( Article is part of Aqeedah Education Programme )
There are many Muslims who have little knowledge of Islamic Aqeedah. Faith is most important aspect of a Muslim Life and all of us should know and believe it from heart.
So this article is part of Aqeedah education Programme .All the Chapters are being given on following links
Book on Islamic Aqeedah
THE DETAIL ISLAMIC AQEEDAH (ISLAMIC CREED) FROM Aqeedatut Tahawi by
IImam of Hadith Abu Ja'far Ahmad ibn Muhammad At-Tahaawee.(R.A)
As we came to know that there are only two sources
of Islamic Aqeedah
- The Holy Quran and
- Sahih Ahadith.
So obviously the Books on Islamic Aqeedah are The Holy Quran and all the
Sahih Ahadith.
Now the question arises What is the need of
an separate Aqeedah Book by any Scholar?
The Holy Quran has been
sent to the Prophet Muhammad Sallallahu Alaihi Wasallam by Allah in the period
of 23 years according to the need of time, The Holy Quran is not arranged topic
wise e.g Aqeedah Chapter, Jurisprudence Chapter, Chapter on Social issue,
Economic issues or on manners. Almost same is the case of Ahadith collection
although the major books of Hadith has chapters but still not very finely defined.
So
for having comprehensive knowledge on Aqeedah it has to be collected from Quran
and authentic ahadith and has to be compiled.
To fulfil this requirement of general
Muslims the Scholars compiled book
on Aqeedah of Islam and has made the work of Muslims easy. There are many books
from Slafus Salehin Scholars Imams on Aqeedah.
Muslim should have a comprehensive knowledge of
Aqeedah. To fulfill this requirement I have chosen to present Aqeedatutahawia with its English translation.
I have chosen the book of Aqeedatutahawiah written by Imam of
Hadith Abu Ja'far Ahmad ibn Muhammad At-Tahaawee, (843 or 853 AD Born- 935 A.D. Died In
Hijri 239-321Hijri) because of following reason.
1.
Aqeedatutahawia is an scholary and
complete collection and explanation of Quranic Ayats and Ahadiths that are
related to muslim beliefs/Aqeedah.
2. Tahawi's
"Doctrine" (al-`Aqida),
very comprehensive and basic text for all times, listing what a Muslim must
know and believe and inwardly comprehend. It is considered a source book by all
Ahle Sunnat Wal Jamaat scholars. There
is consensus among all the leading Islamic scholar including the Muhaddethin
and authoritative Scholars of four School of Jurisprudence on the doctrines
enumerated in this work, which are entirely derived from the undisputed primary
sources of Religion, the Holy Qur'an and the authentic Hadith.
3.
Aqeedah Tahawiyyah is
written for students and has been/is part of education curriculum and is one of
the perfect book on Aqeedah.
4.
As Aqeedah is derived from Quran and Hadith so it is very important, and
it has been written by an undisputed scholar and Imam of Hadith Abu Ja'far
Ahmad ibn Muhammad At-Tahaawee, (843 or 853 to 935).
5.
He was the great scholar of Hadith ,has been described in these words by
other greats of Islamic History.
Al-Dhahabi said in his Major History of Islam:
Al-Dhahabi said in his Major History of Islam:
"He (Imam
Tahawi) was the Faqeeh, the Muhaddith, the Haafidh, one of the elite
personalities, and he was reliable, trustworthy, knowledgeable of fiqh and
intelligent."
Hafith Ibn Kathir
said in Al Bidayah wa al-Nihayah:
"He was one of
the reliable, trustworthy and brilliant scholars of Hadeeth (Haafidh)."
6. He has not only
explained but has also described the limit of explanation at appropriate place
and has refrained and warned the muslims not to indulge in those detail that
has not been considered important by Hazrat Muhammad Sallallahu Alaihi wasallam and Sahaba Karam Raziallahu Anhu and Salafus
Salehin scholars and Imams of earlier generation of muslims. And it is a
fact that many of the muslims including some scholars have forgotten.
7. This book is accepted by the scholars of Ahl al-Sunna wa al-Jama`a (sunni) of
four school of Jurisprudence (Hanfi,Shafai,Maliki,Hanbali) and
contemprory Scholars including Grand
Mufti of Saudi Arab Shaykh Abd al-Aziz ibn Abd Allah ibn Baaz (R.A.).
The quotation of the entire text of
Tahawi's "Doctrine," which is considered as the doctrine of Ahl
al-Sunna wa al-Jama`a, will be of benefit to the Muslims (May Allah help us) .
(This English translation along with
arabic text is from http://www.central-mosque.com
with thanks.)
THE DETAIL AQEEDAH (ISLAMIC CREED) FROM
Aqeedatut Tahawi by
IImam of Hadith Abu Ja'far Ahmad ibn
Muhammad At-Tahaawee.(R.A)
TAHAWI'S STATEMENT OF ISLAMIC DOCTRINE (AL-`AQIDA AL-TAHAWIYYA):
بسم
الله الرحمن الرحيم
In the
Name of Allah, the Merciful, the Compassionate Praise be to Allah, Lord of all
the worlds.
.
The great
scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, may Allah have
mercy on him, said:
This is a
presentation of the beliefs of Ahl al-Sunna wa al-Jama`a, according to the
school of the jurists of this religion, may Allah be pleased with them all, and
what they believe regarding the fundamentals of the religion and their faith in
the Lord of the worlds.
نَقُولُ
في تَوْحيدِ اللَّهِ مُعْتَقِدينَ، بـِتَوْفيقِ
We say
about Allah's unity, believing by Allah's help that:
إِنَّ
اللَّهَ تَعالى وَاحِدٌ لا شَرِيكَ لَهُ،
1. Allah
is One, without any partners.
وَلا
شَيْءَ مِثْلُهُ،
2. There
is nothing like Him.
وَلا
شَيْءَ يُعْجِزُهُ،
3. There
is nothing that can overwhelm Him.
وَلا
إِلهَ غَيْرُهُ،
4. There
is no god other than Him.
قَدِيْمٌ
بـِلا ابْتِدَاءٍ، دَائِمٌ بـِلا انْتِهَاءٍ،
5. He is
the Eternal without a beginning and enduring without end.
لا
يَفْنَى وَلا يَبـِيدُ،
6. He will
never perish or come to an end.
وَلا
يَكُونُ إِلا مَا يُرِيدُ،
7. Nothing
happens except what He wills.
لا
تَبْلُغُهُ الأَوْهامُ، وَلا تُدْرِكُهُ الأَفْهامُ،
8. No
imagination can conceive of Him and no understanding can comprehend Him.
وَلا
تُشْبـِهُهُ الأَنامُ
9. He is
different from any created being.
حَيٌّ
لا يَمُوتُ، قَيُّومٌ لا يَنامُ،
10. He is
living and never dies and is eternally active and never sleeps.
خَالِقٌ
بـِلا حَاجَةٍ، رَازِقٌ لَهُمْ بـِلا مُؤْنَةٍ،
11. He
creates without His being in need to do so and provides for His creation
without any effort.
مُمِيتٌ
بـِلا مَخَافَةٍ، بَاعِثٌ بـِلا مَشَقَّةٍ.
12. He
causes death with no fear and restores to life without difficulty.
مَازالَ
بـِصِفَاتِهِ قَدِيماً قَبْلَ خَلْقِهِ. لَمْ يَزْدَدْ بـِكَوْنِهِمْ شَيْئاً لَمْ يَكُنْ قَبْلَهُمْ مِنْ صِفَاتِهِ، وَكَما كَانَ
بـِصِفَاتِهِ أَزَلِيَّاً كَذلِكَ لا
يَزَالُ عَلَيْهَا أَبَدِيَّاً.
13. He has
always existed together with His attributes since before creation. Bringing
creation into existence did not add anything to His attributes that was not
already there. As He was, together with His attributes, in pre-eternity, so He
will remain throughout endless time.
لَيْسَ
مُنْذُ خَلَقَ الخَلْقَ اسْتَفَادَ اسْمَ الخَالِقِ، وَلا بـِإِحْدَاثِهِ البَرِيَّةَ اسْتَفَادَ اسْمَ البارِي
14. It was
not only after the act of creation that He could be described as "the
Creator" nor was it only by the act of origination that He could he
described as "the Originator."
لَهُ
مَعْنى الرُّبوبـِيَّةِ وَلا مَرْبوبٌ، وَمَعْنى الخَالِقِيَّةِ وَلا مَخْلوقٌ،
15. He was
always the Lord even when there was nothing to be Lord of, and always the
Creator even when there was no creation.
وَكَمَا
أَنَّهُ مُحْيِـي المَوْتَى بَعْدَما أَحْيَاهُمْ، اسْتَحَقَّ هَذا الاسْمَ قَبْلَ إِحْيائِهِمْ، كَذلِكَ اسْتَحَقَّ اسْمَ الخَالِقِ قَبْلَ
إِنْشَائِهِمْ،
16. In the
same way that He is the "Bringer to life of the dead," after He has
brought them to life a first time, and deserves this name before bringing them
to life, so too He deserves the name of "Creator" before He has
created them.
ذلِكَ
بـِأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ، وَكُلُّ شَيْءٍ إِلَيْهِ فَقِيرٌ، وَكُلُّ أَمْرٍ عَلَيْهِ يَسيرٌ، لا يَحْتَاجُ إِلَى شَيْءٍ
لـــَيْسَ
كَمِثـــْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ
17. This is because He has the power to
do everything, everything is dependent on Him, everything is easy for Him, and
He does not need anything. "There is nothing like Him and He is the
Hearer, the Seer." (al-Shura 42:11)
خَلَقَ
الخَلْقَ بـِعِلْمِهِ،
18. He
created creation with His knowledge.
وَقَدَّرَ
لَهُمْ أَقْداراً،
19. He
appointed destinies for those He created.
وَضَرَبَ
لَهُمْ آجالاً،
20. He
allotted to them fixed life spans.
لَمْ
يَخْفَ عَلَيْهِ شَيْءٌ مِنْ أَفْعَالِهِمْ قَبْلَ أَنْ خَلَقَهُمْ، وَعَلِمَ مَا هُمْ عَامِلُونَ قَبْلَ أَنْ يَخْلُقَهُمْ،
21.
Nothing about them was hidden from Him before He created them, and He knew
everything that they would do before He created them.
وَأَمَرَهُمْ
بـِطَاعَتِهِ وَنَهَاهُمْ عَنْ مَعْصِيَتِهِ،
22. He
ordered them to obey Him and forbade them to disobey Him.
وَكُلُّ
شَيْءٍ يَجْرِي بـِقُدْرَتِهِ وَمَشِيئَتِهِ. وَمَشِيئَتُهُ تَنْفُذُ، وَلا مَشِيئَةَ لِلْعِبَادِ إِلاَّ مَا شَاءَ لَهُمْ، فَمَا شَاءَ لَهُمْ
كَانَ وَمَا لَمْ يَشَأْ لَمْ يَكُنْ.
23.
Everything happens according to His degree and will, and His will is
accomplished. The only will that people have is what He wills for them. What He
wills for them occurs and what He does not will, does not occur.
يَهْدِي
مَنْ يَشَاءُ وَيَعْصِمُ وَيُعَافِي مَنْ يَشَاءُ فَضْلاً، وَيُضِلُّ مَنْ يَشَاءُ وَيَخْذُلُ وَيَبْتَلِي عَدْلاً
24. He
gives guidance to whomever He wills, and protects them, and keeps them safe
from harm, out of His generosity; and He leads astray whomever He wills, and
abases them, and afflicts them, out of His justice.
وَ کُلھم
مُتَقلبونَ فِی مَشِیئتھ ، بَین فَضلھ وَعَدلھ
25. All of
them are subject to His will either through His generosity or His justice.
وَهُوَ مُتَعَالٍ عَنِ
الأَضْدَّاد وَالأَنْدَاد
26. He is
Exalted beyond having opposites or equals.
لا
رَادَّ لِقَضَائِهِ، وَلا مُعَقِّبَ لِحُكْمِهِ، وَلا غَالِبَ لأَمْرِهِ،
27. No one
can ward off His decree or delay His command or overpower His affairs.
آمَنَّا
بِذلِكَ كُلِّهِ، وَأَيْقَنَّا أَنَّ كُلاًّ مِنْ عِنْدِهِ.
28. We
believe in all of this and are certain that everything comes from Him.
وَإِنَّ
مُحَمَّداً صلى الله عليه وسلم عَبْدُهُ المُصْطَفَى، وَنَبـِيُّهُ المُجْتَبَى، وَرَسُولُهُ المُرْتَضَى،
29. And we
are certain that Muhammad (may Allah bless him and grant him peace) is His
chosen Servant and elect Prophet and His Messenger with whom He is well
pleased,
خَاتِمُ
الأَنْبـِيَاءِ وَإِمَامُ الأَتْقِياءِ، وَسَيِّدُ المُرْسَلِينَ، وَحَبـِيبُ رَبِّ العَالَمِينَ،
30. And
that he is the Seal of the Prophets and the Imam of the godfearing and the most
honored of all the messengers and the Beloved of the Lord of all the worlds.
وَكُلُّ
دَعْوَةِ نُبُوَّةٍ بَعْدَ نُبُوَّتِهِ فَغَيٌّ وَهَوَى؛
31. Every
claim to Prophet-hood after Him is falsehood and deceit.
وَهُوَ
المَبْعُوثُ إِلى عَامَّةِ الجِنِّ وَكَافَّةِ الوَرَى، المَبْعُوثِ بـِالحَقِّ وَالهُدَى
32. He is
the one who has been sent to all the jinn and all mankind with truth and
guidance and with light and illumination.
وَإِنَّ
القُرْآنَ كَلامُ اللَّهِ تَعَالى، بَدَأَ بـِلا كَيْفِيَّةٍ قَوْلاً، وَأَنْزَلَهُ عَلَى نَبـِيِّهِ وَحْياً، وَصَدَّقَهُ المُؤْمِنُونَ
عَلَى ذلِكَ حَقَّــاً، وَأَيْقَنُوا
أَنَّهُ كَلامُ اللَّهِ تَعَالَى بـِالحَقِيقَةِ. لَيْسَ بـِمَخْلُوقٍ كَكَلامِ
البَرِيَّةِ، فَمَنْ سَمِعَهُ فَزَعَمَ أَنَّهُ كَلامُ البَشَرِ فَقَدْ كَفَرَ،
وَقَدْ ذمَّهُ اللَّهُ تَعالَى وَعَابَهُ، وَأَوْعَدَهُ عَذابَهُ، حَيْثُ قَالَ:
سَأُصْلِيهِ
سَقَرَ
فَلَمَّا
أَوْعَدَ اللَّهُ سَقَرَ لِمَنْ قَالَ:
إِنْ
هَذَا إِلَّا قَوْلُ الْبَشَرِ
عَلِمْنا
أَنَّهُ قَوْلُ خَالِقِ البَشَرِ، وَلا يُشْبـِهُ قَوْلَ البَشَرِ،
33. The Qur'an is the word of Allah. It
came from Him as speech without it being possible to say how. He sent it down
on His Messenger as revelation. The believers accept it, as absolute truth.
They are certain that it is, in truth, the word of Allah. It is not created as
is the speech of human beings, and anyone who hears it and claims that it is
human speech has become an unbeliever. Allah warns him and censures him and
threatens him with Fire when He says, Exalted is He: "I will burn him in
the Fire." (al-Muddaththir 74:26) When Allah threatens with the Fire those
who say "This is just human speech" (74:25) we know for certain that
it is the speech of the Creator of mankind and that it is totally unlike the
speech of mankind.
وَمَنْ
وَصَفَ اللَّهَ تَعَالَى بـِمَعْنَىً مِنْ مَعَانِي البَشَرِ فَقَدْ كَفَرَ، فَمَنْ أَبْصَرَ هَذا اعْتَبَرَ، وَعَنْ مِثْلِ قَوْلِ الكُفَّارِ
انْزَجَرَ، وَعَلِمَ أَنَّ اللَّهَ
تَعَالَى بـِصِفَاتِهِ لَيْسَ كَالبَشَرِ.
34. Anyone
who describes Allah as being in any way the same as a human being has become an
unbeliever. All those who grasp this will take heed and refrain from saying
things such as the unbelievers say, and they will know that He, in His
attributes, is not like human beings.
وَالرُّؤْيَةُ
حَقٌّ لأَهْلِ الجَنَّةِ بـِغَيْرِ إِحَاطَةٍ وَلا كَيْفِيَّةٍ، كَمَا نَطَقَ بـِهِ كِتَابُ رَبِّـنَا حَيْثُ قَالَ:
وُجُوهٌ
يَوْمَئِذٍ نــَّاضِرَةٌ - إِلَى رَبـِّها نَاظِرَةٌ
وَتَفْسِيرُهُ
عَلَى مَا أَرَادَهُ اللَّهُ تَعَالَى وَعَلِمَهُ، وَكُلُّ مَا جَاءَ فِي ذلِكَ مِنَ الحَدِيثِ الصَّحِيحِ عَنْ رَسُولِ اللَّهِ صلى الله
عليه وسلم وَعَنْ أَصْحَابـِهِ
رِضْوانُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ فَهُوَ كَمَا قَالَ، وَمَعْنَاهُ وَتَفْسِيرُهُ عَلَى مَا أَرَادَ، لا نَدْخُلُ فِي ذلِكَ مُتَأَوِّلِينَ بـِآرائِنَا وَلا مُتَوَهِّمِينَ بـِأَهْوَائِنا،
فَإِنَّهُ مَا سَلِمَ فِي دِينِهِ إِلاَّ
مَنْ سَلَّمَ لِلَّهِ تَعَالى وَلِرَسُولِهِ صلى الله عليه وسلم ; وَرَدَّ
عِلْمَ مَا اشْتَبَهَ عَلَيْهِ إِلَى عَالِمِهِ،
35. The Seeing of Allah by the People
of the Garden is true, without their vision being all-encompassing and without
the manner of their vision being known. As the Book of our Lord has expressed
it: "Faces on that Day radiant, looking at their Lord." (al-Qiyama
75:22-3) The explanation of this is as Allah knows and wills. Everything that
has come down to us about this from the Messenger, may Allah bless him and
grant him peace, in authentic traditions, is as he said and means what he
intended. We do not delve into that, trying to interpret it according to our
own opinions or letting our imaginations have free rein.
No one is
safe in his religion unless he surrenders himself completely to Allah, the
Exalted and Glorified and to His Messenger, may Allah bless him and grant him
peace, and leaves the knowledge of things that are ambiguous to the one who
knows them.
وَلا
يَثْبُتُ قَدَمُ الإِسْلامِ إِلاَّ عَلَى ظَهْرِ التَّسْليمِ وَالاسْتِسْلامِ، فَمَنْ رَامَ عِلْمَ مَا حُظِرَ عَلَيْهِ، وَلَمْ يَقْنَعْ
بـِالتَّسْليمِ فَهْمُهُ، حَجَبَهُ
مَرَامُهُ عَنْ خَالِصِ التَّوْحيدِ، وَصَافِي المَعْرِفَةِ، وَصَحِيحِ الإِيمَانِ، فَيَتَذبْذبُ بَيْنَ الكُفْرِ وَالإِيْمَانِ، وَالتَّكْذِيبِ، وَالإِقْرَارِ وَالإِنْكَارِ، مُوَسْوَسَاً
تَائِهَاً، زَائِغَاً شَاكَّــاً، لاَ
مُؤْمِنَاً مُصَدِّقاً، وَلاَ جَاحِداً مُكَذِّباً.
36. A
man's Islam is not secure unless it is based on submission and surrender.
Anyone who desires to know things which it is beyond his capacity to know, and
whose intellect is not content with surrender, will find that his desire veils
him from a pure understanding of Allah's true unity, clear knowledge and
correct belief, and that he veers between disbelief and belief, confirmation
and denial and acceptance and rejection. He will he subject to whisperings and
find himself confused and full of doubt, being neither an accepting believer
nor a denying rejector.
وَلا
يَصِحُّ الإِيمَانُ بـِالرُّؤْيَةِ لأَهْلِ دَارِ السَّلامِ لِمَنْ اعْتَبَرَهَا مِنْهُمْ بـِوَهْمٍ، أَوْ تَأَوَّلَهَا بـِفَهْمٍ، إِذا
كَانَ تَأْوِيلُ الرُّؤْيَةِ
وَتَأْوِيلُ كُلِّ مَعْنىً يُضَافُ إِلَى الرُّبُوبـِيَّةِ تَرْكَ التَأْويلِ وَلُزُومَ التَّسْلِيمِ، وَعَلَيْهِ دِينُ
المُرْسَلينَ وَشَرَائِعُ
النَّبـِيِّـينَ. وَمَنْ لَمْ يَتَوَقَّ النَّفْيَ وَالتَّشْبيهِ زَلَّ، وَلَمْ يُصِبِ التَّنْزِيهَ؛ فَإِنَّ رَبَّنا جَلَّ وَعَلا
مَوْصُوفٌ بـِصِفَاتِ
الوَحْدَانِيَّةِ، مَنْعُوتٌ بـِنُعُوتِ الفَرْدَانِيَّةِ، لَيْسَ بـِمَعْناهُ أَحَدٌ مِنَ البَرِيَّةِ،
37. Belief
of a man in the seeing of Allah by the People of the Garden is not correct if
he imagines what it is like or interprets it according to his own
understanding, since the interpretation of this seeing or indeed, the meaning
of any of the subtle phenomena which are in the realm of Lordship, is by
avoiding its interpretation and strictly adhering to the submission.
This is
the religion of Muslims. Anyone who does not guard himself against negating the
attributes of Allah, or likening Allah to something else, has gone astray and
has failed to understand Allah's glory, because our Lord, the Glorified and the
Exalted, can only possibly be described in terms of oneness and absolute
singularity and no creation is in any way like Him.
تَعَالَى
اللَّهُ عَنِ الحُدُودِ وَالغَاياتِ، وَالأَرْكانِ وَالأَدَواتِ، لا تَحْوِيهِ الجِهَاتُ السِّتُّ كَسَائِرِ المُبْتَدَعاتِ.
38. He is
beyond having limits placed on Him, or being restricted, or having parts or
limbs. Nor is He contained by the six directions as all created things are.
وَالمِعْرَاجُ
حَقٌّ. وَقَدْ أُسْرِيَ بـِالنَّبـِيِّ صلى الله عليه وسلم وَعُرِجَ بـِشَخْصِهِ فِي الْيَقَظَةِ إِلَى السَّمَاءِ، ثُمَّ إِلَى حَيْثُ
شَاءَ اللَّهُ تَعَالَى مِنَ العُلَى،
وَأَكْرَمَهُ اللَّهُ تَعَالَى بـِمَا شَاءَ،
فَأَوْحَى
إِلَى عَبْدِهِ مَا أَوْحَى (مَا
کذب الفواد ما رای) فصلی اللھ علیھ وسلم فِی الاخرۃ والاولی
39. Al-Mi`raj (the Ascent through the
heavens) is true. The Prophet, may Allah bless him and grant him peace, was
taken by night and ascended in his bodily form, while awake, through the
heavens, to whatever heights Allah willed for him. Allah ennobled him in the
way that He ennobled him and revealed to him what He revealed to him, "and
his heart was not mistaken about what it saw" (al-Najm 53:11). Allah
blessed him and granted him peace in this world and the next.
وَالْحَوْضُ
الَّذِيْ أَكْرَمَهُ اللَّهُ تَعَالَى بـِهِ غِيَاثَاً لأُمَّتِهِ حَقٌّ
40.
Al-Hawd, the Pool which Allah has granted the Prophet as an honour to quench
the thirst of his Community on the Day of Judgement, is true.
وَالشَّفَاعَةُ
الَّتِي ادَّخَرَهَا اللَّهُ لَهُمْ كَمَا رُوِيَ فِيْ الأَخْبَارِ
41.
Al-Shafa`a, the intercession which is stored up for Muslims, is true, as
related in the hadiths.
وَالْمِيْثَاقُ
الَّذِيْ أَخَذهُ اللَّهُ تَعَالَى مِنْ آدَمَ عَلَيْهِ السَّلامُ وَذُرِّيَّتِهِ حَقٌّ.
42. The
covenant which Allah made with Adam and his offspring is true.
وَقَدْ
عَلِمَ اللَّهُ تَعَالَى فِيْمَا لَمْ يَزَلْ عَدَدَ مَنْ يَدْخُلِ الْجَنَّةَ، وَيَدْخُلِ النَّارَ جُمْلَةً وَاحِدَةً، لا يُزَادُ
فِيْ ذلِكَ العَدَدِ وَلا يَنْقُصُ
مِنْهُ؛
43. Allah
knew, before the existence of time, the exact number of those who would enter
the Garden and the exact number of those who would enter the Fire. This number
will neither be increased nor decreased.
وَكَذلِكَ
أَفْعَالَهُمْ، فِيْمَا عَلِمَ مِنْهُمْ أَنَّهُمْ يَفْعَلُونَهُ. وَكُلٌّ مُيَسَّرٌ لِمَا
خُلِقَ لَهُ. ۔ وَالاعمال
بالخواتیم۔ والسعید من سعد بقضاءاللھ ، الشقی من شقی بقضاءاللھ
44. The
same applies to all actions done by people, which are done exactly as Allah
knew they would be done. Everyone is eased towards what he was created for and
it is the action with which a man's life is sealed which dictates his fate.
Those who are fortunate are fortunate by the decree of Allah, and those who are
wretched are wretched by the decree of Allah.
وَأَصْلُ
الْقَدَرِ سِرُّ اللَّهِ فِي خَلْقِهِ، لَمْ يَطَّلِعْ عَلَى ذلِكَ مَلَكٌ مُقَرَّبٌ، وَلا نَبـِيٌّ مُرْسَلٌ. وَالتَّعَمُّقُ وَالنَّظَرُ فِيْ
ذلِكَ ذرِيْعَةُ الخِذلانِ،
وَسُلَّمُ الْحِرْمَانِ، وَدَرَجَةُ الطُّغْيَانِ. فَالْحَذَرَ كُلَّ
الْحَذَرِ مِنْ ذلِكَ نَظَراً أَوْ فِكْراً أَوْ وَسْوَسَةً؛ فَإِنَّ اللَّهَ تَعَالَىْ طَوَىْ عِلْمَ الْقَدَرِ عَنْ أَنَامِهِ،
وَنَهَاهُمْ عَنْ مَرَامِهِ، كَما
قالَ في كِتابـِهِ:
لاَ
يُسْأَلُ عَمَّا يـَفْعَلُ وَهُمْ يـُسْأَلــُوْنَ
. فَمَنْ سَأَلَ: لِمَ فَعَلَ؟ فَقَدْ رَدَّ حُكْمَ
كِتابِ اللَّهِ، وَمَنْ رَدَّ حُكْمَ كِتابِ اللَّهِ
تَعالى كَانَ مِنَ الكافِرينَ.
45. The exact nature of the decree is
Allah's secret in His creation, and no angel near the Throne, nor Prophet sent
with a message, has been given knowledge of it. Delving into it and reflecting
too much about it only leads to destruction and loss, and results in
rebelliousness. So be extremely careful about thinking and reflecting on this
matter or letting doubts about it assail you, because Allah has kept knowledge
of the decree away from human beings, and forbidden them to enquire about it,
saying in His Book, "He is not asked about what He does, but they are
asked" (al-Anbiya' 21: 23).
Therefore,
anyone who asks: "Why did Allah do that?" has gone against a
judgement of the Book, and anyone who goes against a judgement of the Book is
an unbeliever.
فَهذا
جُمْلَةُ ما يَحْتاجُ إِلَيْهِ مَنْ هُوَ مُنَوَّرٌ قَلْبُهُ مِنْ أَوْلِياءِ
اللَّهِ تَعالى، وَهِيَ دَرَجَةُ الرَّاسِخينَ في العِلْمِ؛ لأَنَّ
العِلْمَ عِلْمانِ:
عِلْمٌ في الخَلْقِ مَوْجودٌ، وَعِلْمٌ في الخَلْقِ مَفْقودٌ؛ فَإِنْكارُ العِلْمِ المَوْجودِ كُفْرٌ، وَادِّعاءُ العِلْمِ المَفْقودِ كُفْرٌ.
وَلا يَصِحُّ الإِيمانُ إِلاَّ بـِقَبولِ العِلْمِ المَوْجودِ، وَتَرْكِ طَلَبِ العِلْمِ المَفْقودِ.
عِلْمٌ في الخَلْقِ مَوْجودٌ، وَعِلْمٌ في الخَلْقِ مَفْقودٌ؛ فَإِنْكارُ العِلْمِ المَوْجودِ كُفْرٌ، وَادِّعاءُ العِلْمِ المَفْقودِ كُفْرٌ.
وَلا يَصِحُّ الإِيمانُ إِلاَّ بـِقَبولِ العِلْمِ المَوْجودِ، وَتَرْكِ طَلَبِ العِلْمِ المَفْقودِ.
46. This in sum is what those of
Allah's Friends with enlightened hearts need to know and constitutes the degree
of those firmly endowed with knowledge. For there are two kinds of knowledge:
knowledge which is accessible to created beings, and knowledge which is not
accessible to created beings. Denying the knowledge which is accessible is
disbelief, and claiming the knowledge which is inaccessible is disbelief.
Belief can only be firm when accessible knowledge is accepted and the
inaccessible is not sought after.
وَنُؤْمِنُ
بـِاللَّوْحِ، وَالقَلَمِ، بـِجَميعِ ما فيهِ قَدْ رُقِمَ. فَلَوِ اجْتَمَعَ
الْخَلْقُ كُلُّهُمْ عَلى شَيْءٍ كَتَبَهُ اللَّهُ فيهِ أَنَّهُ كائِنٌ
لِيَجْعَلوهُ غَيْرَ كائِنٍ لَمْ يَقْدِروا عَلَيْهِ. جَفَّ القَلَمُ بـِما هُوَ كائِنٌ إِلى يَوْمِ القِيامَةِ. وَما أَخْطَـأَ
العَبْدَ لَمْ يَكُنْ لِيُصيبَهُ،
وَما أَصابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ.
وَما أَصابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ.
47. We believe
in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on the
former. Even if all created beings were to gather together to make something
fail to exist, whose existence Allah had written on the Tablet, they would not
be able to do so. And if all created beings were to gather together to make
something exist which Allah had not written on it, they would not be able to do
so. The Pen has dried having written down all that will be in existence until
the Day of Judgement.Whatever a person has missed he would have never got, and
whatever he gets he would have never missed.
وَعَلى
العَبْدِ أَنْ يَعْلَمَ أَنَّ اللَّهَ قَدْ سَبَقَ عِلْمُهُ في كُلِّ شَيْءٍ كائِنٍ مِنْ خَلْقِهِ، وَقَدَّرَ ذلِكَ بـِمَشيئَتِهِ تَقْديراً
مُحْكَماً مُبْرَماً، لَيْسَ فيهِ
ناقِضٌ وَلا مُعَقِّبٌ، وَلا مُزيلٌ وَلا مُغَـيِّرٌ، وَلا مُحَوِّلٌ، وَلا زَائِدٌ وَلا ناقِصٌ مِنْ خَلْقِهِ في سَماواتِهِ
وَأَرْضِهِ. وَذلِكَ مِنْ عَقْدِ الإِيمانِ وَأُصولِ
المَعْرِفَةِ، وَالاعْتِرافِ بـِتَوْحيدِ اللَّهِ
وَرُبوبـِيَّتِهِ؛ كَما قالَ تَعالى في كِتابـِهِ العَزيزِ:
وَخَلَقَ
كــُلَّ شَيْءٍ فَقَدَّرَهُ تــَقْدِيــْرَاً
وَقالَ
تَعالى:
وَكَانَ
أَمْرُ اللهِ قَدَرَاً مَقْدُورَاً
. فَوَيْلٌ لِمَنْ صارَ لَهُ اللَّهُ في القَدَرِ
خَصيماً، وَأَحْضَرَ لِلنَّظَرِ فيهِ قَلْباً سَقيماً،
لَقَدِ الْتَمَسَ بـِوَهْمِهِ في مَحْضَ الْغَيْبِ سِرَّاً كَتيماً، وَعادَ بـِما قَال فيهِ أَفَّـاكاً أَثيماً.
48. It is necessary for the servant to
know that Allah already knows everything that is going to happen in His
creation and has decreed it in a detailed and decisive way. There is nothing
that He has created in either the heavens or the earth that can contradict it,
or add to it, or erase it, or change it, or decrease it, or increase it in any
way. This is a fundamental aspect of belief and a necessary element of all
knowledge and recognition of Allah's oneness and Lordship. As Allah says in His
Book: "He created everything and decreed it in a detailed way."
(al-Furqan 25: 2) And He also says: "Allah's command is always a decided
decree." (al-Ahzab 33: 38) So woe to anyone who argues with Allah
concerning the decree and who, with a sick heart, starts delving into this
matter. In his deluded attempt to investigate the Unseen, he is seeking a
secret that can never be uncovered, and he ends up an evil-doer, telling
nothing but lies.
وَالعَرْشُ
وَالكُرْسِيُّ حَقٌّ
49.
Al-`Arsh (the Throne) and al-Kursi (the Chair) are true.
وَهُوَ
عَزَّ وَجَلَّ مُسْتَغْنٍ عَنِ العَرْشِ وَما دونَهُ،
50. He is
independent of the Throne and that which is beneath it.
مُحيطٌ
بـِكُلِّ شَيْءٍ وَبـِما فَوْقَهُ، قَدْ أَعْجَزَ عَنِ الإِحاطَةِ خَلْقَهُ.
51. He
encompasses all things and that which is above it, and what He has created is
incapable of encompassing Him.
وَنَقولُ:
إِنَّ اللَّهَ اتَّخَذ َ إِبْراهيمَ خَليلاً، وَكَلَّمَ موسى تَكْليماً، إِيماناً وَتَصْديقاً وَتَسْليماً.
52. We say
with belief, acceptance and submission that Allah took Ibrahim as an intimate
friend and that He spoke directly to Musa.
وَنُؤْمِنُ
بـِالمَلائِكَةِ وَالنَّبـِيِّـينَ، وَالكُتُبِ المُنْزَلَةِ عَلى المُرْسَلينَ. وَنَشْهَدُ أَنَّهُم كانوا عَلى الحَقِّ المُبينِ.
53. We
believe in the angels, and the Prophets, and the books which were revealed to
the messengers, and we bear witness that they were all following the manifest
Truth.
وَنُسَمِّي
أَهْلَ قِبْلَتِنا مُسْلِمينَ مُؤْمِنينَ ما دامُوا بـِما جاءَ بـِهِ النَّبـِيُّ عَلَيْهِ الصَّلاةُ وَالسَّلامُ مُعْتَرِفينَ، وَلَهُ
بـِكُلِّ ما قالَ وَأَخْبَرَ مُصَدِّقينَ
غَيْرَ مُكَذبِّينَ.
54. We
call the people of our qibla Muslims and believers as long as they acknowledge
what the Prophet, may Allah bless him and grant him peace, brought, and accept
as true everything that he said and told us about.
وَلا
نَخوضُ في اللَّهِ،
وَلا نُماري في دينِ اللَّهِ تَعالى.
55. We do
not enter into vain talk about Allah nor do we allow any dispute about the
religion of Allah.
وَلا
نُجادِلُ في القُرْآنِ؛ وَنَعْلَمُ أَنَّهُ كَلامُ رَبِّ العالَمينَ، نَزَلَ بـِهِ الرُّوحُ الأَمينُ، فَعَلَّمَهُ سَيِّدَ المُرْسَلينَ،
مُحَمَّداً صَلَّى اللَّهُ عَلَيْهِ وَعَلى
آلِهِ وَصَحْبـِهِ أَجْمَعينَ. وَكلامُ اللَّهِ تَعالى لا يُساويهِ شَيْءٌ مِنْ كَلامِ المَخْلوقينَ. وَلا نَقولُ بـِخَلْقِ
القُرْآنِ؛ وَلا نُخالِفُ جَماعَةَ
المُسْلِمينَ.
56. We do
not argue about the Qur'an and we bear witness that it is the speech of the
Lord of all the Worlds which the Trustworthy Spirit came down with and taught
the most honoured of all the Messengers, Muhammad, may Allah bless him and
grant him peace. It is the speech of Allah and no speech of any created being
is comparable to it. We do not say that it was created and we do not go against
the Congregation (jama`a) of the Muslims regarding it.
ولا نكفرأحداً من أهل القبلة بذنب ،
ما لم يستحله
57. We do
not consider any of the people of our qibla to be unbelievers because of any
wrong action they have done, as long as they do not consider that action to
have been lawful.
ولا
نَقولُ: لا يَضُرُّ مَعَ الإِسْلامِ ذنْبٌ لِمَنْ عَمِلَهُ؛
58. Nor do
we say that the wrong action of a man who has belief does not have a harmful
effect on him.
وَنَرْجو لِلْمُحْسِنينَ مِنَ المُؤْمِنينَ، وَلا
نَأْمَنُ عَلَيْهِمْ، وَلا نَشْهَدُ لَهُمْ بالجَنَّةِ، وَنَسْتَغْفِرُ لِمُسيئِهمْ. وَنَخافُ
عَلَيْهِمْ وَلا نُقَنِّطُهُمْ.
59. We
hope that Allah will pardon the people of right action among the believers and
grant them entrance into the Garden through His mercy, but we cannot be certain
of this, and we cannot bear witness that it will definitely happen and that
they will be in the Garden. We ask forgiveness for the people of wrong action
among the believers and, although we are afraid for them, we are not in despair
about them.
وَالأَمْنُ
وَالإِياسُ يَنْقُلانِ عَنِ المِلَّةِ؛ وَسَبيلُ الحَقِّ بَيْنَهُما لأَهْلِ القِبْلَةِ،
60.
Certainty and despair both remove one from the religion, but the path of truth
for the People of the Qibla lies between the two.
وَلا
يَخْرُجُ العَبْدُ مِنَ الإِيمانِ إِلاَّ بِجُحودِ ما أَدْخَلَهُ فيهِ.
61. A
person does not step out or belief except by disavowing what brought him into
it.
وَالإِيمانُ
هُوَ الإِقْرارُ بِاللِّسانِ وَالتَّصْديقُ بِالجَنانِ،
62. Belief
consists of affirmation by the tongue and acceptance by the heart.
وَأَنَّ
جَميعَ ما أَنْزَلَ اللَّهُ في القُرْآنِ، وَجَميعَ ما صَحَّ عَنِ النَّبِيِّ صلى الله عليه وسلم مِنَ الشَّرْعِ وَالبَيانِ كُلُّهُ
حَقٌّ.
63. And
the whole of what is proven from the Prophet, upon him be peace, regarding the
Shari`a and the explanation (of the Qur'an and of Islam) is true.
وَالایمان واحد
واھلھ فَی اصلھ سواء۔ والتفاضل بینھم بالتقوی ومخالفۃ الھوی و ملازمۃ الاولی
64. Belief
is, at base, the same for everyone, but the superiority of some over others in
it is due to their fear and awareness of Allah, their opposition to their
desires, and their choosing what is more pleasing to Allah.
وَالمُؤْمِنونَ
كُلُّهُمْ أَوْلِياءُ الرَّحْمنِ، وَأَكْرَمُهُمْ أَطْوَعُهُمْ وَأَتْبَعُهُمْ لِلْقُرْآنِ
65. All
the believers are Friends of Allah and the noblest of them in the sight of
Allah are those who are the most obedient and who most closely follow the
Qur'an.
وَالإِيمانُ:
هُوَ الإِيمانُ باللَّهِ وَمَلائِكَتِهِ وَكُتُبهِ وُرُسُلِهِ وَاليَوْمِ الآخِرِ، وَالبَعْثِ بَعْدَ المَوْتِ، وَالقَدَرِ
خَيْرِهِ وَشَرِّهِ؛ وَحُلْوُهِ وَمُرُّهِ
مِنَ اللَّهِ تَعالى.
66. Belief
consists of belief in Allah, His angels, His books, His messengers, the Last
Day, and belief that the Decree -- both the good of it and the evil of it, the
sweet of it and the bitter or it -- is all from Allah.
وَنَحْنُ
مُؤْمِنونَ بذلِكَ كُلِّهِ، وَلا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ، وَنُصَدِّقُهُمْ كُلَّهُمْ عَلى ما جاءوا بهِ.
67. We
believe in all these things. We do not make any distinction between any of the
messengers, we accept as true what all of them brought.
وَأَهْلُ
الكَبائِرِ مْنْ أُمَّةِ مُحَمَّدٍ صلى الله عليه وسلم في النَّارِ لا يُخَلَّدونَ إِذا ماتوا، وَهُمْ مُوْحِّدونَ وَإِنْ لَمْ يَكونُوا
تائِبينَ بَعْدَ أَنْ لَقُوا اللَّهَ
عارِفينَ مُؤْمِنينَ، وَهُمْ في مَشيئَتِهِ وُحْكْمِهِ إِنْ شاءَ غَفَرَ لَهُمْ، وَعَفا عَنْهُمْ بفَضْلِهِ، كَما قالَ تَعالى في
كِتابهِ العَزيزِ: إِنَّ اللَّهَ لاَ
يَغْفِرُ أَنْ يُشْرَكَ بهِ وَيغْفِرُ مَا دُوْنَ ذلكَ لِمَنْ يشَاءُ
وَإِنْ
شاءَ عَذبَّهُمْ في النَّارِ بقَدْرِ جنايَتِهِمْ بعَدْلِهِ، ثُمَّ يُخْرِجُهُمْ مِنْها برَحْمَتِهِ وَشَفاعَةِ الشَّافِعينَ مِنْ
أَهْلِ طاعَتِهِ، ثُمَّ يَبْعَثُهُمْ إِلى
جَنَّتِهِ، وَذلِكَ بأَنَّ اللَّهَ مَوْلى أَهْلِ مَعْرِفِتِهِ، وَلَمْ
يَجْعَلْهُمْ في الدَّارَيْنِ كَأَهْل نُكْرَتِهِ الَّذينَ خابُوا مِنْ هِدايَتِهِ، وَلَمْ يَنالُوا مِنْ وِلايَتِهِ.
اللَّهُمَّ يا وَلِيَّ الإِسْلامِ وَأَهْلِهِ
مَسِّكْنا بالإِسْلامِ حَتَّى نَلْقاكَ بهِ.
68. Those of the Community of Muhammad,
may Allah bless him and grant him peace, who have committed grave sins will be
in the Fire, but not forever, provided they die and meet Allah as believers
affirming His unity even if they have not repented. They are subject to His
will and judgement.
If He
wants, He will forgive them and pardon them out of His generosity, as is
mentioned in the Qur'an when He says: "And He forgives anything less than
that (shirk) to whomever He wills" (al-Nisa' 4: 116); if He wants, He will
punish them in the Fire out of His justice, and then bring them out of the Fire
through His mercy, and for the intercession of those who were obedient to Him,
and send them to the Garden.
This is
because Allah is the Protector of those who recognize Him and will not treat
them in the hereafter in the same way as He treats those who deny Him, who are
bereft of His guidance and have failed to obtain His protection. O Allah, You
are the Protector of Islam and its people; make us firm in Islam until the day
we meet You.
ونری الصلاۃ خلف
کل بر وفاجر من اھل القبلۃ ، ونصلی من مات منھم
69. We
agree with doing the prayer behind any of the People of the Qibla whether
rightful or wrongful, and doing the funeral prayer over any of them when they
die.
ولا ننزل احداً
منھم جنۃ ولا ناراً ، ولا نشھد علیھم بکفر ولا شرک ولا نفاق مالم یظھر منھم من ذلک
شیء ، و نذر سراءرھم الی اللہ تعالی
70. We do
not say that any of them will categorically go to either the Garden or the
Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating
partners with Allah), or nifaq (hypocrisy), as long as they have not openly
demonstrated any of those things. We leave their secrets to Allah.
ولا نری السیف
علی احداً من امۃ محمد الا من وجب علیھ السیف
71. We do
not agree with killing any of the Community of Muhammad, may Allah bless him
and grant him peace, unless it is obligatory by Shari`a to do so.
ولا نری الخروج
علی ائمتنا و ولاۃ امورنا وان جاروا ولا ندعو علی احداً منھم ، ولا ننزع یدا من
طاعتھم من طاعۃ فریضۃ مالم یامروا بمعصیۃ وندعو لھم بالصلاح والمعافاۃ
72. We do
not accept rebellion against our Imam or those in charge of our affairs even if
they are unjust, nor do we wish evil on them, nor do we withdraw from following
them. We hold that obedience to them is part of obedience to Allah, the Glorified,
and therefore obligatory as long as they do not order to commit sins. We pray
for their right guidance and ask for pardon for their wrongs.
وَنَتَّبعُ
السُّنَّةَ وَالجَماعَةَ، وَنَجْتَنِبُ الشُّذوذ َ وَالخِلافَ وَالفُرْقَةَ
73. We
follow the Sunna of the Prophet and the Congregation of the Muslims, and avoid
deviation, differences and divisions.
وَنُحِبُّ
أَهْلَ العَدْلِ وَالأَمانَةِ، وَنُبْغِضُ أَهْلَ الجَوْرِ وَالخِيانَةِ
74. We
love the people of justice and trustworthiness, and hate the people of
injustice and treachery.
ونقول اللھ اعلم
فیما اشتبھ علینا علمھ
75. When
our knowledge about something is unclear, we say: "Allah knows best."
وَنَرى المَسْحَ عَلى
الخُفَّيْنِ في السَّفَرِ وَالحَضَرِ، كَما جاءَ في الأَثَرِ
76. We
agree with wiping over leather socks (in ablution) whether on a journey or
otherwise, just as has come in the hadiths.
وَالحَجُّ
وَالجهادُ فَرْضانِ ماضِيانِ مَعَ أُوْلي الأَمْرِ مِنْ أَئِمَّةِ المُسْلِمينَ بَرِّهِمْ وَفاجرِهِمْ لا يُبْطِلُهُما شَيْءٌ، وَلا
يَنْقُضُهُما.
77. Hajj
and jihad under the leadership of those in charge of the Muslims, whether they
are right or wrong-acting, are continuing obligations until the Last Hour
comes. Nothing can annul or controvert them.
وَنُؤْمِنُ
بالكِرامِ الكاتِبينَ، وَأَنَّ اللَّهَ قَدْ جَعَلَهُمْ حافِظينَ
78. We
believe in the the noble angels who write down our actions, for Allah has
appointed them over us as two guardians.
وَنُؤْمِنُ
بمَلَكَ المَوْتِ المُوَكَّلِ بقَبْضِ أَرْواحِ العالَمينَ.
79. We
believe in the Angel of Death who is in charge of taking the spirits of all the
worlds.
وَبعذابِ
القَبْرِ لِمَنْ كانَ لَهُ أَهْلاً.
وَبسُؤالِ مُنْكَرٍ وَنَكيرٍ لِلمَيِّتِ في قَبْرِهِ عَنْ رَبِّهِ وَدينِهِ وَنَبيِّهِ، عَلى ما جاءَتْ بهِ الأَخْبارُ عَنْ رَسولِ رَبهِ صلى الله عليه وسلم، وَعَنِ الصَّحابَةِ رَضِيَ اللَّهُ عَنْهُمْ أَجْمَعينَ.
وَبسُؤالِ مُنْكَرٍ وَنَكيرٍ لِلمَيِّتِ في قَبْرِهِ عَنْ رَبِّهِ وَدينِهِ وَنَبيِّهِ، عَلى ما جاءَتْ بهِ الأَخْبارُ عَنْ رَسولِ رَبهِ صلى الله عليه وسلم، وَعَنِ الصَّحابَةِ رَضِيَ اللَّهُ عَنْهُمْ أَجْمَعينَ.
80. We
believe in the punishment in the grave for those who deserve it, and in the
questioning in the grave by Munkar and Nakir about one's Lord, one's religion
and one's prophet, as has come down in the hadiths from the Messenger of Allah,
may Allah bless him and grant him peace, and in reports from the Companions,
may Allah be pleased with them all.
وَالقَبْرُ
رَوْضَةٌ مِنْ رِياضِ الجَنَّةِ أَوْ حُفْرَةٌ مِنْ حُفَرِ النَّارِ.
81. The
grave is either one of the meadows of the Garden or one of the pits of the
Fire.
وَنُؤْمِنُ
بالبَعْثِ وَبجزاءِ الأَعْمالِ يَوْمَ القِيامَةِ، وَالعَرْضِ وَالحِسابِ، وَقِراءَةِ الكِتابِ، وَالثَّوابِ وَالعِقابِ، وَالصِّراطِ.
وَالميزانِ يُوزَنُ بهِ أَعْمالُ المُؤْمِنينَ مِنْ الخَيْرِ وَالشَّرِّ وَالطَّاعَةِ وَالمَعْصِيَةِ.
وَالميزانِ يُوزَنُ بهِ أَعْمالُ المُؤْمِنينَ مِنْ الخَيْرِ وَالشَّرِّ وَالطَّاعَةِ وَالمَعْصِيَةِ.
82. We
believe in being brought back to life after death and in being recompensed for
our actions on the Day of Judgement, and the exhibition of works, and the
reckoning, and the reading of the book, and the reward or punishments, and the
Bridge, and the Balance; and the deeds of the Muslims, good evil obedient and
disobedient are weighed by it.
وَالجَنَّةُ
وَالنَّارُ مَخْلوقَتانِ لا يَفْنَيانِ، وَلا يَبيدانِ.
وَإِنَّ اللَّهَ تَعالى خَلَقَ الجَنَّةَ وَالنَّارَ، وَخَلَقَ لَهُما أَهْلاً.
فَمَنْ شاءَ إِلى الجَنَّةِ أَدْخَلَهُ فَضْلاً مِنْهُ، وَمَنْ شاءَ مِنْهُمْ إِلى النَّارِ أَدْخَلَهُ عَدْلاً مِنْهُ.
وَكُلٌّ يَعْمَلُ لِما قَدْ فُرِغَ مِنْهُ، وَصائِرٌ إِلى ما خُلِقَ لَهُ.
وَإِنَّ اللَّهَ تَعالى خَلَقَ الجَنَّةَ وَالنَّارَ، وَخَلَقَ لَهُما أَهْلاً.
فَمَنْ شاءَ إِلى الجَنَّةِ أَدْخَلَهُ فَضْلاً مِنْهُ، وَمَنْ شاءَ مِنْهُمْ إِلى النَّارِ أَدْخَلَهُ عَدْلاً مِنْهُ.
وَكُلٌّ يَعْمَلُ لِما قَدْ فُرِغَ مِنْهُ، وَصائِرٌ إِلى ما خُلِقَ لَهُ.
83. The
Garden and the Fire are created things that never come to an end and we believe
that Allah created them before the rest of creation and then created people to
inhabit each of them. Whoever He wills goes to the Garden out of His bounty and
whoever He wills goes to the Fire through His justice. Everybody acts in
accordance with what is destined for him and goes towards what he has been
created for.
وَالخَيْرُ
وَالشَّرُ مُقَدَّرانِ عَلى العِبادِ،
84. Good
and evil have both been decreed for people.
وَالاسْتِطاعَةُ
الَّتي يَجبُ بها الفِعْلُ مِنْ نَحْوِ التَّوْفيقِ الَّذي لا يَجُوزُ أَنْ يُوْصَفَ المَخْلوقُ بها تَكونُ مَعَ الفِعْلِ،
وَأَمَّا الاسْتِطاعَةُ مِنَ
الصِّحْةِ وَالْوُسْعِ وَالتَّمَكُّنِ، وَسلامَةِ الآلاتِ فَهِيَ قَبْلَ الفِعْلِ، وَبها يَتَعَلَّقُ الخِطابُ، وَهُوَ كَما
قالَ اللَّهُ تَعالى:
لاَ
يكَلفُ الْلَّهُ نفْسَاً إِلاَّ وُسْعَهَا
85. The capability in terms of divine
grace and favor which makes an action certain to occur cannot be ascribed to a
created being. This capability is integral with action, whereas the capability
of an action in terms of having the necessary health and ability, being in a
position to act, and having the necessary means, exists in a person before the
action. It is this type of capability which is the object of the dictates of
the Shari`a. Allah the Exalted says: "Allah does not charge a person
except according to his ability." (al-Baqara 2: 286)
وَأَفْعالُ
العِبادِ هِيَ بخَلْقِ اللَّهِ تَعالى
وَكَسْبٍ مِنَ العِبادِ.
86.
People's actions are created by Allah but earned by people .
ولم يكلفهم الله تعالى إلا ما يطيقون
، ولا يطيقون إلا ماكلفهم . وهو تفسير
لا حول ولا قوة الا بالله ، نقول : لا حيلة لأحد ، [ ولا تحول لأحد ] ، ولا حركة لأحد عن معصية الله ،
الا بمعونة الله ، ولا قوة لأحد على إقامة طاعة الله والثبات عليها إلا بتوفيق الله .
87. Allah,
the Exalted, has only charged people with what they are able to do and people
are only capable of doing what Allah has granted them to do. This is the
explanation of the phrase: "There is no power and no strength except by
Allah." We add to this that there is no stratagem or way by which anyone
can avoid or escape disobedience to Allah except with Allah's help; nor does
anyone have the strength to put obedience to Allah into practice and remain
firm in it, except if Allah makes it possible for him to do so.
وَكُلُّ
شَيْءٍ يَجْري بمَشيئَةِ اللَّهِ عَزَّ وَجَلَّ وَعِلْمِهِ وَقَضائِهِ وَقَدَرَهِ.
غَلَبَتْ مَشيئَتُهُ المَشيئاتِ كُلَّها، وَغَلَبَ قَضاؤُهُ الحِيَلَ كُلَّها، يَفْعَلُ ما شاءَ وَهُوَ غَيْرُ ظالِمٍ أَبَداً.
تَقَدَّسَ عَنْ كُلِّ سُوءٍ، وَتَنَزَّهَ عَنْ كُلِّ عَيْبٍ وَشَيْنٍ،
غَلَبَتْ مَشيئَتُهُ المَشيئاتِ كُلَّها، وَغَلَبَ قَضاؤُهُ الحِيَلَ كُلَّها، يَفْعَلُ ما شاءَ وَهُوَ غَيْرُ ظالِمٍ أَبَداً.
تَقَدَّسَ عَنْ كُلِّ سُوءٍ، وَتَنَزَّهَ عَنْ كُلِّ عَيْبٍ وَشَيْنٍ،
( لاَ يُسْأَلُ عَمَّا
يفْعَلُ وَهُمْ يسْأَلوْنَ (
88. Everything happens according to
Allah's will, knowledge, predestination and decree. His will overpowers all
other wills and His decree overpowers all stratagems. He does whatever He wills
and He is never unjust. He is exalted in His purity above any evil or perdition
and He is perfect far beyond any fault or flaw. "He will not be asked
about what He does, but they will be asked." (al-Anbiya' 21: 23)
وَفي
دُعاءِ الأَحْياءِ للأَمْواتِ وَصَدَقَتَهِمْ مَنْفَعَةٌ لِلأَمْواتِ
89. There
is benefit for dead people in the supplication and alms-giving of the living.
وَاللَّهُ
تَعالى يَسْتَجيبُ الدَّعَواتِ، وَيَقْضي الحاجاتِ،
90. Allah
responds to people's supplications and gives them what they ask for.
وَيَمْلِكُ
كُلَّ شَيْءٍ، وَلا يَمْلِكُهُ شَيْءٌ
وَلا
يُسْتَغْنى عَنِ اللَّهِ تَعالى طَرْفَةَ عَيْنٍ، وَمَنِ اسْتَغْنَى عَنِ اللَّهِ طَرْفَةَ عَيْنٍ فَقَدْ كَفَرَ، وَصارَ مِنْ أَهْلِ
الخُسْرانِ.
91. Allah has absolute control over
everything and nothing has any control over Him. Nothing can be independent of
Allah even for the blinking of an eye, and whoever considers himself
independent of Allah for the blinking of an eye is guilty of unbelief and
becomes one of the people of perdition.
وَإِنَّ
اللَّهَ تَعالى يَغْضَبُ وَيَرْضَى لا كَأَحَدٍ مِنَ الوَرَى
92. Allah
is angered and He is pleased but not in the same way as any creature.
وَنُحِبُ
أَصْحابَ النَّبيِّ وَلا نُفَرِّطُ في حُبِ
أَحَدٍ مِنْهُمْ، وَلا نَتَبَرَّأُ مِنْ أَحَدٍ مِنْهُمْ. وَنُبْغِضُ مَنْ
يُبْغِضُهُمْ، وَبغَيْرِ الْحَقِ لا نَذكُرُهُمْ؛ وَنَرى حُبَّهُمْ ديناً وَإِيماناً وَإِحْساناً، وَبُغْضَهُمْ كُفْراً وَشِقاقاً
وَنِفاقاً وَطُغْياناً.
93. We
love the Companions of the Messenger of Allah but we do not go to excess in our
love for any one individual among them; nor do we disown any one of them. We
hate anyone who hates them or does not speak well of them and we only speak
well of them. Love of them is a part of Islam, part of belief and part of
excellent behavior, while hatred of them is unbelief, hypocrisy and rebellion.
وَنُثْبتُ
الخِلافَةَ بَعْدَ النَّبيِّ أَوَّلاً لأَبي بَكْرٍ
الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ تَفْضيلاً وَتَقْديماً عَلَى جَميعِ الأُمَّةِ، ثُمَّ لِعُمَرَ بْنِ الخَطَّابِ رَضِيَ
اللَّهُ عَنْهُ، ثُمَّ لِعُثْمانَ بْنِ
عَفَّانَ رَضِيَ اللَّهُ عَنْهُ، ثُمَّ لِعَلِيٍّ بْنِ أَبي طالِبٍ رِضْوانُ اللَّهِ عَلَيْهِمْ أَجْمَعينَ. وَهُمُ الخُلَفاءُ
الرَّاشِدونَ، وَالأَئِمَّةُ
المَهْدِيُّونَ، الَّذينَ قَضَوْا بالحَقِّ وَكانُوا بهِ يَعْدِلونَ.
94. We
confirm that, after the death of Allah's Messenger, peace be upon him, the
caliphate went first to Abu Bakr al-Siddiq, thus proving his excellence and
superiority over the rest of the Muslims; then to `Umar ibn al-Khattab; then to
`Uthman; and then to `Ali ibn Abi Talib; may Allah be well pleased with all of
them. These are the Rightly-Guided Caliphs and upright leaders.
وَإِنَّ
العَشَرَةَ الَّذينَ سَمَّاهُمْ رَسُولُ اللَّهِ
. نَشْهَدُ لَهُمْ
بالجَنَّةِ كَما شَهِدَ لَهُمْ رَسُولُ اللَّهِ. وَقَوْلُهُ الحَقِّ،
وَهُمْ: أَبو بَكْرٍ وَعُمَرُ وَعُثْمانُ وَعَلِيٌ وَطَلْحَةُ وَالزُّبَيْرُ وَسَعْدٌ وَسَعيدٌ وَعَبْدُ الرَّحْمنِ بْنُ عَوْفٍ
وَأَبو عُبَيْدَةَ بْنُ
الجَرَّاحِ، وَهُوَ أَمينُ هذِهِ الأُمَّةِ رِضْوانُ اللَّهِ عَلَيْهِمْ أَجْمَعينَ.
95. We
bear witness that the ten who were named by the Messenger of Allah, may Allah
bless him and grant him peace, and who were promised the Garden by him, will be
in the Garden, as the Messenger of Allah, peace be upon him, whose word is
truth, bore witness that they would be. The ten are: Abu Bakr, `Umar, `Uthman,
`Ali, Talha, Zubayr, Sa`d, Sa`id, `Abd al-Rahman ibn `Awf, and Abu `Ubayda ibn
al-Jarrah whose title was the Trustee of this Community, may Allah be pleased
with all of them.
وَمَنْ
أَحْسَنَ القَوْلَ في أَصْحابِ النَّبيِّ وَأِزْوَاجهِ
وَذرِّيَّاتِهِ فَقَدْ بَرِئَ مِنَ النِّفاقِ
96. Anyone
who speaks well of the Companions of the Messenger of Allah, may Allah bless
him and grant him peace, and his wives and offspring, who are all pure and
untainted by any impurity, is free from the accusation of hypocrisy.
وَعُلَماءُ
السَّلَفِ مِنَ الصَّالِحينَ وَالتَّابعينَ وَمَنْ بَعْدَهُمْ مِنْ أَهْلِ الخَيْرِ وَالأَثَرِ، وَأَهْلِ الفِقْهِ وَالنَّظَرِ، لا
يُذكَرُونَ إِلاَّ بالجَميلِ، وَمَنْ ذكَرَهُمْ
بسوءٍ فَهُوَ عَلى غَيْرِ السَّبيلِ.
97. The
learned men of the Predecessors, both the first community and those who
immediately followed: the people of virtue, the narrators of hadith, the
jurists, and the analysts-- they must only be spoken of in the best way, and
anyone who says anything bad about them is not on the right path.
وَلا
نُفَضِّلُ أَحَداً مِنَ الأَوْلِياءِ عَلى أَحَدٍ مِنَ الأَنْبياءِ. وَنَقولُ: نَبيٌّ واحِدٌ أَفْضَلُ
مِنْ جَميعِ الأَوْلِياءِ،
98. We do
not prefer any of the saintly men among the Community over any of the Prophets
but rather we say that any one of the Prophets is better than all the awliya'
put together.
وَنُؤْمِنُ بما جاءَ مِنْ
كَراماتِهِمْ، وَصَحَّ عَنِ الثِّقاتِ مِنْ رِوايَتِهِمْ
99. We
believe in what we know of the karamat or marvels of the awliya' and in the
authentic stories about them from trustworthy sources.
وَنُؤْمِنُ
بأَشْراطِ السَّاعَةِ مِنْها: خُروجُ الدَّجَّالِ، وَنُزولُ عيسى عَلَيْهِ
السَّلامُ مِنَ السَّماءِ، وَبطُلوعِ الشَّمْسِ مِنْ مَغْرِبها، وَخُروجِ دَابَّةِ
الأَرْضِ مِنْ مَوْضِعِها.
100. We
believe in the signs of the Hour such as the appearance of the Antichrist (dajjal)
and the descent of `Isa ibn Maryam, peace be upon him, from heaven, and we
believe in the rising of the sun from where it sets and in the emergence of the
Beast from the earth.
وَلا
نُصَدِّقُ كاهِناً وَلا عَرَّافاً، وَلا مَنْ يَدَّعي شَيْئاً بخِلافِ الكِتابِ
وَالسُّنَّةِ وَإِجْماعِ الأُمَّةِ.
101. We do
not accept as true what soothsayers and fortune-tellers say, nor do we accept
the claims of those who affirm anything which goes against the Book, the Sunna,
and the consensus of the Muslim Community (umma).
وَنَرى
الجَماعَةَ حَقَّاً وَصَواباً، وَالفُرْقَةَ زَيْغاً وَعَذاباً.
102. We
agree that holding together is the true and right path and that separation is
deviation and torment.
وَدِينُ
اللَّهِ في السَّماءِ وَالأَرْضِ واحِدٌ وَهُوَ دِينُ الإِسْلامِ، كَما قالَ اللَّه تَعالى:
إِنَّ
الدِّينَ عِنْدَ الْلَّهِ الإِسْلامُ
، وَقالَ
تَعالى:
وَمَنْ
يبْتغِ غَيْرَ الإِسْلامِ دِينَاً فَلَنْ يقْبَلَ مِنْهُ
،
وَقالَ تَعالى:
وَرَضِيْتُ
لكُمُ الإِسْلامَ دِينَاً
103. There is only one religion of
Allah in the heavens and the earth and that is the religion of Islam
("submission"). Allah says: "Surely religion in the sight of
Allah is Islam." (Al `Imran 3: 19) And He also says: "I am pleased
with Islam as a religion for you." (al-Ma'ida 5: 3)
وَهُوَ
بَيْنَ الغُلُوِّ وَالتَّقْصيرِ، وَالتَّشْبيهِ وَالتَّعْطيلِ، وَالجَبْرِ وَالقَدَرِ، وَالأَمْنِ وَاليَأْسِ.
104. Islam
lies between going to excess and falling short, between the likening of Allah's
attributes to creation (tashbih) and divesting Allah of attributes (ta`til),
between determinism and freewill, and between sureness and despair.
فَهذا دِينُنا وَاعْتِقادُنا، ظاهِراً وَباطِناً.
وَنَحْنُ نَبْرَأُ إِلى اللَّهِ تَعالى مِمَّنْ خالَفَ الَّذي ذكَرْناهُ، وَبَيَّناهُ.
وَنَحْنُ نَبْرَأُ إِلى اللَّهِ تَعالى مِمَّنْ خالَفَ الَّذي ذكَرْناهُ، وَبَيَّناهُ.
105. This
is our religion and it is what we believe in, both inwardly and outwardly, and
we renounce any connection, before Allah, with anyone who goes against what we
have said and made clear.
وَنَسْأَلُ
اللَّهَ تَعالى أَنْ يُثَبِّتَنا عَلَيْهِ وَيَخْتِمَ لَنا بهِ، وَيَعْصِمَنا
مِنَ الأَهْواءِ المُخْتَلِطَةِ وَالآراءِ المُتَفَرِّقَةِ، وَالمَذاهِبِ الرَّدِيَّةِ، كَالمُشَبِّهَةِ وَالجَهْمِيَّةِ
وَالجَبْرِيَّةِ وَالقَدَرِيَّةِ
وَغَيْرِهِمْ مِمَّنْ خالَفَ السُّنَّةَ وَالجَماعَةَ، وَاتَّبَعَ البدْعَةَ وَالضَّلالَةَ، وَنَحْنُ مِنْهُمْ بَراءٌ، وَهُمْ عِنْدَنا
ضُلاَّلٌ وَأَرْدِياءُ.
وَاللَّهُ أَعْلَمُ بالصَّوابِ، وَإِلَيْهِ المَرْجعُ وَالمَآبُ.
We ask Allah to make us firm in our belief and
seal our lives with it and to protect us from variant ideas, scattering
opinions and evil schools of view such as those of the Mushabbiha, the
Mu`tazila, the Jahmiyya, the Jabriyya, the Qadariyya, and others like them who
go against the Sunna and Jama`a and have allied themselves with error. We
renounce any connection with them and in our opinion they are in error and on
the path of destruction. We ask Allah to protect us from all falsehood and we
ask His Grace and Favour to do all good.وَاللَّهُ أَعْلَمُ بالصَّوابِ، وَإِلَيْهِ المَرْجعُ وَالمَآبُ.
( Article is part of Aqeedah Education Programme )
There are many Muslims who have little knowledge of Islamic Aqeedah. Faith is most important aspect of a Muslim Life and all of us should know and believe it from heart.
So this article is part of Aqeedah education Programme .All the Chapters are being given on following links
