1. The document presents the basics of monotheism (tawheed) according to Imam Abu Hanifah, including that Allah is one and eternal, without partners or resemblance to creation.
2. Key attributes of Allah are discussed such as life, power, knowledge, and will. Allah's attributes are also eternal and not created.
3. The Quran is discussed as being the eternal speech of Allah, written down and preserved but our reading and recitation of it being created acts.
al-Fiqh al-Akbar
By Imam Abu Hanifa
Al-Fiqh al-Akbar is one of the earliest texts written on Islamic creed and one of the surviving works of Abu Hanifa, the Great Imam of jurisprudence and theology. Studied for centuries in the Muslim world, Al-Fiqh al-Akbar offers a more nuanced, textured approach to understanding divine oneness (tawhid), the focal point of Islamic belief. It refines one’s understanding of the Creator, the messengers and divine communication, and enables one to gain much-needed insight into the realities of this life and the events of the hereafter.
Al-Fiqh al-Akbar not only improves one’s understanding of 'aqida and deepens one’s appreciation of his or her beliefs, but it endeavors to address questions, which, if left unanswered, could leave insidious doubt and cause communal division. Such questions include: Where is Allah? Does Allah evolve? What constitutes true Islamic belief? Are prophets capable of sinning? Is there creation beyond what we see? What comes after death?
This document discusses Islamic beliefs about the nature and attributes of Allah (God). It provides quotes from Islamic scholars and texts stating that Allah is unlike any of his creations and does not resemble humans or have physical attributes. The document emphasizes that Allah is not in a place, sitting on a throne, or located anywhere, and that he has always existed without a place. It warns against attributing human-like qualities or limitations to Allah.
This document contains summaries of several Islamic creed texts including:
- Statements from the Quran on God's oneness and sovereignty.
- 345 statements from the Tahawiyya creed by the Hadith scholar Abu Ja'far al-Tahawi (229-321 AH).
- 245 statements from the 'Aqidah al-Ṭaḥāwiyya by the Hadith scholar Abu Ja'far al-Tahawi (229-321 AH).
- Excerpts from other creed texts and summaries. It provides attribution for the authors and compilers of these Islamic creed texts.
THE SIGNS BEFORE THE DAY OF JUDGEMENT
Ayaat and Ahaadeeth about the Hour
Author: Al-Haafidh Ibn Katheer Hadeeth
Presentation prepared by Sarandib Muslims.com
Series #2 - "Reflections" on Wird al-Kabir of Imam Habib 'Abdullah Alawi al-Haddad. Recitations upon waking up for "tahajjud" - Surah Aali'imran: 3: 190.
The document provides an overview of belief in angels, which is one of the six pillars of faith in Islam. It discusses that angels were created from light by God to worship Him and carry out tasks in the universe. Though unseen, Muslims believe firmly in angels based on revelations. The angels are God's greatest army and maintain order, like guarding Hellfire with 19 angels. Their exact nature is only known to God. Belief in angels is an essential component of Islamic faith.
THE SIGNS BEFORE THE DAY OF JUDGEMENT
Ayaat and Ahaadeeth about the Hour
Author: Al-Haafidh Ibn Katheer Hadeeth
Presentation prepared by Sarandib Muslims.com
This document provides definitions for Islamic terms in both English and Arabic. It begins with definitions for terms starting with "A" such as 'Abasa, The Abbasid Caliphs, Abbey, Abdication, 'Abdul Muttalib, and Abdullah. It provides brief explanations and historical context for many of the terms. The document was written by Anwer Mahmoud Zanaty and published in 2006 by Al-Azhar University in Cairo.
al-Fiqh al-Akbar
By Imam Abu Hanifa
Al-Fiqh al-Akbar is one of the earliest texts written on Islamic creed and one of the surviving works of Abu Hanifa, the Great Imam of jurisprudence and theology. Studied for centuries in the Muslim world, Al-Fiqh al-Akbar offers a more nuanced, textured approach to understanding divine oneness (tawhid), the focal point of Islamic belief. It refines one’s understanding of the Creator, the messengers and divine communication, and enables one to gain much-needed insight into the realities of this life and the events of the hereafter.
Al-Fiqh al-Akbar not only improves one’s understanding of 'aqida and deepens one’s appreciation of his or her beliefs, but it endeavors to address questions, which, if left unanswered, could leave insidious doubt and cause communal division. Such questions include: Where is Allah? Does Allah evolve? What constitutes true Islamic belief? Are prophets capable of sinning? Is there creation beyond what we see? What comes after death?
This document discusses Islamic beliefs about the nature and attributes of Allah (God). It provides quotes from Islamic scholars and texts stating that Allah is unlike any of his creations and does not resemble humans or have physical attributes. The document emphasizes that Allah is not in a place, sitting on a throne, or located anywhere, and that he has always existed without a place. It warns against attributing human-like qualities or limitations to Allah.
This document contains summaries of several Islamic creed texts including:
- Statements from the Quran on God's oneness and sovereignty.
- 345 statements from the Tahawiyya creed by the Hadith scholar Abu Ja'far al-Tahawi (229-321 AH).
- 245 statements from the 'Aqidah al-Ṭaḥāwiyya by the Hadith scholar Abu Ja'far al-Tahawi (229-321 AH).
- Excerpts from other creed texts and summaries. It provides attribution for the authors and compilers of these Islamic creed texts.
THE SIGNS BEFORE THE DAY OF JUDGEMENT
Ayaat and Ahaadeeth about the Hour
Author: Al-Haafidh Ibn Katheer Hadeeth
Presentation prepared by Sarandib Muslims.com
Series #2 - "Reflections" on Wird al-Kabir of Imam Habib 'Abdullah Alawi al-Haddad. Recitations upon waking up for "tahajjud" - Surah Aali'imran: 3: 190.
The document provides an overview of belief in angels, which is one of the six pillars of faith in Islam. It discusses that angels were created from light by God to worship Him and carry out tasks in the universe. Though unseen, Muslims believe firmly in angels based on revelations. The angels are God's greatest army and maintain order, like guarding Hellfire with 19 angels. Their exact nature is only known to God. Belief in angels is an essential component of Islamic faith.
THE SIGNS BEFORE THE DAY OF JUDGEMENT
Ayaat and Ahaadeeth about the Hour
Author: Al-Haafidh Ibn Katheer Hadeeth
Presentation prepared by Sarandib Muslims.com
This document provides definitions for Islamic terms in both English and Arabic. It begins with definitions for terms starting with "A" such as 'Abasa, The Abbasid Caliphs, Abbey, Abdication, 'Abdul Muttalib, and Abdullah. It provides brief explanations and historical context for many of the terms. The document was written by Anwer Mahmoud Zanaty and published in 2006 by Al-Azhar University in Cairo.
The document discusses Islamic views on interest (riba). It provides several verses from the Quran that forbid riba and encourage charity instead. The verses warn that those who consume riba will stand like the insane and will be deprived of blessings. Several hadith are also cited where the Prophet Muhammad curses those who pay or accept riba. The hadith describe riba as having many divisions and compare the smallest amount of riba consumed to major sins. The document concludes that based on these strong prohibitions from both the Quran and hadith, interest can never be permissible according to Islamic law.
This document provides a preface and foreword for a commentary on Surah Yusuf (Chapter 12 of the Quran). The preface discusses the many disciplines covered in the surah such as astronomy, geography, and sociology. It also shares an anecdote from the author's time in Egypt where he was offered a marriage proposal but declined. The foreword praises the story of Prophet Yusuf and how it teaches the virtues of patience and obedience to Allah during trials. It hopes the commentary will inspire readers to emulate Prophet Yusuf's excellent character.
The document discusses Islamic teachings about visions and dreams from several hadith sources. It provides guidance on differentiating between good visions that are from God versus bad dreams that are from Satan. Good visions are described as a sign of prophethood and should be shared, while bad dreams or unpleasant visions should be kept private and one should seek God's protection from Satan. The Prophet Muhammad is reported to have said that seeing him in a vision is as clear as seeing him while awake, since Satan cannot impersonate his likeness.
This document provides a summary of Islamic beliefs and pillars according to the Quran and hadith. It begins by outlining the five pillars of Islam: faith, prayer, charity, fasting during Ramadan, and pilgrimage if able. It then discusses the six pillars of faith: belief in God, His angels, His books, His messengers, the Day of Judgment, and divine decree. The document goes on to define various Islamic concepts like worship, its forms, the purpose of prophets, and the three aspects of tawheed (monotheism): lordship, names/attributes, and worship. It uses Quranic verses and hadith to support each point.
The Clear Distinction Between Iman & Kufr - 1995 - by Abdur Rahman Abdul Khaliqfatrop
This document provides an introduction to the concepts of Iman (belief) and Kufr (disbelief) in Islamic theology. It discusses that Iman has two meanings: 1) belief and acceptance in the heart, and 2) adherence to Islamic religious practices and prohibitions. While these can be discussed separately for clarity, in reality there is no separation between belief and adherence - a true believer will implement their beliefs in their actions. Major sins that contradict Iman, like not praying, may indicate some level of Kufr. The document aims to differentiate between Kufr acts and those who truly disbelieve. It provides supporting evidence from Quran and Hadith.
This document contains summaries of two passages from the Quran.
The first passage discusses how embracing Islam is not a favor done for the Prophet, but rather it is Allah who has favored people by guiding them to faith. The bedouins should not see their acceptance of Islam as something that obligates the Prophet, but rather they owe a debt to Allah for their guidance.
The second passage notes that Allah knows all that is unseen in the heavens and earth as well as people's actions. His knowledge is complete. If people truly believed Allah sees all they do, they would be more careful in their actions and speech, as if constantly being watched.
The document is a summary of Surah al-Kaafiroon (The Disbelievers) from the Quran. It recounts the key verses where God says to the unbelievers: "I do not serve what you serve, nor do you serve who I serve. I will not serve what you have served, nor will you serve who I serve. You shall have your religion and I shall have my religion."
After having been fully reviewed, the creed set out in this booklet has been accredited & stamped with the seal of approval by the Fundamentals of the Religion Academy of Al-Azhar Al-Shariff, as being in accordance with the correct creed of Muslims.
This document discusses the hurdles to achieving purification and how to overcome them according to Islamic scripture. It identifies two main hurdles as whispers from Shaitan and love of this world. The Quran teaches that Allah sends prophets to purify people and guide them to the truth through revelations, wisdom, and mercy. Regular remembrance of Allah through acts like prayer, recitation of the Quran, and spending in his way can help strengthen faith and increase purification by distancing from wrongdoing.
The Prophet Muhammad said that nothing remains of prophethood except for true good dreams that convey glad tidings. When asked what "Al-Mubashshirat" meant, Muhammad replied that it referred to dreams that bring good news.
Prayer (salaah) is the most important pillar of Islam. Indeed it is the dividing line between Islam and infidelity. Salaah is a duty incumbent on every Muslim, male or female, who has attained the age of maturity and has a sound mind. There are numerous verses in the Holy Qur’an commanding Muslims to observe salaah regularly. Allah ((سبحانه و تعالى)) says:
“Guard the prayers strictly, especially the middle prayer (i.e., ‘Asr) and stand up in prayer to Allah with
true devotion.” [Al Baqarah 238]
CLARIFICATION:
Understanding the Qur'anic methodology.
Clarifying confusion cause by attempts of those who raise the 'fitnah' regarding Islamic Theology - quoting but yet misinterpreting Qur'anic verses.
Explanation against those misinterpreting the MUTASHABIHAT 'allegorical' verses, insisting that their meaning to be in the literal sense by forbidding TA''WIL.
This document provides an overview and analysis of Surah Ash-Shams from the Quran. It begins with background context, explaining that the surah was revealed in Makkah when opposition to the Prophet was strong. It then analyzes the structure and main ideas, including distinguishing between good and evil, and warning those who refuse guidance. The analysis then examines each ayah, explaining what Allah swears by and the meaning. It concludes by recounting the story of the people of Thamud, who disbelieved their prophet Salih and faced destruction, serving as a lesson.
Common mistakes made in salaah (prayer)Zaffer Khan
This document summarizes common mistakes people make during prayer and provides guidance from Islamic sources on how to pray correctly. It outlines over 20 mistakes, such as not using a sutrah during prayer, women uncovering their feet, improper hand placement during bowing and prostration, moving fingers during the tashahhud inappropriately, and making extraneous movements or sounds during prayer. Each mistake is accompanied by a hadith or statement from a scholar clarifying the proper way to perform the prayer according to the Prophet's teachings. The document aims to help Muslims avoid innovation and pray solely according to Quran and Sunnah.
This document provides a summary of a lecture on angels mentioned in the Quran. It discusses 11 types of angels:
1) Angels ranged in ranks (saffaat) that Allah swears by in the Quran.
2) Angels (azzaajaraat) that drive the clouds where Allah commands.
3) Famous angels include Jibreel, Mikail, Israfeel, Malak al Maut, guardian angels, recording angels, angels that attend gatherings, and soldier angels (Jundullah) that fought with the Prophet.
4) Angels (an-Naaziaat) that pull out the souls of the wicked violently.
5)
This document provides an introduction and table of contents for a book containing the Quran translated to English along with supplementary materials. The introduction outlines that the Quran guides humanity for all time and that reading it allows one to converse with God. It describes how those who first heard it from the Prophet Muhammad were transformed. The table of contents then lists the 114 chapters (surahs) of the Quran followed by appendices on topics like scientific miracles in the Quran, prophecies of Muhammad in other religions, and guides to Islamic practices.
The document is a table of contents for the Hadith Sahih Muslim, which is a collection of sayings and deeds of the Prophet Muhammad compiled by Muslim ibn al-Hajjaj. It lists 43 books that make up the collection, covering topics like faith, purification, prayer, fasting, marriage, inheritance, repentance, the day of judgement, and more. The table of contents provides an overview of the structure and content of the Hadith Sahih Muslim collection.
This document is an introduction to a book on Islamic jurisprudence related to purification rituals. It discusses the types of water that can be used for purification according to sacred texts, including rainwater, sea water, river water, well water, water from snow/hail, and spring water. It describes categories of water - pure and purifying, pure but slightly offensive, and pure but not purifying for ritual impurity. The document explains when water becomes "used" and that liquids from trees are not considered water for purification rituals due to complete mixing. It concludes that cleansing liquids can be joined with absolute water to purify intrinsic impurity.
This is a list of 100 fabricated hadith, or Islamic traditions, that are considered inauthentic or incorrectly attributed to the prophet Muhammad or his companions. The document provides examples of fabricated hadith that have been deemed untrustworthy by Islamic scholars and are excluded from authentic hadith literature.
The document discusses Islamic views on interest (riba). It provides several verses from the Quran that forbid riba and encourage charity instead. The verses warn that those who consume riba will stand like the insane and will be deprived of blessings. Several hadith are also cited where the Prophet Muhammad curses those who pay or accept riba. The hadith describe riba as having many divisions and compare the smallest amount of riba consumed to major sins. The document concludes that based on these strong prohibitions from both the Quran and hadith, interest can never be permissible according to Islamic law.
This document provides a preface and foreword for a commentary on Surah Yusuf (Chapter 12 of the Quran). The preface discusses the many disciplines covered in the surah such as astronomy, geography, and sociology. It also shares an anecdote from the author's time in Egypt where he was offered a marriage proposal but declined. The foreword praises the story of Prophet Yusuf and how it teaches the virtues of patience and obedience to Allah during trials. It hopes the commentary will inspire readers to emulate Prophet Yusuf's excellent character.
The document discusses Islamic teachings about visions and dreams from several hadith sources. It provides guidance on differentiating between good visions that are from God versus bad dreams that are from Satan. Good visions are described as a sign of prophethood and should be shared, while bad dreams or unpleasant visions should be kept private and one should seek God's protection from Satan. The Prophet Muhammad is reported to have said that seeing him in a vision is as clear as seeing him while awake, since Satan cannot impersonate his likeness.
This document provides a summary of Islamic beliefs and pillars according to the Quran and hadith. It begins by outlining the five pillars of Islam: faith, prayer, charity, fasting during Ramadan, and pilgrimage if able. It then discusses the six pillars of faith: belief in God, His angels, His books, His messengers, the Day of Judgment, and divine decree. The document goes on to define various Islamic concepts like worship, its forms, the purpose of prophets, and the three aspects of tawheed (monotheism): lordship, names/attributes, and worship. It uses Quranic verses and hadith to support each point.
The Clear Distinction Between Iman & Kufr - 1995 - by Abdur Rahman Abdul Khaliqfatrop
This document provides an introduction to the concepts of Iman (belief) and Kufr (disbelief) in Islamic theology. It discusses that Iman has two meanings: 1) belief and acceptance in the heart, and 2) adherence to Islamic religious practices and prohibitions. While these can be discussed separately for clarity, in reality there is no separation between belief and adherence - a true believer will implement their beliefs in their actions. Major sins that contradict Iman, like not praying, may indicate some level of Kufr. The document aims to differentiate between Kufr acts and those who truly disbelieve. It provides supporting evidence from Quran and Hadith.
This document contains summaries of two passages from the Quran.
The first passage discusses how embracing Islam is not a favor done for the Prophet, but rather it is Allah who has favored people by guiding them to faith. The bedouins should not see their acceptance of Islam as something that obligates the Prophet, but rather they owe a debt to Allah for their guidance.
The second passage notes that Allah knows all that is unseen in the heavens and earth as well as people's actions. His knowledge is complete. If people truly believed Allah sees all they do, they would be more careful in their actions and speech, as if constantly being watched.
The document is a summary of Surah al-Kaafiroon (The Disbelievers) from the Quran. It recounts the key verses where God says to the unbelievers: "I do not serve what you serve, nor do you serve who I serve. I will not serve what you have served, nor will you serve who I serve. You shall have your religion and I shall have my religion."
After having been fully reviewed, the creed set out in this booklet has been accredited & stamped with the seal of approval by the Fundamentals of the Religion Academy of Al-Azhar Al-Shariff, as being in accordance with the correct creed of Muslims.
This document discusses the hurdles to achieving purification and how to overcome them according to Islamic scripture. It identifies two main hurdles as whispers from Shaitan and love of this world. The Quran teaches that Allah sends prophets to purify people and guide them to the truth through revelations, wisdom, and mercy. Regular remembrance of Allah through acts like prayer, recitation of the Quran, and spending in his way can help strengthen faith and increase purification by distancing from wrongdoing.
The Prophet Muhammad said that nothing remains of prophethood except for true good dreams that convey glad tidings. When asked what "Al-Mubashshirat" meant, Muhammad replied that it referred to dreams that bring good news.
Prayer (salaah) is the most important pillar of Islam. Indeed it is the dividing line between Islam and infidelity. Salaah is a duty incumbent on every Muslim, male or female, who has attained the age of maturity and has a sound mind. There are numerous verses in the Holy Qur’an commanding Muslims to observe salaah regularly. Allah ((سبحانه و تعالى)) says:
“Guard the prayers strictly, especially the middle prayer (i.e., ‘Asr) and stand up in prayer to Allah with
true devotion.” [Al Baqarah 238]
CLARIFICATION:
Understanding the Qur'anic methodology.
Clarifying confusion cause by attempts of those who raise the 'fitnah' regarding Islamic Theology - quoting but yet misinterpreting Qur'anic verses.
Explanation against those misinterpreting the MUTASHABIHAT 'allegorical' verses, insisting that their meaning to be in the literal sense by forbidding TA''WIL.
This document provides an overview and analysis of Surah Ash-Shams from the Quran. It begins with background context, explaining that the surah was revealed in Makkah when opposition to the Prophet was strong. It then analyzes the structure and main ideas, including distinguishing between good and evil, and warning those who refuse guidance. The analysis then examines each ayah, explaining what Allah swears by and the meaning. It concludes by recounting the story of the people of Thamud, who disbelieved their prophet Salih and faced destruction, serving as a lesson.
Common mistakes made in salaah (prayer)Zaffer Khan
This document summarizes common mistakes people make during prayer and provides guidance from Islamic sources on how to pray correctly. It outlines over 20 mistakes, such as not using a sutrah during prayer, women uncovering their feet, improper hand placement during bowing and prostration, moving fingers during the tashahhud inappropriately, and making extraneous movements or sounds during prayer. Each mistake is accompanied by a hadith or statement from a scholar clarifying the proper way to perform the prayer according to the Prophet's teachings. The document aims to help Muslims avoid innovation and pray solely according to Quran and Sunnah.
This document provides a summary of a lecture on angels mentioned in the Quran. It discusses 11 types of angels:
1) Angels ranged in ranks (saffaat) that Allah swears by in the Quran.
2) Angels (azzaajaraat) that drive the clouds where Allah commands.
3) Famous angels include Jibreel, Mikail, Israfeel, Malak al Maut, guardian angels, recording angels, angels that attend gatherings, and soldier angels (Jundullah) that fought with the Prophet.
4) Angels (an-Naaziaat) that pull out the souls of the wicked violently.
5)
This document provides an introduction and table of contents for a book containing the Quran translated to English along with supplementary materials. The introduction outlines that the Quran guides humanity for all time and that reading it allows one to converse with God. It describes how those who first heard it from the Prophet Muhammad were transformed. The table of contents then lists the 114 chapters (surahs) of the Quran followed by appendices on topics like scientific miracles in the Quran, prophecies of Muhammad in other religions, and guides to Islamic practices.
The document is a table of contents for the Hadith Sahih Muslim, which is a collection of sayings and deeds of the Prophet Muhammad compiled by Muslim ibn al-Hajjaj. It lists 43 books that make up the collection, covering topics like faith, purification, prayer, fasting, marriage, inheritance, repentance, the day of judgement, and more. The table of contents provides an overview of the structure and content of the Hadith Sahih Muslim collection.
This document is an introduction to a book on Islamic jurisprudence related to purification rituals. It discusses the types of water that can be used for purification according to sacred texts, including rainwater, sea water, river water, well water, water from snow/hail, and spring water. It describes categories of water - pure and purifying, pure but slightly offensive, and pure but not purifying for ritual impurity. The document explains when water becomes "used" and that liquids from trees are not considered water for purification rituals due to complete mixing. It concludes that cleansing liquids can be joined with absolute water to purify intrinsic impurity.
This is a list of 100 fabricated hadith, or Islamic traditions, that are considered inauthentic or incorrectly attributed to the prophet Muhammad or his companions. The document provides examples of fabricated hadith that have been deemed untrustworthy by Islamic scholars and are excluded from authentic hadith literature.
Fazayil abi hanifa wa akhbarehi wa manaqibihi musnad imam e azamMuhammad Tariq
Fazayil Abi Hanifa Wa Akhbarehi Wa Manaqibihi Musnad Imam E Azam , Musnad Imam e Azam, , Masaneed Imam Azam Al imam al Azam, Imam Abu Hanifa, Fazayil,akhar, manaqib, Manaqib imam azam, akhbar imam azam, فضائل ابی حنیفۃ و اخبارہ ومناقبہ، مسند امام اعظم، مخطوط مسند ، fiqh hanafi, ahnaf media, ابی القاسم عبداللہ بن محمد بن احمد بن یحیٰ، امام اعظم اور حدیث، Hadith collection of Imam abi Hanifa, آثار ، حدیث، قرآن، فقہ، ،
This document outlines topics from Al-Adab al-Mufrad by Al-Bukhari. Section I discusses duties towards parents, including honoring and being dutiful to one's mother and father, even if they are unjust. It is emphasized to speak gently to parents and repay them through good deeds. Disobedience to parents is warned against as one of the major sins. While duties to parents are important, it is clarified this does not mean being disobedient to Allah. Overall, the document provides guidance from hadith on showing respect, kindness and gratitude towards one's parents.
Riyadus us saleheen by imam an nawawi (ra) by aisha bewleyabuqasim
This document is the table of contents for "Riyadus Saliheen" by Imam Abu Zakaria Mohiuddin Yahya An-Nawawi (RA). It contains 47 chapters on various Islamic virtues and moral topics such as sincerity, repentance, truthfulness, fear of Allah, obedience to Allah, prohibiting innovations, commanding good and forbidding evil, justice, kindness to others, spending on family, honoring parents and relatives, and love for the sake of Allah. The document provides an overview of the extensive guidance contained within the full text.
This document provides a biography of Muhammad ibn Abdul-Wahhaab, an 18th century Islamic scholar from Najd, located in modern-day Saudi Arabia. It discusses his background growing up in Najd and provides context about the region prior to his birth. The author aims to present an impartial analysis of ibn Abdul-Wahhaab's life, teachings, and influence based on reliable historical sources, both Muslim and non-Muslim.
This document provides an introduction and overview of various aspects of prayer (salaat) in Islam. It discusses the importance and virtues of prayer, how to perform ablution (wudu) and full body purification (ghusl), circumstances when dust cleansing (tayammum) is permitted, the timings and methods of performing the five daily prayers, how to perform the Friday congregational prayer and other special prayers, and matters that invalidate or affect the validity of prayers. The document is intended to be a comprehensive guide to the rules and practices of Muslim prayer.
Classical Islamic Texts Series - Principles of Hadith
Nukhbat al-Fikar fi Mustalaha Ahl-Athar & Nuzhat Al-Nadhar
Chosen Thoughts on The Hadith Classification of Hadith Specialists (Introduction to Principles of Hadith) of Imam Ibn Hajar Al-Asqalani (773-852 AH) and his own commentary Nuzhat Al-Nadhr
The document provides information about the book "Taleemul Haq" which teaches the basic principles and practices of Islam. It contains introductions and endorsements from various Islamic scholars. The book explains the five pillars of Islam - the declaration of faith, prayer, charity, fasting, and pilgrimage. It aims to educate Muslim children and newcomers to Islam in a simple and clear way based on Quran and Hadith. The document praises the efforts of the book's publishers and encourages Muslims to benefit from its teachings.
This document provides a summary of a khutba (sermon) given by Shaikh Faisal in Tanzania about the tafseer (interpretation) of Ayatul Kursi, which is considered the greatest verse in the Quran. The khutba explains each line of Ayatul Kursi, discussing its meaning and using it to refute beliefs that contradict Islamic theology, such as those of Christians, Shias, Sufis, and others. It emphasizes that Allah alone possesses divine qualities like life, sustaining creation, and knowledge of the unseen. The khutba aims to educate Muslims on proper beliefs regarding Allah and reinforce tawheed (monotheism).
This document provides a summary of a religious lecture given on the angels mentioned in the Quran. It discusses 15 different types of angels, including their names in English, roles, and references to relevant Quranic verses and hadiths. The lecture focuses on angels like Jibreel, Mikail, Israfeel, Malak al Maut, and others. It also lists the 25 most famous angels and their functions based on Islamic scripture.
Attributed variously to:
'Abdullāh Ibn 'Abbās
Muḥammad al-Fīrūzabādī
TRANSLATED BY
Mokrane Guezzou
Edited and with a brief Introduction by
Yousef Meri
The Complete Text
This document provides information about an encyclopedia on Islam authored by Juan E. Campo. It includes the title page, copyright information, dedication, table of contents, list of contributors, and their brief biographies. The encyclopedia contains entries from A to Z on topics related to Islam, followed by a bibliography and index.
This document contains a summary of 15 sections or chapters on various Islamic topics. The first section discusses the 30 ways that Allah preferred mankind over other creations. These include: 1) Creating Adam with His own hands, 2) Breathing His spirit into Adam, 3) Teaching Adam the names of all things, 4) Placing Adam in heaven initially, 5) Commanding the angels to bow down to Adam, 6) Making mankind Allah's vicegerents on earth, 7) Blessing mankind with intellect, 8) Providing Adam and Eve with heavenly clothing, 9) Giving mankind a conscience to know right from wrong, 10) Creating all mankind as born Muslims by natural disposition, 11) Making mankind walk
This document provides an introduction and lessons from an Islamic studies course on 'Ilm al-Akhlaq conducted in English for adults. It discusses the importance of seeking knowledge and having good character based on Prophetic example. It cautions against raising one's voice, pride, and spreading unverified rumors, as such acts can negate good deeds. Muslims are advised to use discernment before believing slanderous tales to avoid unjustly hurting others or feeling remorse. Spreading negativity about others through media without considering Islamic ethics of honor and privacy is also discussed.
Shaykh Fakhrud-Din Ibn ‘Asākir, may Allah have mercy upon him, said: Know, may Allah guide us and you, that it is obligatory upon every accountable person to knowingly believe that Allah is the only God in His Dominion.
Shaykh Abdillah Sulaymān Ibn Nasir Ibn ‘Abdillah Al-‘Ulwan
Language: English | Format: PDF | Pages: 50 | Size: 1 MB
This small treatise from the noble Shaykh, Imām Sulaymān Ibn Nāsir Al-‘Ulwān, may Allāh free him, is both topical and relevant, concerning the current state of affairs which the Islāmic nation is now facing. And due to this fact, we found it beneficial for the many English speaking Muslims to read and perhaps learn and grasp its meanings. We have added several additional footnotes (with Trans. Note) in order to aid the translation, clarify certain points and lastly, to add additional evidences in order to make the issues that are raised, less ambiguous. We have also added an appendix to the text of the book with a short biographical account of the Shaykh and his background, in order to introduce the author to the English reader. We have summarized this from a larger treatise, which will be referenced in that section, In Shā’ Allāh. And we ask Allāh to accept this small effort from us and help it to benefit the young men and women of the Islāmic nation and be a source of inspiration for them upon the truth.
When a person looks around him he will see all these communities whom all ascribe themselves to Islām, and all of them claim to work for the sake of raising its flag and spreading it. At this point none is able to separate the truth from the falsehood and the light from the darkness, except the one who obtained the light of Allāh in his heart, and has opened up towards it and is pleased with it, so he (as a result of this) walks upon the straight path.
“INTRODUCTION TO THE STUDY OF FIQH ”
Intermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismail
LESSON # 3 –
WHAT IS SHARI-’AH ?
ITS SOURCES, AIMS AND PURPOSE
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[Slideshare] tafaqqahu-#4(january-2016)-lesson-#3f-reflection on term “al-bah...Zhulkeflee Ismail
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[Slideshare] tafaqqahu-#4(january-2016)-lesson-#3h -reflection on term “al-ba...Zhulkeflee Ismail
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The document discusses a beginner's course on Islam taught in English for adults and conducted by Ustaz Zhulkeflee Hj Ismail. The course uses a textbook and curriculum developed for Muslim converts and young English-speaking Muslims. It covers lessons on the pillars of Islam and obligations in Islam. The classes are held every Friday night and are open to all, including as a refresher for Muslim parents and educators. The document provides details on the topics that will be covered, including definitions, hadith, and verses from the Quran related to various aspects of the pillars of Islam and acts of worship like prayer.
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1. 1
انكىفي ثاتد ٍت ٌانُعًا حُيفح أتي األعظى نإلياو
رـ150ٕٗػ ٌٝرؼب اهلل ٟسػ ٘ـ
ٗٚششد ٗ١ٍػ ّكٍػ
AL-FIQH AL-AKBAR
(THE GREAT FIQH)
By
Al-Imam Al-A’tham Abu Hanifah (R.A.) (90-150H.)
Comments and Translation
by
Muhammad bin Yahya Ninowy
May Allah forgive him, his fathers, and all believers.
2. 2
انزحيى ًٍانزح اهلل تسى
The Text of Al-Fiqh Al-Akbar,
By Al-Imam Al-A‟tham Abu Hanifah, radiya Allah anhu.
انرىحيذ تاب:
The basics of Monotheism (Tawheed):
٠مٛي ْأ ٠جت ٗ١ٍػ االػزمبد ٠ظخ ِب ٚ اٌزٛد١ذ ًأط:
The basics of monotheism (Tawheed)1
, and that which makes faith (Iman) valid, that one
says:
1-ٌٝرؼب اهلل ِٓ ٖشش ٚ ٖخ١ش اٌمذس ٚ اٌّٛد ثؼذ اٌجؼش ٚ ٍٗسع ٚ ٗوزج ٚ ِٗالئىز ٚ ثبهلل إِٓذ,ْاٌّ١ضا ٚ ٚاٌذغبة
,ٍٗو دك ٚإٌبس ٚاٌجٕخ.
1. I believe in Allah (God), His angels, His books, His messengers, resurrection after
death, fate, whether good and bad is from Allah Ta‟ala, the accounting, the scale, hellfire,
and paradise, all is true.
2-ٌُٚ ٠ٌٛذ ٌُٚ ٠ٍذ ٌُ اٌظّذ اهلل أدذ اهلل ٛ٘ ًل ٌٗ شش٠ه ال ٗٔأ ؿش٠ك ِٓ ٌٓٚى اٌؼذد ؿش٠ك ِٓ ال ٚادذ ٌٝرؼب ٚاهلل
أدذ ًاٛوف ٌٗ ٓ٠ى.
2. Allah is One, not in a numerical sense, but in the sense that He has no partner – "Say:
He is God The One; God the Samad2
; He begets not, nor was He begotten; and there is
nothing comparable to Him."
1- Monotheism: means Tawheed. Some people translate Tawheed of Allah as “unity of Allah”, this is a
dangerously erroneous translation, which may lead to blasphemy. Tawheed entails knowing The Creator,
by His attributes of Perfection indicating His absolute uniqueness and Oneness. Notice that Al-imam Abu
Hanifah (r.a.) mentions the Islamic Tawheed as one, reflecting the belief of early righteous Muslims. This
refutes the evil innovators who presented a recent philosophical concept of Tawheed being three kinds (i.e.
rububiyyah, uluiyyah, and asma wa sifat). Know, may Allah guide you, that such classification was never
mentioned in the Qur’an, nor was it ever taught or even mentioned by the Prophet, sallallahu alahi wa
aalihi wa sallam, through out his entire life, nor any of the Ahlul Bayt or Sahaba al-Kiram ever even
mentioned it, nor any of the massive numbers of Taabi’een nor Tabi’at-Taabi’een. Simply stated, the new
innovation of three Tawheeds instead of One, is a recent, unnecessary, and flawed philosophy. One should
exercise the best efforts to adhere to the pure Tawheed as in the Qur’an and authentic Sunnah, and reject
innovations made by fallible people.
2- As-Samad: it is mentioned in the 2nd
ayah of Surat Al-Ikhlaas, aka: surat At-Tawheed, and it is among
the names of Superiority of Allah Ta’ala. As-Samad means: The One who is not in need of anything for
anything, yet everything is in need of Him for everything.
3. 3
3-ٗخٍم ِٓ شٟء ٗٙ٠شج ٚال ٗخٍم ِٓ األش١بء ِٓ ًبش١ئ ٗ٠شج ال.
3. He does not resemble anything of His creation, nor does anything among His creation
resemble Him.
4-ٚاٌفؼٍ١خ اٌزار١خ ٗٚطفبر ٗثأعّبئ ٠ضاي ٚال ٠ضي ٌُ.
4. He has eternally1
existed, and will everlastingly2
exist, with His names and attributes,
both relating to Him and His actions –not subject to change-.
5-ٚاالسادح ٚاٌجظش ٚاٌغّغ َٚاٌىال ٍُٚاٌؼ ٚاٌمذسح فبٌذ١بح اٌزار١خ أِب,االٔشبء ٚ ٚاٌزشص٠ك فبٌزخٍ١ك اٌفؼٍ١خ ٚأِب
ًاٌفؼ طفبد ِٓ رٌه ٚغ١ش ٚاٌظٕغ ٚاالثذاع.
5. As for the attributes relating to Him, they are: Life, Power, Knowledge, kalam,
Hearing, Sight, and Will. As for those relating to His actions, they are: Creating,
Sustenance, Originating, Making, Fashioning, and other attributes of actions.
6-طفخ ٚال ُاع ٌٗ ٠ذذس ٌُ ٗٚطفبر ٗثأعّبئ ٠ضاي ٚال ٠ضي ٌُ.
6. He has eternally existed, and will everlastingly exist, with His attributes and names;
neither attribute nor name was created –or subject to change- .
7-األصي ٟف طفخ ٍُٚاٌؼ ٍّٗثؼ ػبٌّب ٠ضي ٌُ.
7. He has eternally been The All-Knowing, by of His knowledge, and His knowledge
(just like the rest of His attributes) is an eternal attribute.
8-األصي ٟف طفخ ٚاٌمذسح ٗثمذسر ًاٚلبدس.
8. He has eternally been attributed with Power, by His Power, and His power is an eternal
attribute.
9-ِٗثىال ِٚزىٍّب,األصي ٟف طفخ َٚاٌىال.
9. He has eternally been attributed with Al-Kalam, by His Speech and His Speech is an
eternal attribute.
1. Eternal: when eternal or eternity is added to Allah’s attributes, it means an absolute eternity with no
beginning,as beginning is a thing, and Allah is The Creator of everything. Also beginning entails time, and
Allah is The Creator of time. It is a reflection of the Arabic word: Al-Azali.
2. Everlasting: it means without an end. [Al-Abadi]. Both The Eternal and Everlasting are the English
translation of the ayah: [ٚا٢خش األٚي ٛ٘], which means: He is the Eternal with no beginning and The
Everlasting with no end. It does not mean the first and the last, like some erroneous translations.
4. 4
10-األصي ٟف طفخ ٚاٌزخٍ١ك ٗثزخٍ١م ٚخبٌمب.
10. He has eternally been The Creator, by Creating, and His creating is an eternal
attribute.
11-ٍٗثفؼ ٚفبػال,ٌٝرؼب اهلل ٛ٘ ًٚاٌفبػ األصي ٟف طفخ ًٚاٌفؼ,ِخٍٛق ٚاٌّفؼٛي األصي ٟف طفخ ًٚاٌفؼ,اهلل ًٚفؼ
ِخٍٛق غ١ش ٌٝرؼب.
11- He wills for actions and things to happen, His will to initiate a certain thing is an
eternal attribute, He is The One willing for it to happen. His will is an eternal attribute;
the object of His Will is creation, and His action is non-created.
12-ِخٍٛلخ ٚال ِذذصخ غ١ش األصي ٟف ٗٚطفبر,لبي ّٓف:ِذذصخ ٚأ ِخٍٛلخ ئٔٙب,ٚلف ٚأ,ثبهلل وبفش ٛٙف ف١ٙب شه ٚأ
ٌٝرؼب.
12- His attributes existed in eternity; they did not exist after being non-existent, nor were
they created. Whoever says that they are created, existed after being non-existent, or is
uncertain about the attributes and doubts them, is a disbeliever in Allah Ta‟ala.
انكزيى ٌانقزآ تاب:
The Glorious Qur’an:
13-ِىزٛة اٌّظبدف ٟف ٌٝرؼب اهلل َوال ْٚاٌمشآ,ِمشٚء ٓاألٌغ ٍٝٚػ ِذفٛف اٌمٍٛة ٟٚف,ٗ١ٍػ ٟإٌج ٍٝٚػ
ّيضِٕ َٚاٌغال اٌظالح,ِخٍٛق غ١ش ْٚاٌمشآ ِخٍٛلخ ٌٗ ٚلشائزٕب ِخٍٛلخ ٌٗ ٚوزبثزٕب ِخٍٛق ْثبٌمشآ ٌٚفظٕب.
13. The Qur'an is the Kalam of Allah Ta‟ala, written on books (masahif), preserved in
the hearts, recited on the tongues, and revealed to the Prophet, sallallahu alahi wa aalihi
wa sallam. Our utterance of the Qur'an is created, and our recitation of the Qur'an is
created, but the Qur'an (as the attribute of Kalam of Allah) is not created.
14-َٚاٌغال اٌظالح ُٙ١ٍػ األٔج١بء ِٓ ٖٚغ١ش ِٝٛع ٓػ دىب٠خ ْاٌمشآ ٟف ٌٝرؼب اهلل روش ِٚب,ٚئثٍ١ظ ْٛفشػ ٓٚػ
ُٕٙػ ًائخجبس ٌٝرؼب اهلل َوال ٍٗو رٌه ْفا,ِخٍٛق ٓ١اٌّخٍٛل ِٓ ٖٚغ١ش ِٝٛع َٚوال ِخٍٛق غ١ش ٌٝرؼب اهلل َٚوال
ُِٙالوال ُ٠لذ ٛٙف ٌٝرؼب اهلل َوال ْٚاٌمشآ.
14- And what Allah Ta‟ala mentioned in the Qur'an about Moses and other of the
prophets – alayhem assalatu wassalam - and also about the Pharaoh and Satan, all of it is
Allah‟s Kalam, informing us about them. Allah‟s Kalam is not created, but the speech of
Moses and other creation is created. The Qur‟an is the Kalam of Allah Ta‟ala, hence, it is
not created, unlike the creation.
5. 5
15-ٌٝرؼب اهلل لبي وّب ٌٝرؼب اهلل َوال َاٌغال ٗ١ٍػ ِٝٛع ٚعّغ:{رىٍ١ّب ِٝٛع اهلل ٍُٚو}.ًبٍِّزى ٌٝرؼب اهلل ْوب ٚلذ
اٌجظ١ش اٌغّ١غ ٛ٘ٚ شٟء ٍٗوّض ٌٚ١ظ اٌخٍك ٠خٍك ٌُٚ األصي ٟف ًبخبٌم اهلل ْوب ٚلذ َاٌغال ٗ١ٍػ ِٝٛع ٍُو ٓ٠ى ٌُٚ.
األصي ٟف طفخ ٌٗ ٛ٘ ٞاٌز ِٗثىال ٍّٗو ِٝٛع اهلل ٍُو فٍّب.
15- Moses, alayhi assalam, received the Kalam of Allah Ta‟ala, as Allah Ta‟ala
mentioned (which means) : “and Allah addressed Moses in speech.” Therefore, Allah
Ta‟ala was always attributed with Kalam in eternity, before willing to reveal anything to
Moses. Just as Allah Ta‟ala, was The Creator in eternity, even without having created
anything. : “Nothing is like Him, and He is attributed with Hearing and Sight.” When
Allah addressed Moses He did so with His Kalam that is an eternal attribute.
نهحىادز عشوجم اهلل صفاخ يخانفح تاب:
Dissimilar from every creation in every respect
16-ٓ١اٌّخٍٛل طفبد ثخالف وٍٙب ٗٚطفبر.
16- And all of His attributes are unlike the attributes of the creation.
17-الوؼٍّٕب ٍُ٠ؼ.
17- He is attributed with knowledge, which is unlike our knowledge.
18-الومذسرٕب ٚ٠مذس.
18- He is attributed with Power, which is unlike our power.
19-الوشؤ٠زٕب ٜٚ٠ش.
19- He is attributed with Sight, which is unlike our sight.
20-الوغّؼٕب ٚ٠غّغ.
20- He is attributed with Hearing, which is unlike our hearing.
21-وىالِٕب ال ٍُٚ٠زىٚالدشٚف آٌخ ثال ٍُ٠زى ٌٝرؼب ٚاهلل ٚاٌذشٚف ثب٢الد ٍُٔزى ٓٚٔذ.
21- Allah Ta‟ala is attributed with Kalam which is unlike our speech, as it is neither by
means of organs, parts, limbs, sounds, nor letters (alphabets).
22-ِخٍٛق غ١ش ٌٝرؼب اهلل َٚوال ِخٍٛلخ ٚاٌذشٚف.
22- Letters (alphabets or Sounds) are a creation. Yet Allah‟s Kalam is not created.
6. 6
عشوجم هلل ويايجة انرىحيذ جىهز تاب:
The Core of Tawheed [monotheism]:
23-وبألش١بء ال شٟء ٛ٘ٚ.
23- He is an “entity/thing”, but unlike other entities/things.
24-َعشَػٚال ٚالجٛ٘ش ُجغ ثال ٗاصجبر اٌشٟء ِٕٝٚؼ.
24- The intended meaning of saying He is a "thing," is to merely affirm His existence, but
He is not a body1
, nor substance. Neither composed of nor consists of parts of a whole, or
a whole without parts.
25-ٌٗ ٚالدذ.
25- He does not have limits nor ends2
.
26-ٌٗ ّذٔٚال ٌٗ ّذالػ ٚ.
26- He does not have equals nor comparables.
27-ٌٗ ًٚالِض.
27- There is nothing similar to Him.
1. Allah Ta’ala is not a body, nor is He a matter that has a mass and occupies space. Allah Ta’ala is
The Creator of mass, matter, bodies and physics. The laws of physics do not limit Him, but
certainly limits everything. Attributing Allah Ta’ala with a body, or similar to body, body organs,
or limbs leads to unambiguous blasphemy. Allah is The Creator and is not similar to the creation.
2. Allah Ta’ala is not attributed with limits nor ends, because limits, ends, space, place, directions,
time, above, below, and everything else are all His creation. He, subhanahu wa Ta’ala, existed
eternally when nothing else existed, i.e. no place, no space, no directions, no limits, no above no
below, etc.. all those were brought into existence by Allah, who is not in need of them to exist, and
existed before their creation without needing them. Attributing Allah Ta’ala with being confined to
the sky, heaven, or above the 7th
heaven, sitting on a throne, consisting of organs and limbs, being
a mass, governed by space or time, being limited by His creation….etc., leads to unambiguous
blasphemy. Allah is The Creator, and He does not resemble the creation in anyway. Nothing is
like Him.
7. 7
سثحاَه عُه انكيف َفي يع جالنه ّمج وصفاذه اهلل ذىحيذ في اآلياخ ٍي انًرشاته في انرفىيط تاب:
Submitting to Allah [Tafweedh] in the Mutashabihaat of Ayahs1
,
without a how/modality:
28-ْاٌمشآ ٟف ٌٝرؼب اهلل ٖروش وّب ٚٔفظ ٗٚٚج ٠ذ ٌٗٚ,ٚإٌفظ ٚاٌ١ذ ٗاٌٛج روش ِٓ ْاٌمشآ ٟف ٌٝرؼب اهلل ٖروش فّب
و١ف ثال ٌٗ طفبد ٛٙف.
28- He added to Himself meanings of Yad (literal meaning is a Hand), Wajh (literal
meaning is Face), and Nafs (literal meaning is Self); as Allah Ta‟ala mentioned in the
Qur‟an. Hence, what Allah Ta‟ala mentioned about the Yad, Wajh, and Nafs, are
meanings He added to Himself, without a “how” (modality).
29-ٚال٠مبي:ٗٔؼّز ٚأ ٗلذسر ٖ٠ذ ْئ,اٌظفخ ئثـبي ٗ١ف ْأل[ٍٝػ ٚرفغ١ش٘ب اٌ١ذ ِٕٝؼ رذذ٠ذ أساد ِٓ ٍٝػ سد ٚ٘زا
ًادظش إٌؼّخ ٚأ اٌمذسح أٔٙب,ٍُال٠ؼ ٟاٌز اٌّزشبثٙخ ا٢٠بد ِٓ ٟ٘ روشاٌ١ذ ف١ٙب ٚسد ٟاٌز ا٢٠خ ْأ ٌٝئ ٠ش١ش َٚاإلِب
اهلل ئال ٚوٕٙٙب دم١مزٙب,ِشبثٙخ ٓػ ٚػال ًج ٗٙ٠رٕض ِغ اهلل ٌٝئ ًبِـٍم ٕٝاٌّؼ رفٛ٠غ ٛ٘ رٌه ٟف إٌجبح ً١ٚعج
وفش فمذ جبسدخ ٚأ ِشوت ُجغ ِٓ جضء ٚأ ًو ِٓ ٛػؼ ثأٔٙب لبي ِٓٚ ٚالجبسدخ ٌخ١دم١م ٌذ٠ فال٠مبي اٌّخٍٛلبد,
و١ف ٚال٠مبي].ٚاالػزضاي اٌمذس ً٘أ لٛي ٛ٘ٚ.
29- It should not be said that His Yad definitively means His power or His bounty
(exclusively), because such a definitive (and exclusive) interpretation may negate the
meaning (Allah willed). This is the method of the (Qadariyyah) and the Mu'tazilah.
30-و١ف ثال ٗطفز ٖ٠ذ ٌٓٚى.
30- Rather, His Yad is a meaning He added to Himself without a “how” [modality], (as
there cannot be a how, because it is not similar to the creation, not limbs, organs,
parts,...etc., a modality, for or shape can only be applied to the creation and attributes of
the creation).
31-و١ف ثال ٌٝرؼب ٗطفبر ِٓ ْطفزب ٖٚسػب ٗٚغؼج.
31- Anger and pleasure, are two meanings He added to Himself, but (must be understood)
without a “how” [modality].
1. The Ayat of the Qur’an are classified as per Surat Al-Imran, ayah 7, into two types; Ayat Mutashabihaat
and Ayat Muhkamaat. Linguistically, The Muhkamat verses are those who linguistically and intellectually
cannot accept but one meaning, such asأدذ اهلل ٛ٘ ًل: which can only mean that Allah is One. The other
verses, Ayat Mutashabihaat, are those ayat who linguistically and intellectually may accept more than one
meaning. An example would be (ُٙ٠أ٠ذ فٛق اهلل ٠ذ) which means if translated literally: the hand of Allah is
above their hands; yet attributing Allah with limbs or organs leads to blasphemy, hence, Al-imam Abu
Hanifah (r.a) mentioned his way and the way of the pious predecessors in understanding such
“Mutashabihaat” words, which is believing in such verses and submitting their entire meaning to Allah
[Tafweedh]. Furthermore, Imam Abu Hanifah, warned from assigning a specific meaning to such verses,
even if those meanings are facilitated linguistically and do not contradict the attributes of Perfection of
Allah Ta’ala. One thing must be emphasized though, namely one must have no doubt that those kinds of
verses do not intend to assign a limb, organ, or any attribute of any creation in any aspect. Attributing such
things to Allah Ta’ala, leads to blasphemy.
8. 8
انخهق و انقعاء تاب:
The Creating and Decree:
32-شٟء ِٓال األش١بء ٌٝرؼب اهلل خٍك,وٛٔٙب ًلج ثبألش١بء األصي ٟف ًبٌّػب ٌٝرؼب اهلل ْٚوب.
32- Allah Ta‟ala created things out of nothing (He brought entities from the state of non-
existence into existence), and He had knowledge of them in eternity, before their
creation.
33-ٚلؼب٘ب األش١بء ّسذل ٞاٌز ٛ٘ٚ
33- He is The One who willed and decreed for all things to happen.
34-ٗوزج ٌٓٚى اٌّذفٛف اٌٍٛح ٟف ْٗجزَوٚ ٖٚلذس ٗٚلؼبئ ٍّٗٚػ ٗثّش١ئز ئال شٟء ا٢خشح ٟف ٚال اٌذٔ١ب ٟف ْٛٚال٠ى
ُالثبٌذى ثبٌٛطف.
34- Nothing happens in this universe or in the hereafter except by His will, His
knowledge, His judgment, predestination, and except it being written on the Sacred
Tablet (Al-Lawh Al-Mah‟footh), yet this inscription is description, not foreordaining.
35-و١ف ثال األصي ٟف ٗطفبر ٚاٌّش١ئخ ٚاٌمذس ٚاٌمؼبء.
35- The Ruling (Qada), Decree (Qadar) and Will are eternal attributes without “how”
[modality].
36-ًبِِٚؼذ ِٗػذ دبي ٟف َٚاٌّؼذ ٌٝرؼب اهلل ٍُ٠ؼ,ٖأٚجذ ارا ْٛ٠ى و١ف ٗٔأ ٍُٚ٠ؼ
36- Allah Ta‟ala knows the non-existent, while in its state of non-existence, as
non-existent. And He knows how it will be when He brings it into existence.
37-ًاِٛجٛد ٖٚجٛد دبي ٟف اٌّٛجٛد ٌٝرؼب اهلل ٍُٚ٠ؼ,ٖفٕبؤ ْٛ٠ى و١ف ٗٔأ ٍُٚ٠ؼ.
37- Allah Ta‟ala knows the existent, while in its state of existence, as existent, and He
knows how it will perish.
38-ًبّلبئ ِٗل١ب دبي ٟف ُاٌمبئ ٌٝرؼب اهلل ٍُٚ٠ؼ,ٍُػ ٌٗ أٚ٠ذذس ٠زغ١ش ْأ غ١ش ِٓ ٖلؼٛد دبي ٟف ًالبػذ ٍّٗػ لؼذ ٚئرا.
38- Allah Ta‟ala knows the one who is standing, while in the state of standing as
standing, and when in the state of sitting, as sitting, without Allah‟s knowledge being
changed, or new knowledge added to Him.
39-ٓ١اٌّخٍٛل ٟف ٠ذذس ٚاالخزالف ّش١اٌزغ ٌٓٚى.
39- For change and alteration are attributes of the creation (not The Creator).
9. 9
انفطزج تاب:
The natural intellectual capacity [fitra]:
40-ْٚاإل٠ّب اٌىفش ِٓ ًبّ١ٍع اٌخٍك ٌٝرؼب اهلل خٍك,ٖٚجذٛد ٖٚئٔىبس ٍٗثفؼ وفش ِٓ فىفش ُ٘ٚٔٙب ُ٘ٚأِش ُٙخبؿج ُص
ٖئ٠ب ٌٝرؼب اهلل ْثخزال اٌذك,ٌٗ ٗٚٔظشر ٖئ٠ب ٌٝرؼب اهلل ثزٛف١ك ٗٚرزظذ٠م ٖٚئلشاس ٍٗثفؼ ِٓآ ِٓ ِٓٚآ.
40- Allah Ta‟ala created the creation free of both belief and disbelief, and then He
addressed them commanding and prohibiting them. Some people committed blasphemy
through actions, denial and disbelief in the truth by Allah abandoning them. Those who
believe did so through actions, testification, and affirmation, by Allah guiding and
supporting them.
41-ٌٗ فألشٚا اٌىفش ٓػ ُ٘ٚٔٙب ْثبإل٠ّب ُ٘ٚأِش ُٙفخبؿج ػمالء ٍُٙفجؼ ّساٌز طٛس ٍٝػ ٗطٍج ِٓ َآد رس٠خ أخشط
ًبٔئ٠ّب ُِٕٙ رٌه ْفىب ثبٌشثٛث١خ,اٌفـشح رٍه ٍٝػ ْٚ٠ٌٛذ ُٙف,ّش١ٚغ ّيذث فمذ رٌه ثؼذ وفش ِٓٚ,فمذ ٚطذق ِٓآ ِٓٚ
َٚٚدا ٗ١ٍػ صجذ.
41- He brought forth the offspring of Adam, alayhi assalam, from his loins in the as
particles, and gave them intelligence. Then He addressed them and commanded them to
believe and forbade them from disbelief. Then they submitted to His Godhood, which
affirms their belief in Him. Hence, they are born (on the fitra) in this state (in which they
were initially exposed to the environment of belief) therefore they are conditioned to
believe. Whosoever disbelieves thereafter is therefore changing and altering their original
prior state –of belief-, and whosoever believes and affirms has conformed and remained
steadfast.
انرسييزانًطهق و انًطهق انرخييز ٍتي انعثاد أفعال تاب:
Actions of the creation between the total freedom of choice and the
absolute foreordaining:
42-ًاٚالوبفش ًبِِٕإ ُٙٚالخٍم ْاإل٠ّب ٍٝػ ٚال اٌىفش ٍٝػ ٗخٍم ِٓ ًاأدذ ٠ججش ٌُٚ,ْٚاإل٠ّب ًبأشخبط ُٙخٍم ٌٓٚى
اٌؼجبد ًفؼ ٚاٌىفش.
42- He did not constrain any of His creation to either disbelieve or to believe; nor did He
create them as believers or non-believers, but rather as people, with belief and disbelief
being their own act.
43-,ْأ غ١ش ِٓ ٗٚأدج ٗٔئ٠ّب دبي ٟف ًبِِٕإ ٍّٗػ ٌُر ثؼذ ِٓآ فارا ًاوبفش ٖوفش دبي ٟف ٠ىفش ِٓ ٌٝرؼب اهلل ٍُٚ٠ؼ
ٗٚطفز ٍّٗػ ٠زغ١ش.
43- Allah Ta‟ala knows the unbeliever, in his state of unbelief, as an unbeliever, and if he
thereafter becomes a believer, Allah Ta‟ala knows him to be a believer in a state of belief
and likes him, without any change to His knowledge or attributes.
10. 10
44-ٍّٗٚػ ٗثّش١ئز وٍٙب ٟ٘ٚ خبٌمٙب ٌٝرؼب ٚاهلل اٌذم١مخ ٍٝػ ُٙوغج ْٛٚاٌغى اٌذشوخ ِٓ اٌؼجبد أفؼبي ٚجّ١غ
ٖٚلذس ٗٚلؼبئ.
44- All actions of the creation of Allah, whether motion or standstill are truly acquired by
them; yet Allah Ta‟ala is their creator. All of them are executed by His Will, Knowledge,
Ruling, and Decree.
45-ٖٚرمذ٠ش ٗٚلؼبئ ِٗٚش١ئز ٍّٗٚػ ٖٚثشػب ٗٚثّذجز ٌٝرؼب اهلل ثأِش ٚاججخ وبٔذ وٍٙب ٚاٌـبػبد.
45- All acts of obedience are executed by the command, Love, Pleasure, Knowledge,
Will, Ruling, and Decree of Allah Ta‟ala.
46-ٖٚالثأِش ٗٚالثشػبئ ٗالثّذجز ِٗٚش١ئز ٖٚرمذ٠ش ٗٚلؼبئ ٍّٗثؼ وٍٙب ٟٚاٌّؼبط.
46- All acts of disobedience take place by His Knowledge, Ruling, Decree and Will, but
not by His Love, Pleasure and Command.
وسهى وآنه عهيه ذعانى اهلل صهى انُثي يقاو ٌوتيا وعصًرهى األَثياء صفاخ تاب:
The Prophets Attributes, their infallibility, and the high status of the
Prophet, sallallahu alayhi wa aalihi wa sallam:
47-صالد ُِٕٙ وبٔذ ٚلذ ٚاٌمجبئخ ٚاٌىفش ٚاٌىجبئش اٌظغبئش ٓػ ِْٕٛ٘ض ٍُٙو َٚاٌغال اٌظالح ُٙ١ٍػ ٚاألٔج١بء
ٚخـب٠ب.
47. The Prophets, Alayhem assalatu wassalam, are infallibles of all sins, whether major,
minor, or disbelief, and of all that is detestable/distasteful. It may be, however, that they
commit insignificant lapses and inaccuracies [those are not true errors, as they usually
indicate choosing the good, not the best. Secondly and most importantly, the Prophets,
alayhem assalam, are immediately alerted to any lapses, and constantly directed by Allah
towards the best].
48-ٌٝرؼب ثبهلل ٠ششن ٌُٚ ُٕاٌظ ٠ؼجذ ٌُٚ ٗ١ٚٔم ٗ١ٚطف ٗ١ٚٔج ٌٗٛٚسع ٖٚػجذ ٗدج١ج َٚاٌغال اٌظالح ٗ١ٍػ ِٚذّذ
لؾ وج١شح ٚال طغ١شح ٠شرىت ٌُٚ لؾ ٓ١ػ ؿشفخ.
48. And Muhammad, alayhi assalatu wassalam, is His beloved, His worshipper, His
Messenger, His Prophet, His pious one, and His Chosen One. He never worshipped idols,
he never associated anything with Allah, not even for a blink of an eye, and he never
committed a sin, major or minor, ever.
11. 11
عُهى ذعانى اهلل رظي ووالئهى اذثاعهى وأهًيح انحق عهى وكىَهى ٍانزاشذي انخهفاء تاب:
The Righteous Caliphates, their righteous path and the importance of
following and supporting them may Allah be pleased with them:
49-اٌظذ٠ك ثىش ٛأث َٚاٌغال اٌظالح ُٙ١ٍػ ٓ١١إٌج ثؼذ إٌبط ًٚأفؼ,اٌفبسٚق اٌخـبة ٓث ػّش ُص,ٓث ْػضّب ُص
ٓ٠إٌٛس ٚر ْػفب,ِٚغ اٌذك ٍٝػ ٓ١صبثز ٓ٠ػبثذ ٓ١أجّؼ ُٙ١ٍػ ٌٝرؼب اهلل ْسػٛا ٝاٌّشرؼ ؿبٌت ٟأث ٓث ٍٟػ ُص
ًبجّ١ؼ ُ٘ٔزٛال اٌذك.
49. The best of people after the Messengers of Allah, alayhem assalatu wassalam, are
Abu Bakr as-Siddeeq, then 'Umar bin al-Khattab Al-Faruq; then 'Uthman bin 'Affan Thu-
Nurayn [the one with two noors (lights)]; then 'Ali bin Abi Taleb Al-Murtada [the chosen
one], may Allah be pleased with them all. They were all [true] worshippers, steadfast on
the true path, remained [always] with the truth, and we declare our loyalty and love to all
of them.
50-ثخ١ش ئال اهلل سعٛي أطذبة ِٓ ًاأدذ ٚالٔزوش.
50. We do not mention any of the Companions of the Messenger of Allah except
righteously.
تانذَىب انًسهى ذكفيز عذو تاب:
The danger of accusing a sinful Muslim with blasphemy:
51-دم١مخ ًبِِٕإ ٗ١ّٚٔغ ْاإل٠ّب ُاع ٕٗػ ً٠ٔض ٚال ٠غزذٍٙب ٌُ ئرا وج١شح وبٔذ ْٚئ اٌزٔٛة ِٓ ثزٔت ًبٍِّغ ٔىفش ٚال,
وبفش غ١ش ًبفبعم ًبِِٕإ ْٛ٠ى ْأ ٚ٠جٛص.
51. We do not declare any Muslim a blasphemer because of a sin, however grave, unless
that Muslim considers the sin permissible. Nor do we revoke the status of belief from
him; and we continue to call him a believer, genuinely. It is possible to be a sinful
believer [deviant] without being a blasphemer.
وانرزاويح انًسح تاب:
Wiping the shoes and praying Taraweeh:
52-عٕخ ٓ١اٌخف ٍٝػ ٚاٌّغخ.
52. Wiping the Shoes [that fulfill the conditions] is a Sunna.
53-عٕخ ْسِؼب شٙش ٌٌٟ١ب ٟف ٚاٌزشاٚ٠خ.
53. The Taraweeh in nights of the month of Ramadan is a Sunna.
12. 12
ويُقص انجُح صاحثه فيذخم يشيذ ٌاإليًا ٌوأ ٍانًؤيُي ٍي وانفاجز انثز خهف انصالج جىاس تاب
انُار صاحثه فيذخم:
The increase and decrease of Faith (Iman):
54-جبئضح ٓ١ِٕاٌّإ ِٓ ٚفبجش ٍشِث ًو خٍف ٚاٌظالح.
54. Praying behind sinful or pious believers, is permissible.
55-ٚالٔمٛي:ٚالٔمٛي اٌزٔٛة ٖالرؼش ِٓاٌّإ ْئ:إٌبس ًال٠ذخ ٗٔئ,ف١ٙب ٠خٍذ ٗٔئ ٚالٔمٛي,ْأ ثؼذ ًبفبعم ْوب ْٚئ
ًبِِٕإ اٌذٔ١ب ِٓ ٠خشط.
55. We do not say that the believer is not harmed by sins, we do not say that the believer
does not enter Hellfire, nor do we say that a believer remains in Hellfire everlastingly,
even if he was a sinner, as long as he departed this life on a state of belief.
56-ٚالٔمٛي:اٌّشجئخ ومٛي ِغفٛسح ٚع١ئبرٕب ِمجٌٛخ دغٕبرٕب ْئ.ٔمٛي ٌٓٚى:خبٌ١خ ششائـٙب ثجّ١غ دغٕخ ًّػ ِٓ
ال٠ؼ١ؼٙب ٌٝرؼب اهلل ْفا ًبِِٕإ اٌذٔ١ب ِٓ خشط ٝدز ٚاٌشدح ثبٌىفش ٠جـٍٙب ٌُٚ اٌّجـٍخ ٟٔٚاٌّؼب اٌّفغذح اٌؼ١ٛة ٓػ,ًث
ػٍ١ٙب ٗٚ٠ض١ج ِٕٗ ٠مجٍٙب.
56. We do not say, that our good deeds are –definitively-accepted, and our sins are
forgiven, like the Mur‟ji‟ah. Rather we say that whoever does a good deed fulfilling all
its conditions, free of invalidating flaws and nullifying contents, without having his deed
voided through blasphemy and Riddah [departing Islam by deeds, actions, or words] until
departing this life on the state of belief, Allah Ta‟ala will not repeal his good deeds,
rather He accepts it from him, and rewards him for it.
57-شبء ْئ ٌٝرؼب اهلل ِش١ئخ ٟف ٗٔفا ًبِِٕإ ِبد ٝدز طبدجٙب ػٕٙب ٠زت ٌُٚ ٚاٌىفش اٌششن ْٚد اٌغ١ئبد ِٓ ْوب ِٚب
ثبٌٕبس ٗػزث,ًالأط ثبٌٕبس ٗ٠ؼزث ٌُٚ ٕٗػ ػفب شبء ْٚئ.
57. As for sins less than blasphemy and disbelief, for which the one who committed them
did not repent from them, but died on the state of belief, then he is subject to Allah
Ta‟ala‟s will, which may punish him in Hellfire or forgive him, without punishing him at
all.
األصغز انشزك تاب:
The Conspicuous Shirk:
58-اٌؼجت ٚوزٌه ٖأجش ً٠جـ ٗٔفا األػّبي ِٓ ًّػ ٟف ٚلغ ئرا ٚاٌش٠بء.
58. Associating Ostentation with any deed leads to voiding its reward, and so would
arrogance.
13. 13
واإلسرذراج وانكزاياخ انًعجشاخ تاب:
Miracles (Mu’jizat), supernatural wonders (karamat) and beguiling:
59-دك ٌألٌٚ١بء ٚاٌىشاِبد ٌألٔج١بء صبثزخ ٚا٢٠بد.
59. Miracles (mu‟jiza) are ordained to the Prophets, and the supernatural wonders
(karama) ordained to the pious people (awliya), are all true.
60-آ٠بد الٔغّ١ٙب ٌُٙ ْٛٚ٠ى ْوب ٗٔأ األخجبس ٟف ُٞٚس ِّب ّبيجٚاٌذ ْٛٚفشػ ئثٍ١ظ ًِض ٗألػذائ ْٛرى ٟاٌز ٚأِب
ٚالوشاِبد,ٌُٙ دبجبد لؼبء ٔغّ١ٙب ٌٓٚى,ٌُٙ ٚػمٛثخ ٌُٙ ًباعزذساج ٗأػذائ دبجبد ٟ٠مؼ ٌٝرؼب اهلل ْأل ٚرٌه
ِّٓٚى جبئض ٍٗو ٚرٌه ًاٚوفش ًبٔؿغ١ب ْٚٚ٠ضداد ٗث ْٚف١غزش.
60. Supernatural wonders performed by the enemies of Allah, such as Satan, Pharaoh and
the Anti-Christ (Dajjal), which are recorded in narrations as having happened in the past
or will happen in the future, are neither miraculous nor wondrous. Rather we believe it is
simply to facilitate their desires, because Allah Ta‟ala facilitates the needs [istidraaj] of
His enemies to beguile and punish them, so they are fooled, hence, they increase in
tyranny and blasphemy. All of that is permissible and possible.
وصفاذه ذعانى اهلل ٍع انرشثيه وَفي األسنيح وجىب تاب:
Eternity and uprooting [Tashbeeh] anthropomorphism regarding the
Attributes of Allah:
61-٠شصق ْأ ًلج ًبٚساصل ٠خٍك ْأ ًلج ًبخبٌم ٌٝرؼب اهلل ْٚوب.
61. Allah Ta‟ala was eternally The Creator before He created and The Provider before He
provided.
62-ٓ١ٚث ٕٗ١ث ْٛٚال٠ى ٚالو١ف١خ ٗ١رشج ثال ُٙسؤٚع ٓ١ثأػ اٌجٕخ ٟف ُ٘ٚ ِْٕٛاٌّإ ٖٚ٠شا ا٢خشح ُٜش٠ ٌٝرؼب ٚاهلل
ِغبفخ ٗخٍم.
62. Allah Ta‟ala is seen in the Hereafter, and the believers in Paradise will see Him with
their eyes, without Tashbeeh (anthropomorphism; attributing Him with attributes of the
creation), or a “how” modality, nor is there a physical distance between Him and His
creation.
14. 14
سىاء أصهه في أههه ٌوأ ٌاإليًا تاب:
Believers are equal in the basics of Iman:
63-ٚاٌزظذ٠ك اإللشاس ٛ٘ ْٚاإل٠ّب.
63. Al-Iman [essence of Belief] is testification and affirmation.
64-.ٚاٌزظذ٠ك ٓ١اٌ١م جٙخ ِٓ ٚ٠ٕمض ٚ٠ض٠ذ ٗث ِٓاٌّإ جٙخ ِٓ ٚال٠ٕمغ ٠ض٠ذ ال ٚاألسع اٌغّبء ً٘أ ْٚئ٠ّب.
64. The Iman [essence of faith] of those in heavens and on earth does not increase or
decrease with respect to the content of [essential] faith, but [is vulnerable to] increase and
decrease with respect to the [level] of conviction and affirmation.
65-األػّبي ٟف ٍِْٛزفبػ ٚاٌزٛد١ذ ْاإل٠ّب ٟف ِْٚٛغز ِْٕٛٚاٌّإ.
65. All believers are equal in Iman [essence of faith] and Tawheed [monotheism], but
they vary in their deeds.
66-ٌٝرؼب اهلل ألٚاِش ٚاإلٔم١بد ُ١ٍاٌزغ ٛ٘ َٚاإلعال.
66. Islam is submission and surrender to the commands of Allah Ta‟ala.
67-َاعال ثال ْئ٠ّب ْٛال٠ى ٌٓٚى َٚاإلعال ْاإل٠ّب ٓ١ث فشق اٌٍغخ ؿش٠ك ّٓف,وبٌظٙش ّٚ٘ب ْئ٠ّب ثال َئعال ٚال٠ٛجذ
ٓاٌجـ ِغ.
67. Linguistically, there is a difference between Iman [faith] and Islam, but there cannot
be Iman [faith] without Islam, and there is no Islam without Iman [faith], they are like the
outer and inner part [of one thing].
ذعانى اهلل يعزفح تاب:
Knowing Allah Ta’ala:
68-وٍٙب ٚاٌششائغ َٚاإلعال ْاإل٠ّب ٍٝػ ٚالغ ُاع ٓ٠ٚاٌذ.
68. Faith [deen] is a term covering Iman [faith] and Islam, and all revealed laws.
69-ٗطفبر ثجّ١غ ٗوزبث ٟف ٗٔفغ اهلل ٚطف وّب ِٗؼشفز دك ٌٝرؼب اهلل ٔؼشف.
69. We can only know Allah Ta‟ala righteously by what He attributed Himself in His
Book, and all His attributes [of Perfection].
70-ٌٗ ً٘أ ٛ٘ وّب ٗػجبدر دك ٌٝرؼب اهلل ٠ؼجذ ْأ أدذ ٠مذس ٌٚ١ظ,ٌٗٛسع ٚعٕخ ٗثىزبث أِش وّب ٖثأِش ٖ٠ؼجذ ٌٕٗٚى.
70- No one can worship Allah Ta‟ala perfectly as He deserves to be worshipped, but [the
best way is that] one worships Him according to His orders, as He commanded in His
Book and the Sunnah [tradition] of His Messenger.
15. 15
71-.رٌه ٟف ْٚاإل٠ّب ٚاٌشجبء ٚاٌخٛف ٝٚاٌشػ ٚاٌّذجخ ًٚاٌزٛو ٓ١ٚاٌ١م اٌّؼشفخ ٟف ٍُٙو ِْٕٛاٌّإ ٞٛٚ٠غز
ٍٗو رٌه ٟف ْاإل٠ّب ْٚد ف١ّب ْٛٚ٠زفبٚر.
71- All believers are equal [in being charged to seek] knowledge, conviction, reliance,
love, satisfaction, fear, hope, and the belief in that. But they differ in other than the
essential belief in the aforementioned.
عذل وعقاته فعم ذعانى اهلل َعى ٌأ تاب:
The endowments of Allah Ta’ala are due to His generosity and
punishment from Him is just:
72-ِٕٗ ًالرفؼ اٌؼجذ ٗ٠غزٛجج ِب أػؼبف اٌضٛاة ِٓ ٟ٠ؼـ لذ ػبدي ٖػجبد ٍٝػ ًِزفؼ ٌٝرؼب ٚاهلل.
72- Allah Ta‟ala is generous with His worshippers, and just. He may give them a greater
reward than they deserve, all due to His generosity.
73-ِٕٗ ًالفؼ ٛ٠ؼف ٚلذ ِٕٗ ًالػذ اٌزٔت ٍٝػ ٠ؼبلت ٚلذ.
73- He may punish [the sinners] for their sins because He is Just, and may forgive them
because of His generosity.
وانحىض ٌوانًيشا وسهى وآنه عهيه اهلل صهى انًصطفى نهحثية انعظًى وانشفاعح األَثياء شفاعح تاب:
The intercession of the Prophets, the Mizaan, the Basin, and the
intercession of our beloved Prophet, sallallahu alayhi wa aalihi wa sallam:
74-دك َٚاٌغال اٌظالح ُٙ١ٍػ األٔج١بء ٚشفبػخ.
74- The intercession of the Prophets, alayhem assalatu wassalam, is a fact.
75-صبثذ دك ٌٍؼمبة ٓ١اٌّغزٛجج ُِٕٙ اٌىجبئش ً٘ٚأل ٓ١اٌّزٔج ٓ١ٌٍِّٕإ َاٌغال اٌظالح ٗ١ٍػ ٔج١ٕب ٚشفبػخ دك.
75- And the intercession of our Prophet, alayhi [wa alihi] assalatu wassalam, for the
sinful believers and those among them who committed grave sins and are [consequently]
deserving of punishment, is an established fact.
76-دك اٌم١بِخ َٛ٠ ْثبٌّ١ضا األػّبي ْٚٚص.
76. Weighing the deeds on the scale on the Day of Judgment is a fact.
16. 16
77-دك َ ٚاٌغال اٌظالح ٗ١ٍػ ٟإٌج ٚدٛع.
77. The Basin of the Prophet, alayhi –wa alihi- assalatu wassalam, is a fact.
78-دك ُٙ١ٍػ اٌغ١ئبد فـشح اٌذغٕبد ٌُٙ ٓرى ٌُ ْٚئ دك اٌم١بِخ َٛ٠ ثبٌذغٕبد َٛاٌخظ ٓ١ث ف١ّب ٚاٌمظبص
جبئض.
78. Retribution among enemies on the Day of Judgment is a fact, through redistribution
of the rewards [for their good deeds]. If they have no rewards [for their good deeds] left,
then redistributing the burden of evil deeds to them [from their opponents] is a true
possibility.
وانكفزج نهفالسفح ًاخالف وانُار انجُح فُاء عذو تاب:
The existence of Paradise and Hellfire is everlasting, contrary to deviant
philosophers and blasphemers:
79-ًاأثذ ٓ١اٌؼ اٌذٛس ٚالرّٛد ًاأثذ ْالرفٕ١ب َٛ١ٌا ِْخٍٛلزب ٚإٌبس ٚاٌجٕخ.
79. Paradise and Hellfire [are already created, and] exist today, and will never perish. The
[Hur I‟een in Paradise] shall never die.
80-ًاعشِذ ٗٚصٛاث ٌٝرؼب اهلل ػمبة ٕٝ٠ف ٚال.
80. The punishment and the reward of Allah Ta‟ala, never ceases everlastingly.
واإلظالل انهذايح تاب:
The Guidance and Misguidance by Allah Ta’ala:
81-ِٕٗ ًالفؼ ٠شبء ِٓ ٞ٠ٙذ ٌٝرؼب ٚاهلل.
81. Allah Ta‟ala guides whomsoever He wants because of His generosity.
17. 17
82-ِٕٗ ًالػذ ٠شبء ِٓ ًٚ٠ؼ,ٗٔخزال ٌٗٚئػال,ِٕٗ ػذي ٛ٘ٚ ِٕٗ ِٖب٠شػب ٌٝئ اٌؼجذ ٠ٛفك ال ْأ ْاٌخزال ٚرفغ١ش.
82. And He misguides whomsoever He wants out of His justice, and His misguiding is by
forsaking him, and the meaning of forsaking [someone] consists in not facilitating for
him to attain the Pleasure of Allah, which is just from Him.
83-اٌّؼظ١خ ٍٝػ اٌّخزٚي ػمٛثخ ٚوزا.
83. And punishing the forsaken because of committed sins is just.
84-ٔمٛي ْأ ٚال٠جٛص:ًاٚججش ًالٙش ِٓاٌّإ اٌؼجذ ِٓ ْاإل٠ّب ٠غٍت ْاٌش١ـب ْئ,ْاإل٠ّب ٠ذع اٌؼجذ ٔمٛي ٌٓٚى
ْاٌش١ـب ِٕٗ ٗ٠غٍج ٍزفذ١ٕئ.
84. It is not permissible for us to say: "Satan yanks faith from mankind forcefully, and
unwillingly." Rather we say: "when man abandons his faith, then Satan snatches it from
him."
وانسؤال انثزسخ عانى تاب:
The next world –in the grave- [Al-Barzakh]:
85-اٌمجش ٟف ٓوبئ دك ٚٔى١ش ِٕىش ٚعإاي.
85. The questioning in the grave [shortly after death] by Munkar and Nakeer is a fact.
86-دك ٖلجش ٟف اٌؼجذ جغذ ٌٝئ اٌشٚح ٚئػبدح.
86. The rejoin of the soul [and mind] to the body [shortly after death for questioning] of
mankind is a fact.
87-ٓ١ِٕاٌّإ ػظبح ٌٚجؼغ ٍُٙو ٌٍىفبس ٓوبئ دك ٗٚػزاث اٌمجش ٚػغـخ.
87. The tightening of the grave and the punishment therein is an inevitable fact affecting
all blasphemers and some sinful believers.
18. 18
وعال َمج اهلل ٍع انرشثيه وَفي تانرُشيه االعرصاو عهى انرشذيذ تاب:
Emphasis on pure Tawheed and avoiding Tashbeeh [anthropomorphism]:
88-ثبٌفبسع١خ اٌ١ذ ٜٛع ٗث اٌمٛي فجبئض ّٗاع َضَػ ٌٝرؼب اهلل طفبد ِٓ ثبٌفبسع١خ اٌؼٍّبء ٖروش شٟء ًٚو,ْأ ٚ٠جٛص
٠مبي:ٚو١ف١خ ٗ١رشج ثال ًٚج ػض ٞخذا ٜٚثش.
88. Everything about the attributes of Allah Ta‟ala, which the scholars quoted in the
Persian language maybe mentioned [as such], with exception of Yad (which literally may
mean hand). It maybe said "bro khodai” [which literally may mean the face of God,"] He
is exalted and glorified above the attributes of the creation, without likening Him to the
creation nor a “how” [modality].
89-ٚلظش٘ب اٌّغبفخ ؿٛي ؿش٠ك ِٓ ٖٚالثؼذ ٌٝرؼب اهلل لشة ٌٚ١ظ,ٚاٌّـ١غ ْٚاٌٙٛا اٌىشاِخ ِٕٝؼ ٍٝػ ٌٓٚى
و١ف ثال ِٕٗ لش٠ت,و١ف ثال ٕٗػ ثؼ١ذ ٟٚاٌؼبط.
89. Being Close to or far from Allah Ta‟ala does not refer to spatial distance, great or
small. Rather they refer to the honor rank or disgrace [of someone]. Hence, the obedient
[worshipper] is close to Him, without a „how” [modality]. And the sinner is far from
Him, without a “how” [modality].
90-ُٟٕبجٌّا ٍٝػ ٠مغ ٚاإللجبي ٚاٌجؼذ ٚاٌمشة.
90. Closeness, and farness or approaching [from Allah] captivates the beseecher.
91-و١ف١خ ثال ٗ٠٠ذ ٓ١ث ٚاٌٛلٛف اٌجٕخ ٟف ٖجٛاس ٚوزٌه.
91. Proximity to Allah Ta‟ala in Paradise and standing between His hands are without a
“how”. [The Imam considers these meanings as “mutashabeh”, hence, the proximity
mentioned does not entail physical distance, and between His hands does not refer to
limbs, organs nor places or spaces, it means standing before Him, and that does not entail
physical distance, or place].
ٌانقزآ آياخ فعائم تاب:
The status of the Qur’anic verses:
92-ِىزٛة اٌّظبدف ٟف ٛ٘ٚ ٍُٚع ٗ١ٍػ اهلل ٍٝط اهلل سعٛي ٍٝػ ُٕضيِ ْٚاٌمشآ.
92. The Qur‟an was revealed to the Prophet of Allah, sallallahu alayhi -wa aalihi- wa
sallam, and it is inscribed in the “Mus‟haf” [collections of leaves constituting the
Glorious Qur‟an].
19. 19
93-ٚاٌؼظّخ اٌفؼ١ٍخ ٟف ِغزٛ٠خ وٍٙب َاٌىال ِٕٝؼ ٟف ْاٌمشآ ٚآ٠بد,اٌّزوٛس ٚفؼ١ٍخ اٌزوش فؼ١ٍخ ٌجؼؼٙب ْأ ئال
ٚفؼ١ٍخ اٌزوش فؼ١ٍخ ْفؼ١ٍزب ف١ٙب فبجزّؼذ ٗٚطفبر ٗٚػظّز ٌٝرؼب اهلل جالي ف١ٙب اٌّزوٛس ْأل ٟاٌىشع آ٠خ ًِض
اٌّزوٛس.
93. The verses of the Qur‟an, reflecting the objectives [of the verses], are equal in honor
and magnificence; some, however, are have [a combination] of its own honor, in addition
to the Glory of its content. An example is Ayatul-Kursi, because it mentions the Majesty,
Glory, and attributes [of perfection] of Allah. Hence, it has a combination of honor, the
honor of being a Glorious Qur‟anic verse, and the Glory of what‟s mentioned in it [the
Glorious Attributes of Perfection of Allah].
94-اٌىفبس لظخ ًِض فذغت اٌزوش فؼ١ٍخ ٌٚجؼؼٙب,اٌىفبس ُ٘ٚ ًفؼ ف١ٙب ٌٍّزوٛس ٌٚ١ظ.
94. Other verses have the honor of being a Glorious ayah only. An example is [ayahs
containing] the story of blasphemers, there is no honor to those who are mentioned in the
ayah because they are blasphemers.
95-ث١ّٕٙب الرفبٚد ًٚاٌفؼ اٌؼظّخ ٟف ِغزٛ٠خ وٍٙب ٚاٌظفبد األعّبء ٚوزٌه.
95. Similarly, all the Names of Superiority and the Attributes of Perfection are equal in
their honor and magnificence; there is no difference among them.
وسهى وآنه عهيه اهلل صهى انُثي أوالد تاب:
The children of the Prophet, sallallahu alayhi wa aalihi wa sallam:
96-ًبجّ١ؼ ٓو َٛوٍض َٚأ ٚص٠ٕت ٚسل١خ ٚفبؿّخ ٍُٚع ٗ١ٍػ اهلل ٍٝط اهلل سعٛي ٟٕث وبٔٛا ُ١٘ٚاثشا ٚؿب٘ش ُٚلبع
ٕٓٙػ ٟٚسػ ٍُٚع ٗ١ٍػ اهلل ٍٝط اهلل سعٛي ثٕبد.
96. Qasem, Taher and Ibrahim are the sons of the Messenger of Allah, sallallahu alayhi –
wa alihi wa salam. Fatima, Ruqayyah, Zaynab, and Ummu-Kulthoom are all the
daughters of the Prophet of Allah, sallallahi alayhi –wa alihi wasallam, and may Allah be
pleased with them.
20. 20
انعهى طهة ووجىب عشوجم هلل انرفىيط ظزورج تاب:
The importance of [tafweedh] submitting to Allah, and seeking knowledge:
97-ٌٝئ ٌٝرؼب اهلل ػٕذ اٌظٛاة ِٛ٘ب اٌذبي ٟف ٠ؼزمذ ْأ ٌٗ ٗٔفا اٌزٛد١ذ ٍُػ دلبئك ِٓ شٟء ْاإلٔغب ٍٝػ ًَِىُشأ ٚئرا
ٗ١ف ثبٌٛلف ٚال٠ؼزس اٌـٍت رأخ١ش ٗٚال٠غؼ ٌٗف١غأ ًبٌّػب ٠جذ ْأ,ٚلف ْئ ٚ٠ىفش.
97. If a believer faces obscurity in some of the details of the science of Monotheism
[Tawheed], then he must immediately submit to the correct [general] belief which Allah
Ta‟ala wants [according to the meaning Allah willed] until he finds a scholar to ask [and
learn from]. He cannot delay seeking [knowledge], for hesitation to seek is not excusable,
and ignoring seeking [of conviction in Tawheed] may lead to blasphemy.
انساعح عالياخ تاب:
The Ascending to Heavens [Mi’raj] and signs of the Day of Judgment:
98-ػبي ِجزذع ٛٙف ٖسد ِٓٚ دك اٌّؼشاط ٚخجش.
98. The ascending [Mi‟raj of the Prophet, sallallahu alayhi wa aalihi wa sallam] to
heavens is a fact. Hence, whoever denies the Mi‟raj is a deviant and an evil innovator.
99-ِٚأجٛط ٚ٠أجٛط اٌذجبي ٚخشٚط,ِغشثٙب ِٓ اٌشّظ ٚؿٍٛع,اٌغّبء ِٓ َاٌغال ٗ١ٍػ ٝػ١غ ٚٔضٚي,ٚعبئش
ٓوبئ دك اٌظذ١ذخ األخجبس ٗث ِبٚسدد ٍٝػ اٌم١بِخ َٛ٠ ػالِبد.
99. The emergence of the Dajjal [anti-christ] and of Ya‟joog and Ma‟joog [Gog and
Magog], the rising of the sun in the West, the descending of „Isa, alayhi assalam [Jesus],
from heavens, are inevitable facts, so are all the other signs of the Day of Judgment, as
narrated in authentic Ahaadeeth [Prophetic sayings].
ُ١ِغزم طشاؽ ٌٝئ ٠شبء ِٓ ٞ٠ٙذ ٌٝرؼب ٚاهلل.
And Allah Ta‟ala guides whomsoever He wills to the righteous way.
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