Yes, the above is skirk. One must call unto Allah only for help. These are acts of bid'ah. If they were to call unto anyone, then wouldn't that be the prophet (SAW)? But even that's not allowed. Our rabb is Allah, we associate partners with Him not and from Him only do we seek help.
walaikumsalaam..jazakallah.
A: Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta'ala to accept his du'aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.
There are various forms of Tawassul and Waseela:
1. To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done.
2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.'
3. To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [Sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise.
4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted.
The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, 'O Allah, I besech you to accept my Du'aa due to the status that Rasulullah [Sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.' The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam)
There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations:
1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.' (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)
2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled.
Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa: 'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.'
The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168)
Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131
3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.' (al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121)
'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500...)
4. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza...'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking...)
In this narration, Tawassul through people is established, '...through the right of those who ask' and Tawassul through one's deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.
The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well.
5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, 'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, 'O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.
6. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56)
7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [Sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82)
The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well.
Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:
1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (refer Taarikh Baghdaad)
2. Imaam Shaafi'ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381)
3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorakرضي الله عنه, the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted.
4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'.
5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318)
6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '...and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, 'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan "And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.' (Refer al-Majmoo vol.8 pg.456 - Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.)
7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137)
8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [Sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj
9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen)
10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50)
These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on....(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.
More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) - who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397)
Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta'ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of 'Providing'.
Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path.
and Allah Ta'ala Knows Best
(May Allah Reward Everyone For Your Help)
Inshallah, and Also why do sunnipath.com allow alot of things which may lead to shirk? Because I feel it is best to avoid things that may lead to shirk or look like shirk.
Salaam.
(May Allah Reward Everyone For Your Help)[/quote]
People also put Imam Abu Hanifa in jail used to wipe him daily poisioned him to death that doesnt mean the people did right.
[quote="zakir khan"] and Also why do sunnipath.com allow alot of things which may lead to shirk? Because I feel it is best to avoid things that may lead to shirk or look like shirk.
Salaam.
walikumslaam..not familiar with the site..have had a glance at..brother Yasin or anyone else can you please enlighten us in this regard.
Zakir khan here is a list of some basic guidlines for you:
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BELIEFS
Beliefs concerning Allah Ta'ala
1. In the beginning, the entire universe was non-existent. Through the creation of Allah, it came into existence.
2. Allah Ta'ala is One. He is not dependent on anyone. He has not given birth to anyone, nor was He begotten. He does not have any wife. There is no one equal to Him.
3. He has been since eternity and will remain till eternity.
4. There is nothing similar to Him. He is unique.
5. He is alive. He has power over everything. There is nothing that is beyond His knowledge. He sees and hears everything. He speaks, but His speech is not like ours. He does whatever He wishes and there is no one to stop or reprimand Him. He alone is worthy of being worshipped. He has no partner. He is merciful to His servants. He is the lord. He is free of all blemishes. He is the one who saves His servants from all calamities. He is the possessor of honour and greatness. He is the creator of all things; nothing has created Him. He is the forgiver of sins. He is all-powerful.
He gives in abundance. He is the one who gives sustenance. He decreases the sustenance of whoever He wishes and increases the sustenance of whoever He wishes. He humiliates whoever He wishes and elevates whoever He wishes. He gives honour to whoever He wishes and disgraces whoever He wishes. He is just. He is extremely tolerant and forbearing. He values and rewards service and worship rendered to Him. He accepts duas (supplications). He is all-encompassing. He is the ruler over everyone and no one is a ruler over Him. No work of His is devoid of wisdom. He fulfils the needs of everyone. He is the one who created everyone and He is the one who will bring all back to life on the day of qiyaamah. He is the one who gives life and He causes death.
Everyone knows Him through signs and attributes. No one can know the essence of His being. He accepts the repentance of the sinners. He punishes those who deserve punishment. He is the one who gives guidance. Whatever happens in this universe occurs under His order. Without His order, even an atom cannot move. He does not sleep nor does He slumber. He does not get weary of protecting the entire universe. He is the one who is keeping everything in control. He has all good and beautiful qualities. There is no bad or defective quality in Him, nor is there any blemish in Him.
6. All His qualities are from eternity and will remain till eternity. No quality of His can ever disappear.
7. He is free from the qualities of the creation. Wherever such qualities have been mentioned in the Quran or Hadith, we leave the meanings of them to Allah. He is the one who knows the reality of these things. We believe in these things without delving into them and have the conviction that whatever their meanings may be, they are correct. And this is the best way of looking at these things. Alternatively, we could give them some appropriate meaning with which we could get an understanding of them.
8. Whatever good or evil that takes place in the world, Allah Ta'ala knows of it from eternity; and according to His knowledge He brings it into existence. This is what is meant by taqdir (pre-destination). There is a lot of mysterious wisdom in creating even evil things. Everyone is not aware of this wisdom.
9. Allah Ta'ala has given man an understanding and the power of choice with which he chooses between good and evil. However, man does not have the power to bring anything into existence of his own accord. Allah Ta'ala is pleased with good deeds and displeased with evil deeds.
10. Allah Ta'ala has not ordered man to do anything which is beyond his power.
11. Allah Ta'ala is not bound by anything. Whatever mercy He shows is solely out of His kindness and virtue.
Beliefs concerning the Prophets
1. Allah Ta'ala has sent down many prophets to guide mankind onto the right path. They are all free from sins. Their actual number is known to Allah alone. In order to establish their truthfulness, Allah caused new and difficult acts to happen through them which others cannot do. Such acts are called miracles (mu'jizaat).
The first prophet is Aadam alayhis salaam and the last is Muhammad sallallahu alayhi wa sallam. All the others came in between these two. Some of them are famous, such as: Nuh alayhis salaam, Ibrahim alayhis salaam, Is'haaq alayhis salaam, Ismail alayhis salaam, Yaqub alayhis salaam, Yusuf alayhis salaam, Daud alayhis salaam, Sulayman alayhis salaam, Ayyub alayhis salaam, Musa alayhis salaam, Harun alayhis salaam, Zakariyyah alayhis salaam, Yahya alayhis salaam, Isa alayhis salaam, Ilyas alayhis salaam, al-Yasa' alayhis salaam, Yunus alayhis salaam, Lut alayhis salaam, Idris alayhis salaam, Zul Kifl alayhis salaam, Salih alayhis salaam, Hud alayhis salaam, and Shuayb alayhis salaam.
2. Allah Ta'ala did not show the exact number of prophets to anyone. We should therefore have this belief that we have faith in all the prophets that Allah sent down; those that we know of and those that we do not know of as well.
3. The status of some prophets is higher than that of others. The highest status is that of our Prophet Muhammad sallallahu alayhi wa sallam. No new prophet can come after him. He is the prophet of all mankind and jinn right until the day of Qiyamat.
4. Allah Ta'ala took our Prophet sallallahu alayhi wa sallam physically while he was awake, from Makkah to Baitul Maqdis, and from there to the seven heavens, and from there to wherever Allah wanted. He then sent him back to Makkah. This journey is known as the Mi'raj.
Beliefs concerning angels and jinn
After creating certain creatures from light, Allah Ta'ala concealed them from our sight. These creatures are called angels. A lot of work has been given to them. They never do anything contrary to the orders of Allah Ta'ala. They continue doing whatever work they have been assigned to do. Among them, four angels are very famous. They are: Hadrat Jibra'eel alayhis salaam, Hadrat Mika'eel alayhis salaam, Hadrat Israfeel alayhis salaam, and Hadrat Izra'eel alayhis salaam.
Allah Ta'ala created certain creatures from fire. We cannot see them as well. They are called jinn. There are all types of jinn; both good and bad. They also have children. The most famous among them is the accursed Iblis, i.e. Shaytaan.
Beliefs concerning the auliya (friends of Allah)
1. When a Muslim engages in an abundance of ibaadah, abstains from sins, does not become attached to the world, and follows the Prophet sallallahu alayhi wa sallam in every way, he becomes the friend and beloved of Allah Ta'ala. Such a person is called a wali. At times, a wali does certain acts which cannot be done by others. These acts are called karamaat (miracles, or noble and excellent deeds).
2. No matter how high a stage a wali may reach, he will never be equal to a prophet.
3. No matter how beloved to Allah a wali may become, as long as he is in his senses, it will be incumbent upon him to follow the Shariah. Salaat, fasting, and any other act of worship is not forgiven. Acts which are sinful do not become permissible for him.
4. The person who acts contrary to the Shariah cannot be a friend of Allah. If he does some miraculous act, then it is either magic or something enacted through the influence of the soul or satan. These things should not be believed in.
5. At times, a wali comes to know of certain mysterious things either in his sleep or while awake. This is known as kashf or ilhaam (manifestations or inspirations). If these things are in conformity with the Shariah, they are acceptable, if not, they have to be rejected.
6. Allah and His Rasul sallallahu alayhi wa sallam have shown all the matters pertaining to the Deen in the Quran and Hadith. To bring some new thing into the Deen is not permitted. Such new things are known as bid'aat (innovations). An innovation is a major sin.
Beliefs concerning heavenly books
Allah Ta'ala has sent down many small and large books through the angel Jibra'eel alayhis salaam to the prophets so that they may teach the matters of Deen to their respective communities. Among these books, four are very famous: the Torah which was sent to Musa alayhis salaam, the Zabur which was sent to Daud alayhis salaam, the Injil which was sent to Isa alayhis salaam, and the Quran which was sent to our Prophet Muhammad sallallahu alayhi wa sallam. The Quran is the last of the books. Now, no new book will be sent from the heavens. The instructions of the Quran will remain valid right until the day of qiyaamah. Misguided people changed a lot of things in the other books. But Allah Ta'ala has promised the protection of the Quran. No one can change it in any way.
Beliefs concerning the Sahabah (Companions)
1. Those Muslims who have seen our Prophet sallallahu alayhi wa sallam and have died as Muslims, are known as Sahabah. Very great virtues have been mentioned with regard to them. We have to love and think good of all of them. If we hear of any dispute or conflict among them, we should regard it as a misunderstanding or a miscalculation. We should not speak any ill of them.
The greatest among them are four Companions: Hadrat Abu Bakr Siddiq radiallahu anhu. He took the place of Rasulullah sallallahu alayhi wa sallam and supervised the matters of the Deen. He is therefore called the first Khalifah. He is the best person in the entire ummat. After him comes Hadrat Umar radiallahu anhu. He is the second Khalifah. After him is the third Khalifah, Hadrat Uthman radiallahu anhu. After him is the fourth Khalifah, Hadrat Ali radiallahu anhu.
2. The status of the Sahabah is so high that even the greatest of walis cannot reach a stage equal to the lowest Sahabi.
3. All the children and wives of the Prophet sallallahu alayhi wa sallam are worthy of respect. Among his children, Hadrat Fatima radiallahu anha has the highest status. Among his wives, Hadrat Khadija and Hadrat Aisha radiallahu anhuma have the highest status.
General Beliefs
1. One's Imaan (faith) is only complete when one regards Allah and His Rasul sallallahu alayhi wa sallam as true in everything and accepts everything from them. To have a doubt regarding any aspect of Allah and His Rasul sallallahu alayhi wa sallam, or to reject it, or to find faults with it, or to mock at it will cause the Imaan to go away.
2. To reject the clear meanings of the Quran and Hadith, and to twist their meanings by concocting one's own meaning amounts to disbelief.
3. By regarding a sin to be permissible, one's Imaan goes away.
4. No matter how serious a sin may be, as long as it is regarded as a sin, Imaan will remain. However, it (Imaan) does get weaker (diminish).
5. To be absolutely fearless of Allah Ta'ala, or to despair of His mercy amounts to kufr.
6. To ask someone of unseen things (ghayb) and to have conviction in them is kufr.
7. No one knows the unseen except Allah Ta'ala. However, certain things are made known to prophets through revelations (wahi), to walis through manifestations and inspirations (kashf and ilhaam), and to ordinary people through signs.
8. To call a person a kafir by name or to curse him is a major sin. However, we can say in general terms: Allah's curse be on the oppressors, or Allah's curse be on the liars. If Allah and His Rasul sallallahu alayhi wa sallam have cursed someone specifically by name, or informed us of them being kafir; it will not be a sin for us to call them kafir or mal'un (accursed).
9. When a person dies and if he is buried, then after he is buried; and if he is not buried, then in whatever state he may be in; two angels come to him. One's name is Munkar and the other is Nakeer. They come and ask him: "Who is your creator? What is your Deen?" and pointing to Rasulullah sallallahu alayhi wa sallam, "Who is this person?" If the deceased was a strong believer, he will answer all the questions correctly. Thereafter there will be all sorts of comforts for him. They will open a window towards jannah from which a cool and fragrant breeze will continue blowing and he will continue sleeping peacefully. As for the one who was not a believer, to all the questions he will reply that he does not know anything. Thereafter, he will be subjected to great hardships and punishment right until the day of qiyaamah. Allah Ta'ala exempts some people from this test, but all these things are known to the deceased only. We cannot see these things, just as a sleeping person sees everything in his dream, while a person sitting next to him remains totally unaware.
10. After death, the deceased is shown his abode every morning and evening. A jannati (dweller of paradise) is given glad tidings by being shown his abode in paradise, while a jahannami (dweller of hell) is shown his abode in hell and thereby made more despondent and wretched.
11. By making dua for the deceased and giving in charity on his behalf, rewards reach him and is very beneficial to him.
12. All the signs of qiyaamah as foretold by Allah and His Rasul sallallahu alayhi wa sallam will definitely occur. Imam Mahdi will appear and will rule with absolute justice. The one-eyed Dajjal will appear and cause a lot of corruption in the world. Hadrat Isa alayhis salaam will come down from the heavens in order to kill him and will succeed in killing him. Yajuj and Majuj is a very powerful nation. They will spread throughout the earth and create a lot of disturbance. Then through the power of Allah they will be destroyed. A strange animal will come out from the ground and converse with people. The sun will rise from the west. The Quran will be raised and within a few days all the Muslims will die and the world will be filled with kuffar. Apart from this, many other incidents will take place.
13. When all the foretold signs are fulfilled, preparations for Qiyamat will commence. Under instruction from Allah Ta'ala, Hadrat Israfeel alayhis salaam will blow the trumpet. This trumpet will be in the shape of a very large horn. On the blowing of the trumpet, the earth and skies will be blown into smithereens. All the creatures will die, and those that have already died, their souls will become unconscious. But those whom Allah wishes to protect, will remain as they are. A specific period will pass in this condition.
14. When Allah wishes the entire universe to arise again, the trumpet will be blown a second time. By the blowing of the trumpet, the entire universe will be re-born. All the dead will be brought to life and they will all gather in the field of resurrection. In apprehension of all the difficulties of qiyaamah, they will all go to the prophets for intercession. Eventually, our Prophet sallallahu alayhi wa sallam will intercede. The scales will be raised and all good and bad deeds will be weighed and accounted for. A few people will enter paradise without reckoning. The pious people will be given their book of deeds in their right hands while the sinners will be given in their left hands. Rasulullah sallallahu alayhi wa sallam will make his followers drink water from the Haud-e-Kauthar (the fountain of abundance). The water of this fountain will be whiter than milk and sweeter than honey. Everyone will also have to cross the Sirat. Those who were pious, will cross it and enter paradise. Those who were sinners, will fall down into hell.
15. Hell has already been created. It has snakes, scorpions and many other types of punishments. Among the dwellers of hell, those that have even an iota of Imaan will be taken out of hell and admitted into paradise after having been punished for their evil deeds, and after the intercession of the prophets and pious servants of Allah. This is irrespective of how great sinners they may have been. As for the disbelievers and polytheists (mushrikeen) they will abide therein forever and will not even die.
16. Paradise has also been created. It has various types of comforts and luxuries. The dwellers of paradise will have no sort of fear or concern whatsoever. They will abide therein forever. They will not come out of it, nor will they die.
17. Allah Ta'ala has the full right to punish over minor sins or to forgive over major sins and not to punish at all.
18. Allah Ta'ala does not ever forgive kufr or shirk. Apart from this, whatever other sins there may be, He will forgive whoever He wishes out of His mercy.
19. Apart from all those whom Allah and His Rasul sallallahu alayhi wa sallam have taken by name that they will enter paradise, we cannot say with certainty in regard to anyone else that they will enter paradise. However, after looking at good signs, it is necessary to be optimistic and hopeful of His mercy.
20. The greatest bounty in paradise is seeing Allah Ta'ala. This will be given to the dwellers of paradise. In comparison to this pleasure, all other bounties will appear insignificant.
21. While awake, no one has seen Allah with his very eyes in this world, nor can anyone see Him.
22. No matter how good or bad a person may have been throughout his life, he will be recompensed according to the state in which he dies.
23. Whenever a person repents or accepts Islam, his repentance or Islam will be accepted by Allah Ta'ala. However, at the time of death, when he is breathing his last and he sees the angels of death, neither repentance nor his accepting Islam will be acceptable.
INCORRECT BELIEFS AND ACTIONS
After this, it seems appropriate to mention a few incorrect beliefs, evil customs, and major sins which are committed quite often and which cause a shortcoming in one's Imaan. In mentioning these things, it is hoped that people will guard themselves from them. Some of these are absolute kufr and shirk, some are very close to kufr and shirk, others are innovations and delusions, while others are sins. It is therefore necessary to safeguard one's self from all of them. After mentioning these things, a few worldly harms of sinning and worldly benefits of good deeds will be mentioned. Since people tend to give more attention to worldly gains and losses, it is hoped that in this way there will be the desire to do good and abstain from evil.
Kufr and Shirk
This chapter deals with those aspects that have a special connection with kufr and shirk either because these aspects necessitate kufr and shirk, or because they are customs and habits of the kuffar and mushrikeen, or they have traces of shirk, or because they lead to kufr and shirk.
The following are forbidden in the Shariah:
1. To like kufr, to appreciate the things of kufr, and to make someone else commit an act of kufr.
2. To express regret or remorse at one's own Imaan due to some reason or other, e.g. by thinking that if he were not a Muslim, he could have attained such and such a thing.
3. To say the following things out of grief on the death of one's children or close ones: "Allah wanted to kill him only", "he was the only person left in the world for Allah to kill", "Allah should not have done this", "No one perpetrates such brutality as You have done."
4. To think ill of or find fault with any order of Allah and His Rasul sallallahu alayhi wa sallam.
5. To scorn at any prophet or angel, or to find fault with them.
6. To have the belief that a particular saint or pious person has full knowledge of all our conditions at all times.
7. To ask about unknown matters or to cause events to be foretold from an astrologer or person under the influence of a jinn, and then to believe in what they say.
8. To take omens from the speech of a pious person and then to regard them as true.
9. To implore someone from a great distance and to think that he must have definitely come to know of it.
10. To regard someone as having the choice of benefitting or causing harm.
11. To ask someone for the fulfilment of one's needs, sustenance and children.
12. To fast in someone's name.
13. To prostrate to someone.
14. To release an animal in someone's name or to make an offering in someone's name.
15. To make a pledge in the name of someone.
16. To make tawaaf around the grave or house of someone.
17. To give priority to other things or customs over the orders of Allah Ta'ala.
18. To bow in front of someone or to stand motionless like a statue in front of him.
19. To make an offering of a goat to a jinn, etc.
20. To sacrifice an animal in the name of someone.
21. To make an offering or sacrifice a goat, etc. in order to rid one's self of a jinn, ghost, or evil spirit.
22. To worship the navel-cord of the child so that it may live.
23. To cry out to someone (other than Allah) for justice.
24. To respect and revere any place as one would do for the Ka'bah.
25. To pierce the ears or nose of a child and to make him wear an ear or nose-ring in the name of someone.
26. To tie a coin on the arm, or a string around the neck in the name of someone.
27. To make children wear garlands, wreaths, to keep locks of hair over their heads, or to make them beggars.
28. To keep names such as Ali Bakhsh (given by Ali), Husayn Bakhsh (given by Husayn), Abdun Nabi (slave of the prophet), etc.
29. To attach the name of a particular saint on an animal and to respect it thereafter.
30. To believe that the affairs of the world are under the influence of the stars.
31. To ask about auspicious and inauspicious days and dates and to take omens from them.
32. To regard certain months and dates as unlucky.
33. To recite the name of a particular saint in the form of remembrance or incantations.
34. To say that if Allah and His Rasul sallallahu alayhi wa sallam wish such and such a thing, it will be done.
35. To take an oath in the name or on the head of someone.
36. To keep pictures of animate objects. Especially to keep pictures of a particular saint as a source of blessing and to respect it.
Apart from this, there are many other things. These have been mentioned in order to serve as an example.
Innovations and Evil Customs
To introduce something which has no basis in Shariah into the Deen, to regard it as part of Deen, and to act upon it with the hope of reward, is called a bid'ah (innovation). An innovation is a major sin.
The following innovations and customs should be abstained from:
1. To organize and hold grand fairs at graves, to light lamps there, for women to visit them, and to cover graves with sheets.
2. To construct tombs over the graves.
3. To go to extremes in revering the graves with a view to please the saint of the grave.
4. To make ta'zias, to kiss the graves and rub its dust on one's face.
5. To make tawaaf and sajdah to the graves.
6. To read salaat towards the graves.
7. To make offerings of sweetmeats, rice, etc. to the graves.
8. To keep ta'zias or emblems on the graves, and to keep sweets, etc. on them.
9. To salute graves and regard them as unique and incomparable.
10. To abstain from the following acts in the month of Muharram:
a) eating betel leaves,
b) applying henna (mehendi),
c) the company of the husband,
d) wearing red clothes,
e) eating out of the dish named after Hazrat Fatimah (R.A.).
11. To observe the third and fortieth days as compulsory after death ceremonies.
12. To regard the second marriage of a woman as a blemish despite there being a need for it.
13. To perform the different ceremonies of Nikah (marriage), Khatna (circumcision), Bismillah (beginning of education), etc., inspite of lack of means, especially by putting oneself in debt and making arrangements for music and dances.
14. To observe the festivals of Holi and Diwali.
15. To greet in any way other than the greeting of As salaamu alai kum, or to just bow by raising the hand to the head.
16. To appear before one's brother-in-law, sister-in-law, cousins, or any other strangers, etc. without any modesty or bashfulness.
17. To bring water from the river while singing.
18. To listen to music or play musical instruments, or to make dancing girls dance and to reward them for it.
19. To be boastful or proud of one's lineage or family, or to consider any connection with any saint to be sufficient for salvation.
20. To taunt someone on account of his lower lineage, or to regard any permissible occupation to be despicable or below your dignity.
21. To go to extremes in praising someone.
22. To spend extravagantly in marriages and other senseless ceremonies.
23. To follow Hindu customs.
24. To make the bridegroom wear clothes which are contrary to the Shariah, to adorn him with garlands, to apply henna (mehendi) on him, to light fireworks and make unnecessary decorations.
25. To bring the bridegroom among the women and in front of them, or to peep at him.
26. To bring the mature (baaligh) sister-in-law (bride's sister) in front of the bridegroom, to joke with her, or to hold "chauthi" (a ceremony on the fourth day of the marriage).
27. To go and listen to the conversation of the bride and bridegroom while they are in their privacy, to peep at them or to eavesdrop; and if you hear something, to tell it to others.
28. To make the bride attend the feast given by the bridegroom and to force her to sit there to the extent that even her salaat is missed.
29. To fix exhorbitant mehr (dowry) out of pride and boastfulness.
30. To weep aloud out of sorrow, or to beat the face and chest, or to cry in a shouting manner.
31. To break the containers which were in use at the time of death, or to get the clothes washed which touched the body of the dead.
32. Not to prepare pickles, etc. in the house of mourning for about a year or so.
33. Not to celebrate any happy or joyous occassion.
34. To revive the sorrow or mourning on certain fixed dates.
35. To excessively occupy one's self in make-up and self-beautification and to look down upon simplicity.
36. To hang pictures and photographs in the house.
37. To use gold or silver utensils.
38. To wear thin or flimsy clothing, or to wear jingling and tinkling jewellery.
39. To wear short skirts.
40. To attend the gatherings of men, eg. processions and fairs.
41. To adopt the dressing of the opposite sex.
42. To tatoo the body.
43. To practise witchcraft and cast spells.
44. To hang and suspend carpets from walls and ceilings merely for decoration and beautification.
45. To embrace and hug ghayr mahrams (those with whom hijaab is necessary) at the time of departing or returning from a journey.
46. To pierce the nose or ear of a male child as an omen for long life.
47. To make the male child wear a nose or ear ring, or silk, or saffron-dyed clothes, or any jewellery on the neck, feet or wrists.
48. To feed the children with opium (and other similar drugs) in order to keep them quiet.
49. To give someone the meat or milk of a lion because of some illness.
There are many other similar incorrect beliefs, customs, and innovations. These have been mentioned to serve as an example.
A few major sins regarding which severe warnings have been mentioned
1. To ascribe partners to Allah.
2. To shed the blood of someone unjustly.
3. To practise witchcraft and charms by childless women during the confinement of another woman so that the child of that woman may die and she may have a child. This also amounts to murder.
4. To taunt or torment one's parents.
5. To commit adultery.
6. To devour the wealth of orphans, eg. many women usurp the wealth and belongings of the deceased husband and deprive the children of their share.
7. To deprive the daughters of their share in the inheritance.
8. To accuse a woman of adultery even on the slightest doubt.
9. To oppress or persecute someone.
10. To backbite or slander someone.
11. To despair of the mercy of Allah Ta'ala.
12. To act contrary to one's promise.
13. To betray a trust (amaanah).
14. To discard any fard (compulsory duty) enjoined by Allah Ta'ala, eg. salaat, fasting, hajj, zakaat, etc.
15. To forget the Holy Quran after having memorized it.
16. To speak lies. Especially to take false oaths.
17. To swear by the name of anyone other than Allah.
18. To take an oath with such words that the person is deprived of the kalimah at the time of death, or may die without Imaan.
19. To prostrate before anyone other than Allah Ta'ala.
20. To miss salaat without a valid excuse.
21. To call any Muslim a kafir, or non-believer, or to invoke the wrath or punishment of Allah on him, or to call him an enemy of Allah.
22. To complain against someone, or to hear such a complaint.
23. To steal.
24. To take interest (usury).
25. To express joy on the rise and inflation of the value of commodities or goods.
26. To insist on reducing the price after having agreed to it.
27. To sit in seclusion with ghayr mahrams (those with whom the observance of hijaab is necessary).
28. To gamble. Some women and girls play certain games with stakes on them. This is also a kind of gambling.
29. To like and be attracted to the customs of the kuffaar.
30. To find fault with food.
31. To enjoy dancing and listening to music.
32. To abstain from giving advice inspite of having the power to do so.
33. To ridicule someone with a view to humiliating and embarrassing him.
34. To look for faults in others.
The Worldly Harms of Sinning
1. Deprival of knowledge.
2. Decrease in one's sustenance (rizq).
3. Trembling and shuddering at the mention of Allah Ta'ala.
4. Feeling uneasy in the presence of men, especially good and pious men.
5. Experiencing difficulty in most affairs.
6. Loses purity of the heart.
7. Feels weakness of heart, and at times, weakness of the entire body.
8. Gets deprived or bereft of obedience (doing good deeds).
9. His life is shortened.
10. Deprived of the capability to repent (make taubah).
11. After some time, the seriousness of sins comes out of his heart.
12. Becomes despicable in the sight of Allah.
13. His immorality or wrongdoing affects other people and he is thereby cursed by them.
14. His intellect becomes weak or deficient.
15. He is cursed by Rasulullah sallallahu alayhi wa sallam.
16. Is deprived of the duas of the angels.
17. Faces a shortage in crops.
18. Loses modesty and a sense of self-respect.
19. The greatness of Allah Ta'ala comes out of the heart.
20. Is deprived of all bounties and blessings.
21. Is engulfed or inundated by difficulties and calamities.
22. The shayateen are deputed over him.
23. His heart is always in turmoil.
24. Is unable to read the kalimah at the time of death.
25. Despairs of the mercy of Allah Ta'ala, and because of this, dies without having repented.
The Worldly Benefits of Obedience
1. Sustenance is increased.
2. Receives blessings and bounties of all kinds.
3. Problems and difficulties distance themselves.
4. Experiences ease in fulfilling his needs.
5. Experiences a life of contentment.
6. Rains become plentiful.
7. All types of calamities are warded off.
8. Allah Ta'ala becomes very kind and helpful.
9. Angels are commanded to keep his heart strong.
10. Gets true respect and honour.
11. His status is raised.
12. Everyone has love for him in their hearts.
13. The Quran becomes a source of deliverance on his behalf.
14. If he experiences any material loss, he is compensated with something better.
15. Experiences an increase in blessings day by day.
16. There is an increase in his wealth.
17. Experiences comfort and tranquility in his heart.
18. All these benefits pass on to the next generation.
19. Experiences unseen glad tidings in this very world.
20. Hears and receives the glad tidings of the angels at the time of death.
21. There is an increase in his life-span.
22. Experiences abundance in things which are in small quantity.
Removal of Allah Ta'ala's anger.
Unless I misunderstood them books. Which parts of them should we reject. [/quote]
Assalaamualaikum brother,
I think that you should ask a qualified Alim,i advise that you get familiar with the correct aqeedah first to save yourself from playing havoc with your mind secondly a person needs to have the knowlege to distinguish what the ulamah have already distinguished as not in accordance with the Ahlus-Sunnah. We should remain cautious..
[quote]I also have: Al-'Aqidah At-Tahawiyah.
Imam Abu Ja`far al-Tahawi (239-321) can be said to represent the creed of both Ash`aris and Maturidis, especially the latter, as he was also following the Hanafi madhhab. We have therefore chosen to include the entire translated text of his Statement of Islamic Doctrine commonly known as the `aqida tahawiyya. This text, representative of the viewpoint of Ahl al-Sunna wa al-Jama`a, has long been the most widely acclaimed, and indeed indispensable, reference work on Muslim beliefs, of which the text below is a complete English translation.
Imam Abu Ja`far Ahmad ibn Muhammad al-Azdi, known as Imam Tahawi after his birthplace in Egypt, is among the most outstanding authorities of the Islamic world on hadith and jurisprudence (fiqh). He lived at a time when both the direct and indirect disciples of the Four Imams of law were teaching and practicing. This period was the greatest age of Hadith and fiqh studies, and Imam Tahawi studied with all the living authorities of the day. Al-Badr al-`Ayni said that when Ahmad died, Tahawi was 12; when Bukhari died, he was 27; when Muslim died, he was 32; when Ibn Majah died, he was 44; when Abu Dawud died, he was 46; when Tirmidhi died, he was fifty; when Nisa'i died, he was 74. Kawthari relates this and adds the consensus of scholars that Tahawi allied in himself completion in the two knowledges of hadith and fiqh, a consensus that included, among others, al-`Ayni and al-Dhahabi, with Ibn Taymiyya singling himself out in his opinion that Tahawi was not very knowledgeable in hadith. This is flatly contradicted by Ibn Kathir who says in his notice on Tahawi in al-Bidaya wa al-nihaya: "He is one of the trustworthy narrators of established reliability, and one of the massive memorizers of hadith." Kawthari calls Ibn Taymiyya's verdict "another one of his random speculations" and states: "No-one disregards Tahawi's knowledge of the defective hadith except someone whose own defects have no remedy, and may Allah protect us from such."
Tahawi began his studies with his maternal uncle Isma`il ibn Yahya al-Muzani, a leading disciple of Imam Shafi`i. However, Tahawi felt instinctively drawn to the corpus of Imam Abu Hanifa's works. Indeed, he had seen his uncle and teacher turning to the works of Hanafi scholars to resolve thorny issues of fiqh, drawing heavily on the writings of Abu Hanifa's two leading companions, Muhammad Ibn al-Hasan al-Shaybani and Abu Yusuf, who had codified Hanafi fiqh. This led him to devote his whole attention to studying the Hanafi works and he eventually joined the Hanafi school. He now stands out not only as a prominent follower of that Hanafi school but, in view of his vast erudition and remarkable powers of assimilation, as one of its leading scholars. His monumental scholarly works, such as Sharh ma`ani al-athar and Mushkil al-athar, are encyclopedic in scope and have long been regarded as indispensable for training students of fiqh. He was in fact a mujtahid across the board and was thoroughly familiar with the fiqh of all four schools, as stated by Ibn `Abd al-Barr and related by Kawthari, and as shown by Tahawi's own work on comparative law entitled Ikhtilaf al-fuqaha'.
Tahawi's "Doctrine" (al-`Aqida), though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend. There is consensus among the Companions, the Successors and all the leading Islamic authorities such as the four Imams and their authoritative followers on the doctrines enumerated in this work, which are entirely derived from the undisputed primary sources of Religion, the Holy Qur'an and the confirmed Hadith. Being a text on Islamic doctrine, this work sums up the arguments set forth in those two sources to define sound belief, and likewise, the arguments advanced in refuting the views of sects that have deviated from the Sunna.
As regards the sects mentioned in this work, familiarity with Islamic history up to the time of Imam Tahawi would be quite helpful. More or less veiled references to sects such as the Mu`tazila, the Jahmiyya, the Karramiyya, the Qadariyya, and the Jabariyya are found in the work. It also contains allusions to other views considered unorthodox and deviant from the way of Ahl al-Sunna. There is an explicit reference in the work to the controversy on the creation of the Qu'ran in the times of al-Ma'mun and others.
While the permanent relevance of the statements of belief in the `Aqida are obvious, the historical weight and point of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of some learned person able to elucidate its arguments fully, with reference to the intellectual and historical background of the sects refuted in the work. Since the present book is intended exactly as one such aid towards understanding the details of Islamic belief with clarity, it is hoped that the quotation of the entire text of Tahawi's "Doctrine," which we consider as the doctrine of Ahl al-Sunna wa al-Jama`a, will be of benefit to the reader. And may Allah grant us a true understanding of faith and count us among those described by the Prophet as the Saved Group.
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, Abu Hanifa al-Nu`man ibn Thabit al-Kufi, Abu Yusuf Ya`qub ibn Ibrahim al-Ansari and Abu `Abdullah Muhammad ibn al-Hasan al-Shaybani, 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.
We say about Allah's unity, believing by Allah's help that:
1. Allah is One, without any partners.
2. There is nothing like Him.
3. There is nothing that can overwhelm Him.
4. There is no god other than Him.
5. He is the Eternal without a beginning and enduring without end.
6. He will never perish or come to an end.
7. Nothing happens except what He wills.
8. No imagination can conceive of Him and no understanding can comprehend Him.
9. He is different from any created being.
10. He is living and never dies and is eternally active and never sleeps.
11. He creates without His being in need to do so and provides for His creation without any effort.
12. He causes death with no fear and restores to life without difficulty.
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.
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."
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.
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.
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)
18. He created creation with His knowledge.
19. He appointed destinies for those He created.
20. He allotted to them fixed life spans.
21. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.
22. He ordered them to obey Him and forbade them to disobey Him.
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.
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.
25. All of them are subject to His will either through His generosity or His justice.
26. He is Exalted beyond having opposites or equals.
27. No one can ward off His decree or delay His command or overpower His affairs.
28. We believe in all of this and are certain that everything comes from Him.
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,
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.
31. Every claim to prophethood after Him is falsehood and deceit.
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.
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.
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.
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.
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.
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.
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.
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.
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.
41. Al-Shafa`a, the intercession which is stored up for Muslims, is true, as related in the hadiths.
42. The covenant which Allah made with Adam and his offspring is true.
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.
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.
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.
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.
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.
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.
49. Al-`Arsh (the Throne) and al-Kursi (the Chair) are true.
50. He is independent of the Throne and that which is beneath it.
51. He encompasses all things and that which is above it, and what He has created is incapable of encompassing Him.
52. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.
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.
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.
55. We do not enter into vain talk about Allah nor do we allow any dispute about the religion of Allah.
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.
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.
58. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.
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.
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.
61. A person does not step out or belief except by disavowing what brought him into it.
62. Belief consists of affirmation by the tongue and acceptance by the heart.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
73. We follow the Sunna of the Prophet and the Congregation of the Muslims, and avoid deviation, differences and divisions.
74. We love the people of justice and trustworthiness, and hate the people of injustice and treachery.
75. When our knowledge about something is unclear, we say: "Allah knows best."
76. We agree with wiping over leather socks (in ablution) whether on a journey or otherwise, just as has come in the hadiths.
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.
78. We believe in the the noble angels who write down our actions, for Allah has appointed them over us as two guardians.
79. We believe in the Angel of Death who is in charge of taking the spirits of all the worlds.
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.
81. The grave is either one of the meadows of the Garden or one of the pits of the Fire.
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.
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.
84. Good and evil have both been decreed for people.
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)
86. People's actions are created by Allah but earned by people .
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.
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)
89. There is benefit for dead people in the supplication and alms-giving of the living.
90. Allah responds to people's supplications and gives them what they ask for.
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.
92. Allah is angered and He is pleased but not in the same way as any creature.
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.
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.
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.
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.
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.
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.
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.
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.
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).
102. We agree that holding together is the true and right path and that separation is deviation and torment.
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)
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.
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.
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.
Yes inshallah that's the one which I agree to both books but Ibn Jafars is easier to understand and Ibn Taymiyyah's is detailed. May Allah Reward Both Imams.
And Jazak'Allah for the link - it's made things clear for me, Alhumdulillah I can't believe I never followed a madhab before. Ya Allah! Ya Mujeer!May Allah Guide Us! Ameen! Wa'Salaam.
This cannot be undone and I am sure it will be greatly appreciated.
Please wait...
