?؊‏ Ů’ ŮŽ Ů? Ů?(Ů’ ŮŽ BŮ?1* Ů’ !Ů? Ů’<!Ů? ŮŽ! â€? #ŮŽ 4ŮŽ ‍ Ů? َع‏ ŮŽ 7Ů? ‍ َأ‏c Ů? ŮŽ 7Ů?4 #Ů? َ‍ â€? ŮŽŮˆâ€Ź#Ů? ŮŽ َ‍ `Ů? ه‏H ŮŽ ْ‍ َأن‏H!‍ ŮŽŮˆŮ?ŘĽâ€ŹŘŒ #Ů? ŮŽ ŮŽ31Š ŮŽ Ů? ْ‍ أَن‏H!‍ Ů?ه ŮŽ Ů’ ŮŽŘŠ â€? Ů?ؼ‏7Ů? ‍ َأ‏c Ů? ŮŽ Ů’<!Ů? ‍ن‏ Ů? ŮŽ; ‍ Ů’ء‏ ŮŽ ‍َا‏0‍ ŮŽŮˆ َه‏. BŮ?‍ ا Ů’ ŮŽ آ‏#Ů? ŮŽ HF ŮŽ ‍َ â€? ŮŽŮˆâ€Ź31Ů’P!Ů? ‍ إ‏s* ‍ Ů?!<Ů’ ا‏#Ů? )Ů’ ( ŮŽ ‍ Ů?٠‏% Ů’ ŮŽ ْ‍ َأن‏H!‍ ŮŽŮˆŮ?ŘĽâ€ŹŘŒ ‍` َ؊‏ Ů? ‚ْ ‍ ا‏7Ů?4 #Ů? ŮŽ َ‍ `Ů? ه‏H ŮŽ ْ‍ َأن‏H!‍ ŮŽŮˆŮ?ŘĽâ€ŹŘŒ #JŮ’ ( ŮŽ ‍ َد‏#Ů? ŮŽ +Š ŮŽ Ů? ْ‍ َأن‏H!‍ Ů?ؼ‏: ‍َ ؍‏1;ŮŽ ‍َ Ů?ŘĽ Ů’ َى‏3 Ů? #H1 ‍ ا‏RŮ? ŮŽ ( Ů’ ‍َأ‏ H ‍َ َأ‏3)Ů’ !Ů? ‍ ŮŽŮˆâ€ŹŘŒ ‍ Ů?ه ŮŽ Ů’ َ؊‏7Ů? ‍ َأ‏c Ů? ŮŽ Ů’<!Ů? Ů‹ ŮŽ < ŮŽ Ů? E Ů’( Ů? Ů’ ŮŽ 7Ů?JŮ’i ŮŽ ŮŽ ‍ â€? ŮŽŮˆâ€ŹN ŮŽ Ů?0ŮŽ Ů? ‍ ŮŽ ب‏GŮŽ * Ů’ Ů? 6H@iŮŽ4ŮŽ â€? c Ů? Ů? ŮŽ Ů? fŮŽ?1Ů’ $ŮŽ Ů’ ‍ ŮˆŮŽا‏BŮŽ Ů’ $ŮŽ Ů’ ‍ ا‏5Š € ŮŽ ‍Ů? ن‏9 ŮŽ ْ‍َ َأن‏3)Ů’ !Ů? ‍` َى‏ Ů’ ‍ Ů?Ůˆء Ů?أ‏ Ů? ŮŽ3 َ‍ ŮŽŮˆâ€ŹŘŒ Ů? ŮŽ ŮŽ hŮ?1Ů’ Ů? . NŮ? ŮŽ! #Ů? ŮŽ ŮŽ ` Ů’ ‍ â€? َأ‏7Ů? Ů’5 Ů? GŮŽ * Ů’ ŮŽ Ů’B1ŮŽ4ŮŽ ‍( ْت‏ ŮŽ ‍ْ َد‏+ Ů? ŮŽ Ů’B ŮŽ ŮŽ! Ů’B‍ ŮŽ Ů? Ů?آ‏iŮŽ Ů? ‍ ŮŽ ب‏GŮŽ * Ů’ Ů? â€? c Ů? Ů? ŮŽ Ů? +Ů? Ů’ GŮŽ * Ů’ ŮŽ ‍Ů? ن‏9 ŮŽ

“O My Lord, O My Lord,� but his food, drink and clothing is from forbidden sources. The Prophet said: “So how would one expect his supplication to be answered30?�

#91$ O‍إ Ůˆâ€Ź7 +‍ آ‏N1$ ‍ Ůˆâ€Ź.102 {He owns everything} everything} in the absolute sense, {and ŘŒ< ( 4 € 6 J "‍ (< ا‏6)U O‍ Ůˆâ€ŹŘŒâ€ŤŘĄâ€Ź7 nothing owns Him. No one and nothing is without} the nothing owns Him. No one and nothing is without} ‍ آ‏4 < ( 4 € "‍ (< ا‏6)]G â€ŤŮˆ!< ا‏ {need for Him}, in every sense, {for even the {for even the {need for Him} < Ů? Ů’ ŮŽ ‍ ا‏+‍ Řą !< أه‏F‍ Ůˆâ€Źabsolute {need for Him} blink of an eye. Whoever thinks himself without need for for AllÄ h AllÄ h for the blink of an eye has blasphemed and become one of the people headed for ruin.} become one of the people headed for ruin.}

O ŘŒ6D ‍ Ůˆâ€Ź5w] "â€ŤŮˆا‏

.103 {And AllÄ h AllÄ h has Gh GhaOab} ab} which refers to His Will to ‍ !< ا عى‏i‍ آ‏punish someone, and should not be translated as “angerâ€?, {and RiO RiOÄ } which refers to His Will to reward someone, and should not be translated as “pleasureâ€?. These are ascribed to Him, but their meaning is {not like} like} their meaning when ascribed to {any creation.} {any creation.} ny creation.} These two attributes are ascribed to AllÄ h, and are often translated misleadingly as “angerâ€? and “pleasureâ€?. This is misleading, because these two English words have the apparent meanings of emotion and reaction, and these are meanings that apply to humans. Fakhr al-DÄŤn Al-RÄ zÄŤ stated that words that have both a meaning that does not befit AllÄ h, and a meaning that does befit Him, cannot be ascribed to Him. Then he said, “Unless it is mentioned in the text of the Qurâ€™Ä n or a adÄŤth. In such a case one can use

30

Muslim, 2/703, No. 1015. 7 ‍ (< أ‏: Ů? Ů? ŮŽ; < ‍ي‏ s Ů? ( ŮŽ 7); ‍ق‏ Ů? ‍ < ŮŽ! Ů’زŮ?Ůˆâ€Ź+ Ů? Ů’ w ŮŽ 4Ů? ); ŮŽ !ŮŽ ŮŽ ‍َ Ů?ŘĄ ;) ŘŁ Ů?أ‏1 ŮŽ Ů’ ‍ < ا‏$ ! 5 Ů? Ů’ ŮŽ ‍ ŘŁ Ů?آ‏7); ‍ Ůˆâ€Ź1015 :703‍ؾ‏/2‍ ؏‏B1*! x F ŮŽ3 s‍ Ů„ َأ‏4 < ŮŽ Ů?1 ŮŽ Ů’ $Ů? Ů’ ‍ ا‏#Ů? Ů? ŮŽ !ŮŽ ‍َ َأ‏$ Ů? < ŮŽ Ů?)!Ů? Ů’a$Ů? Ů’ ‍ ŮŽŘŁ ŮŽ! ŮŽ ا‏#ŮŽ H1 ‍ن ا‏ H ‍€Š ?Ů‹ ŮŽŮˆŮ?ؼ‏ ŮŽ O‍ ؼ‏+ Ů? ?ŮŽ Ů’ ŮŽ ŮŽ ŮŒ5 Š € ŮŽ #ŮŽ 1H ‍ن ا‏ H ‍َ ا ) Řł Ů?ؼ‏3 s‍ َأ‏B1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F #Ů? 1H ‍ Ů?ه ŮŽ Ů’ ŮŽ ŮŽŘŠ Ů„ Ů„ Řą Ů„ ا‏7 ‍َ Ů?ز Ů?Ů… (< أ‏ s $Ů? ŮŽ ŮŽ ?ŮŽ U Ů’ ‍ َأ‏c ŮŽ ŮŽ Ů’ ‍* ŮŽ ŮŽ َأ‏ H ‍ ا‏+ Ů? Ů? Ů? + ŮŽ Ů? H ‍ ŮŽŘ° ŮŽآ ŮŽ ا‏BH ;Ů? Ů’B‍ت ! ŮŽŘą ŮŽز Ů’ )ŮŽ Ů?آ‏ Ů? ŮŽ? Š€ ŮŽ <! ‍Ů? ا‏1‍ ŮŽ!)Ů? ا Ů?آ‏n < ŮŽ Ů?0 H‍َ ا‏3 sâ€ŤŮŒ Ůˆ Ů„ َأ‏B Ů?1( ŮŽ ‍ن‏ ŮŽ Ů?1$ŮŽ Ů’ JŮŽ ŮŽ$ Ů? 7@‍َ Ů? Ů‹ ؼ‏F ‍Ů? ا‏1$ŮŽ ( Ů’ ‍ت ŮˆŮŽا‏ Ů? ŮŽ? Š H ‍Ů? ا !< ا‏1‍ Ů?آ‏+ Ů? Ů? s ‍ا‏ N ŮŽ Ů?0ŮŽ Ů? ‍ب‏ Ů? ŮŽ GŮŽ * Ů’ Ů? 6H@iŮŽ 4ŮŽ ‍ ŮŽا Ů?م‏ ŮŽ Ů’ Ů? ‍ي‏ ŮŽ 0Ů? U Ů? ‍ ŮŽ ŮŽاŮ…ŮŒ ŮŽŮˆâ€Ź#Ů? * Ů? ?ŮŽ 1Ů’ !ŮŽ ‍ ŮŽ ŮŽاŮ…ŮŒ ŮŽŮˆâ€Ź#Ů? Ů? ŮŽ E Ů’ !ŮŽ ‍ ŮŽ ŮŽاŮ…ŮŒ ŮŽŮˆâ€Ź#Ů? $Ů? ŮŽ Ů’ !ŮŽ ‍ب ŮŽŮˆâ€Ź Š ‍ب َع‏ Š ‍َ ŘĄŮ? َع‏$* H ‍ ا‏6 ‍ ؼ‏#Ů? Ů’ ŮŽ ŮŽ

the word exactly as narrated only, and not any other word derived from it31.�

"‍ ب Řą Ů„ ا‏F‍ أ‏5 @‍ Ůˆâ€Ź.104 ‍ أ‏5 74 ‍ @ ء‏O‍ Ůˆâ€ŹŘŒB1 ‍ Ůˆâ€Ź71( "‍ ا‏61F <! }]?@‍ Ůˆâ€ŹŘŒB3)! ‍? ŘŁ !< أ‏G@ O‍ Ůˆâ€ŹŘŒB3)! B‍آ ه‏0@ O‍ Ůˆâ€ŹŘŒB‍آ ه‏0 d ‍ Ůˆ ] اâ€ŹŘŒB3w]? ‍ ن ŮˆŘĽ * ن‏$ ‍ ŘŻ < ŮˆŘĽâ€ŹB3? ‍ Ůˆâ€Źd O‍ؼ‏ ‍ آ Ůˆ@ Ů‚ ŮˆÂ€] ن‏B3w] â€ŤŮˆâ€Ź

We love the companions of the Messenger of AllÄ h AllÄ h ` we do not reach excesses for love of any of them,} them,} to the extent of saying what is not true about them, {and {and we do not disavow any of them. And we hate anyone who hates them, and mentions bad about them. We do not mention except good about them.} An exception is not mention except good about them.} mentioning, for teaching purposes, what some of them did. For example, some adÄŤths include stories about a few of them committing sins. {Loving them is} {Loving them is} a part of {Loving them is} {religion, belief and pure obedience. Hating them} religion, belief and pure obedience. Hating them} all religion, belief and pure obedience. Hating them} {is blasphemy and hypocrisy and injustice} injustice} because they are the one’s that transferred the religion on to later generations. Hating them all then, implies hatred of the religion.

‍ Řą ل‏4 d ‍ ا‏:?P@‍ Ůˆâ€Ź.105 9 7 A O‍ ŘŁŮˆâ€ŹB1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F "‍ا‏ $ J‍ Ůˆâ€Ź# w J #)( "‍ ا‏7D‍ ع‏K % ‍ا‏ ‍ ب‏d ‍ < ا‏$ B; ŘŒ !A‍ ا‏l $ 61( 7D‍ ن < ( ن ع‏$P B; ŘŒ#)( "‍ ا‏7D‍ع‏ "‍ ا‏7D‍ ع‏5 € 7 ‍ < أ‏71 B; ŘŒ#)( "‍ا‏ $XA‍ ŘĄ ا ا ŮˆŮ† Ůˆا‏1d ‍ ا‏B‍ ŮˆŮ‡â€ŹŘŒ#)( .‍ ن‏3$ ‍ا‏

{It is confirmed that the kh khilÄ ilÄ fah}, fah} the greater imamate, which is the rulership of all Muslims, {after the Prophet first went to AbĹŤ AbĹŤ Bakr AlAl-Č˜iddÄŤ Č˜iddÄŤq in preference} of him as the best of the companions, {and {and preference} to give him precedence over the the entire nation of the Prophet. Then it went to ‘Umar ibn AlAl-KhaccÄ ccÄ b , then to ‘Uth UthmÄ n ibn ‘AffÄ AffÄ n , then to ‘AlÄŤ AlÄŤ ibn AbÄŤ AbÄŤ Ä lib . They are the righteous kh khalÄŤ alÄŤfahs and the rightly guided imÄ imÄ ms.} ms.} There are two imamates in IslÄ m: that of rulership and that of leading the prayer. The first is called the greater imamate, and the second is called the lesser imamate.

B‍ ه‏$ < 0 ‍ ŘŠ ا‏E ‍ ŮˆŘŁŮ† ا‏.106 {We testify that the ten people that the Messenger of B‍ ه‏E ‍ Ůˆâ€ŹB1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F "‍ Řą Ů„ ا‏AllÄ h AllÄ h told us will go to Paradise, are actually going B3 3 ! 61( ) B3 3E@ ) 31 P. 35, Shar AsmÄ â€™ AllÄ h Al-4usnÄ , Al-Fakhr Al-RÄ zÄŤ, Al-Maktabah Al-AzharÄŤyah li Al-TurÄ th, Egypt, 2000.

K ‍ ا‏# ‍ Ůˆâ€ŹŘŒB1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F "‍ع Ů„ ا‏ 1€‍ Ůˆâ€Ź71(‍ ن Ůˆâ€Ź$P(‍ Ůˆâ€Ź$(‍ Ůˆâ€ŹŘŒ 9 ‍ أ‏:Bâ€ŤŮˆŮ‡â€Ź < <$ ‍ Ůˆ Ůˆ(? اâ€ŹŘŒ ‍ Ůˆâ€ŹS â€ŤŮˆا‏ R0‍ ŮˆŘŁ (? ŘŠ < ا اح ŮˆŮ‡ ŘŁ! < Ů‡â€ŹŘŒâ€Ť( ٠‏ .< $ ‍ أ‏B3)( "‍ ا‏7D‍ Řąâ€ŹŘŒ !A‍ا‏

there, just as the Messenger of AllÄ h AllÄ h testified. His saying is the truth. They are AbĹŤ AbĹŤ Bakr,} Bakr,} the first khalÄŤfah, {‘Umar,} Umar,} the second khalÄŤfah, {‘Uth UthmÄ n,} n,} the third khalÄŤfah, {{‘AlÄŤ { AlÄŤ,} the fourth khalÄŤfah ,} { al al ah} ah} ibn ‘UbaydillÄ h - the Prophet called him “ al ah of Generosityâ€?, {AlAl-Zubayr} Zubayr} ibn Al-’AwwÄ m ibn Khuwaylid - the son of the Prophet’s aunt on the father’s side, {Sa {Sa’ {Sa’ {Sa’d} ibn AbÄŤ WaqqÄ 8, {Sa d} {Sa’čd} ibn Zayd d} ibn ‘Amr, {‘AbdurRa AbdurRa mÄ n ibn ‘Awf} who’s name was Awf} originally ‘Abd al-Ka’bah, literally: the slave of the Ka’bah,

but

the

Prophet

renamed

him

‘AbdurRa mÄ n, {and AbĹŤ AbĹŤ ‘Ubaydah ibn AlAl-JarrÄ JarrÄ - and he is the trustworthy one of this nation, may AllÄ h and he is the trustworthy one of this nation, may AllÄ h AllÄ h please them all.} please them all.} Al-TirmidhÄŤ narrated that the Prophet said, “Abu Bakr is in Paradise, ‘Umar is in Paradise, ‘UthmÄ n is in Paradise, ‘AlÄŤ is in Paradise, al ah is in Paradise, AlZubayr is in Paradise, ‘AbdurRa mÄ n ibn ‘Awf is in Paradise, Sa’d ibn AbÄŤ WaqqÄ 8 is in Paradise, Sa’čd ibn Zayd is in Paradise, and Abu ‘Ubaydah ibn Al-JarrÄ is in Paradise.â€? Muslim narrated that when the christian delegation from NajrÄ n in Yemen wanted to leave Al-MadÄŤnah, they asked the Prophet to send with them a trustworthy person. He told AbĹŤ ‘Ubaydah to stand up and said, “This is the trustworthy one of this nation.â€?

74 ‍ل‏ ŮŽ ‍< ا‏ ŮŽ* ŮŽ Ů’ ‍ Ůˆ ŮŽ!<Ů’ َأ‏.107 {The one who speaks speaks well of the companions of the B1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F "‍ ب Řą Ů„ ا‏F‍ أ‏Messenger of AllÄ h Messenger of AllÄ h AllÄ h , his wives – , his wives – who are clear of all #J ‍ ŮˆŘ°Řąâ€ŹŘŒf@‍ د‏+‍ ا ه ات !< آ‏# â€ŤŮˆأزŮˆا‏ .‍ ŘŚ !< ا ) ق‏4 ŘŒf ‍ ع‏+‍ < !< آ‏$ ‍ ا‏filthiness, and his descendants - who are free of all disgrace, has been cleared of hypocrisy.} disgrace, has been cleared of hypocrisy.} Muslim narrated that the Prophet said:

Ů’B‍ Ů?ŘŁ ŮŽŘ° Šآ Ů? Ů?آ‏7Ů?G Ů’ ŮŽ + Ů? ‍ ŮŽŘŁ ْه‏7Ů?4 #ŮŽ 1H ‍ْ ا‏B‍ Ů?ŘŁ ŮŽŘ° Šآ Ů? Ů?آ‏7Ů?G Ů’ ŮŽ + Ů? ‍ ŮŽŘŁ ْه‏7Ů?4 #ŮŽ 1H ‍ْ ا‏B‍â€?Ů?ŘŁ ŮŽŘ° Šآ Ů? Ů?آ‏ “7Ů?G Ů’ ŮŽ + Ů? ‍ ŮŽŘŁ ْه‏7Ů?4 #ŮŽ 1H ‍ا‏ “I remind you of AllÄ h with regard to the People of My House.â€? Similarly, AbĹŤ Bakr said:

“#Ů? GŮ? Ů’ ŮŽ + Ů? ‍ ŮŽŘŁ ْه‏7Ů?4 BŮŽ 1H ŮŽ ‍ ŮŽŮˆâ€Ź#Ů? Ů’ 1ŮŽ( ŮŽ #Ů? 1H ‍ ا‏6H1F ŮŽ ‍ Ů‹ا‏$H ŮŽ !Ů? ‍â€?اعŮ’ Ů? ?Ů? ا‏ “Respect Mu ammad through the People of His House.â€?

< * ‍> !< ا‏1* ‍ ŘĄ ا‏$1(‍ Ůˆâ€Ź.108 {The scholars of the first three centuries who are of {The scholars of the first three centuries who are of the ŘŒ ;A‍ Ůˆا‏d ‍ ا‏+‍ < أه‏G ‍ !< ا‏B‍ Ůˆ!< ه‏first generation,} first generation,} i.e. the companions - those who saw + $ O‍ن ؼ‏ ŮŽ ‍ْ ŮŽآ Ů?Ůˆâ€Ź0 Ů? O ƒ) ‍ Ůˆا‏# ‍ ا‏+â€ŤŮˆŘŁŮ‡â€Ź .+ ?* ‍ ا‏U 61( 34 ‍ * إ‏B‍ Ůˆ!< ذآ ه‏the Prophet and died as Muslims, {and those after them of the tÄ tÄ bi’ bi’č generation} generation} i.e. those who met at least one of the companions, {that are among the people of good deeds and adÄŤ adÄŤth narration; narration; jurisprudence and insight; these people are not mentioned except in a good way, and whoever speaks ill of them is not on the} sound {path.} {path.} ill of them is not on the} {path.} This is because Muslims should protect one another in loyalty based on their common belief. AllÄ h said (AlTawbah, 71):

[71/ G ‍} ]ا‏ Ů? Ů’ ŮŽ ‍ْ ŮŽŘŁŮˆŮ’Ů? ŮŽ Ů?إ‏B3Ů? w Ů? Ů’ ŮŽ ‍ت‏ Ů? ŮŽ)!Ů? Ů’a$Ů? Ů’ ‍ن ŮˆŮŽا‏ ŮŽ Ů?)Ů?!Ů’a$Ů? Ů’ â€ŤŮˆŮŽا‏ Meaning: “the Muslim Believers are united as protectors of one another, ordering good and prohibiting evil32.â€? Moreover, these Muslims of the first generations are the flagships of IslÄ m. Al-BukhÄ rÄŤ narrated that the Prophet said:

â€œŮ’B3Ů? @ŮŽ Ů?1 ŮŽ < ŮŽ Ů?0 H‍ ا‏BH ;Ů? Ů’B3Ů? @ŮŽ Ů?1 ŮŽ < ŮŽ Ů?0 H‍ ا‏BH ;Ů? 7Ů?@Ů’ ŮŽ 7Ů?G!H ‍` Ů’ Ů? Ů?أ‏ ŮŽâ€? “The best of my nation are those in my generation, then those that come after them, then those that come after them (again).â€? Then he said, as narrated soundly by Al-TirmidhÄŤ: “after that, lying spreads.â€? 32 ZÄ d al-MasÄŤr

â€ŤŮˆ إ‏A‍ ŘŁ ا !< ا‏+w @ O‍ Ůˆâ€Ź.109 {We do not prefer prefer any walÄŤ walÄŤ over any prophet – may ‍ Ůˆ@ Ů„â€ŹŘŒâ€Ť ا * م‏B3 1( ‍@? إ‏A‍ ŘŁ !< ا‏61( AllÄ h AllÄ h perfect their peace}, for a walÄŤ only reached his perfect their peace} .â€ŤŮˆ إ‏A‍ ا‏l $ <! +w4‍ Ůˆا أ‏7?@ rank because of following a prophet, so how can he be

better? Even the extraordinary events that happen at the hands of some of them are merely extensions of the miracles of their prophet. Moreover, prophets have all the characteristics that a walÄŤ has, plus the added nobility of prophethood. {And we say that a single prophet is better than all walÄŤ walÄŤs together}, together} due to the great honor prophets have by receiving revelations and having miracles.

<! ‍ إ‏$ <!a@‍ Ůˆâ€Ź.110 {We believe in what is told of their karÄ {We believe in what is told of their karÄ mahs}, which mahs} .B3J ‍ ŘŞ !< ŘąŮˆا‏P ‍ (< ا‏xF‍ Ůˆâ€ŹB3J !‍ آ ا‏are the extraordinary events that happen to walÄŤs, {and {and was soundly narrated through trustworthy narrators.} was soundly narrated through trustworthy narrators.} hrough trustworthy narrators.}

<! ( * ‍ اء ا‏i <!a@‍ Ůˆâ€Ź.111 # 1( B ! < ‍ ا‏6* ( â€ŤŮˆŮ„â€ŹS@‍` ŮˆŘŹ ا Ů„ Ůˆâ€Ź f$E ‍ Řš ا‏1 <!a@‍ Ůˆâ€ŹŘŒ33‍ إ‏$* ‍ا * Ů… !< ا‏ <! ‍ع؜‏A‍ Ůˆ` ŮˆŘŹ دا ا‏3 ]! <! 3 D !

{We believe in the prerequisites of the last hour, such as the coming of Al as the coming of AlAl-DajjÄ DajjÄ l,} who is a human being that l,} claims to be God and has extraordinary events occur at his hands, {and the descent of Jesus {and the descent of Jesus from the sky} from the sky} {and the descent of Jesus from the sky} in his return to Earth. It was declared authentic by Al4Ä kim and verified by Al-DhahabÄŤ that the Prophet said about Jesus :

< H 9ŮŽ 1Ů?* Ů’ ŮŽ َ‍* Ů‹ ŮŽŮˆâ€Ź Ů? Ů’ !Ů? Ů‹! ŮŽ!‍ ŮŽŮˆŮ?ؼ‏O Ů‹ Ů’ ( ŮŽ Ů‹$9ŮŽ ŮŽ BŮŽ Ů’ !ŮŽ <Ů’ ‍ ا‏6ŮŽ* Ů?( < H ŮŽ ?Ů? 3Ů’ ŮŽ ŮŽâ€? 71( BŠ1* ŮŽ Ů? 6HGŮŽ ‍< ŮŽ Ů’? Ů?ي‏ H ŮŽ JŮ? Ů’i ŮŽ َ‍ ŮŽŮˆâ€Ź$Ů?3GŮ? H)Ů? Ů? ‍ Ů‹ا ŘŁŮˆâ€Ź$Ů? GŮŽ Ů’ !Ů? ْ‍ ŮŽ Ů‹ ŮŽ ˜ ŮŽŘŁŮˆâ€Ź4Ů? ,“#Ů? Ů’ 1ŮŽ( ŮŽ ‍ن‏ H ‍د‏H ‍ Ů?ع‏iŮŽ ŮŽâ€ŤŮŽŮˆâ€Ź “Jesus, the son of Mary will descend (from the sky where he is alive today) to be a just ruler and an equitable imÄ m. He will got to perform 4ajj or ‘Umrah pilgrimage or both together and he will come to my grave in order to give his salÄ m greeting to me, and I

33 Al-Mustadrak, 2/651, No. 4162. < $ ! ); ?( < 61 ); ‍ < (? ا ه ب‏$ ! ); ‍ ا ي‏$ ‍ < أ‏$ ! 5 ‍ ŘŁ ا‏7@ ?`‍ أ‏4162 651‍ؾ‏/2‍ < ؏‏% ‍ ا‏61( ‍ ŘąŮƒâ€ŹG*$ ‍ا‏ B ! < 6* ( < ?3 B1 ‍ Ůˆâ€Ź# 1( "‍ ا‏61F "‍ ŘŁ ه ŘŠ Ů„ Ů„ Řą Ů„ ا‏: $ ‍ ŘŁŮ… ? ? ل‏6 ! ‍ ? ŮŠ (< ( إ‏$ ‍ ا‏7 ‍ؼ Ů‚ (< < أ‏ ‍ ا‏4 R $G ‍ ؼن عأ‏7`‍ أ‏7) ‍ Ů„ ŘŁ ه ŘŠ أي‏# 1( ‍عدن‏A‍ Ůˆâ€Ź71( B1* 6G ‍ < ? ي‏Ji ‍ Ůˆâ€Ź$3G ) ‍ ا ŘŁŮˆâ€Ź$G ! ‍ ŘŁŮˆâ€Ź4 <91* ‍ ŮˆŘĽ! ! ! * Ůˆâ€ŹO ( $9 R‍ ŘĽ ) د‏: 7?‍ه‏0 ‍ Ůˆ Ů„ ا‏#)! ?( < 61 # $ x F : B‍ Ů„ ا آ‏- ‍ } ا‏4 . * ‍ ا‏R03 R d B ‍ ا ) ŘŻ Ůˆâ€Źx F c ‍ا‏0‍ ا * Ů… ه‏NX ‍أ ه ؊‏ .5 U ‍ ŮˆŮ‡â€Źx F

will answer him� (Al-Mustadrak, 2/561). {And we believe in the rising of the sun from the west, and the coming of the animal of the earth from its place.} place.} Muslim narrated from Abō Hurayrah that the Prophet said:

ْ‍ ŮŽŘŁŮˆâ€Ź+ Ů? ?Ů’ ŮŽ Ů’<!Ů? Ů’:)ŮŽ !ŮŽ n Ů’<9Ů? JŮŽ Ů’B ŮŽ ŮŽ3@Ů? ŮŽ$ Ů?‍ ŮŽ@ Ů’*Ů‹ ؼ‏lŮ? ŮŽ )Ů’ ŮŽ ŮŽ < ŮŽ Ů’ ŮŽ ` ŮŽ ‍â€?;ŮŽ ŘŤŮŒ Ů?ŘĽŘ°ŮŽا‏ ‍ل‏ Ů? H H ‍َ ŮˆŮŽا‏3 Ů? Ů? ]Ů’ !ŮŽ Ů’<!Ů? f Ů? $Ů’ E H ‍ؚ ا‏ Ů? Ů?1€ Ů? ‍` Ů’ Ů‹ا‏ ŮŽ ŮŽ3@Ů? ŮŽ$ Ů?‍ ؼ‏7Ů?4 Ů’:?ŮŽ * ŮŽ ‍َآ‏ â€œâ€ŤŘśâ€Ź Ů? ْ‍ع‏A ŮŽ ‍ Ů? ا‏H â€ŤŮŽŮˆŘŻŮŽا‏ “There are three things that if they come, then the belief of a blasphemer in IslÄ m, or repentance of a sinner are no longer accepted: the rising of the sun from the west, the coming of Al-DajjÄ l, and the coming of the animal of the earth.â€?

O‍ Ů‚ آ ه) Ůˆâ€Ź%@ O‍ Ůˆâ€Ź.112 {We do not believe any fortuneteller or clairvoyant,} clairvoyant,} ‍ ب‏G9 ‍ > ا‏d e 7( <! O‍ Ůˆâ€ŹŘŒ 34 4‍ ( ا‏or anyone who claims to have knowledge of the . !A‍ Řš ا‏$ â€ŤŮˆا *) ŮˆŘĽâ€Ź

unknowable by special ability or supernatural powers. A mad ibn 4anbal narrated that the Prophet said:

‍ل‏ ŮŽ SŮ? @Ů’ ‍َ Ů?أ‏$ Ů? ŮŽ ŮŽ ‍ ŮŽ Ů’ ŮŽآ‏4ŮŽ ‍ل‏ Ů? Ů? ŮŽ ŮŽ$ Ů? #Ů? ŮŽ H % ŮŽ 4ŮŽ Ů‹4‍ا‏H ( ŮŽ ْ‍ آŮŽ Ů?ه)Ů‹ ŮŽŘŁŮˆâ€Ź6ŮŽJ‍â€? ŮŽ!<Ů’ َأ‏ “ Ů? $H ŮŽ !Ů? 6ŮŽ1( ŮŽ “Whoever comes to a someone who claims to know the future or to have psychic knowledge and believed what he said to be true, has blasphemed against what has been revealed to Mu ammad .â€? We do not believe in such people, {or whomsoever makes a claim contrary to what is in the Qur’ Qurâ€™Ä n,} n,} flawless {{ adÄŤ adÄŤths, or ijmÄ s, or ijmÄ â€™ consensus.} consensus.}

34 Fat al-BÄ rÄŤ 10/216, Shar al-NawawÄŤ 2/298, MashÄ riq al-AnwÄ r 2/145. ‍ا٠‏H ŮŽ Ů’ ‍ ŮˆŮŽا‏5ŮŽ? ŮŽ 6ŮŽ ‍)ŮŽ ŘŻ Ů?ؼ‏GŮ? Ů’ Ů? ‍ ا‏lŮŽ !ŮŽ ‍عْ؜‏iŮŽ Ů’ ‍ ا‏7Ů?4 lŮ? ŮŽ ŮŽ ŮŽ ŮŽ$ Ů? ‍`?ŮŽ Ů?ع‏ Ů’ hŮ? Ů’ َ‍ آ‏5Ů’ ]ŮŽ Ů’ ‍ ا‏BŮ’1( Ů? ‍ Ů?ا Šد(ŮŽ إ‏- َ‍َ Ů ŮŽŮˆ ŮŽ Ů? ز ŮŽآ*Ů’ ه‏9 Ů’ ‍ ا‏x Ů? GŮ’ ŮŽ Ů? - ŮŽ@ ŮŽ39ŮŽ Ů’ ‍ ŮˆŮŽا‏:10/216 < O ‍ ا ? عي‏xG4 <! # ‍( Ůˆâ€Ź145 ‍ ؾ‏/ 2 ‍ )؏‏- ‍ Ř­ ا‡; ع‏F 61( ‍@ اع‏A‍ عق ا‏E! .‍ ŮŽŘŁŮˆŮ’ ŮŽ ْل‏+Ů’ 4Ů? Ů’<!Ů? ‍ب‏ Ů? Ů’ w ŮŽ Ů? ‍]Ů? ?ŮŽ ت‏$ŮŽ Ů’ ‍ ا‏6ŮŽ1( ŮŽ ‍ Ů?ŘŹ ا Ů’ Ů? Ů? ٠‏d Ů’ GŮŽ * Ů’ ŮŽ Ů’<!ŮŽ ‍اإ‏H ‍ Ů? ا‏E Ů’ JŮŽ ‍َ ŮŽŮˆâ€Ź1$ŮŽ 3Ů’ $Ů? Ů’ ‍ ا‏x Ů? GŮ’ ŮŽ Ů? <! :* `‍ Ůˆا Ů‚ ŮˆŘŁ ? ب أ‏B ) ‍ < Ůˆا‏$dG ‍! Řą ƒ< Ůˆا‏A‍ ا‏0`i ‍ي‏0 ‍ Ůˆا ا٠ا‏4‍ آ ه< ( ا‏+‍ آ‏f ‍ ن‏39 ‍ @ Řš !< ا‏B‍ آ ه) ŮˆŮ‡â€Ź6J‍ ŘŁŮŠ !< أ‏4‍ ( ا‏6J‍أ‏ 2 ‍ )؏‏- B1*! 61( ‍ Ř­ ا ) ŮˆŮŠâ€Ź. +? G*$ ‍ ا‏5 ] ?d ‍ي‏0 ‍ ه< ا‏9 ‍ ه ! ŘŻ Ůˆا‏$! 6 `‍ أ‏$ ?d ‍ي‏0 ‍ ا ا٠ا‏+ ‍ Ůˆâ€Ź5 ] ‍ ا‏4 ! 6( #@i‍ ا < آ‏3 ‍ ا Ů’ ŮŽ ŮŽب‏7Ů?4 ‍ن‏ ŮŽ َ‍ آ‏: ‍ل‏ ŮŽ ŮŽ ŘŒ BŮŽ 1H ŮŽ ‍ ŮŽŮˆâ€Ź#Ů? Ů’ 1ŮŽ( ŮŽ #H1 ‍ ا‏6H1F ŮŽ H$ ŮŽ !Ů? 6ŮŽ1ŮŽ( #H1 ‍ل ا‏ ŮŽ SŮŽ @Ů’ ‍ َأ‏H$!Ů? ‍،‏ ŮŽ Ů? ŮŽ Ů’ ŮŽ 4ŮŽ ‍َ ŮŽ Ů? ل‏$ Ů? Ů?# ŮŽ H % ŮŽ 4ŮŽ Ů‹)‍ آŮŽ Ů?ه‏6ŮŽJ‍ ) ŮŽ!<Ů’ َأ‏c Ů? ŮŽ 7Ů?4 Ů‹w Ů’ ‍ َأ‏7 Ů‘ Ů? H d ŮŽ Ů’ ‍ل ا‏ ŮŽ ŮŽ ‍ ŮŽŮˆâ€Ź:(298 ‍ ؾ‏/ Ů’<!ŮŽ Ů’B3Ů? )Ů’ !Ů? ‍ ŮŽŮˆâ€ŹŘŒ # Ů? ( Ů’ ‍ Ů?أ‏BŮ? 3Ů’ ŮŽ Ů? N ŮŽ Ů?‍ ْعَاŮƒ َذ‏GŮ? Ů’ ‍ Ů?ا‏7Ů?( H ŮŽ Ů’<!ŮŽ Ů’B3Ů? )Ů’ !Ů? ‍ ŮŽŮˆâ€ŹŘŒ ‍`?ŮŽ ع‏ Ů’ iŮŽ Ů’ ‍ ا‏#Ů? Ů’ ŮŽŮ?‍ ؼ‏7Ů? 1Ů’ Ů? < Ů‘ Ů? Ů’ ‍ Ů‹ Ů?!<Ů’ ا‏XŮ’ ‍ Ů?ع‏#Ů? ŮŽ ‍ن‏ H ‍ َأ‏BŮ?(Ů’S ŮŽ Ů’<!ŮŽ Ů’B3Ů? )Ů’ !Ů? ŘŒ ‍!Ů? ع‏iŮ? Ů’ ‍Ů? Ů‹ا Ů?!<Ů’ ا‏P‍ن ŮŽآ‏ ŮŽ Ů?4 Ů? Ů’ ŮŽ Ů’B3Ů? @H‍ن َأ‏ ŮŽ Ů?( H ŮŽ ŮŽ)3ŮŽ ‍َآ‏ Ů’B3Ů? )Ů’ !Ů? ‍ ŮŽŮˆâ€ŹŘŒ N ŮŽ Ů?‍ ŮŽŮˆ ŮŽ@ Ů’ ŮŽŘ°â€ŹŘŒ ‍ ْأَ؊‏$ŮŽ Ů’ ‍ ا‏#Ů? Ů? BŮŽ3HG Ů? Ů’<!ŮŽ ŮŽ4 Ů? Ů’ !ŮŽ ‍ ŮŽŮˆâ€ŹŘŒ 7 Ů‘ @Ů? ŮŽ1 Ů? Ů’ ‍ْإ ا‏7E H ‍ق ا‏ ŮŽ ŮŽ ŮŽ Ů’<!ŮŽ Ů? 4ŮŽ Ů? Ů’ $ŮŽ ‍ ŮŽآâ€ŹŘŒ ŮŽ3 Ů? ‍ل‏ H ŮŽ GŮŽ Ů’ ‍ ?ŮŽ ب Ů?ا‏ Ů’ ‍ت َأ‏ Ů? ŮŽ! Š ŮŽ $Ů? Ů? ‍!Ů? ع‏iŮ? Ů’ ‍َ ا‏4 Ů? Ů’ !ŮŽ BŮ?(Ů’S ŮŽ ‍Ů?ي‏0 H‍ً ŮŽŮˆ Ů?ه ŮŽ ا‏4‍ا‏H ( ŮŽ : 6H$* ŮŽ Ů? f Ů? @ŮŽ ŮŽ ‍ ŮŽŮˆ Ů?ه‏7 Ů‘ Ů? H d ŮŽ Ů’ ‍َ Ů… ا‏1‍َا ŮŽآ‏0‍ َه‏. #Ů? @ŮŽ Ů?( H ŮŽ ŮŽ$ Ů?4 Ů’B3 Ů? % Ů’ JŮŽ ‍ْ ŮŽŮˆâ€ŹB3 Ů’ ŮŽ 6ŮŽ ‍ Ů? Řš Ů?ؼ‏s ‍ ŮˆŮŽاâ€ŹŘŒ Ů’B3Ů‘1‍ ŮŽ Ů?ŘĄ Ů?آ‏aŮ? ‍ ŮŽ ن َه‏JŮ’ ‍(<Ů’ Ů?ؼ‏ ŮŽ 7Ů’3)H ‍ ا‏6ŮŽ1( ŮŽ +Ů?$GŮŽ E Ů’ ŮŽ c Ů? ŮŽ Ů’ ‍ ŮˆŮŽا‏: ‍ل‏ ŮŽ ŮŽ ŘŒ Ů‹)‍ آŮŽ Ů?ه‏BŠ )ŮŽ $Ů? Ů’ ‍ ا‏7Š$* ŮŽ Ů? Ů’<!ŮŽ ŮŽ$ Ů? #Ů? ŮŽ H % ŮŽ 4ŮŽ 4Ů‹ ‍ا‏H ( ŮŽ ْ‍ آŮŽ Ů?ه)Ů‹ ŮŽŘŁŮˆâ€Ź6ŮŽJ‍ل ŮŽ!<Ů’ َأ‏ ŮŽ ŮŽ BŮŽ 1H ŮŽ ‍ ŮŽŮˆâ€Ź#Ů? Ů’ 1ŮŽ( ŮŽ #Ů? 1H ‍ ا‏6H1F ŮŽ 7 Š ?Ů? )H ‍(<Ů’ ا‏ ŮŽ < Ů?* ŮŽ ŮŽ Ů’ ‍ Ů?ه ŮŽ Ů’ ŮŽ ŮŽŘŠ ŮˆŮŽا‏7Ů? ‍(<Ů’ َأ‏ ŮŽ ŮŒâ€ŤŮŽ س‏1` Ů? ŮŽ);ŮŽ H ŮŽ ‍ل‏ ŮŽ ŮŽ ‍٠‏ Ů? Ů’ ( ŮŽ Ů’<( ŮŽ Ů? Ů? ŮŽ < Ů? Ů’ 6ŮŽ Ů’ ŮŽ ŮŽ);ŮŽ H ŮŽ - $ ‍ !*) أ‏. BŮŽ 1H ŮŽ ‍ ŮŽŮˆâ€Ź#Ů? Ů’ 1ŮŽ( ŮŽ #Ů? 1H ‍ ا‏6H1F ŮŽ Ů? $H ŮŽ !Ů? 6ŮŽ1( ŮŽ ‍ل‏ ŮŽ SŮ? Ů’@‍َ Ů?أ‏$ Ů? ŮŽ ŮŽ ‍ ŮŽ Ů’ ŮŽآ‏4ŮŽ ‍ل‏ Ů? Ů? ŮŽ

( $ ‍ Ůˆ@ ى ا‏.113 {We see the jamÄ jamÄ â€™ah} the ijmÄ â€™ consensus of the 35 ‍ا‏0(‍ ا Ůˆا Ů? ز ] Ůˆâ€ŹF‍ Ůˆâ€Źmujtahid scholars, and unity under a single khalÄŤfah {as {as true and correct, and division as deviation deviation and torture}, torture} whether this division be in the sense of breaking ijmÄ â€™ or by splitting into groups. AllÄ h said (Ä€l ‘ImrÄ n, 103):

[103/‍ ان‏$( ‍ل‏n] â€œâ€Ť Ů? ا‏H ŮŽ JŮŽ Oَ‍â€?Ůˆâ€Ź Meaning: “Do not split apart.â€? Al-BukhÄ rÄŤ narrated that one time in the army of the Prophet , an immigrant to Al-MadÄŤnah kicked the rear of another man from Al-MadÄŤnah. The latter started calling the people of his home city while the other called other fellow immigrants for help. When the Prophet heard their cries, he said:

Ů’<!Ů? ŮŒ+ Ů? ‍ َع‏lŮŽ * ŮŽ ‍ ŮŽآ‏#Ů? 1H ‍ل ا‏ ŮŽ Ů? ‍ Ů? ŮŽ Ů? ا ŮŽ َع‏H Ů?1‍( َى ا Ů’ ŮŽ Ů?ه‏ Ů’ ‍ل َد‏ Ů? ŮŽ ŮŽ!â€? “ ŮŒ )ŮŽ GŮ? )Ů’ !Ů? ŮŽ3@H hŮ?4ŮŽ َ‍ل ŮŽŘŻ(Ů? ه‏ ŮŽ ŮŽ 4ŮŽ ‍َ Ů?ع‏%@Ů’ iŮŽ Ů’ ‍ً Ů?!<Ů’ ا‏1 Ů? ‍< َع‏ ŮŽ Ů? Ů? ŮŽ3$Ů? Ů’ ‍ا‏ “What is it with the cry of the non-Islamic era?â€? That is, separate groups up against each other instead of brotherhood. They told him what had happened, and he said, “Leave this cry, for it is rotten.â€?

‍ع؜‏A‍ ا‏74 "‍ ŮˆŘŻ < ا‏.114 {AllÄ h’ AllÄ h’s religion on earth and in the sky is only one, "‍ Ů„ اâ€ŹŘŒâ€Ť ŮˆŮ‡ ŘŻ < ا Ů…â€ŹŘŒ ‍ ŘĄ Ůˆا‏$* ‍ Ůˆا‏and it is IslÄ and it is IslÄ m. AllÄ h m. AllÄ h AllÄ h said (Ä€ said (Ä€l ‘ l ‘ImrÄ ImrÄ n, 19): n, 19): ‍)ؼن ا < () ا" ا Ů…( Ůˆ ل‏6 J [19/‍ ان‏F ‍ل‏r] ‍ Ů?م‏eŮ’ kŮ? Ů’ ‍ Ů? ا‏G ‍ ا‏#ŮŽ YŮ’ F Ů? I ŮŽ 8.# ‍ن ا‏ G ‍}Ů?ؼ‏ ( ) ‍ ا Ů… د‏B9 : D‍)ŮˆŘąâ€Ź6 J Meaning:â€?Verily the one and only religion that AllÄ h accepts is IslÄ m.â€? {And He 1 +Ja said (Alsaid (Al-MÄ â€™idah, 3): idah, 3):

[3/‍؊‏#i+ ‍ ]ا‏+Ů‹Y8Ů?‍ ŮŽŮ… د‏+ŮŽ Ů’ kŮ? Ů’ ‍ ا‏HŮ? PŮ? ŮŽ t Ů? Ů?3‍} ŮŽŮˆ َع‏ Meaning: “AllÄ h accepts IslÄ m as a religion for you.â€?

35 Fat al-BÄ rÄŤ 8/649. < ŮŽ Ů? Ů? ŮŽ3$Ů? 1Ů’ ŮŽ ŮŽ ‍ي‏ s Ů? Ů? ŮŽ3$Ů? Ů’ ‍ل ا‏ ŮŽ ŮŽ ‍َ Ů?Řą ŮŽŮˆâ€Ź%Ů’@iŮŽ1Ů’ ŮŽ ŮŽ ‍ي‏ s ‍َ Ů?ع‏%@Ů’ iŮŽ Ů’ ‍ل ا‏ ŮŽ ŮŽ 4ŮŽ ‍َ Ů?ع‏%@Ů’ iŮŽ Ů’ ‍ Ů?!<Ů’ ا‏ Ů‹ Ů? ‍< َع‏ ŮŽ Ů? Ů? ŮŽ3$Ů? Ů’ â€ŤŮŒ Ů?!<Ů’ ا‏+ Ů? ‍ َع‏lŮŽ * ŮŽ 9ŮŽ 4ŮŽ Âœ Ů? Ů’ ŮŽ 7Ů?4 -8/649 < O ‍ ا ? عي‏xG4 ŮŒ )ŮŽ GŮ? )Ů’ !Ů? ŮŽ3@HhŮ? 4ŮŽ َ‍ل ŮŽŘŻ(Ů? ه‏ ŮŽ ŮŽ 4ŮŽ ‍ Ů?ع‏% ŮŽ @Ů’ iŮŽ Ů’ ‍ً Ů?!<Ů’ ا‏1 Ů? ‍< َع‏ ŮŽ Ů? Ů? ŮŽ3$Ů? Ů’ â€ŤŮŒ Ů?!<Ů’ ا‏+ Ů? ‍ َع‏lŮŽ * ŮŽ ‍ ŮŽآ‏#Ů? 1H ‍ل ا‏ ŮŽ Ů? ‍ Ů? ŮŽ Ů? ا ŮŽ َع‏H1Ů?‍( َى ا Ů’ ŮŽ Ů?ه‏ Ů’ ‍ل َد‏ Ů? ŮŽ ŮŽ! ‍ل‏ ŮŽ ŮŽ 4ŮŽ BŮŽ 1H ŮŽ ‍ ŮŽŮˆâ€Ź#Ů? Ů’ 1ŮŽ( ŮŽ #Ů? 1H ‍ ا‏6H1F ŮŽ #Ů? 1H ‍ل ا‏ Ů? Ů? ‍ َع‏N ŮŽ Ů?‍ َذ‏lŮŽ $Ů? * ŮŽ 4ŮŽ

ŘŒ % G ‍ Ůˆا‏1] ‍ ŮˆŮ‡ < ا‏.115 {IslÄ {IslÄ m is between extremism} by exceeding the bounds m is between extremism} ŘŒâ€Ť Ůˆ < ا ? Ůˆا Řąâ€ŹŘŒ+ G ‍ Ůˆا‏# ?EG ‍ Ůˆ < ا‏of what AllÄ h has allowed, {and shortcoming} shortcoming} by not ‍س‏i ‍!< Ůˆا‏Aâ€ŤŮˆ < ا‏

performing obligations that AllÄ h has prescribed {;

between likening AllÄ h’ AllÄ h’s attributes to those of His creation} creation} by ascribing to them meanings that apply to creation, such as a limit, {and rejecting them; between {and rejecting them; between denying choice all together and saying that humans create their their own acts; and between feeling safe from AllÄ h’ AllÄ h’s punishment, and despair of His forgiveness.} s punishment, and despair of His forgiveness.}

‍ ŘŻ@  Ů‡ ا‏G(‍ا ŘŻ )) Ůˆا‏034 .116 {So this is our religion and belief, both outward and <! +‍ ا" !< آ‏6 ‍ Ůˆ@ < إاإ ŘĽâ€ŹŘŒ )€ ‍ Ůˆâ€Źinward, and we declare declare to AllÄ h AllÄ h that we disavow .R ) ‍ Ůˆâ€ŹR @ ‍ي ذآ‏0 ‍` > ا‏

whomsoever disagrees with what we have mentioned and explained.} and explained.}

)ŮŽG?Š PŮŽ Ů? ‍ أن‏6 J "‍ل ا‏i*@‍ Ůˆâ€Ź.117 <! )$% ‍ Ůˆâ€ŹŘŒ# ) BGd ‍ Ůˆâ€ŹŘŒâ€Ť ن‏$ ‍ ا‏61( ŘŒ G$ ‍ Ůˆا‡عاإ اâ€ŹŘŒ 1Gd$ ‍ه اإ ا‏A‍ا‏ SG $ ‍ Ůˆا‏3?E$ ‍ ا‏+P! ‍ ا د‏5‍اه‏0$ â€ŤŮˆا‏ <! B‍ ه‏U‍ Ůˆا ? Ůˆا Řą Ůˆâ€Ź$3 â€ŤŮˆا‏ ‍ Ůˆ اâ€ŹŘŒ ( $ ‍ < ` ا ا *) Ůˆا‏0 ‍ا‏ @ )( B‍ إاإ ŮˆŮ‡â€ŹB3)! < @‍ Ůˆâ€ŹŘŒ w ‍ا‏ .K 4 G ‍ Ůˆا‏$% ‍ Ůˆ " اâ€ŹŘŒâ€Ť Ů‘Ů„ Ůˆأعد إ‏D Ů?

{We ask AllÄ h AllÄ h 1 +Ja to make us firm in the Islamic belief, and to end our lives while we are in that state, and to protect us from the various kinds of deviant inclinations, and divisive opinions, and lowly doctrines, such as that of the mush mushabbihah,} abbihah,} who liken AllÄ h to His creation; {the Mu’ Mu’tazilah,} tazilah,} who deny AllÄ h’s attributes; {the JahmÄŤya JahmÄŤyah,} ÄŤyah,} h,} who claimed that AllÄ h is literally everywhere, not in the sense that He knows everything, and claimed that Paradise and Hell come to an end; {the JabrÄŤya {the JabrÄŤyah,} ÄŤyah,} who denied that humans have h,} any choice at all, even a created one; {the Qada {the Qadar {the QadarÄŤyah,} ÄŤyah,} h,} who claimed that humans create their own actions, {and others among those that disagreed with the sunnah and the jamÄ jamÄ â€™ah, and pledged allegiance to deviation. We are clear of them, and they are deviants and lowly in our view.} and lowly in our view.} Al-GhazÄ lÄŤ said: “The Salaf generation of the nation of Prophet Mu ammad’s followers agreed to blame

those with deviant ideas, and to abandon them, and to cut relations with them, and to be hard in rebuking them, but to not be hard on different views in details of jurisprudence.36“ The same was stated by ‘AlÄ â€™ al-DÄŤn Al-BukhÄ rÄŤ37. {By AllÄ h {By AllÄ h AllÄ h alone is the protection from bad beliefs and He alone creates the ability to do good.} He alone creates the ability to do good.}

36 AbĹŤ 4Ä mid Al-GhazÄ lÄŤ. A Ů? l-Musta8fÄ FÄŤ ‘Ilm al-‘U8ĹŤl. Beirut, Lebanon: Dar Al-Kotob Al-ilmÄŤyah, 1413. 61( EG ‍ Ůƒ ا‏J l! B3 1( ‍ ع‏9@ ‍ ا‏EJ‍ Ůˆâ€ŹB3 ! ? % ‍ ا‏l ‍ Ůˆâ€ŹB3J 3!‍ ( Ůˆâ€ŹG?$ ‍ Ř°Ů… ا‏61( !A‍> ا‏1 ‍ ق‏J‍ Ůˆا‏:350‍ؾ‏/1‍ ؏‏6 %G*$ ‍ا‏ # ‍ ŮˆŘš ا‏4‍} Ůˆâ€ŹX‍ ا ا‏+X *! 74 < 1Gd$ ‍ا‏ 37 ‘AlÄ â€™ al-DÄŤn Al-BukhÄ rÄŤ. Kashf al-AsrÄ r. 4 vols. Beirut, Lebanon: Dar Al-Kotob Al-ilmÄŤyah, 1418/1997. BG)) â€ŤŮŠâ€Ź0 ‍ ا‏B9) B9 ‍ < آ Ůˆا ŮˆŘ°â€Ź01 + 4 ‍ < آ Ůˆا‏0 ‍  < ا‏N ‍ ذ‏6 J # ‍ آ‏6% O $! ‍ا‏0‍ ه‏61( ‍ Ůˆا‡ ŘŞ ا ا‏: 25‍ؾ‏/4‍ اع ؏‏A‍> ا‏E‍ آ‏ #@‍ ؼ‏B3 ‍ ب Ůˆا *) Ůˆâ€ŹG9 ‍ !< ا‏% ) O $! ‍ ع‏9 ‍ < !< ا‏09$ ‍ Ř°Ů… ا‏1$ ‍ ا‏61(‍ ! Řś Ůˆâ€ŹB3 1 74 ‍إ‏7 61( B3@‍ ƒ) ن Ůˆ *? ن أ‏O‍ ؼ‏B‍ ؼن ه‏B‍ أعداآ‏B9 ‍ ا ا ] ل‏3?@ < 0 ‍ات ا‏S $ < a$ ‍ ا‏+ ‍ !< ا‏c ‍د Ůˆâ€ŹA‍ !< ا‏5%@‍ Ůˆâ€Ź+ ‍ !< ا‏B3 ‍ عز‏$ K ‍ ا‏F‍ ؼ‏61( B‍ ŘŁ عه‏#@A 4 l ‍ ا‏74 f ! > 19J ( G?$ ‍ Ř°Ů… ا‏61( < d$ ‍ ŮˆŘŤ ا‏+? !A‍> ا‏1 ‍ ؚ‏$ h + ? ‍ ا )? ي‏# !‍ Ůˆâ€Ź+ ‍ ا" ا‏61( A K? B 6G ƒ) ‍ ا‏7(â€ŤŮˆ آ ا ŘŻŮˆا‏ . ‍ ا ŮˆŘšâ€Ź+X *! 74 < 1Gd$ ‍ ا‏61( EG ‍ Ůƒ ا‏J l! B3 1( ‍ ع‏9@ ‍ ا‏EJ‍ Ůˆâ€ŹB3 ! ? % ‍ ا‏l ‍ Ůˆâ€ŹB3J 3!â€ŤŮˆâ€Ź

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