Aqeedah al tahawiyyah English Translation Pdf [Ahle Sunnat Aqeedah Full]

Blue Print Of New Upcoming Book

Let’s Learn Our Aqeeda
(Ahle Sunnat Wal Jamaat Aqeedah)
(Please point out any typing or translation mistake )

بسم الله الرحمن الرحيم

الحمد لله رب العالمين , والعاقبة للمتقين , ولا عدوان إلا على الظالمين , والصلاة والسلام على خاتم الأنبياء والمرسلين محمد سيد بني آدم أجمعين . وآله الطاهرين , وصحابته , ومن تبعهم بإحسان إلى يوم الدين .

In the name of Allah, Most Gracious, Most Merciful
All praises to Allah the Sustainer of the worlds, and grace, honour and salutations on the Chief of Apostles and Seal of Prophets, Muhammad Sallallahu Alaihi Wasallam, his family, companions and those who followed him in an excellent fashion and invited mankind towards Allah, till the Day of Resurrection.

Chapter 1.
          There is no doubt that in deen the foremost thing is Aqeedah. The Linguistic Meaning of Aqeedah: Literally, the word `aqidah is derived from the triconsonantal root”‘ A-Q-D",(aqada) which means to tie or knot. Al-Aqad, which is to 'tie something (firmly). 

Importance of Aqeedah in Islam
Correct Aqeeda is the most important thing in islam. It denotes those matters over which Muslims hold conviction. It is the core and base of all action. It is the belief (Yaqeen) that gives the capability of good deeds. It is what a person takes as a religion . It is said, if someone is having a good Aqeedah' meaning, have right beliefs. Aqeedah is an action of the heart, which is to believe and affirm something in the heart. It is also called as Iman or articles of Iman or Article of faith. and it has been called as article of faith.

Some Other Terms in relation to Aqeedah
Emaan/Imaan  (Faith/Creed) is Synonymous to Aqeedah. Yaqeen in urdu (Faith) is also sometimes used as synonymously. It also referred to as: Creed, Doctrine, Faith, Belief, Tenets, and Articles of Islam.
 (Please dont go after terminology .Without any question on word aqeedah which is right term but it is also a fact that Aqeedah term has not been used in the quran and hadith,
Actually Emaan is the term that has been used in the Hadith of Jibraeel that articulate the Islamic      faith.......
In the hadith of Gabriel in Bukhari , the Prophet explained the pillars of this faith in which every human must believe, when he was asked, "What is eemaan?", he said, "To believe in Allaah and His angels and His books and His messengers and the Last Day and predestination of good and evil."
(Sahih Bukhari)

Six Articles of Islamic Aqeedah (Creed/Faith)
There are six believes of Islamic Aqeedah, called as six article of faith (called arkān al-īmān) and these are

Six Articles of Islamic Aqeedah
1.   Belief in Allah, the one and only one worthy of all worship (Oneness of the Worship), creator, sustainer etc and all powerful for everything (Oneness of the Lordship) with all his good name and attributes.                     (Tawhid)
2.   Belief in His angels                            (Malāika)
3.   Belief in His Divine Books sent on Prophets from time to time.                                                                  (Kutub)
4.   Belief in His Messengers, which were sent to Mankind from time to time.                                         (Rusul)
5.   Belief in the Day of Judgment and in the Resurrection (life after death).                                                   (Yawm al-qiyāmah)
6.   Belief  in Destiny (Fate)                         (Qadar).

(Some books have separated life after death and Day of Judgment as separate number and it makes total number to seven)

These six articles of belief has been described in clear words in Quranic Ayats and has also been sum up in the Hadith of Jibraeel that is in Bukhari and Muslim shareef both.
Allah says in Surah Nisa

يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِنْ قَبْلُ وَمَنْ يَكْفُرْ بِاللَّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا (النساء: 136


O you who believe, do believe in Allah and His Messenger and in the Book He has revealed to His Messenger and in the Books He has revealed earlier. Whoever disbelieves in Allah and His angels and His Books and His Messengers and the Last Day has indeed gone far astray.

لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَالْمَلاَئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ    البقرة: 177

Righteousness is not (merely) that you turn your faces to the East and the West; but righteousness is that one believes in Allah and the Last Day and the angels and the Book and the Prophets,

Hadith of Jibraeel about Islamic Aqeedah
Sahih Bukhari Volume 1, Book 2, Number 48
حدثنا مسدد،‏‏‏‏ قال حدثنا إسماعيل بن إبراهيم،‏‏‏‏ أخبرنا أبو حيان التيمي،‏‏‏‏ عن أبي زرعة،‏‏‏‏ عن أبي هريرة،‏‏‏‏ قال كان النبي صلى الله عليه وسلم بارزا يوما للناس،‏‏‏‏ فأتاه جبريل فقال ما الإيمان قال ‏"‏ الإيمان أن تؤمن بالله وملائكته وبلقائه ورسله،‏‏‏‏ وتؤمن بالبعث ‏"‏‏.‏ قال ما الإسلام قال ‏"‏ الإسلام أن تعبد الله ولا تشرك به،‏‏‏‏ وتقيم الصلاة،‏‏‏‏ وتؤدي الزكاة المفروضة،‏‏‏‏ وتصوم رمضان ‏"‏‏.‏ قال ما الإحسان قال ‏"‏ أن تعبد الله كأنك تراه،‏‏‏‏ فإن لم تكن تراه فإنه يراك ‏"‏‏.‏ قال متى الساعة قال ‏"‏ ما المسئول عنها بأعلم من السائل،‏‏‏‏ وسأخبرك عن أشراطها إذا ولدت الأمة ربها،‏‏‏‏ وإذا تطاول رعاة الإبل البهم في البنيان،‏‏‏‏ في خمس لا يعلمهن إلا الله ‏"‏‏.‏ ثم تلا النبي صلى الله عليه وسلم ‏ {‏ إن الله عنده علم الساعة‏}‏ الآية‏.‏ ثم أدبر فقال ‏"‏ ردوه ‏"‏‏.‏ فلم يروا شيئا‏.‏ فقال ‏"‏ هذا جبريل جاء يعلم الناس دينهم ‏"‏‏.‏ قال أبو عبد الله جعل ذلك كله من الإيمان‏.
 Narrated Abu Huraira Raziallahu Anhu:
One day while the Prophet was sitting in the company of some people, (The angel) Gabriel came and asked,

"What is Emaan (Faith,Aqeedah)?" Allah's Apostle replied, 'Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in Resurrection." Then he further asked,
"What is Islam?"
Allah's Apostle replied, "To worship Allah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan." Then he further asked,

"What is Ihsan (perfection)?"
Allah's Apostle replied, "To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you." Then he further asked,

"When will the Hour be established?"

Allah's Apostle replied, "The answerer has no better knowledge than the questioner. But I will inform you about its portents.
1. When a slave (lady) gives birth to her master.
2. When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And the Hour is one of five things which nobody knows except Allah.
The Prophet then recited:

"Verily, with Allah (Alone) is the knowledge of the Hour--." (31. 34) Then that man (Gabriel) left and the Prophet asked his companions to call him back, but they could not see him. Then the Prophet said, "That was Gabriel who came to teach the people their religion." Abu 'Abdullah said: He (the Prophet) considered all that as a part of faith.

Chapter 2
The Kalima

What is Kalima? What is its relation with Islamic Aqeedah?

1.  The Kalimah (Arabic  کلمہ, means "word") the literal meaning is word. Kalima Tayyaba means good word. In the Kalima, the basic of Islamic Aqeedah from Quran and Sunnah has been summarised and codified in Arabic by Scholars of Sunnah.
2.  This is for easy understanding. These kalimas were compiled and put together for people to memorize and learn the fundamentals of Islam.
3.  These are recorded in various books of knowledge and are recited (and memorized) by Muslim across the globe. In Islamic world parents make it memorize to their children at very small age. In some part of the Muslim world it is very popular and students in the early childhood remember it, Specially in Maktabs (in India ,Pakistan Bangladesh) it is in their syllabus, so that a muslim child become sound in Faith from beginning. 
4.  These Six Kalimas are from Quran and Hadith but not present together at one place in any particular verse of Quran or Hadith, Rather they are present as part of different verse of The Holy Quran and authentic Ahadith. And these have been accepted by the salafus salehin Scholar of Islam.

Some of the Sources of these Kalima from Quran Hadith has been referenced here.
These have been compiled from various Verses of The Holy Quran and Sahih Hadith.  
فَاعْلَمْ أَنَّهُ لاَ إِلَهَ إِلاَّ اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ (محمد: 19 

So, be assured that there is no god but Allah, and seek forgiveness for your fault, and for (the faults of) the believing men and believing women. And Allah knows your moving from place to place and your permanent abode.


مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ (الفتح: 29

MuaHmmad is the messenger of Allah, and those who are with him are hard on the disbelievers,

وَلَوْلاَ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لاَ قُوَّةَ إِلاَّ بِاللَّهِ إِنْ تَرَنِ أَنَا أَقَلَّ الكهف: 39).

Why, when you entered your garden, did you not say, (Everything is) as Allah wills. There is no power except with Allah? If you see me inferior to you in wealth and children

فلما علا عليها رجل نادى فرفع صوته لا إله إلا الله والله أكبر‏

Question: 11034
Assalam-o-alaikum, Respected Sir, We learn and recite six Kalimas(Tayyab, Shahadat, Tamjeed, Tauheed, Astaghfar, Raddi-kuffr) right from our childhood. All the mosques and Ulamas recommend these 6 Kalimas. I want to know the origin of these 6 Kalimas? Are these found in Qur'an or Hadith and where are they mentioned. Please tell me the reference. Jazak ALLAH
  Answer: 11034
  Feb 28,2009
(Fatwa: 344/236=L/1430)

These six kalimahs are proved from hadith:
Kalimah Tayyibah:
لما خلق اللہ جنۃ عدن وھی أول ما خلق اللہ، قال لھا: تکلمي، قالت: لا إلہ إلا اللہ محمد رسول اللہ (کنز العمال 1:43)
Kalimah Shahadah:
أشھد ان لا إلہ إلا اللہ وأشھد أن محمداً عبدہ ورسولہ (البخاری 1:115)
Kalimah Tamjeed:
سبحان اللہ، والحمد للہ، ولا إلہ إلا اللہ واللہ اکبر، وفي روایۃ ولا حول ولا قوۃ إلا باللہ العلي العظیم (مسلم 2:345)
Kalimah Tauheed:
من دخل السوق فقال: لا إلہ إلا اللہ وحدہ لا شریک لہ، لہ الملک ولہ والحمد، یحیي ویمیت وھو علی کل شئ قدیر (ترمذي 2:181)
While Kalimah Istighfar is mentioned in Bukhari 2:933, and 
Kalimah Radd-e-Kufr is mentioned in Musnad Imam Ahmad 5:451.
Allah (Subhana Wa Ta'ala) knows Best
Darul Ifta,
Darul Uloom Deoband
[Note:  On internet I came across some discussion questioning the authenticity of six Kalima and some ignorant Muslims even claiming it to be bidah (Nauzubillah). Please don’t get into these bad mannered people who are with little knowledge and much misinformation]

5.  The Six Kalimas are
1.Kalimah Tay-Yibah (The Good Word)
2.Kalimah Shahadah (The word of Testimony.)
3. Kalima Tamjeed (The Word of Glorification of Allah)
4.Kalimah Tawheed (The word of Oneness of Allah)
5.Kalimah Istighfar (The word Ishtagfarmeans Forgiveness, Penitence)
6.Kalima Rud-E-Kufr (The word Rud-e-Kuf rmeans Rejecting the Disbelief)

The Tawheed and greatness of Allah is strongly reflected in these Kalimah. The Kalimahs is to facilitate the easy memorizing and learning of Aqeedah (beliefs). If one read it with sincerity knowing its translation it gives a strong feeling of faith and increase iman on Allah.

The six statements are very much educational and helpful for a Muslim to understand Faith.
1.   The first two are basically declaration of faith, as a Muslim,
2.   The next two describes the Tawheed of Allah and his greatness and are very popular words of remembrance (Azkar) of Allah
3.   The next two glorify Allah his greatness, Nullify Shirk and also are very nice supplications for God's forgiveness. All or parts of these statements can be found in the Qur'an or the Hadith.

Listed below are the Six Kalmas its Arabic words Transliteration and Translation.

1.Kalimah Tay-Yibah (The Good Word) Or Kalimah Tawheed (The Creed Of The Oneness Of Allah). 

لآ اِلَهَ اِلّا اللّهُ مُحَمَّدٌ رَسُوُل اللّهِ

(Trans: There is no God but Allah, Muhammad is the Messenger of Allah)
This KALIMAH TAY-YIBAH (the good word) or KALIMAH TAWHEED (the creed of the Oneness of Allah) is the basic creed of Islam. If someone reads the basic creed with heart. He/she becomes Muslim. This includes all other Kalima, and all explanation are inherently included in it.

2.Kalimah Shahadah (The word of Testimony.)

أَشْهَدُ أنْ لا إلَٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ وَأشْهَدُ أنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
 (I bear testimony that none is worthy of worship but Allah, and I testify that Muhammad is the servant and Messenger of Allah.)

3. Kalima Tamjeed (The Word of Glorification of Allah)
سُبْحَان اللهِ وَا
لْحَمْدُلِلّهِ وَلا إِلهَ إِلّااللّهُ وَاللّهُ أكْبَرُ وَلا حَوْلَ وَلاَ قُوَّةَ إِلَّا بِاللّهِ الْعَلِيِّ الْعَظِيْم 
Subhan Allahu, wal Hamdu lillahi, wa la illaha ilAllahu, wallahu Akbar. wa La hawla wa la quwwata illa billah-al 'alii-al 'adheem 
English Translation: 
Glory be to Allah and Praise to Allah, and there is no God But Allah, and Allah is the Greatest. And there is no Might or Power except with Allah.

4.Kalimah Tawheed (The word of Oneness of Allah)
لا إلہ إلا اللہ وحدہ لا شریک لہ، لہ الملک ولہ والحمد، یحیي ویمیت وھو علی کل شئ قدیر 
La ilaha illAllahu Wahdahu La Shareeka lahu, lahulmulk, wa lahulhamd, yuhyee wa yumeet, wa huwa hayy la yumoot abadan abada Dhul Jalaali waal Ikram beyadihi alkhayr, wa huwa 'ala kulli Shay'in Qadeer
English Translation: 
(There is) none worthy of worship except Allah. He is only One. (There is) no partners for Him. For Him (is) the Kingdom. And for Him (is) the Praise. He gives life and causes death. And He (is) Alive. He will not die, never, ever. Possessor of Majesty and Reverence. In His hand (is) the goodness. And He (is) the goodness. And He (is) on everything powerful.)

5.Kalimah Istighfar (The word Ishtagfarmeans Forgiveness, Penitence)

اَسْتَغْفِرُ اللهَ رَبِّىْ مِنْ كُلِّ ذَنْۢبٍ اَذْنَبْتُهٗ عَمَدًا اَوْ خَطَا ًٔ سِرًّا اَوْ عَلَانِيَةً وَّاَتُوْبُ اِلَيْهِ مِنَ الذَّنْۢبِ الَّذِیْٓ اَعْلَمُ وَ مِنَ الذَّنْۢبِ الَّذِىْ لَآ اَعْلَمُ اِنَّكَ اَنْتَ عَلَّامُ الْغُيُوْبِ وَ سَتَّارُ الْعُيُوْبِ و َغَفَّارُ الذُّنُوْبِ وَ لَا حَوْلَ وَلَا قُوَّةَ اِلَّا بِاللهِ الْعَلِىِّ الْعَظِيْمِ

astaghfiru-llāha rabbī min kulli dhanbin adhnabtuhu amadan aw khaā an sirran  wa alāniyyatan wa atūbu ilayhi min adh-dhanbi-lladhī a lamu wa min adh-dhanbi-lladhī lā a lamu innaka anta allāmu-l-ghuyūbi wa sattāru l-uyūbi wa ghaffāru dh-dhunūbi wa lāawla wa lā quwwata illā bi-llāhi-l-alīyyi-l-aīm.
English Translation:
I seek forgiveness from Allah, my Lord, from every sin I committed knowingly or unknowingly, secretly or openly, and I turn towards Him from the sin that I know and from the sin that I do not know. Certainly You, You (are) the knower of the hidden things and the Concealer (of) the mistakes and the Forgiver (of) the sins. And (there is) no power and no strength except from Allah, the Most High, the Most Great.

6.Kalima Rud-E-Kufr (The word Rud-e-Kufrmeans Rejecting the Disbelief)
اَللّٰهُمَّ اِنِّیْٓ اَعُوْذُ بِكَ مِنْ اَنْ اُشْرِكَ بِكَ شَيْئًا وَّاَنَآ اَعْلَمُ بِهٖ وَ اَسْتَغْفِرُكَ لِمَا لَآ اَعْلَمُ بِهٖ تُبْتُ عَنْهُ وَ تَبَرَّأْتُ مِنَ الْكُفْرِ وَ الشِّرْكِ وَ الْكِذْبِ وَ الْغِيْبَةِ وَ الْبِدْعَةِ وَ النَّمِيْمَةِ وَ الْفَوَاحِشِ وَ الْبُهْتَانِ وَ الْمَعَاصِىْ كُلِّهَا وَ اَسْلَمْتُ وَ اَقُوْلُ لَآ اِلٰهَ اِلَّا اللهُ مُحَمَّدٌ رَّسُوْلُ اللهِؕ

Allaahumma inniy a’oodhu bika min an ushrika bika shay-an wa ana a’alamu bihi wa astaghfiruka lima laa a’alamu bih. Tubtu anhu wa tabarratu minal kufri wash-shirki wal kizbi wal ma’aasi kullihaa aslamtu wa aamantu wa aqoolu laa ilaaha illallaahu Muhammadur rasoolullah 
English Translation:
O Allah! Certainly I seek protection with You from, that I associate partner with You anything and I know it. And I seek forgiveness from You for that I do not know it. I repended from it and I made myself free from disbelief and polytheism and the falsehood and the back-biting and the innovation and the tell-tales and the bad deeds and the blame and the disobedience, all of them. And I submit and I say (there is) none worthy of worship except Allah, Muhammad is the Messenger of Allah.

Aamantu… (I Believe………)
Scholars of Islam has given a short formula of creed which summarises the articles of faith, called the Āmantu (“I believe”). 
IMAN-E-MUJMAL (The Summary Declaration of Faith)
IMAN-E-MUFASSIL (The Detailed Declaration of Faith)
Iman Mujmal (Iman in brief)
What is IMAAN?  
A. IMAAN is to have FAITH in something and to proclaim it. To a Muslim IMAAN means firm belief in Allah and the teachings of our Nabi Hazrat Muhammad Mustafa (peace and blessings be upon him)
Imaan Mujmal 

(I affirm my faith in Allah as He is with all His Names and Attributes and I accept all of His Commands.)

Iman Mufassal (Iman in detail)?
A Muslim has to proclaim faith in seven things, these are: - 


I affirm my faith in Allah, His angels, His Books, His Messengers, the day of judgment, in that the fate good and bad is predetermined by Allah and in coming to life after death (resurrection).
chapter 3 
Some of the Quranic Ayats describing Tawheed.

ذَلِكُمْ اللَّهُ رَبُّكُمْ لاَ إِلَهَ إِلاَّ هُوَ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ (الأنعام: 102 
That is Allah, your Lord! there is no god but He, the Creator of all things: then worship ye Him: and He hath power to dispose of all affairs. (6:102)

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالأَرْضِ وَإِلَيْهِ يُرْجَعُ الأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ (هود: 123).
To Allah do belong the unseen (secrets) of the heavens and the earth, and to Him goeth back every affair (for decision): then worship Him, and put thy trust in Him: and thy Lord is not unmindful of aught that ye do. (11:123)

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُدَبِّرُ الأَمْرَ مَا مِنْ شَفِيعٍ إِلاَّ مِنْ بَعْدِ إِذْنِهِ ذَلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلاَ تَذَكَّرُونَ (يونس: 3). 

Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the throne (of authority), regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition? (10:3)

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُدَبِّرُ الأَمْرَ مَا مِنْ شَفِيعٍ إِلاَّ مِنْ بَعْدِ إِذْنِهِ ذَلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلاَ تَذَكَّرُونَ (يونس: 3). 

He has created the heavens and the earth for just ends: Far is He above having the partners (in worship)  they ascribe to Him! (16:3)
هُوَ الْحَيُّ لاَ إِلَهَ إِلاَّ هُوَ فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ(غافر: 65
He is the Living (One): There is no god but He: Call upon Him, giving Him sincere devotion. Praise be to Allah, Lord of the Worlds! (40:65)
قُلْ هُوَ اللَّهُ أَحَدٌ (الإخلاص: 1)
Say: He is Allah, the One and Only (112:1)
وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ لاَ إِلَهَ إِلاَّ هُوَ الرَّحْمَنُ الرَّحِيمُ (البقرة: 163
And your Allah is One Allah: There is no god but He, Most Gracious, Most Merciful. (2:163)

Your Allah is one Allah: as to those who believe not in the Hereafter, their hearts refuse to know, and they are arrogant. (16:22)

Behold! verily to Allah belong all creatures, in the heavens and on earth. What do they follow who worship as His "partners" other than Allah? They follow nothing but fancy, and they do nothing but lie. (10:66)

Allah created the heavens and the earth in true (proportions): verily in that is a Sign for those who believe. (29:44)

To Allah belong all things in heaven and earth: verily Allah is He (that is) free of all wants, worthy of all praise. (31:26)

Such is Allah, your Lord, the Creator of all things, there is no god but He: Then how ye are deluded away from the Truth! (40:62)

It is Allah Who has made the Night for you, that ye may rest therein, and the days as that which helps (you) to see. Verily Allah is full of Grace and Bounty to men: yet most men give no thanks. (40:61)

Of Allah, to Whom do belong all things in the heavens and on earth! But alas for the Unbelievers for a terrible penalty (their Unfaith will bring them)!- (14:2)

It is Allah Who hath created the heavens and the earth and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you; it is He Who hath made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) hath He made subject to you. And He hath made subject to you the sun and the moon, both diligently pursuing their courses; and the night and the day hath he (also) made subject to you. (14:32-33)

The most beautiful names belong to Allah: so call on him by them (7:180)

Allah's names are also beautiful and perfect:

The most beautiful names belong to Allah (7:180)

He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names (59:24)

Allah! there is no god but He! To Him belong the most Beautiful Names. (20:8)

Lastly, there is no one that is comparable to Allah, there is nothing like him, his names and attributes are unique to him alone:

And there is none like unto Him. (112:4)

 (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees. (42:11)
For example for explanation of tawheed there are verses like …. 
رَبُّ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ هَلْ تَعْلَمُ لَهُ سَمِيًّا (مريم: 65

اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ (البقرة: 255

هُوَ اللَّهُ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ (الحشر:
هُوَ اللَّهُ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلاَمُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (الحشر: 23).
هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الأَسْمَاءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ (الحشر: 24). 

Aqeedah of Risalat  (Belief in the Messengers)
We believe that Allaah has sent Messengers (and Prophets) to His creation.
Allaah, the Most High says:

"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the Messengers. And Allaah is Ever AllPowerful, AllWise." Suratun-Nisa 4:165

The first Messenger was Adam (alaihis Salaam) and the last is Muhammad (sallalaahu alaihi wassallam)
We believe that the first Messenger was Adam (alaihis Salaam) and the last is Muhammad (sallalaahu alaihi wassallam).
Allaah says:

"Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him;" Suratun-Nisa 4:163
And He said:

"Muhammad is not the father of any man among you, but he is the Messenger of Allaah and the last (end) of the Prophets." Suratul-Ahzab 33:40

A mention of Determined and Messengers of Excellence
The best amongst the group of Messengers and Prophets is Muhammad (sallalaahu alaihi wassallam). And after him in rank and position are Ibrahim (alaihis Salaam), Musa (alaihis Salaam), then Nuh (alaihis Salaam) and then Isa, son of Maryam (alaihis Salaam). These are the five Messengers who exclusively are mentioned in the following verse.

"And (remember) when We took from the Prophets their covenant, and from you (O Muhammad ), and from Nuh , Ibrahim , Musa, and 'Iesa , son of Maryam (Mary). We took from them a strong covenant." Suratul-Ahzab 33:7

The best Shar’iah among all the Shar’iah’s
We believe that the Shar’iah that was brought by Muhammad (sallalaahu alaihi wassallam) was all-inclusive and all-encompassing of the qualities and excellences of the Shar’iah’s brought by the past Messengers. The proof is this statement of Allaah:

"He (Allaah) has ordained for you the same religion (Islam) which He ordained for Nuh , and that which We have inspired in you (O Muhammad ), and that which We ordained for Ibrahim , Musa and 'Iesa saying you should establish religion , and make no divisions in it (religion) (i.e. various sects in religion)." Suratush-Shura 42:13

All the Messengers were human beings, creation and slaves of Allaah
We believe that all the Messengers (and Prophets) were human beings created by Allaah. They did not possess anything from the properties of Ruboobiyyat (Lordship). [2] And Allaah ordered Muhammad (sallalaahu alaihi wassallam) to proclaim that:

"I don't tell you that with me are the treasures of Allaah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration." Suratul-An'am 6:50

And He said:

"Say (O Muhammad ): "I possess no power of benefit or hurt to myself except as Allaah wills. Suratul-A'raf 7:188

And He also said:

"Say: "It is not in my power to cause you harm, or to bring you to the Right Path." Say (O Muhammad ): "None can protect me from Allaah's punishment (if I were to disobey Him), nor should I find refuge except in Him. Suratul-Jinn 72:21 - 22

And it is our belief that they ( the Messengers and Prophets) are slaves of Allaah who were honored with prophethood and messengership by Allaah. And He mentioned about their virtue and merit at honored and praised places. And He said about Nuh (alaihis Salaam):

"O offspring of those whom We carried (in the ship) with Nûh (Noah)! Verily, he was a grateful slave." Suratul-Isra 17:3

And He said about the last of the Messengers, Muhammad (sallalaahu alaihi wassallam) :

"Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur'an) to His slave (Muhammad ) that he may be a warner to the 'Alamin (mankind and jinns)." Al-Furqan 25:1

And He said about other Messengers :

"And remember Our slaves, Ibrahim , Ishaque , and Ya'qub , (all) owners of strength (in worshipping Us) and (also) of religious understanding." Surah Sad 38:45

And He said about Dawood (alaihis Salaam):

"and remember Our slave Dawud , endued with power. Verily, he was ever oft-returning in all matters and in repentance (toward Allaah)." Surah Sad 38:17

"And to Dawud We gave Sulaiman . How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)! Surah Sad 38:30

And He said about Isa (alaihis Salaam),

"He ['Iesa ] was not more than a slave. We granted Our Favour to him, and We made him an example to the Children of Israel (i.e. his creation without a father)." Suratuz-Zukhruf 43:59

And we believe that Allaah, the Most High terminated the succession of Messengers and Prophets with Muhammad (sallalaahu alaihi wassallam) as the last Messenger and made him the Messenger for all mankind. Allaah says:

"Say (O Muhammad ): "O mankind! Verily, I am sent to you all as the Messenger of Allaah - to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa (none has the right to be worshipped but He); It is He Who gives life and causes death. So believe in Allaah and His Messenger (Muhammad ), the Prophet who can neither read nor write, who believes in Allaah and His Words [(this Qur'an), the Tauraat (Torah) and the Injeel (Gospel) and also Allaah's Word: "Be!" - and he was, i.e. 'Iesa (Jesus) son of Maryam (Mary),], and follow him so that you may be guided." Suratul-A'raf 7:158

The Shar’iah of the Messenger (sallalaahu alaihi wassallam) is the religion of Islaam
We believe that the shar’iah brought by the last Messenger (sallalaahu alaihi wassallam) is the religion of Islaam, which has been chosen and preferred by Allaah, the Most High for His slaves, and no other religion or Shar’iah other than this is acceptable to Allaah. Allaah, the Most High said:

"Truly, the religion with Allaah is Islam. Surah Aali Imran 3:19

And He said:

"This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. Suratul-Ma'idah 5:3

And He said:

"And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers." Surah Aali Imran 3:85

To accept any other religion other than Islaam is Kufr (disbelief)
We believe that if any person accepts or prefers any other religion, like Judaism or Christianity, over Islaam then he is a Kaafir (disbeliever). Accordingly it is required from him to make tawbah (repentance), if he repents then it is good or else he will be considered a murtad or the rejecter of Qur’an and should be killed.

To reject that the Messengership of the Last Prophet (sallalaahu alaihi wassallam) is to reject all Messengers
We believe that a person who rejects that the last Prophet (sallalaahu alaihi wassallam) was sent for whole mankind and the creation then he is the rejecter of all Messengers, rather he is even the rejecter of that Prophet whom he claims to believe in and obey. Allaah, the Most High says:

"The people of Nûh (Noah) belied the Messengers." Suratush-Shu'ara 26:105

Allaah declared the people of Nuh as rejecters of all the Messengers even though there had come no Messenger before prophet Nuh (alaihis Salaam). Allaah, the Most High says:

"Verily, those who disbelieve in Allaah and His Messengers and wish to make distinction between Allaah and His Messengers (by believing in Allaah and disbelieving in His Messengers) saying, "We believe in some but reject others," and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment." Suratunn-Nisa 4: 150-151

Muhammad (sallalaahu alaihi wassallam) is the last Prophet
We believe that there will come no prophet after Muhammad (sallalaahu alaihi wassallam). Anyone who claims to be a prophet or affirms prophethood for anyone after prophet Muhammad (sallalaahu alaihi wassallam), then without doubt he is a Kaafir (disbeliever), because he is a rejecter of Allaah, His Messenger and the Ijmaa’ (agreement) of the Muslim Ummah (nation). 

Chapter 4

Sources of Islamic Aqeedah

Islamic Aqeedah will be derived only from two sources.
1.         The Holy Quran
2.         The Authentic  (Sahih) Ahadith.

Following is not Source of Aqeedah.
1.               Weak Hadith.
2.               Any Analogy Logic, interpretation or  Ruling Whatsoever.
3.              Any interpretation direct or indirect based on any Story,even if it is authentically proved.
4.  Any interpretation direct or indirect based on Kashf/Karamat/dream of Aulia Allah.
Few Important Points to be understood.
1.   For Fiqh (Islamic Law, Jurisprudence) There are four Sources of Islamic Law.
a)   The Holy Quran.
b)  The Authentic Ahadith.
c)   The Ijma (Consensus)
d)  The Qiyas (Analogy based on similar situation )

But in Aqeedah only the first two will be the source. Aqeedah matters are very clear unambiguous and unanimous among salafus salehin Scholars and Imams. Whereas is Fiqh (Islamic Law) there could be difference of opinion among Scholars as it happened even within the companions (Sahanba Raziallahu Anhu)  
2.   The weak Hadith cannot be used for Aqeedah but will be used for Virtues (Fazail) and Targheeb o Tarheeb e.g for encouragement for a good work or warning for a bad action.
           Slafus Salehin Scholars including Imam Bukhari Rahimullah and Imam Ibne Taimmiya Rahimullah and others have used weak Hadith in Virtues (Fazail) e.g Imam Bukhari’s Al Adabul Mufrad Imam Ibne Taimmiya and but for Aqeedah the weak Hadith will not be used .But they will not be source of Islamic Aqeedah.
3.   Aqeedah can never be derived from any interpretation direct or implied based onKashf/Karamat or dream of Aulia Allah. Even Rule of Fiqh (Jurisprudence) cannot be derived fromKashf/Karamat/Dreams.
Karamat or Kashf of the Aulia Allah (Friends of Allah) are possible and to be accepted even if it looks impossible because Karamat and Kashf are by Allah power and will and for Allah nothing is impossible. The base line is, it should be authentically reported.  
          But as these are only historical facts. And for recording and narrating of historical fact there is no strict regulation (compared to very strict regulation is for Hadith) so proving any Karamat authenticity beyond doubt is very difficult.
       Similarly if any historical fact comes with reasonable evidence it can be acceptable and altogether rejecting it will not be acceptable .In summary no one should stress much on for or against of any historical fact of Karamat or Kashf.
But the final point is that Karamat/Kashf/Dreams of Aulia Allah will not be a source of Islamic Aqeedah to prove or disprove any belief of Islam.

 Chapter 5
Book on Islamic Aqeedah?
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 Aqeedatutahawiahwritten 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:
"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."
"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 Salehinscholars 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  with  thanks.)

Imam of Hadith Abu Ja'far Ahmad ibn Muhammad At-Tahaawee.(R.A)

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، وَأَوْعَدَهُعَذابَهُ، 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، لَيْسَبـِمَعْناهُ 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.

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.
 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، وَلامُحَوِّلٌ، 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 لايُساويهِ 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.
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.
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.
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،
( 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.
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 ضُلاَّلٌوَأَرْدِياءُ.
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.

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